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The World’s Greatest Literature
The Greatest Literature in the World
THE Masterpieces of the World’s Greatest Authors in History, Biography, Philosophy, Economics, Politics; Epic and Dramatic Literature, History of English Literature, Oriental Literature (Sacred and Profane), Orations, Essays. Sixty-one Crown Octavo Volumes :: :: ::
THE Masterpieces of the World’s Greatest Authors in History, Biography, Philosophy, Economics, Politics; Epic and Dramatic Literature, History of English Literature, Oriental Literature (Sacred and Profane), Orations, Essays. Sixty-one Crown Octavo Volumes :: :: ::
ILLUSTRATED WITH FRONTISPIECES, EACH A MASTER
WORK OF ART IN PORTRAITURE
OR HISTORIC PAINTING
ILLUSTRATED WITH FRONTISPIECES, EACH A MASTER
WORK OF ART IN PORTRAITURE OR HISTORIC PAINTING
Editors
Editors
L I B R A R Y C O M M I T T E E
JUSTIN McCARTHY, M.P.
Historian and Journalist
TIMOTHY DWIGHT, D.D., LL.D.
Ex-President Yale University
RICHARD HENRY STODDARD
Author and Critic
PAUL VAN DYKE, D.D.
Princeton University
ALBERT ELLERY BERGH
Managing Editor
A D V I S O R Y C O M M I T T E E
JOHN T. MORGAN
United States Senate
FREDERIC R. COUDERT, LL.D.
New York Bar
EDWARD EVERETT HALE
Author and Editor
MAURICE FRANCIS EGAN, LL.D.
Catholic University of America
JULIAN HAWTHORNE
Literary Editor
L I B R A R Y C O M M I T T E E
JUSTIN McCARTHY, M.P.
Historian and Journalist
TIMOTHY DWIGHT, D.D., LL.D.
Former President of Yale University
RICHARD HENRY STODDARD
Author and Critic
PAUL VAN DYKE, D.D.
Princeton University
ALBERT ELLERY BERGH
Managing Editor
A D V I S O R Y C O M M I T T E E
JOHN T. MORGAN
United States Senate
FREDERIC R. COUDERT, LL.D.
New York Bar
EDWARD EVERETT HALE
Author and Editor
MAURICE FRANCIS EGAN, LL.D.
Catholic University of America
JULIAN HAWTHORNE
Literary Editor
Sword Dance in a Café
Sword Dance in a Café
Photogravure from the original painting by Jean Léon Gérôme, exhibited in the Paris Salon, 1888
Photogravure from the original painting by Jean Léon Gérôme, displayed at the Paris Salon, 1888
THIS fine picture is a thoroughly characteristic specimen of the work of the most popular of modern French artists. Oriental subjects especially attracted him, as he had an eye for striking figures and brilliant colors. He died January 10, 1904.
THIS fine picture is a truly representative example of the work of the most popular modern French artists. He was particularly drawn to Oriental subjects, as he had an eye for striking figures and vibrant colors. He died on January 10, 1904.
TURKISH LITERATURE
COMPRISING
FABLES, BELLES-LETTRES, AND SACRED TRADITIONS
TRANSLATED INTO ENGLISH FOR THE FIRST TIME
WITH A SPECIAL INTRODUCTION BY
EPIPHANIUS WILSON, A.M.
REVISED EDITION
NEW YORK
P. F. COLLIER & SON
CONTAINING
STORIES, LITERATURE, AND SPIRITUAL TRADITIONS
TRANSLATED INTO ENGLISH FOR THE FIRST TIME
WITH A SPECIAL INTRODUCTION BY
EPIPHANIUS WILSON, A.M.
REVISED EDITION
NEW YORK
P. F. COLLIER & SON
| CONTENTS |
SPECIAL INTRODUCTION
THE national literature of Turkey is something with which the European and American mind is by no means familiar, and, indeed, it has only recently become a distinctive feature in the world’s intellectual activity. Turkey is really an oriental country transplanted into a European environment, and the truest affinities of Turkey are with the far East, with Arabia and Persia. There are at least twenty-five written languages used in the Ottoman Empire, and Turkish is sometimes written in Arabian, sometimes in Persian characters, yet in spite of the babel of tongues which is found at Constantinople, the strong individuality of the Turk has manifested itself in literature as it has in politics and government, and there exists a considerable amount of epic and lyric poetry, drama, romance and apologue which is neither Arabian nor Persian, but is racy of the soil, the soil being principally that of Constantinople, where the Sultans, up to the present time, have been eminent patrons of the literary craft; some of them, Sultan Mustapha, for instance, in the sixteenth century, being writers of no mean accomplishments.
THE national literature of Turkey is not something that European and American minds are very familiar with, and it has only recently started to stand out in the world of intellectual activity. Turkey is essentially an Eastern country that's been placed into a European setting, and its closest connections are with the Far East, particularly with Arabia and Persia. There are at least twenty-five different written languages used in the Ottoman Empire, and Turkish is sometimes written in Arabic and sometimes in Persian characters. Despite the variety of languages spoken in Constantinople, the unique identity of the Turk has shown itself in literature, just as it has in politics and governance. There is a significant amount of epic and lyric poetry, plays, novels, and allegories that are distinctly Turkish, not Arabian or Persian, rooted in the soil of Constantinople, where the Sultans have been prominent supporters of literature; some, like Sultan Mustapha in the sixteenth century, were talented writers themselves.
It is usual to divide the history of Turkish literature into three periods. The primitive literature of Turkey flourished between the years 1301 and 1520, during which time the Persian influence was paramount in the romantic and mystic productions of the Ottoman poets. The Shah-Nameh furnished many of the heroes to these Ottoman romances, and the forms of versification are all borrowed from Iran. “The Divan” and “History of the Forty Vezirs” belong to this period.
It’s common to break down the history of Turkish literature into three periods. The early literature of Turkey thrived from 1301 to 1520, a time when Persian influence was dominant in the romantic and mystical works of Ottoman poets. The Shah-Nameh provided many of the heroes for these Ottoman tales, and the poetic forms are all borrowed from Iran. "The Divan" and "History of the Forty Vezirs" are examples from this period.
The middle period of Ottoman literature extends from 1520 to 1730. This is sometimes called the classic period, because in it the capabilities of the genuine Turkish language were tested, developed, and fixed. It opened with the reign of Suleyman I, whose splendid achievements, as a warrior by land and sea, won[iv] him the name of the Brilliant. The general history of literature teaches us that national triumph in war always gives a stimulus to national literature, and accordingly this era is adorned by the works of Fasli, and of a host of other poets, whose productions will be found represented in the translations contained in the present volume.
The middle period of Ottoman literature runs from 1520 to 1730. This time is often referred to as the classic period because it showcased, developed, and solidified the true potential of the Turkish language. It began during the reign of Suleyman I, whose remarkable accomplishments as a warrior on both land and sea earned[iv] him the title of the Brilliant. The overall history of literature tells us that victories in war often inspire national literature, and as a result, this era is enriched by the works of Fasli and many other poets, whose writings are featured in the translations included in this volume.
The third period of Ottoman literature shows the Turkish writers under the influence of European models, but ending at last in Drama, essentially the comedy of manners, and not of European, but of Turkish manners. The plays of Mirza Feth-Ali Akhoud-Zaidé, of one of which we publish a translation in this volume, reflect domestic, forensic, and official life at Constantinople during the last century as truly as those of Molière reflect the speech and manners of Parisian society as they existed in the reign of le grand monarque. The last development of literary activity at Constantinople is shown not only by the developments of the drama, but by the vigor displayed in the domain of journalism.
The third period of Ottoman literature features Turkish writers influenced by European models, ultimately leading to Drama that focuses primarily on comedy of manners, rooted in Turkish rather than European customs. The plays of Mirza Feth-Ali Akhoud-Zaidé, one of which we're translating in this volume, accurately depict domestic, legal, and official life in Constantinople during the last century, much like Molière's works reflect the speech and manners of Parisian society during the reign of le grand monarque. The final phase of literary activity in Constantinople is evident not only in the growth of drama but also in the energy shown in journalism.
The Ottoman poems, of which we give the only English translation extant, that by E. J. W. Gibb, reveal the high rank taken by Turkish verse in the poesy of the East. The Turkish metres were many and varied, and the flexibility of the language lent itself to intricate forms of composition. In imagination and passion these Ottoman poems will hold their own in any company.
The Ottoman poems, for which we provide the only existing English translation, done by E. J. W. Gibb, showcase the prominent place Turkish poetry holds in Eastern literature. The Turkish meters were numerous and diverse, and the adaptability of the language allowed for complex forms of composition. In terms of imagination and emotion, these Ottoman poems stand strong alongside any others.
“The Rose and the Nightingale” of Fasli, which has been for the first time translated into English in the present volume, is the elaboration of an ancient Persian myth with regard to the loves of Gul and Bulbul. There are numberless allusions to this beautiful fable in such works as “The Divan” of Hafiz, as for instance where he says:
“The Rose and the Nightingale” by Fasli, which is being translated into English for the first time in this volume, expands on an ancient Persian myth about the loves of Gul and Bulbul. Many references to this beautiful fable can be found in works like Hafiz’s “The Divan,” such as when he says:
The author of this Turkish poem, Mohammed Fasli, “Black Fasli,” as he was called from his swarthy complexion, was the son of a saddler of Constantinople, and early became a pupil of the poet Sati. He soon attracted the attention of the Court, and was made secretary to the Divan by Prince Mustapha, who, as we have seen, was himself a poet. Fasli wrote several poems of[v] the same character as the present one, which is, however, his best and ripest production. He died in 1563.
The author of this Turkish poem, Mohammed Fasli, known as “Black Fasli” because of his dark complexion, was the son of a saddler from Constantinople. He quickly became a student of the poet Sati. Before long, he caught the attention of the Court and was appointed secretary to the Divan by Prince Mustapha, who, as we've noted, was also a poet. Fasli wrote several poems of[v] the same style as this one, which is, however, his best and most mature work. He passed away in 1563.
“The Rose and the Nightingale” is a brilliant and gorgeous example of oriental poetry, whose charm is rather increased than diminished by the repetition and prolixity which characterize it. The poet gives it in his closing passages a profoundly mystical meaning, which has been so far developed by other writers that an Armenian Christian author says that the Springtime of Fasli means the Creation, the Rose is Christ, the Rose-garden the Church, the Brook is Baptism, the South Wind is the Inspiration of the Gospel, the Nightingale, the Soul full of ardent faith, and so on. This reminds one of Pico Mirandola reconciling Moses and Homer.
“The Rose and the Nightingale” is a stunning and beautiful example of oriental poetry, whose appeal is enhanced rather than reduced by the repetition and lengthiness that define it. The poet gives it a deeply mystical meaning in the final passages, which has been further developed by other writers to the point that an Armenian Christian author suggests that the Springtime of Fasli represents Creation, the Rose stands for Christ, the Rose-garden symbolizes the Church, the Brook represents Baptism, the South Wind embodies the Inspiration of the Gospel, and the Nightingale signifies the Soul filled with passionate faith, among other interpretations. This is reminiscent of Pico Mirandola merging Moses and Homer.
The drama, “The Magistrates,” which is here for the first time translated into English, is the work of Mirza Feth-Ali Akhoud-Zaidé. He is the most original native dramatist whose works have appeared in Constantinople. Up to a comparatively recent period the theatres of Turkey were dependent for their comedies on translations from French, sometimes even from German or English comedies and farces. The Turk is fond of witnessing the exertions, the excitements and perturbations of others, while he himself remains indolent and imperturbable; hence his passion for story-telling and for the representations of the stage. In the dramas of Feth-Ali he sees the life of Turkey vividly reproduced. Love rules the scene, Eastern cruelty comes in with the bastinado, Eastern duplicity and fraud are vividly portrayed in the law-court scene. The arrangement and development of the play are good, and the dénouement is natural and satisfactory.
The play, “The Magistrates,” which is being translated into English for the first time, is written by Mirza Feth-Ali Akhoud-Zaidé. He is the most unique native playwright whose works have appeared in Constantinople. Until fairly recently, Turkish theaters relied on comedies translated from French, and sometimes even from German or English comedies and farces. The Turk enjoys watching the struggles, excitement, and troubles of others while remaining relaxed and untroubled himself; this explains his love for storytelling and theatrical performances. In Feth-Ali's dramas, he sees the life of Turkey vividly reflected. Love is central to the story, Eastern cruelty is depicted through punishment, and Eastern deception and fraud are clearly illustrated in the courtroom scenes. The structure and development of the play are solid, and the dénouement is natural and satisfying.
This will appear from the following analysis of “The Magistrates.” In the first place, the modern playwright will be astonished by the long list of personages in the play. There are twenty-seven in a short drama, consisting of a series of scenes, brief, even to jerkiness.
This will be clear from the following analysis of “The Magistrates.” First off, the modern playwright would be surprised by the long list of characters in the play. There are twenty-seven in a short drama, which is made up of a series of scenes that are short, even to the point of being abrupt.
At the opening of the play we learn that Hadji-Ghafour, a rich merchant, has lately died and left no will; his property is therefore claimed by Sekine-Khanoum, his only daughter, a girl of eighteen, who is engaged to marry Aziz-Bey. The sum of money in which the legacy consists has been placed in the hands of the President of the Council, but before he can pay it[vi] over to the legatee, claims have been set up in favor of an alleged child of the late Hadji-Ghafour, borne him by his mistress Zeneib. A conspiracy is formed, with the aid of certain soldiers who are suborned to say that they saw the child in Hadji-Ghafour’s arms, and that he acknowledged the paternity. The complications are increased by the fact that Zobeide, paternal aunt of Sekine-Khanoun, has promised the hand of her niece to a richer man than Aziz-Bey, namely, Aga-Hassan, a merchant. The young lady so enrages Hassan by the terms in which she repudiates him, that he joins the ranks of the conspirators, among whom the chief is Aga-Selman, who nevertheless has undertaken to be the advocate of Sekine-Khanoun in the coming lawsuit. The suit at last is opened, the witnesses come ready primed to the bar, but, instead of telling their perjured tale, relate how they were induced to promise their support to a fabrication. The tortuous diplomacy of Aga-Selman, the corruption of the judges, the despair of Sekine and Aziz are depicted in the liveliest manner, and the revelations of the soldiers, who are called by the false advocate as witnesses for Sekine-Khanoun, but bribed to testify against her, form a double climax which is a skilful stroke of dramatic art. The play will be interesting to the Teutonic reader, and seems even capable of adaptation to the American or English stage.
At the start of the play, we find out that Hadji-Ghafour, a wealthy merchant, has recently passed away, leaving no will. His property is claimed by Sekine-Khanoum, his only daughter, who is eighteen and engaged to marry Aziz-Bey. The money from the inheritance is held by the President of the Council, but before he can hand it over to the heir, claims arise for an alleged child of the late Hadji-Ghafour, claimed to be born by his mistress Zeneib. A conspiracy is formed, with some soldiers bribed to say they saw the child in Hadji-Ghafour’s arms and that he acknowledged being the father. Complications increase because Zobeide, Sekine-Khanoum’s paternal aunt, has promised her niece’s hand to a wealthier man than Aziz-Bey, namely, Aga-Hassan, a merchant. The young woman angers Hassan so much with how she rejects him that he joins the conspirators, led by Aga-Selman, who nonetheless has agreed to represent Sekine-Khanoum in the upcoming lawsuit. The case finally begins, and the witnesses arrive ready, but instead of telling their fabricated stories, they admit how they were persuaded to support a lie. The intricate scheming of Aga-Selman, the judges' corruption, and the despair of Sekine and Aziz are portrayed vividly, and the soldiers’ revelations, who are called by the false advocate as Sekine-Khanoum's witnesses but bribed to testify against her, create a powerful climax that showcases clever dramatic artistry. The play will captivate the Teutonic reader and seems adaptable to the American or English stage.
“The History of the Forty Vezirs” is evidently a collection of very old stories. Its compilation is attributed to Sheik-Zada, who lived in the reign of Murad II, 1421-1451. To this Sultan the tales are dedicated. They are like all oriental tales, barely tinged with any ethical significance; they aim principally at amusing and distracting the mind by a series of quickly changing incidents; there is no attempt at character-drawing, and an amazing element of the improbable spices the whole series. They form, however, the most notable work in prose produced in that period which saw the dawn of a Turkish literature, and are only inferior to the tales of Pilpay and the Hitopadesa in their frivolity, exaggeration and evident lack of all those features which would indicate an earnest and conscientious study of real life. They are none the less entertaining, and their genuine Turkish characteristics render them valuable to the student of Ottoman literature as well as to the general reader who may take them up merely pour passer le temps.[vii]
“The History of the Forty Vezirs” is clearly a collection of very old stories. It’s believed that Sheik-Zada compiled it during the reign of Murad II, from 1421 to 1451. The tales are dedicated to this Sultan. Like many Oriental stories, they have little ethical significance; their main purpose is to entertain and distract the reader with a series of fast-moving incidents. There’s no focus on character development, and the improbable elements add spice to the whole collection. Nevertheless, they represent the most significant prose work from a time when Turkish literature was just beginning to emerge, and they are only slightly less frivolous and exaggerated than the tales of Pilpay and the Hitopadesa, lacking all the characteristics that would suggest a serious and thoughtful exploration of real life. They’re still entertaining, and their genuine Turkish traits make them valuable for students of Ottoman literature as well as for casual readers looking to pass the time.[vii]
The fables by unknown authors, which we include in this volume, and which have never before been translated into English, are much later productions of Turkish genius. In Europe the fable has always been, in its original form, one of the most effective and pungent vehicles of appeal to public opinion. Witness “The Belly and the Members” of Menenius Agrippa, so nobly rendered in Shakespeare’s “Coriolanus.” It well illustrates La Fontaine’s excuse for his own fables, namely, that under some circumstances a man must be silent or “strike from afar.” From the vantage ground of the fable Menenius could rebuke a raging mob, and Le Fontaine score the ingratitude of kings, as in more recent times Krilof has satirized the despotic abuses of the Russian government.
The fables by unknown authors included in this volume, which have never been translated into English before, are much later works of Turkish creativity. In Europe, the fable has always been one of the most powerful and impactful ways to engage public opinion in its original form. Take, for example, “The Belly and the Members” by Menenius Agrippa, famously adapted in Shakespeare’s “Coriolanus.” It effectively illustrates La Fontaine’s justification for his own fables, namely that sometimes a person must stay silent or “strike from a distance.” From the perspective of the fable, Menenius could critique an enraged crowd, and La Fontaine could highlight the ingratitude of kings, just as more recently Krilof has satirized the despotic abuses of the Russian government.
The Turkish fables also “hit from afar.” The tyranny of Turkish rulers is pointed out in “The Farmer and His Hounds.” The corruption that surrounds access to the great is vividly suggested in “The Sailors in Distress.” But the weaknesses of the Turkish character are also reflected in fables which contain but little wisdom; the apathy which puts up with everything is expressed in the moral of “The Candle”; the want of enterprise and energy which is characteristic of the Turk, in “The Shark” and “The Clown Turned First Soldier, then Merchant.”
The Turkish fables also “hit from afar.” The oppression of Turkish rulers is highlighted in “The Farmer and His Hounds.” The corruption that comes with access to the powerful is clearly suggested in “The Sailors in Distress.” However, the flaws in Turkish character are also shown in fables that lack much wisdom; the indifference that accepts everything is conveyed in the moral of “The Candle,” and the lack of initiative and drive typical of the Turk is depicted in “The Shark” and “The Clown Turned First Soldier, then Merchant.”
In the teachings of all these apologues there may be seen the same features of languid and unresisting acquiescence in things as they are, with a skit here and there on the oppression and ingratitude of those in power. Yet they bear a reality about them which is lacking in the artificial productions of Gay and Lessing. They come from the heart and go to the heart of the people, and some of them are neat and pointed, if not beautiful, in structure and expression. A collection of examples from Turkish literature would be quite incomplete without these specimens of the Turkish apologues, which reflect so plainly the ethical standard and general opinions of those to whom they were addressed.
In the lessons from all these stories, you can see the same traits of weak and passive acceptance of things as they are, with the occasional jab at the oppression and ingratitude of those in power. Still, they offer a truthfulness that's missing in the crafted works of Gay and Lessing. They come from the heart and connect with the hearts of the people, and some of them are clever and sharp, if not beautiful, in their structure and expression. A collection of examples from Turkish literature would be incomplete without these samples of Turkish stories, which clearly reflect the ethical standards and general views of those they were meant for.
![[Signed: Epiphanius Wilson.]](images/wilson.png)
CONTENTS
TURKISH FABLES
[Translated by Epiphanius Wilson, A.M.]
[Translated by Epiphanius Wilson, A.M.]
The Gardener and His Wife
A CERTAIN Gardener had a young and pretty woman for his Wife. One day, when, according to her habit, she had gone to wash her linen in the river, the Gardener, entering his house, said to himself:
A CERTAIN Gardener had a young and attractive woman for his wife. One day, when she had gone to wash her clothes in the river, as she often did, the Gardener, entering his house, said to himself:
“I do not know, really, whether my Wife loves me. I must put it to the test.”
“I don’t really know if my wife loves me. I need to find out.”
On saying this, he stretched himself full length upon the ground, in the middle of the room, as if dead. Soon, his Wife returned, carrying her linen, and perceived her husband’s condition.
On saying this, he lay down flat on the ground, right in the middle of the room, as if he were dead. Shortly after, his wife came back, holding her laundry, and noticed her husband's state.
“Tired and hungry as I am,” she said to herself, “is it necessary that I should begin at once to mourn and lament? Would it not be better to begin by eating a morsel of something?”
“Tired and hungry as I am,” she said to herself, “do I really need to start crying and complaining right now? Wouldn't it be better to have a little something to eat first?”
She accordingly cut off a piece of pasterma (dried smoked meat), and set it to roast on the coals; then she hurriedly went upstairs to the garret, took a pot of milk, drank some of it, and put the rest on the fire. At this moment, an old woman, her neighbor, entered, with an earthen vessel in her hand, and asked for some burning coals.
She cut off a piece of pasterma (dried smoked meat) and set it to roast over the coals. Then she quickly went upstairs to the attic, got a pot of milk, drank some, and put the rest on the fire. Just then, an old woman, her neighbor, walked in with a clay pot in her hand and asked for some hot coals.
“Keep your eye on this pot,” she said to the old woman, rising to her feet. Then she burst into sobs and lamentations.
“Keep an eye on this pot,” she said to the old woman, getting up. Then she broke down in tears and sorrow.
“Alas!” she cried, “my poor husband is dead!”
“Alas!” she exclaimed, “my poor husband is gone!”
The neighbors, who heard her voice, rushed in, and the deceitful hussy kept on repeating:
The neighbors, who heard her voice, rushed in, and the deceitful woman kept repeating:
“Alas! What a wretched fate has my husband met with!” and tears flowed afresh.
“Wow! What a terrible fate my husband has suffered!” and tears flowed anew.
At that instant the dead man opened his eyes.
At that moment, the dead man opened his eyes.
“What are you doing?” he said to her. “Finish first the[4] roasting of the pasterma, quenching your throat in milk, and boiling the remainder of it; afterward you will find time to weep for me.”
“What are you doing?” he asked her. “Finish roasting the[4] pasterma, drink some milk to soothe your throat, and boil what's left; then you'll have time to cry for me.”
First myself, and then those I love, says a proverb.
First me, and then those I love, says a proverb.
The Fly
A Fly who had carelessly fallen into a pot full of food was at the point of death.
A fly that had accidentally fallen into a pot full of food was about to die.
“What does it matter?” she said, “so long as hereafter I shall feel no more hunger, and for the present have eaten and drunk my fill, and have received a good bath.”
“What does it matter?” she said, “as long as I won’t feel hungry anymore in the future, and for now I’ve eaten and drunk enough, and had a nice bath.”
Patiently to accept the misfortunes which can neither be hindered nor avoided is a proof of wisdom.
Patiently accepting the misfortunes that cannot be prevented or avoided is a sign of wisdom.
The Widow and Her Friend
A Widow, tired of single blessedness, was desirous of marrying again, but feared to draw down upon herself the remarks of the public.
A widow, tired of being single, wanted to marry again but was worried about what people would say.
A Friend of hers, to show her how the tongues of neighbors discussed everything, took in hand to paint the Widow’s ass green; then leading the beast, she traversed all the streets of the town.
A friend of hers, to demonstrate how the locals talked about everything, decided to paint the widow’s donkey green; then, leading the animal, she walked through all the streets of the town.
At first not only the children, but also their elders, who had never seen anything like it before, came to see the sight, and followed behind the ass.
At first, not just the kids, but also their parents, who had never seen anything like it before, came to check it out and followed behind the donkey.
At the end of a few days, when the Widow’s ass went forth people simply remarked: “What a very singular animal!”
At the end of a few days, when the Widow’s donkey went out, people just said, “What a really strange animal!”
Soon, however, the people ceased to pay any more attention to the spectacle.
Soon, however, the people stopped paying any more attention to the show.
The Friend of the Widow who wished to marry again returned to her and said:
The Friend of the Widow who wanted to remarry came back to her and said:
“You have seen what has just happened. It will be the same in your case. For some days you will be on the tongues of the people and have to endure the gossip and remarks; but at last they will leave off talking about you.”
“You’ve seen what just happened. It’ll be the same for you. For a few days, people will be talking about you and you’ll have to deal with their gossip and comments; but eventually, they’ll stop discussing you.”
There is nothing so extraordinary in the world as not to become familiar in time.[5]
There’s nothing in the world so extraordinary that it doesn’t become familiar over time.[5]
The Two Young Men and the Cook
Two Young Men entered a cook-shop for the purpose of buying some meat.
Two young men walked into a deli to buy some meat.
While the Cook was engaged in serving one of them the other seized a huge piece of meat and popped it into his companion’s pocket.
While the cook was busy serving one of them, the other grabbed a big piece of meat and stuffed it into his friend's pocket.
The Cook began looking about for his meat, but in vain. Then he addressed the two friends.
The Cook started searching for his meat, but couldn’t find any. Then he spoke to the two friends.
“I have not seen it,” said one.
“I haven't seen it,” said one.
“As for me,” added the other, “I am sure I have not taken it.”
“As for me,” the other person added, “I’m sure I didn’t take it.”
Then each one confirmed his statement with an oath.
Then each one backed up his statement with an oath.
“Really, gentlemen,” said the owner of the shop, who well understood their rascality, “although I do not know who has robbed me, the God by whom you have sworn does.”
“Honestly, gentlemen,” said the shop owner, who clearly saw through their trickery, “even though I don't know who stole from me, the God you've sworn to does.”
Although a man may conceal things from men like himself, God is not deceived.
Although a man might hide things from others like him, God is not fooled.
The Buffaloes and the Log
A pair of Buffaloes were harnessed to a heavy piece of elm wood, and were dragging it along.
A pair of buffaloes were hitched to a heavy piece of elm wood and were pulling it along.
“You are stupid,” said the Log, reproachfully, “for when you are hitched to a light burden like me, why do you not gallop?”
“You're being stupid,” said the Log, disapprovingly. “When you’re hitched to a light load like me, why don’t you just run?”
“Poor wretch!” they replied, “we should doubtlessly move more quickly if we were not fastened to you. But if we moved quickly now, another log would be placed on top of you, to make up the load, and we do not wish to see you broken down by exhaustion.”
“Poor miserable person!” they replied, “we would definitely move faster if we weren’t tied to you. But if we rushed now, another log would be piled on top of you to make up the load, and we don’t want to see you worn out and struggling.”
This answer plunged the Log into profound thought.
This answer plunged the Log into deep thought.
The proverbial expression—“the Buffaloes’ answer”—a pretext for laziness—is founded on this fable.
The saying—“the Buffaloes’ answer”—which serves as an excuse for laziness—comes from this fable.
The Old Man and His Son
A feeble Old Man had given his home to his Son; soon the hapless father found himself driven from his home and forced to take refuge in a hospital.[6]
A weak old man had given his house to his son; soon the unfortunate father found himself kicked out of his home and had to seek shelter in a hospital.[6]
Some time afterward, he saw his Son one day passing by, and called out to him.
Some time later, he saw his son walking by one day and called out to him.
“For the love of God, my Son,” he said in a supplicating tone, “send me out of all that I have gained with the sweat of my brow a simple pair of sheets.”
“For the love of God, my Son,” he said in a pleading tone, “send me a simple pair of sheets from everything I've earned through hard work.”
The Son promised his unfortunate father to do so.
The Son promised his unfortunate father that he would do it.
“I will send them at once,” he answered him.
“I'll send them right away,” he replied.
When he arrived at home he said to his own son: “Take this pair of sheets, and carry them to your grandfather at the hospital.”
When he got home, he said to his son, "Take this pair of sheets and bring them to your grandfather at the hospital."
The young man left one of the sheets at home and carried the other to his grandfather. Some time afterward his father happened to count his sheets.
The young man left one of the sheets at home and took the other to his grandfather. Later on, his father happened to count his sheets.
“Why didn’t you do as I told you, and carry the two sheets to your grandfather?” he asked of his son.
“Why didn’t you do what I told you and take the two sheets to your grandfather?” he asked his son.
“When my father becomes old and goes to the hospital, I said to myself, I shall need this sheet to send to him.”
“When my father gets old and goes to the hospital, I told myself, I’ll need this sheet to send to him.”
Your child will behave toward you as you behaved toward your parents.
Your child will treat you the way you treated your parents.
The Birdcatcher and the Blackbird
A Bird-catcher was setting his snares; a Blackbird, as he flew by, caught sight of him.
A bird-catcher was setting up his traps when a blackbird flew by and noticed him.
“For the love of God,” he said to him, “do tell me what you are building there?”
“For the love of God,” he said to him, “please tell me what you’re building over there?”
“I am founding a complete city.”
“I am building a complete city.”
The Blackbird believed this deceitful answer, and alighted on the net. Scarcely had he touched it, before he found himself caught.
The Blackbird believed the misleading answer and landed on the net. As soon as he touched it, he realized he was trapped.
When the Bird-catcher came up the Blackbird said to him: “If this is the way you build your city, you won’t attract many inhabitants.”
When the Bird-catcher approached, the Blackbird said to him, “If this is how you’re building your city, you won’t get many residents.”
All men shun tyrannical magistrates and oppressors, who, by their violence, scatter ruin around them.
All people avoid cruel leaders and oppressors, who, through their violence, spread destruction around them.
The Hens and the Eagles
The Hens were at war with the Eagles.
The Hens were fighting the Eagles.
When the day of battle came near, the Hens went and asked the foxes to help them.[7]
When the day of battle approached, the Hens went and asked the foxes for help.[7]
“We would willingly help you,” replied the foxes, “if we could forget what you are, and what Eagles are.”
“We would gladly help you,” replied the foxes, “if we could forget what you are and what Eagles are.”
He who enters upon a quarrel with one more powerful than himself runs a great risk, and is certain to meet with disaster.
Whoever starts a fight with someone stronger than them takes a huge risk and is bound to face failure.
The Pigeon and the Artwork
A Pigeon in its simplicity took for real water the stream represented in a Painting.
A pigeon, in its straightforwardness, mistook the stream depicted in a painting for real water.
He flew down toward it with a sudden swoop, fell to the ground, and was quickly caught.
He swooped down toward it, landed on the ground, and was quickly caught.
How many stupid and ignorant people ignore the real condition of things, follow entirely their own silly notions, and at last find themselves in serious trouble!
How many clueless and uninformed people overlook the actual situation, stick to their own ridiculous ideas, and ultimately end up in big trouble!
The Lion and the Man
A Lion and a Man were journeying together as friends; they took turns in boasting each of his own merits. As they advanced on their way, they saw a mausoleum on which was carved in marble a man trampling a lion under his feet.
A Lion and a Man were traveling together as friends, taking turns bragging about their own strengths. As they continued on their journey, they saw a mausoleum with a marble carving of a man standing over a lion, stepping on it.
The Man called the attention of the Lion to this sculpture.
The man pointed the lion's attention to this sculpture.
“I need say no more,” he remarked, “this is sufficient to show that man surpasses the Lion in strength and vigor.”
“I don’t need to say anything more,” he said, “this clearly shows that man is stronger and more vigorous than the Lion.”
“The chisel is in the hands of men,” replied the beast, “so they represent in sculpture whatever they like. If we could handle it as you do, you would see what would be the subjects of our works.”
“The chisel is in the hands of men,” replied the beast, “so they can carve whatever they want. If we could use it like you do, you’d see what our subjects would be.”
Artists do not base their creations upon the realities of life, but follow the ideas which pass through their heads.
Artists don't base their work on the realities of life; they chase the ideas that come to their minds.
The Compliment to the Vizier
A Vezir had just received his appointment; those who had supported him came to compliment him on his promotion to a post of honor.
A Vezir had just been appointed; those who had backed him came to congratulate him on his promotion to a prestigious position.
He was so inflated by the homage he received, that he came at last to pass by his former friends without noticing them.
He was so full of himself from all the admiration he got that he eventually walked past his old friends without even seeing them.
“Who are you?” he asked one of them.
“Who are you?” he asked one of them.
“My God,” exclaimed the other, who was a wit: “I feel sorry for you indeed, for your Excellency, like most of those who[8] have reached an eminent position, has suddenly lost sight, hearing, and memory, so that you no longer know your former friends.”
“My God,” exclaimed the other, who was clever: “I genuinely feel sorry for you, your Excellency, because like many who[8] have attained a high status, you seem to have suddenly lost your vision, hearing, and memory, making you forget your old friends.”
It generally happens that those who attain to high station feel contempt for their friends.
It usually happens that those who achieve a high position look down on their friends.
The Donkey and the Frogs
An Ass was walking along loaded with wood; as he journeyed he fell into a pond, and lamented because he could not get out.
An donkey was walking along, loaded with wood; as he traveled, he fell into a pond and cried out because he couldn't get out.
The Frogs, dwellers in the pond, heard his cries and came up to him.
The frogs, living in the pond, heard his cries and came over to him.
“Pray tell us,” they said to him, “how is it that you, who have been but a moment in this pond, cry out so vehemently. What would you do, if like us, you had been here for an infinite time?”
“Please tell us,” they said to him, “how is it that you, who have only been in this pond for a moment, cry out so passionately? What would you do if, like us, you had been here forever?”
Such were the sarcastic consolations they addressed to him.
These were the sarcastic comforts they offered him.
Young people full of vigor, and capable of enduring all sorts of hardship, too often deride the feebleness of the old.
Young people full of energy, who can handle all kinds of challenges, too often mock the frailty of the elderly.
The Tortoise and the King of Animals
The quadrupeds and birds assembled one day at an entertainment given by the King of Beasts. Both those who go on foot and those who fly were there.
The four-legged animals and birds gathered one day for a celebration hosted by the King of Beasts. Everyone who walks on the ground and those who fly attended.
The Tortoise arrived late because of his slow motion, and asked pardon for his want of punctuality.
The Tortoise arrived late due to his slow pace and apologized for his lack of punctuality.
“I have such a pleasant home,” said he, “that I never leave it without regret.”
“I have such a nice home,” he said, “that I never leave it without feeling sad.”
“At some future time,” cried the Lion in a rage, “you will have a house of stone which you can never leave.”
“At some future time,” shouted the Lion in anger, “you’ll have a stone house that you can never escape.”
This fable is addressed to those who, instead of keeping to their own vocation, are anxious to attend the entertainments of the great.
This fable is meant for those who, instead of sticking to their own path, are eager to attend the events of the wealthy.
The Fox and the Lion
A Fox who had never seen a lion in his life met one of the greatest size. In his terror and surprise, he thought that his last hour had come. At the second meeting, he was still somewhat alarmed, but less so than at first. At the third sight of the Lion,[9] he felt no fear at all, but walked up to the Lion and began to converse with him.
A fox who had never seen a lion before came across a huge one. In his fear and shock, he thought he was going to die. The next time they met, he was still a bit worried, but not as much as the first time. By the third time he saw the lion,[9] he felt completely fearless and approached the lion to chat with him.
By force of habit we become enabled to confront, unmoved, things the most terrible and dangerous.
By habit, we become able to face the most terrifying and dangerous things without flinching.
The Farmer and His Dogs
A Farmer who lived remote from the city, was kept at home by the severity of the winter. Soon, his provisions were exhausted, and finally, he was compelled to kill his great black oxen.
A farmer who lived far from the city was stuck at home because of the harsh winter. Soon, he ran out of supplies, and eventually, he had to kill his large black oxen.
On seeing this, his Hounds gathered together.
On seeing this, his dogs gathered together.
“If this man,” said they, “butchers such strong oxen as these, the mainstay of his house, do you think he will spare us? Let us make our escape!”
“If this guy,” they said, “butchers these strong oxen that are the backbone of his household, do you think he’ll have any mercy on us? Let’s get out of here!”
Keep away from the man who without hesitation does injury to everyone else. To avoid him is a matter of haste and necessity.
Stay away from the guy who hurts everyone without a second thought. Avoiding him is urgent and essential.
The Bear and His Partner
A Bear, in struggling with his Mate, used his claws with such violence that he tore her eyes out. He was immediately seized with such sorrow that he bit off his own claws.
A bear, in fighting with his mate, used his claws so fiercely that he scratched her eyes out. He was instantly overwhelmed with grief and bit off his own claws.
A short time afterward, he conversed with her in a friendly manner in his cave.
A little while later, he chatted with her in a friendly way in his cave.
“My dear,” he remarked to her, “for your sake, I have sacrificed my weapons of war.”
“My dear,” he said to her, “I've given up my weapons of war for you.”
“What good,” said she, “is that to me, now that I am blind, and deprived by you of my precious eyes?”
“What good is that to me now that I’m blind and you’ve taken away my precious eyes?”
Repentance cannot repair an injury once inflicted.
Repentance can't fix harm that's already been done.
The Eel and the Snake
The Eel and the Serpent were talking together.
The Eel and the Serpent were having a conversation.
“Why is it,” said the Eel, “that I, although I undoubtedly resemble you, in every point, am hunted by men, while they leave you in peace?”
“Why is it,” said the Eel, “that I, even though I clearly look like you in every way, am hunted by people, while they leave you alone?”
“Because, if they caught me, they would do it to their cost.”
“Because if they caught me, it would be a big mistake for them.”
No one attacks the person who always repays an injury.[10]
No one goes after someone who always makes things right after being wronged.[10]
The Sailors in Trouble
A ship at sea was caught in a violent tempest. The crew, seeing her on the point of foundering, began to address their prayers, some to one saint, some to another, imploring them to intercede with the Almighty, that the suppliants might be delivered in their extremity.
A ship at sea was caught in a violent storm. The crew, seeing it about to sink, started to pray, some to one saint, some to another, begging them to intercede with God, so that they could be saved in their time of need.
While they thus poured out their prayers the Captain remained unmoved. “Fools!” he said at length, “before your patron saints have time to carry their prayers to God, and he has given them a hearing, all of those on board this ship will be drowned. Let us address our prayers directly to the Most High, and implore his help!”
While they were pouring out their prayers, the Captain stayed calm. “Fools!” he finally said, “by the time your patron saints deliver your prayers to God and He listens to them, everyone on this ship will be drowned. Let’s pray directly to the Most High and ask for His help!”
In obedience to the suggestion of their Captain, the Sailors cried out aloud to God himself, and were saved.
In following their Captain's suggestion, the sailors shouted out to God and were saved.
When a man of brains and intelligence wishes to ask a favor of the great, he avoids addressing subordinates.
When a smart and clever person wants to ask a favor from those in power, they steer clear of talking to lower-level staff.
The Father and Son
A certain Father had a Son of extremely bad habits.
A certain father had a son with really bad habits.
“He who abandons himself to vicious irregularities, and wanders from the straight path,” he said to him, “gains nothing but shame and disgrace.”
“He who gives in to harmful behaviors and strays from the straight path,” he said to him, “ends up with nothing but shame and disgrace.”
It was thus he used to speak to him plainly, and give him good counsel and advice.
He used to talk to him honestly, giving him solid advice and guidance.
“These,” answered the Son, “are words empty and irrational!”
“These,” replied the Son, “are words that are meaningless and illogical!”
“Alas,” cried the Father, “can I listen to such words!”
“Wow,” cried the Father, “can I really hear such words!”
“When you consider,” went on the Son, “that I have continued deaf to the admonitions of the most famous preachers, who are always talking of virtue to me, do you think I could listen to you?”
“When you think about it,” the Son continued, “considering that I have remained deaf to the advice of the most renowned preachers, who are always lecturing me about virtue, do you really think I could listen to you?”
He whose natural disposition is coarse and vicious would not give up his criminal and debauched way of life, even if Plato, or the very angels of paradise, appealed to him.
Someone with a rough and immoral nature wouldn’t change their criminal and corrupt lifestyle, even if Plato or the angels from paradise tried to persuade them.
The Poet and the Comedian
A certain countryman, who was engaged in sowing his field, saw a man of letters, who was also a Poet, approaching:[11]
A certain farmer, who was busy planting his crops, noticed a scholar, who was also a poet, coming his way:[11]
“Sir,” said the Clown to him, “how can you study, as you do, in solitude?”
“Sir,” the Clown said to him, “how can you study, like you do, all alone?”
“I am a Poet,” replied the other; “at first I studied in company with others, but now I go on in my education alone.”
“I’m a poet,” the other replied. “I initially studied with others, but now I continue my education on my own.”
The uneducated man who begins by seeking the society of the learned, in this way becomes educated. In time he grows capable of finishing his education, unaided by others.
The uneducated person who starts by looking for the company of educated people, in this way, becomes educated. Over time, they become capable of completing their education on their own.
The Shark
A Shark, taking up his station at the mouth of a river, ruled over all the inhabitants of the waters. As he conducted himself with extreme violence toward them, they showed every sign of submissiveness. He had, in fact, become their King, and they treated him as such.
A Shark, stationed at the mouth of a river, dominated all the creatures in the water. He acted with such aggression that they displayed every sign of submission. In reality, he had become their King, and they treated him accordingly.
The Shark was unduly elated by his situation. “Wherefore,” said he to himself, “should I not extend my dominion still farther?”
The Shark was unusually happy about his situation. “Why,” he said to himself, “shouldn't I expand my rule even more?”
Taking advantage of a favorable opportunity, he left the river and went out to sea, with a view of expanding his domain. “I must now subjugate the fishes who dwell here,” he remarked.
Taking advantage of a great opportunity, he left the river and headed out to sea, aiming to expand his territory. “I need to conquer the fish that live here,” he said.
He was thus dreaming of ocean conquest, when he met the whale. Seized with alarm, and frozen with terror, the would-be conqueror fled, and regained the mouth of the river, feeling quite dejected. Henceforth he was very careful not to leave his lurking-place.
He was dreaming of conquering the ocean when he encountered the whale. Overcome with fear and paralyzed with terror, the would-be conqueror ran away and made it back to the river's mouth, feeling quite down. From that point on, he was extra cautious about leaving his hiding spot.
Let us beware of giving up a satisfactory position, in pursuit of vainglory, and for the sake of increasing our power; in all cases let us limit our desires.
Let’s be cautious about giving up a good position for the sake of ego and trying to gain more power; in all situations, let’s keep our desires in check.
The Wolf, the Nurse, and the Child
A certain Wolf was wandering round in search of prey. He entered a village and heard a Child crying.
A wolf was wandering around looking for something to eat. He entered a village and heard a child crying.
“What are you crying for?” asked the Child’s old Nurse. “Unless you stop I will give you to the Wolf.”
“What are you crying for?” asked the Child’s old Nurse. “If you don’t stop, I’ll give you to the Wolf.”
Some time afterward, when the Child had stopped crying, the old woman began to flatter and humor him. “If the Wolf comes,” said she, “we will tie him fast, then we will give him[12] a beating, and hit him so hard that it will kill him, and after that we will give him to the cat.”
Some time later, when the Child had stopped crying, the old woman started to flatter and sweet-talk him. “If the Wolf comes,” she said, “we’ll tie him up, then we’ll give him[12] a beating and hit him so hard it will kill him, and after that we’ll give him to the cat.”
“Lord deliver us from the people of this house!” cried the Wolf, on hearing these words. “Nothing is less to be relied upon than their words; one moment they speak in one way, and the next in another!”
“God save us from the people in this house!” shouted the Wolf upon hearing this. “Nothing is less trustworthy than their words; one moment they say one thing, and the next they say something completely different!”
Saying this, he took himself off, and hurriedly retired.
Saying this, he quickly left and rushed away.
Do not trust the promises of people whose word is as changeable as the color of the chameleon.
Don't trust the promises of people whose word is as unreliable as a chameleon's color.
The Candle
A Candle, made of soft and pliant wax, lamented over the fact that the slightest touch injured it. It did nothing but sigh, and burst out into bitter complaints against its dismal lot, especially dwelling upon the fact that bricks, although at first tender and pasty, grow hard from heat and thus acquire an age-long durability. In order to acquire the same hardness, and to reap the same advantages, it leaped into the fire, melted, and was consumed.
A candle, made of soft and flexible wax, mourned the fact that even the lightest touch hurt it. It did nothing but sigh and vent its frustrations about its miserable situation, especially focusing on how bricks, even though they start off soft and paste-like, harden with heat and gain a lasting strength. To achieve the same toughness and get the same benefits, it jumped into the fire, melted, and was burned away.
It is useless to rise up in irritation and revolt against the disadvantages which are inherent in our nature, our constitution, or our position.
It’s pointless to get frustrated and rebel against the drawbacks that come from our nature, our makeup, or our situation.
The Clown Became a Soldier First, Then a Merchant
A certain Clown, occupied in cultivating his field, guided the plough now this way, now that, and in the midst of his task felt sorry that he had not been more favored by fortune.
A certain Clown, busy working on his field, steered the plow this way and that, and while he was doing his job, he wished that luck had treated him better.
A number of volunteers, who formed part of a brigade, which had just come back victorious from war, happened at this moment to pass by, loaded with rich and abundant booty, and plentifully supplied with provisions. Moved by the sight of them, the laborer set to work to sell his sheep, goats, and oxen; with the price received for these he collected horses, weapons, and ammunition, with a view of joining the army on campaign. Just on his arrival, this army was beaten by the enemy, and utterly routed; the baggage of the new-comer was seized, and he himself returned home, crippled with wounds.
A group of volunteers from a brigade that had just returned victorious from war happened to pass by at that moment, carrying lots of valuable loot and plenty of supplies. Inspired by their presence, the laborer decided to sell his sheep, goats, and oxen; with the money he got from this, he bought horses, weapons, and ammunition to join the army on campaign. Unfortunately, as soon as he arrived, the army was defeated by the enemy and completely routed; his belongings were taken, and he returned home, badly injured.
“I am disgusted with the military profession,” he said, “and[13] I am going to be a business man. In spite of my slender income I shall be able to realize great profits in trade.”
“I am disgusted with the military profession,” he said, “and[13] I am going to be a businessman. Despite my limited income, I’ll be able to make significant profits in trade.”
He accordingly sold his remaining arms and ammunition, and employed the proceeds in the purchase of goods which he put on board a ship and embarked himself as passenger. As soon as they had put to sea, a tempest fell upon the ship, which went down with the Merchant on board.
He sold his remaining weapons and ammunition and used the money to buy goods that he loaded onto a ship, where he boarded as a passenger. As soon as they set off, a storm hit the ship, which sank with the Merchant on board.
He who seeks for a better position in life, finds a worse one and falls at last into misery. Do not try to learn by experience the disadvantages of each several condition.
He who searches for a better situation in life often ends up in a worse one and ultimately falls into misery. Don't try to learn from experience the downsides of each different circumstance.
The Two Kings at War
A King, the hero of his age, had declared war upon one of his neighbors. The enemy for want of resources, had not been able to make sufficient preparations, and did not know how to meet the emergency. He sent out a spy to meet the foe.
A king, the hero of his time, had declared war on one of his neighbors. The enemy, lacking resources, couldn't make adequate preparations and didn't know how to handle the situation. He sent a spy to confront the enemy.
The fellow, gazing from a distance, saw advancing a countless multitude of soldiers, armed with lances.
The guy, watching from afar, saw a huge crowd of soldiers coming forward, armed with spears.
He immediately turned and galloped back to his sovereign.
He quickly turned around and raced back to his ruler.
“My Lord,” he said, “you are about to be attacked by an army as numerous as current coin, for I saw advancing such a crowd of lances that they hide the sun from us.”
“My Lord,” he said, “you’re about to be attacked by an army as numerous as today's currency, for I saw such a huge crowd of lances approaching that they block out the sun.”
“Take this robe of honor,” said the monarch; “please God we shall fight to-day in the shadow of the enemy.”
“Take this robe of honor,” said the king; “hopefully, we will fight today under the enemy's shadow.”
By this warlike answer, he was able to inspire his troops with a daring and courage which were invincible.
By this bold response, he was able to motivate his troops with an unmatched daring and courage.
He who suffers himself neither to be cast down by alarm nor dismayed by danger can surmount every obstacle.
The person who doesn’t let fear or danger take them down can overcome any challenge.
The River and Its Source
A River one day said to its Source: “How idle and good-for-nothing you are! In spite of your incessant movement you do not contain the slightest quantity of fish! In me, on the contrary, are seen more choice fishes swimming than in any other watercourse; thus I produce joy and happiness in all the plains and their inhabitants, through which I pass! You seem to me to be a corpse, from which life has completely vanished.”
A river once said to its source, “You’re so useless and lazy! Even with all your constant flow, you don’t have a single fish! On the other hand, I have more amazing fish swimming in me than in any other stream; I bring joy and happiness to all the lands and the people living around me! You look like a dead body, where all life has disappeared.”
The Source, indignant at these insulting words, made no reply, but began to diminish the quantity of water which she[14] furnished to the River; soon she entirely ceased to feed it. By this means the height of the flood sank gradually, until at last water failed entirely, and River and fish disappeared together.
The Source, furious at these disrespectful comments, didn't respond but started to reduce the amount of water she[14] provided to the River; eventually, she completely stopped supplying it. As a result, the floodwaters gradually receded, until finally, the water ran out completely, and both the River and the fish vanished.
This fable is addressed to those who treat their friends in a similar manner and imagine that their prosperity is specially and directly due to the munificence of God.
This fable is aimed at those who treat their friends the same way and think that their success is solely and directly because of God's generosity.
An ungrateful man, says the poet, is one who addresses no thanks to Divine Providence for the innumerable gifts showered upon him: he is a blasphemer, as well as an ingrate, who is grateful toward no one excepting the giver of them all.
An ungrateful person, says the poet, is someone who shows no appreciation to Divine Providence for the countless blessings given to him: he is a blasphemer, as well as an ingrate, who is only thankful to the source of them all.
The Hunter and His Dogs
A certain Hunter, who was seized with an ardent desire to make his prey a superb anqua,[1] spent large sums of money in the keeping of Hounds. By accident, one of his bitches bit his son, and the child died of the wound.
A certain Hunter, who was filled with a strong desire to catch a magnificent anqua,[1] spent a lot of money on his Hounds. By chance, one of his female dogs bit his son, and the child died from the injury.
“Since the Hounds have caused his death,” said the master to the servants, “let us kill them all.”
“Since the Hounds caused his death,” said the master to the servants, “let’s kill them all.”
“Alas!” cried one of the poor creatures, “all of us must die for the fault committed by a single one of us!”
“Wow!” cried one of the poor creatures, “we all have to pay the price for the mistake of just one of us!”
A single scoundrel is sufficient to bring ruin on a whole ward.
A single troublemaker is enough to bring down an entire neighborhood.
The Fool Selling Wisdom
A certain Fool kept constantly passing through the streets of a town.
A certain fool kept walking through the streets of a town.
“Who will buy Wisdom?” he cried in a loud voice. A passer-by met him on his way, accosted him, and presented him with some small pieces of money.
“Who will buy Wisdom?” he shouted. A passerby encountered him and approached him, offering him some small change.
“Sell me a little Wisdom,” he said.
“Sell me some wisdom,” he said.
“Here it is,” replied the other, cuffing him heartily. Immediately afterward he put into his hands a long thread.
“Here it is,” replied the other, giving him a friendly punch. Right after that, he handed him a long piece of thread.
“If you wish in future to be wise and prudent,” said the Fool to him, “always keep as far away from fools as the length of this thread.”
“If you want to be smart and cautious in the future,” the Fool said to him, “always stay as far away from fools as this thread is long.”
We should avoid all connection and communication with fools and cranks.[15]
We should stay away from any connection or communication with idiots and weirdos.[15]
The Chopper
A Dicer one day lost at play all that he possessed, even to his clothes. Sitting at the door of a wine shop he burst into tears.
A gambler one day, while caught up in play, lost everything he owned, even his clothes. Sitting at the entrance of a wine shop, he started to cry.
One of his friends happened to pass, and noticed the state he was in.
One of his friends happened to walk by and saw the condition he was in.
“Have you anything the matter with you that you are so mournful, my friend?” he inquired.
“Is something bothering you that you're so sad, my friend?” he asked.
“I have nothing,” replied the other.
“I have nothing,” the other person replied.
“Nothing?” went on the other. “Then there is no reason for weeping.”
“Nothing?” the other continued. “Then there’s no reason to cry.”
“It is really because I have nothing that I weep,” replied he.
“It’s actually because I have nothing that I’m crying,” he replied.
Numerous are the applications of this profound fable.
There are many uses for this deep fable.
The Lamb and the Wolf
A tender lamb was in the fold, when suddenly a Wolf entered for the purpose of devouring her. Throwing herself at the feet of the Wolf, she said, weeping: “God has put me in your power; sound therefore your horn in order to grant me one moment’s delight; my desires will then be perfectly satisfied, for my parents have told me that the race of wolves are the best players on the horn.” The Wolf heard this silly proposal, and set himself to cry out with all his might and main; when lo and behold, the dogs were waked up and attacked him. He took to flight, and did not stop until he reached a hill, where he said, lamenting: “I certainly deserve this mishap, for who has made me a musician, when I have never been anything but a butcher?”
A gentle lamb was in the pen when suddenly a Wolf came in with the intent to eat her. Throwing herself at the Wolf's feet, she said, crying: “God has put me in your power; so please blow your horn for just a moment; that would make my desires completely fulfilled, because my parents told me that wolves are the best horn players.” The Wolf heard this foolish suggestion and began to howl with all his might; then, unexpectedly, the dogs woke up and attacked him. He ran away and didn’t stop until he reached a hill, where he said, lamenting: “I really deserve this misfortune, because who turned me into a musician when I’ve always been just a butcher?”
This fable proves that many good people are deceived by attending to silly proposals, and afterward, like the Wolf, are sorry for it; and that many others undertake, either in word or deed, things for which they are not adapted, and consequently fall into misfortune.
This fable shows that many good people get fooled by paying attention to foolish suggestions, and later, like the Wolf, regret it; and that many others pursue, either in words or actions, things they aren't suited for, leading them to misfortune.
The Insects, the Bee, and the Ant
The Insects betook themselves one winter to the dwellings of the Bee and the Ant.
The Insects went to the homes of the Bee and the Ant one winter.
“Give us some food,” they said, “for we are dying of hunger.[16]”
“Give us some food,” they said, “because we’re starving.[16]”
The others answered: “What do you do in summer time?”
The others replied, "What do you do in the summer?"
“We rest on the spreading trees,” they replied, “and we cheer the traveller with our pleasant songs.”
“We relax under the spreading trees,” they replied, “and we uplift the traveler with our cheerful songs.”
“If that be so,” was the reply, “it is no wonder that you are dying of hunger; you are therefore no proper objects of charity.”
“If that's the case,” was the reply, “it's no surprise that you're starving; you aren't really deserving of charity.”
This fable shows that the foolish virgins ask charity, and those who are wise refuse to give, because there comes a time when not charity but justice is to be rendered.
This fable shows that the foolish virgins ask for charity, while the wise ones refuse to give, because there comes a time when it's not about charity but about justice.
During the time of this life, which is our summer, we must gather, by wisdom and industry, the spiritual food, without which, we shall be made, at the day of judgment, to die of hunger in hell.
During this life, which represents our summer, we need to collect, through knowledge and effort, the spiritual nourishment. Without it, we will be left to starve in hell on the day of judgment.
The Two Roosters
Two Cocks were fighting in the middle of a street; he who defeated his comrade and flung him to the ground was inflated with pride at his victory.
Two roosters were fighting in the middle of a street; the one who defeated his opponent and threw him to the ground was filled with pride about his victory.
He flew off, and taking his station on a high place, began to swagger up and down and to crow, elated with victory. While he thus exhibited his vanity an eagle unexpectedly swooped down upon him and carried him off.
He flew off and took his place on a high spot, starting to strut around and boast, feeling proud of his victory. While he was showing off his arrogance, an eagle suddenly swooped down and carried him away.
This fable shows that he who rejoices over the defeat of his adversary, or plumes himself upon victory over a foe, brings upon his own head, without knowing it, torments and sufferings which will compel him to deplore his own lot.
This fable shows that anyone who celebrates their opponent's defeat or takes pride in winning against an enemy unknowingly invites pain and suffering upon themselves, which will lead them to regret their own situation.
The Gathering of the Birds
The Birds gathered together and elected the Peacock and crowned him King, on account of his great beauty.
The Birds came together and chose the Peacock as their King, crowning him because of his stunning beauty.
Then the Dove came to him and said: “O excellent King, if the Eagles harass us, how will you be able to bring help?”
Then the Dove came to him and said, “Oh great King, if the Eagles attack us, how will you be able to help?”
This fable shows that beauty is not the sole attribute to be sought for in a king, but that he is required to show on every occasion, courage, military valor, and ripe wisdom.
This fable demonstrates that beauty isn't the only quality to look for in a king; he must also display courage, military bravery, and mature wisdom at all times.
The Fox and the Crab
The Fox and the Crab lived together like brothers; together they sowed their land, reaped the harvest, thrashed the grain and garnered it.[17]
The Fox and the Crab lived together like brothers; they farmed their land, harvested the crops, threshed the grain, and gathered it. [17]
The Fox said one day: “Let us go to the hill-top, and whoever reaches it first shall carry off the grain for his own.”
The Fox said one day, “Let’s go to the top of the hill, and whoever gets there first will take the grain for themselves.”
While they were mounting the steep the Crab said:
While they were climbing the steep hill, the Crab said:
“Do me a favor; before you set off running, touch me with your tail, so that I shall know it and be able to follow you.”
“Do me a favor; before you take off running, touch me with your tail so I can know it and follow you.”
The Crab opened his claws, and when the Fox touched him with his tail, he leaped forward and seized it, so that when the Fox reached the goal and turned round to see where the Crab was, the latter fell upon the heap of grain and said: “These three bushels and a half are all mine.” The Fox was thunderstruck and exclaimed:
The Crab opened his claws, and when the Fox brushed against him with his tail, he jumped forward and caught it. So when the Fox reached the finish line and turned around to see where the Crab was, the Crab landed on the pile of grain and said, “These three and a half bushels are all mine.” The Fox was shocked and exclaimed:
“How did you get here, you rascal?”
“How did you get here, you little troublemaker?”
This fable shows that deceitful men devise many methods and actions for getting things their own way, but that they are often defeated by the feeble.
This fable shows that deceitful people come up with many tricks and schemes to get what they want, but they are often outsmarted by the weak.
The Goats and the Wolves
All the Goats gathered together and sent a message to the nation of the Wolves. “Wherefore,” said they, “do you make upon us this ceaseless war? We beseech you, make peace with us, as the kings of nations are wont to do.”
All the Goats came together and sent a message to the nation of the Wolves. “Why,” they asked, “are you waging this endless war against us? We urge you, make peace with us, like the kings of nations usually do.”
The Wolves assembled in great joy, and sent a long letter and many presents to the nation of the Goats. And they said to them:
The Wolves gathered with great joy and sent a lengthy letter along with many gifts to the nation of the Goats. And they said to them:
“We have learned your excellent resolution and we have rendered thanks to God for it. The news of this peace will occasion great joy in the world. But we beg to inform your wisdom that the shepherd and his dog are the causes of all our differences and quarrels; if you make an end of them, tranquillity will soon return.”
“We’ve heard about your great decision, and we’ve given thanks to God for it. The news of this peace will bring a lot of joy to the world. However, we want to let you know that the shepherd and his dog are the reasons for all our conflicts and disputes; if you deal with them, peace will quickly come back.”
On learning this, the Goats drove away the shepherds and their dogs, and ratified a treaty of peace and friendship with the Wolves.
On finding this out, the Goats chased away the shepherds and their dogs, and made a peace and friendship agreement with the Wolves.
The Goats then went out and scattered themselves without fear among the hills and valleys, and began to feed and render thanks to God. The Wolves waited for ten days, then they gathered themselves together against the Goats, and strangled them every one.
The Goats then went out and spread themselves without fear among the hills and valleys, starting to graze and give thanks to God. The Wolves waited for ten days, then they came together against the Goats and killed them all.
This fable shows that hatred and aversion between nations[18] and families, or between individuals, is deeply rooted in the heart of man, and that peace and friendship are not established among them, excepting with the greatest difficulty.
This fable illustrates that hate and dislike between nations[18] and families, or between individuals, are deeply ingrained in human nature, and that achieving peace and friendship among them happens only with the utmost difficulty.
The Lion, the Wolf, and the Fox
The Lion, the Wolf, and the Fox, having made an alliance, went forth to hunt, and captured a ram, a sheep, and a lamb.
The Lion, the Wolf, and the Fox formed an alliance, set out to hunt, and caught a ram, a sheep, and a lamb.
When dinner time came the Lion said to the Wolf, “Divide the prey among us.”
When dinner time arrived, the Lion said to the Wolf, “Split the prey between us.”
The Wolf replied: “O King, God apportions them thus: the ram is for you, the sheep for me, and the lamb for the Fox.”
The Wolf replied: “Oh King, God has divided them this way: the ram is for you, the sheep for me, and the lamb for the Fox.”
The Lion flew into a violent rage at this and gave the Wolf a blow upon the cheek that made his eyes bulge out. He retired in bitter tears.
The Lion flew into a furious rage at this and slapped the Wolf on the cheek hard enough to make his eyes bulge. He walked away in tears.
Then the Lion addressed the Fox, bidding him apportion the prey.
Then the Lion spoke to the Fox, telling him to divide the prey.
“O King,” he answered, “God has already apportioned it. The ram is for your dinner, we will join you in eating the sheep, and you shall sup upon the lamb.”
“O King,” he replied, “God has already assigned it. The ram is for your dinner, we will join you in eating the sheep, and you will dine on the lamb.”
“Little rogue of a Fox,” said the Lion, “who taught you to apportion things with such equity?”
“Little trickster of a Fox,” said the Lion, “who taught you to share things so fairly?”
“The starting eyes of the Wolf taught me that,” replied the Fox.
“The Wolf's staring eyes taught me that,” replied the Fox.
This fable shows that many wicked men see the error of their ways, and amend, so soon as kings and princes cause robbers and malefactors to be hanged.
This fable demonstrates that many bad people recognize their mistakes and change their behavior as soon as kings and princes have robbers and criminals hanged.
The Wolf and the Donkey
The Wolf having come upon an Ass who was in prime condition wished to eat him.
The Wolf came across a healthy Ass and wanted to eat him.
Then the Ass said: “I beseech you, Mr. Wolf, cure me of a wound which I have in the foot; an abominable nail has pierced it, and produces intense suffering. Afterward, you can eat me, for God has destined me to be your food.”
Then the donkey said: “I beg you, Mr. Wolf, please heal the wound in my foot; a terrible nail has pierced it, and it’s causing me a lot of pain. After that, you can eat me, because God has chosen me to be your meal.”
The Wolf accordingly went behind the Ass for the purpose of extracting the nail; but at that moment the Ass flung out a kick with all his strength, which struck the Wolf and smashed his teeth. The Wolf, weeping bitterly, reflected:[19]
The Wolf went behind the Donkey to pull out the nail, but at that moment, the Donkey kicked out with all his strength and hit the Wolf, breaking his teeth. The Wolf, crying hard, thought:[19]
“It is right that I suffer this disaster, for being by nature a butcher, no one can make a blacksmith of me.”
“It makes sense that I’m facing this disaster because, by nature, I’m a butcher; no one can turn me into a blacksmith.”
This fable shows many people are filled with sorrow and regret, from attempting to practise arts and accomplishments which they have never learned, and which are unsuited to their life.
This fable shows that many people are filled with sadness and regret because they're trying to pursue skills and talents they've never learned, and that don't fit their lives.
The Fox and the Partridge
The Fox having caught a Partridge was preparing to eat it. But the latter said:
The Fox had caught a Partridge and was about to eat it. But the Partridge said:
“Blessed be God, who calls me to his kingdom, and delivers me from the evils of this world. But do you, Mr. Fox, render thanks to God for this feast upon me, which will be your great reward.”
“Blessed be God, who invites me into his kingdom and saves me from the troubles of this world. But you, Mr. Fox, should thank God for this feast in my honor, which will be your great reward.”
The Fox sat down, looked up to heaven, and opened his mouth, saying:
The Fox sat down, looked up at the sky, and said:
“I thank thee, gracious God, for the excellent feast thou hast prepared for me.”
“Thank you, gracious God, for the wonderful feast you’ve prepared for me.”
As he spoke, the Partridge slipped from his jaws, and flew away. Then the Fox said: “Fool and dotard that I am! I should have eaten first, and thanked God afterward.”
As he spoke, the Partridge slipped from his jaws and flew away. Then the Fox said, "What a fool I am! I should have eaten first and thanked God afterward."
This fable warns us not to count on things that are promised, and not to thank anyone until we have actually received a favor.
This fable reminds us not to rely on promises and not to thank anyone until we’ve actually received a favor.
The Fox and the Sparrow
The Fox held a Sparrow in his mouth and was on the point of eating it, when the latter said:
The Fox had a Sparrow in his mouth and was about to eat it when the Sparrow said:
“You ought first to give thanks to God, and then you can eat me, for at this moment I am on the point of laying an egg, big as that of an ostrich. It is a priceless egg, but let me go, that I may lay it, and afterward you may eat me. I swear that I will put myself at your disposal.”
“You should first thank God, and then you can eat me, because right now I’m about to lay an egg as big as an ostrich’s. It’s a priceless egg, but please let me go so I can lay it, and then you can eat me afterward. I promise to make myself available to you.”
As soon as the Fox dropped him, he flew off and lighted on the branch of a very high tree. Then the Fox said to him:
As soon as the Fox let him go, he soared up and landed on the branch of a really tall tree. Then the Fox said to him:
“Come, now, do as you have decided, and return when I ask you.”
“Come on, do what you’ve decided, and come back when I ask you.”
“Do you think I am as senseless as you are?” asked the Sparrow, “that I should return at your pleasure? How could you possibly believe me, or imagine that such a little body could lay such a disproportionately large egg? Listen to the advice[20] I give you: Don’t you credit extravagant statements, or go to sleep under a tottering wall.”
“Do you think I'm as foolish as you are?” asked the Sparrow. “That I should just return whenever you want? How could you possibly believe that, or think such a small creature could lay such a huge egg? Listen to the advice[20] I’m giving you: Don’t trust extravagant claims, and don’t sleep under a crumbling wall.”
The Fox answered: “God will judge you for the trick you have played me.”
The Fox replied, “God will judge you for the trick you've pulled on me.”
“Some falsehoods,” answered the Sparrow, “are praiseworthy; God highly rewards the lie that delivers one from death or danger, and which saves another’s life.”
“Some lies,” replied the Sparrow, “are commendable; God greatly rewards the lie that saves someone from death or danger and protects another’s life.”
The Fox then concealed himself near by, and began to plot and peer for the capture of the Sparrow; but the latter dropped dung into his eyes, saying: “O fool, listen to another piece of advice: Do not strive after that which you cannot attain, and in the quarrels of husband and wife, or of brothers, say not a single indiscreet word of which you may afterward repent.”
The Fox then hid nearby and started to plan and watch for the Sparrows' capture; but the latter dropped some waste into his eyes, saying: “Oh fool, here’s some advice: Don’t chase after what you can’t have, and in the disagreements of a husband and wife, or of brothers, don’t say anything foolish that you might regret later.”
The Syrian Priest and the Young Man
A Syrian Priest, good and wise, and an Armenian were engaged in a dispute. The Young Man, at last enraged, said to the Priest:
A Syrian priest, who was kind and wise, and an Armenian were having an argument. Finally, the Young Man, filled with anger, said to the Priest:
“I will drive this stone down your throat, in order that your thirty-two teeth may choke you.”
"I'll force this stone down your throat so your thirty-two teeth can choke you."
The Priest returned hastily to his house, lost in astonishment, and said to his wife:
The priest rushed back to his house, filled with disbelief, and said to his wife:
“In the name of God, wife, light a candle, and count how many teeth I have.”
“In the name of God, wife, light a candle and count how many teeth I have.”
She counted them and said:
She counted them and said:
“They are just thirty-two in number.”
“They are only thirty-two in total.”
The Priest at once returned to the Young Man and said:
The Priest immediately went back to the Young Man and said:
“How did you learn the number of my teeth? And who told you?”
“How did you find out how many teeth I have? And who mentioned it to you?”
“Sir,” replied the other, “I learned the number of your teeth from the number of my own.”
“Sir,” replied the other, “I figured out how many teeth you have based on how many I have.”
This fable shows that from my own bad qualities I am able to guess yours, for all faults are common.
This fable demonstrates that by recognizing my own flaws, I can infer yours, since all shortcomings are universal.
The Transformed Cat
The Cat, having put on the cowl and become a monk, sent word to the mice and said:
The Cat, now wearing the cowl and pretending to be a monk, sent a message to the mice and said:
“It is an abominable thing to shed blood. As for me, I will shed no more, for I am become religious.[21]”
“It is a terrible thing to spill blood. As for me, I will spill no more, for I have become religious.[21]”
Then the mice replied: “Although we saw in you the whole Order of St. Anthony, or of our holy Father St. Mark, we could have no confidence in your hypocrisy.”
Then the mice replied, “Even if we saw in you the entire Order of St. Anthony or our holy Father St. Mark, we couldn’t trust your hypocrisy.”
The Cat covered herself with a dust rag, and smeared herself with flour. The mice approached her, saying:
The Cat wrapped herself in a dust cloth and covered herself in flour. The mice came closer, saying:
“Wretch, we see through your dust rag!”
“Loser, we see right through your rag!”
Then she pretended to be dead, and lay in the path of the mice, who approached her and said:
Then she pretended to be dead and lay in the way of the mice, who came closer and said:
“Miserable cheat, although your skin be made into a purse, we could not believe that you had given up your habitual knavery.”
“Miserable cheat, even if your skin were turned into a purse, we couldn't believe that you had stopped your usual tricks.”
This fable shows that when you have once found out a person of dishonest, treacherous, and evil character, you should not trust him, even if he tries to do right, for he cannot change his nature.
This fable shows that once you've identified someone as dishonest, treacherous, and malicious, you shouldn't trust them, even if they attempt to do the right thing, because they can't change who they are.
The Fox and the Wolf
The Fox deceived the Wolf, telling him that if he delivered a letter to the heads of the village, they would give him food to bring back. When the Wolf reached the village the dogs fell upon him, biting and wounding him. When he returned in a sad plight the Fox said to him: “Why did you not show your letter?”
The Fox tricked the Wolf, telling him that if he delivered a letter to the village leaders, they would give him food to bring back. When the Wolf got to the village, the dogs attacked him, biting and hurting him. When he came back in bad shape, the Fox said to him: “Why didn’t you show your letter?”
“I did show it,” was the reply, “but there were a thousand dogs, who did not know the handwriting.”
“I did show it,” was the reply, “but there were a thousand dogs who didn’t recognize the handwriting.”
This fable shows that there are many people ignorant, though brave, with whom it is best not to dispute or to mix, but prudently to keep away from them.
This fable shows that there are many people who are courageous yet uninformed, and it’s best not to argue or engage with them, but to wisely avoid them.
The Horse and His Rider
The Horse complained to his Rider, saying that it was unjust that a fair and powerful creature, such as he was, should be a slave and carry so weak a thing as man.
The Horse complained to his Rider, saying that it was unfair for a strong and beautiful creature like him to be a slave and carry such a weak being as a man.
His Rider replied: “I feed you, I shelter you with a roof, and I show you where water and grass are to be found.”
His Rider replied: “I feed you, I give you a roof over your head, and I show you where to find water and grass.”
“But you take away my liberty, and put a hard bit in my mouth. You weary me with long journeys, and sometimes expose me to the dangers of battle,” answered the Horse.
“But you take away my freedom and put a harsh bit in my mouth. You tire me out with long trips and sometimes put me in danger during battles,” replied the Horse.
“Take, then, your liberty,” said his master, removing the bridle from his head and the saddle from his back.[22]
“Go ahead and take your freedom,” said his master, taking off the bridle from his head and the saddle from his back.[22]
The Horse bounded off into the mountains, where grass and water abounded. For many weeks he enjoyed ease and plenty. But a pack of wolves, seeing him in good condition, pursued him. At first he easily outstripped them, but he was now heavy with much nourishment, and his breath began to fail. The wolves overtook and threw him to the ground.
The horse dashed off into the mountains, where grass and water were plentiful. For many weeks, he lived in comfort and abundance. But a pack of wolves, noticing how well-fed he was, chased after him. At first, he easily outran them, but he was now weighed down by all the food he had eaten, and his breath started to give out. The wolves caught up and brought him down to the ground.
When he found his last hour was come he exclaimed mournfully. “How happy and safe I was with my master, and how much lighter and easier were his bridle and spur than the fangs of these blood-thirsty enemies!”
When he realized his final moments had arrived, he cried out sadly, “How happy and safe I was with my master, and how much lighter and easier his bridle and spur were compared to the fangs of these bloodthirsty enemies!”
This fable shows that many people do not estimate duly the blessings of their condition, and complain about those duties, the performance of which is the sole condition of their life and safety.
This fable demonstrates that many people don't fully appreciate the blessings of their situation and complain about the responsibilities that are essential for their existence and well-being.
The Rose and the Butterfly
A Rose growing in a garden of Tiflis saw in summer time a Butterfly of many colors fluttering in a neighboring flower-bed.
A rose growing in a garden in Tbilisi saw a colorful butterfly fluttering in a nearby flower bed during the summer.
“Poor creature,” said the flower, “how short your life is! You are here to-day and gone to-morrow. But I remain on my stalk, spread my leaves in the sun, and scatter scent on the air without change.”
“Poor thing,” said the flower, “your life is so short! You’re here today and gone tomorrow. But I stay on my stem, spreading my leaves in the sunlight and releasing my fragrance into the air without any change.”
“I have the power of going into many gardens,” replied the Butterfly. “You are only a prisoner; I can get under shelter when it rains, seek the shade when the sun is hot, and if my life is short, it is a merry one. Besides, your life is short also, and a storm at any moment may throw you to the ground and scatter your red petals in the dust.”
“I can explore a lot of gardens,” replied the Butterfly. “You’re just a prisoner; I can find shelter when it rains, look for shade when it's hot, and even if my life is short, I enjoy it. Plus, your life is short too, and a storm could at any moment knock you down and scatter your red petals in the dirt.”
The Rose tossed her head in a burst of rage. “I am at least beautiful and fragrant while my life lasts; but you are no more than a worm with a pair of wings.”
The Rose threw her head back in a fit of anger. “At least I’m beautiful and fragrant while I’m alive; but you’re nothing more than a worm with wings.”
There would have been more angry words between these two had not the lady of the house come that moment and plucked the Rose, while a bird from the bough of an oak-tree swooped down and carried off the Butterfly.
There would have been more heated arguments between these two if the lady of the house hadn't arrived just then and picked the Rose, while a bird from the oak tree swooped down and snatched the Butterfly.
This fable shows that pride and vanity make people very often fancy themselves superior to others, while all are really of no importance, being subject to the same condition of decay and death.[23]
This fable illustrates that pride and vanity often lead people to believe they are better than others, while in reality, everyone is equally insignificant, all facing the same fate of decay and death.[23]
The Archer and the Trumpet Player
The Archer and the Trumpeter were travelling together in a lonely place. The Archer boasted of his skill as a warrior, and asked the Trumpeter if he bore arms.
The Archer and the Trumpeter were traveling together in a secluded area. The Archer bragged about his abilities as a fighter and asked the Trumpeter if he carried weapons.
“No,” replied the Trumpeter, “I cannot fight. I can only blow my horn, and make music for those who are at war.”
“No,” said the Trumpeter, “I can’t fight. I can only play my horn and make music for those who are at war.”
“But I can hit a mark at a hundred paces,” said the Archer. As he spoke an eagle appeared, hovering over the tree tops. He drew out an arrow, fitted it on the string, shot at the bird, which straightway fell to the ground, transfixed to the heart.
“But I can hit a target from a hundred paces,” said the Archer. As he spoke, an eagle appeared, hovering over the treetops. He drew an arrow, fitted it to the string, and shot at the bird, which immediately fell to the ground, pierced through the heart.
“I am not afraid of any foe, for that bird might just as well have been a man,” said the Archer proudly. “But you would be quite helpless if anyone attacked you.”
“I’m not scared of any enemy, because that bird could just as easily have been a man,” said the Archer proudly. “But you would be completely defenseless if someone came after you.”
They saw at that moment a band of robbers approaching them with drawn swords. The Archer immediately discharged a sharp arrow, which laid low the foremost of the wicked men. But the rest soon overpowered him and bound his hands.
They saw a group of robbers coming toward them with drawn swords. The Archer quickly shot a sharp arrow that took down the first of the villains. But the others quickly overpowered him and tied his hands.
“As for this Trumpeter, he can do us no harm, for he has neither sword nor bow,” they said, and did not bind him, but took away his purse and wallet.
“As for this Trumpeter, he can’t hurt us, since he has neither a sword nor a bow,” they said, and did not tie him up, but took his purse and wallet.
Then the Trumpeter said: “You are welcome, friends, but let me play you a tune on my horn.”
Then the Trumpeter said, “Welcome, friends! Let me play you a tune on my horn.”
With their consent he blew loud and long on his trumpet, and in a short space of time the guards of the King came running up at the sound, and surrounded the robbers and carried them off to prison.
With their permission, he blasted his trumpet loudly and for a long time, and soon the King's guards came running at the sound, surrounded the robbers, and took them off to prison.
When they unbound the hands of the Archer he said to the Trumpeter: “Friend, I have learned to-day that a trumpet is better than a bow; for you have saved our lives without doing harm to anyone.”
When they untied the Archer's hands, he said to the Trumpeter: “Friend, I've learned today that a trumpet is better than a bow; because you saved our lives without hurting anyone.”
This fable shows that one man ought not to despise the trade of another. It also shows that it is better to be able to gain the help of others than to trust to our own strength.
This fable demonstrates that one person shouldn't underestimate the work of another. It also highlights that it's better to seek the support of others than to rely solely on our own abilities.
The Wolf, the Fox, and the Shepherd’s Dog
A Fox was once carrying home to his young a leveret which he had caught by stealth. On his way he met a Wolf, who said to him, “I am very hungry, and I hope you will not refuse me a taste of your prey.[24]”
A Fox was once bringing home a leveret he had caught quietly for his young ones. On his way, he ran into a Wolf, who said to him, “I am really hungry, and I hope you won't deny me a bite of your catch.[24]”
“In the name of God,” cried the Fox, “eat your fill; but leave me a fragment for the supper of my little ones.”
“In the name of God,” shouted the Fox, “enjoy your meal; but leave me a piece for my little ones’ dinner.”
The Wolf, however, swallowed the dainty morsel at a mouthful. Although the Fox was very angry he said in a humble voice: “I am glad that your appetite is so good. Farewell. Perhaps some day I will gain for you another meal of equal sweetness.”
The Wolf, however, gulped down the tasty bite in one go. Even though the Fox was really upset, he spoke in a polite tone: “I’m glad you’re enjoying your meal. Goodbye. Maybe someday I’ll be able to bring you another treat just as sweet.”
When they parted the Fox began to plot how he might revenge himself upon his enemy the Wolf. Now it happened that a Shepherd’s Dog came to the Fox for advice. He asked him how he should destroy the Wolf, who every night kept robbing his master’s folds.
When they separated, the Fox started scheming about how to get back at his enemy, the Wolf. Meanwhile, a Shepherd's Dog approached the Fox for advice. He asked how he could get rid of the Wolf, who kept stealing from his master's sheep every night.
“That is an easy matter,” replied the Fox. “You must put on a wolf’s skin, so that when the Wolf sees you he will make up to you without fear, and then you can seize him by the throat and strangle him.”
“That’s simple,” replied the Fox. “You just need to wear a wolf's skin, so when the Wolf sees you, he’ll approach you without any fear, and then you can grab him by the throat and strangle him.”
The Wolf also came to the Fox for counsel.
The Wolf also went to the Fox for advice.
“The Shepherd’s Dog,” he complained, “barks when I approach the fold, and the sticks and stones of the shepherds often give me a severe mauling. How shall I be able to kill him?”
“The Shepherd’s Dog,” he complained, “barks when I get close to the pen, and the sticks and stones from the shepherds often give me a bad beating. How am I supposed to kill him?”
“That is easy,” said the Fox; “put on a sheep’s skin, enter the fold with the flock, and lie down with them. At midnight you can strangle the Dog unawares, afterward feast as much as you like.”
“That’s easy,” said the Fox; “put on a sheep’s skin, go into the pen with the flock, and lie down with them. At midnight, you can catch the Dog off guard and strangle him, then feast as much as you want.”
Then the Fox went back to the Dog and told him to look out for the Wolf disguised as a Sheep.
Then the Fox went back to the Dog and told him to watch out for the Wolf dressed as a Sheep.
When night came the Wolf entered the fold dressed like a sheep, and had no fear, for he saw no dog, but only a wolf at the door. But the Dog saw the fierce eyes of the Wolf and flew at his throat. Meanwhile the shepherds heard the noise, and as they saw a wolf mangling a sheep, they laid on the Dog’s back with their heavy staves until he died, but not before he had strangled the Wolf.
When night fell, the Wolf sneaked into the pen disguised as a sheep and felt safe since he didn’t see any dogs, just a wolf at the entrance. But the Dog noticed the Wolf’s fierce eyes and lunged at his throat. In the meantime, the shepherds heard the commotion, and when they saw a wolf attacking a sheep, they began hitting the Dog with their heavy clubs until he died, but not before he managed to choke the Wolf.
This fable shows how unwise it is to seek help from people without principle.[25]
This fable illustrates how foolish it is to look for assistance from people who lack morals.[25]
THE MAGISTRATES
BY
BY
MIRZA FETH-ALI AKHOUD ZAIDÉ
MIRZA FETH-ALI AKHOUD ZAIDÉ
[Translated by Epiphanius Wilson, A.M.]
[Translated by Epiphanius Wilson, A.M.]
DRAMATIS PERSONÆ
| Sekiné-Khanoun, a young lady of eighteen, sister of the late Hadji-Ghafour. | |
| Aziz-Bey, the lover and fiancé of Sekiné-Khanoun. | |
| Zobeide, paternal aunt of Sekiné-Khanoun. | |
| Zeineb Khanoun, mistress of the late Hadji-Ghafour. | |
| Aga Abbas, brother of Zeineb. | |
| Aga-Selman, son of the sieve-maker, advocate of Sekiné-Khanoun. | |
| Aga-Meradan, son of the confectioner, advocate of Zeineb. | |
| Aga-Hassam, a merchant. | |
| Aga-Kerim, chief of the courtiers. | |
| Goul-Sebah, servant of Sekiné-Khanoun. | |
| The Tribunal President. | |
| Aga-Rehim, | — Assessors of the Tribunal. |
| Aga-Djebbar, | |
| Aga-Bechin, | |
| Aga-Settar, | |
| Market Inspector. | |
| Hepou, | — witnesses for Zeineb. |
| Cheida, | |
| Qourban Ali, | |
| Hanife, | |
| Not changed., | — soldiers, witnesses for Sekiné-Khanoun. |
| Quhreman, | |
| Ghaffer, | |
| Nezer, | |
| The Head Bailiff. | |
| Eced, domestic to the President of the Tribunal. | |
| Nasser, a lackey. | |
| A seven months’ old infant. | |
THE MAGISTRATES
ACT FIRST
Scene I—The Scene is laid in the House of the Late Merchant, Hadji-Ghafour
Sekiné-Khanoun, sister of Hadji-Ghafour, is discovered standing before the window; she calls to her servant, Goul-Sebah.
Sekiné-Khanoun, sister of Hadji-Ghafour, is found standing by the window; she calls for her servant, Goul-Sebah.
Sekiné-Khanoun. Goul-Sebah! Goul-Sebah!
Sekiné-Khanoun. Goul-Sebah! Goul-Sebah!
Goul-Sebah [entering the room]. Here I am, madame. What do you wish?
Goul-Sebah [entering the room]. I'm here, madam. What do you need?
Sekiné-Khanoun. Have you not heard of the trouble which my shameless sister-in-law is bringing upon me, Goul-Sebah?
Sekiné-Khanoun. Haven't you heard about the trouble my audacious sister-in-law is causing me, Goul-Sebah?
Goul-Sebah. No, madame. How could I hear about it?
Goul-Sebah. No, ma'am. How would I have heard about it?
Sekiné-Khanoun. She has given notice to the President of the Tribunal that she objects to his paying over to me the money which my brother had placed in his hands for me. She claims that this sum should revert to her. Good heavens! Goul-Sebah, was ever such a case heard of? I do not know what sin I have committed against God, but things always fall out unluckily for me.
Sekiné-Khanoun. She has informed the President of the Tribunal that she opposes him giving me the money my brother entrusted to him on my behalf. She insists that this amount should go back to her. Good grief! Goul-Sebah, has there ever been a case like this? I don’t know what wrong I’ve done to deserve this, but things always go badly for me.
Goul-Sebah. Whatever put such ideas in your head, madame? Why should things fall out unluckily for you?
Goul-Sebah. What made you think like that, ma'am? Why would things go wrong for you?
Sekiné-Khanoun. As you are aware, Goul-Sebah, I am desperately in love with Aziz-Bey. For two whole years did the unhappy youth in vain beseech my brother to give him my hand; my brother would not consent, because Aziz-Bey is the son of a heretic, and an officer of government. But now that my brother is dead, and I am free to dispose of my hand as I choose, I wish to enter into possession of[28] the money which he has left me, to provide for my wants in peace, and to fulfil the vow of my heart. And lo and behold, this shameless sister-in-law has protested against the payment of the legacy! We must therefore have all the worry of a lawsuit.
Sekiné-Khanoun. As you know, Goul-Sebah, I am hopelessly in love with Aziz-Bey. For two whole years, the unfortunate man begged my brother to let him marry me; my brother refused because Aziz-Bey is the son of a heretic and a government officer. But now that my brother is dead and I can decide for myself, I want to access the[28] money he left me so I can live comfortably and follow my heart's desire. And now, this shameless sister-in-law is fighting against the inheritance! So now we have to go through the hassle of a lawsuit.
Goul-Sebah. Is it not a fact, madame, that your sister-in-law has no right to the legacy left by your brother?
Goul-Sebah. Isn't it true, madam, that your sister-in-law has no claim to the inheritance that your brother left behind?
Sekiné-Khanoun. She certainly has none. What right could she have? She was not his lawful wife, that she should inherit his fortune. She has not even a child who could be co-heir to it! I do not really know why she has protested.
Sekiné-Khanoun. She definitely doesn’t have any claim. What right does she have? She wasn't his legal wife, so she can't inherit his wealth. She doesn't even have a child who could share in it! I really don't understand why she has complained.
Goul-Sebah. Do not trouble your head about it, madame. Please God, nothing will be done against you. But make one promise to your servant; I will pray God to bring out your business well, and to grant that you may soon reach the goal of your desires.
Goul-Sebah. Don't worry about it, ma'am. God willing, nothing will happen to you. But please make one promise to your servant; I will pray that everything goes well for you and that you achieve your goals soon.
Sekiné-Khanoun. What is your desire? What promise do you wish me to make to you?
Sekiné-Khanoun. What do you want? What promise do you want me to make to you?
Goul-Sebah. Promise me, when this affair is settled, by the favor of God, and you have come into possession of your fortune, promise me to defray the expenses of my wedding and to give me a husband. What could I desire beside that?
Goul-Sebah. Promise me that once this matter is resolved, thanks to God's will, and you've gotten your fortune, you will cover the costs of my wedding and find me a husband. What more could I want?
Sekiné-Khanoun. Very well. Do you pray to God that our lawsuit may be quickly ended, and I will give a husband to you also. But start at once, and go to the house of Aziz-Bey, and tell him to come to me; I wish to see what he says about all this. The President of the Tribunal has induced me to ask an advocate to plead my cause. But I have no one in this country excepting Aziz-Bey, and a paternal aunt—and she is, of course, a woman, and what can a woman do for me?
Sekiné-Khanoun. Alright then. Pray to God that our lawsuit is resolved quickly, and I’ll find you a husband too. But go immediately to Aziz-Bey’s house and tell him to come see me; I want to hear his thoughts on all this. The President of the Tribunal has encouraged me to hire a lawyer to represent me. But I have no one in this country except Aziz-Bey, and a paternal aunt—and she’s a woman, so what can she do for me?
Goul-Sebah [she goes out and at once returns]. Madame, here comes Aziz-Bey himself at the very nick of time. [Sekiné-Khanoun closes the window and Aziz-Bey enters the room.]
Goul-Sebah [she goes out and quickly comes back]. Madam, here comes Aziz-Bey himself just in time. [Sekiné-Khanoun shuts the window and Aziz-Bey walks into the room.]
Scene II
Aziz-Bey [abruptly]. See what a mess you have led me into, Sekiné.
Aziz-Bey [abruptly]. Look at the mess you've gotten me into, Sekiné.
Sekiné-Khanoun [with surprise]. I! What mess have I led you into? But, tell me, what has happened that you seem so vexed and gloomy?
Sekiné-Khanoun [with surprise]. I! What a mess have I gotten you into? But, tell me, what happened that you look so upset and down?
Aziz-Bey. Listen to me, Sekiné. You know that two years ago, just as I left school, I fell sick with love for you, so that I had no longer strength to leave the house, although your brother ill-treated me, and made every effort to separate us two. During this whole time, I have proved constant, and have put up with his harshness. My love, so far from being cooled, has grown from day to day, and in the hope that sooner or later we should be united, I have patiently endured all sorts of outrage and persecutions. Meanwhile the moment of our union seemed to be near, and my thoughts became somewhat more cheerful, and I enjoyed a little more peace of mind—and now I learn that I am again to be plunged into misfortune!
Aziz Bey. Listen to me, Sekiné. You remember that two years ago, just after I graduated, I fell deeply in love with you, so much so that I couldn’t even leave the house, even though your brother treated me poorly and tried hard to keep us apart. Throughout this time, I’ve stayed loyal and endured his harsh treatment. My love, instead of fading, has grown stronger every day, and hoping that we would eventually be together, I’ve patiently put up with all kinds of mistreatment and suffering. Meanwhile, it seemed like our chance to be together was finally coming, and I felt a bit happier and found some peace of mind—but now I hear that I’m about to face more misfortune!
Sekiné-Khanoun. What do you say? Speak more plainly, that I may understand your meaning. I do not comprehend you.
Sekiné House. What do you mean? Please speak clearly so I can understand you. I don't get it.
Aziz-Bey. How is it you do not comprehend? Are you not aware that yesterday, Aga-Hassam, the merchant, has sent the wife of the head of the Traders’ Company, that of the mayor, and that of Bagis, the lawyer, to the house of your aunt, to demand your hand of her? Your aunt has given her word in assent.
Aziz-Bey. How do you not understand? Don’t you know that yesterday, Aga-Hassam, the merchant, sent the wife of the head of the Traders’ Company, the mayor’s wife, and the wife of Bagis, the lawyer, to your aunt’s house to ask for your hand? Your aunt has agreed to it.
Sekiné-Khanoun. But my aunt talks nonsense! Who pays any attention to her words?
Sekiné-Khanoun. But my aunt is just rambling! Who actually listens to what she says?
Aziz-Bey. I can stand this no longer. You must send at once and call for your aunt, and let me with my own ears hear her declare that you shall never be the wife of Aga-Hassam, or else I must decide to kill Aga-Hassam this very day, and may I succeed in doing so! What is this Hassam? A shopkeeper! He wishes to step into my shoes, to pay court to my fiancée, and to cross my path, does he! By God, I will cut his heart out with this dagger.
Aziz-Bey. I can't take this anymore. You need to call your aunt immediately, and I want to hear her say myself that you will never be Aga-Hassam's wife, or I might just decide to kill Aga-Hassam today, and I hope I succeed! Who does this Hassam think he is? A shopkeeper! He wants to take my place, flirt with my fiancée, and get in my way, huh? By God, I'll stab him right in the heart with this dagger.
Sekiné-Khanoun. Very good. I will send to my aunt, and[30] beg of her to come at once. Then I will tell her that I am not, and never will be the wife of Aga-Hassam. When my aunt arrives, you must go into this room, and you will hear what she says with your own ears.—Goul-Sebah!
Sekiné-Khanoun. Great. I'll send a message to my aunt and[30] ask her to come right away. Then I’ll tell her that I am not, and will never be, the wife of Aga-Hassam. When my aunt gets here, you need to go into this room, and you’ll hear everything she says with your own ears.—Goul-Sebah!
Scene III
Goul-Sebah. What is it, madame?
Goul-Sebah. What is it, ma'am?
Sekiné-Khanoun. Goul-Sebah, go and ask my aunt to come here. [Goul-Sebah goes out.]
Sekiné-Khanoun. Goul-Sebah, please go and ask my aunt to come here. [Goul-Sebah goes out.]
Scene IV
Sekiné-Khanoun. Well, but come now, whom shall we take for our advocate?
Sekiné-Khanoun. Well, come on, who should we choose as our advocate?
Aziz-Bey. Advocate? For what purpose?
Aziz-Bey. Advocate? What for?
Sekiné-Khanoun. Alas, he asks me for what purpose! Have they not told you, then, that my sister-in-law disputes the legacy, and wishes to involve me in a lawsuit?
Sekiné-Khanoun. Unfortunately, he's asking me for what reason! Haven't they informed you that my sister-in-law is contesting the inheritance and wants to drag me into a legal battle?
Aziz-Bey. Yes, I have heard it said, but at present my head is whirling round. First let your aunt come, and when she goes away, I will find an advocate. [At this moment a footstep is heard, Aziz-Bey returns to the other room, and Zobeide, aunt of Sekiné-Khanoun enters the apartment.]
Aziz-Bey. Yes, I've heard that, but right now my head is spinning. First, let your aunt arrive, and when she leaves, I’ll find a lawyer. [At this moment, a footstep is heard, Aziz-Bey goes back to the other room, and Zobeide, Sekiné-Khanoun's aunt, enters the apartment.]
Scene V
Sekiné-Khanoun. Good-day, my dear aunt.
Sekiné-Khanoun. Hi, my dear aunt.
Zobeide. Good-day, Sekiné. How are you? Are you quite well?
Zobeide. Hi, Sekiné. How’s it going? Are you doing okay?
Sekiné-Khanoun. Ah! how can I be well, when I have allowed you, aunt, to promise me in marriage to Aga-Hassam? I have neither father nor brother, and am altogether dependent on myself for the management of my life.
Sekiné-Khanoun. Ah! how can I be okay when I’ve let you, aunt, promise me in marriage to Aga-Hassam? I have no father or brother, and I'm completely reliant on myself to manage my life.
Zobeide. Are you not ashamed to speak thus? What! not a blush! Has not all been done in your interest? You need a husband; you must take him who is given to you. It is not proper that young girls should speak in this style before their elder relations. It is shameful! Fie upon you, Sekiné![31]
Zobeide. Are you really not embarrassed to say that? Seriously! Not even a hint of blush? Hasn’t everything been done for your benefit? You need a husband; you have to accept the one who is offered to you. It’s inappropriate for young girls to talk like this in front of their elders. It’s disgraceful! Shame on you, Sekiné![31]
Sekiné-Khanoun. Not at all. I have spoken just as I choose; I will no longer surrender my liberty, and no one shall force a husband upon me.
Sekiné-Khanoun. Not at all. I've spoken exactly how I want; I won't give up my freedom anymore, and no one will make me marry against my will.
Zobeide. Very good. You do not, then, wish to marry?
Zobeide. All right. So, you don’t want to get married?
Sekiné-Khanoun. No; I certainly do not wish to marry.
Sekiné-Khanoun. No; I definitely do not want to get married.
Zobeide [smiling]. There are many girls who say no, like you; but later on they come to reason.
Zobeide [smiling]. There are a lot of girls who say no, just like you; but eventually, they come around.
Sekiné-Khanoun. In the name of God, aunt, do not make fun of me; it is absurd to wish me to marry Aga-Hassam; you may as well give up that idea altogether.
Sekiné-Khanoun. In the name of God, aunt, please don’t tease me; it’s ridiculous to expect me to marry Aga-Hassam; you might as well let go of that idea completely.
Zobeide. It is not possible for you to recede, my dear niece. You would make enemies for me of all the leading people of the country.
Zobeide. You can't back down, my dear niece. If you do, you'll turn all the influential people in the country against me.
Sekiné-Khanoun. They may go to the devil for all I care. Aga-Hassam is loathsome to me; the very sight of him makes me sick.
Sekiné-Khanoun. They can go to hell for all I care. Aga-Hassam disgusts me; just the sight of him makes me nauseous.
Zobeide. Why is that?
Zobeide. Why's that?
Sekiné-Khanoun. He is a low fellow.
Sekiné-Khanoun. He is a lowly person.
Zobeide. He may be a low fellow to everyone else, but to us he is of the first water. He is successful in business, is very rich, and his connections are among the leading people of the province. Where will you find a better husband?
Zobeide. He might seem like a nobody to everyone else, but to us, he’s top-notch. He does well in business, is super wealthy, and his connections are with the most prominent people in the province. Where will you find a better husband?
Sekiné-Khanoun. Even if Aga-Hassam were to load me with jewels from head to foot I would never be his wife. Go and tell him to give up all idea of this.
Sekiné-Khanoun. Even if Aga-Hassam were to cover me in jewels from head to toe, I would never marry him. Go and tell him to forget about it.
Zobeide. Never. Who, pray, are you, that you presume to go back on the word which I have given? Aga-Hassam sent to me the leading ladies of the land. I am no child, and I, of course, consented to their offer; I had your interest in view, and gave my word to them. Do you wish me to appear in the eyes of the world as an imbecile? I have, I believe, both name and rank; I have a position of dignity, and am an honorable woman.
Zobeide. Never. Who do you think you are, to go back on the promise I made? Aga-Hassam sent me the top women in the land. I’m no child, and I agreed to their offer for your sake, and I kept my word to them. Do you want me to look like a fool in front of everyone? I believe I have both a name and a rank; I hold a position of dignity and I am an honorable woman.
Sekiné-Khanoun. And so I am to be made unhappy for my whole life in order that your reputation and your honor may suffer no damage! You have laid a strange duty upon me, aunt. By Heaven, I swear that I will never, never marry Aga-Hassam, even though the whole world be brought to ruin. It is I who tell you this, and you must explain matters to him, and make him abandon this pro[32]posal. If you do not, I will send for him myself, and I will meet him face to face and give him such a tongue-lashing as he never had before. I will treat him worse than a dog, and send him away with a flea in his ear.
Sekiné-Khanoun. So, I’m supposed to be miserable for my entire life just to protect your reputation and honor? You’ve put an odd burden on me, aunt. I swear, by Heaven, I will never, ever marry Aga-Hassam, even if the entire world falls apart. I'm the one saying this, and you need to explain everything to him and make him drop this proposal. If you don’t, I’ll contact him myself, meet him face to face, and give him a scolding he’s never experienced before. I’ll treat him worse than a dog and send him away with a harsh word.
Zobeide [covering her face with both her hands]. Oh! Oh! My God! Oh! how the whole world is become topsy-turvy. The young girls of to-day have neither shame nor reserve. Sekiné, I have never before met a girl of such effrontery as you exhibit. I myself have been young, I have had older relatives about me, but from respect toward them I would never have dared to raise my head in contradiction to them. It is because of this effrontery of yours that plague and cholera cease not to waste this province.
Zobeide [covering her face with both her hands]. Oh! Oh! My God! Oh! How the whole world has turned upside down. The young girls today have no shame or modesty. Sekiné, I have never met a girl with the boldness you show. I was young once, and I had older relatives around me, but out of respect for them, I would never have dared to lift my head in disagreement. It’s because of this boldness of yours that plague and cholera keep ravaging this province.
Sekiné-Khanoun. No, it is owing to the baseness of certain degraded people that plague and cholera are raging here. This miserable wretch has heard of my fortune of 60,000 tomans, and this is the reason why he sent and asked for my hand. If this were not so, why did he not seek to win me by the avenue of love and inclination? If he desired to espouse me for my own sake, why did he keep his mouth shut, and refrain from breathing a word during my brother’s lifetime?
Sekiné-Khanoun. No, it’s because of the low morals of some terrible people that plague and cholera are spreading here. This miserable person has heard about my fortune of 60,000 tomans, and that’s why he reached out to ask for my hand. If it weren’t for that, why didn’t he try to win me over through love and affection? If he wanted to marry me for who I am, why did he stay silent and not say a word while my brother was alive?
Zobeide. He might have had no desire to wed you in your brother’s lifetime. But you do well to remind me of the 60,000 tomans. Are you not aware that unless you marry Aga-Hassam he will cause you to forfeit this sum of money?
Zobeide. He probably didn't want to marry you while your brother was alive. But it's smart of you to remind me about the 60,000 tomans. Don't you realize that if you don’t marry Aga-Hassam, he will make you lose that money?
Sekiné-Khanoun. Why, and in what way will he cause me to forfeit it?
Sekiné-Khanoun. Why, and how will he make me lose it?
Zobeide. In what way? Why, he will go to your sister-in-law, and make common cause with her. His kinsmen and family will support her claim and confirm her declaration, and you will be compelled to abandon your rights. The reason is palpable; it lies in the greed and devilish trickery of those people whose minds are set on nothing else but the absorption of other people’s fortunes, great and small. And what do you know about such matters as these? Who will listen to your arguments or pleas?
Zobeide. How? Well, he will go to your sister-in-law and team up with her. His relatives and family will back her claim and strengthen her statement, leaving you no choice but to give up your rights. The reason is clear; it's rooted in the greed and deceitfulness of those who only care about taking others' wealth, whether big or small. And what do you really know about issues like this? Who will pay attention to your arguments or requests?
Sekiné-Khanoun. Very good. Let us admit that my rights are to be invaded and my pleas disregarded. Still, I do not[33] understand how a mistress, a domestic servant, can pretend to the legacy that belongs to me. We shall soon be told that there is neither right nor justice in this country, and that everyone can do just what he likes, and as he understands it to be best for himself!
Sekiné-Khanoun. Alright. Let's acknowledge that my rights are being violated and my requests ignored. Still, I do not[33] understand how a mistress, a housemaid, can claim the inheritance that rightly belongs to me. Soon enough, we'll hear that there’s no right or justice in this country, and that everyone can do whatever they want, thinking it’s best for themselves!
Zobeide. Ah, my child, is there any safeguard from the trickery of mankind? What rights had the wife of Hadji-Rehim in the fortune of her husband? Nevertheless 12,000 tomans in cash and a bathing establishment were stolen from Aga-Riza, the son of Hadji-Rehim, to make a gift for this vile woman. By all sorts of rascalities the advocate of this woman forged a deed of gift, and pretended that Hadji-Rehim in his lifetime transferred to his wife 12,000 tomans, in specie, and a bathing establishment. Five or six persons were produced as witnesses, and in spite of his cries and lamentations, the money and the hammam were stolen from poor Aga-Riza, who utterly failed to obtain justice. You are quite unaware of the diabolical wiles of law officers in this country; no one can escape from the manœuvres of these people, no one can see through these manœuvres and false statements. Do you think that I have promised your hand to Aga-Hassam to please myself? Not at all. I have seen that there was no course to take, and I said to myself that we must accept the situation with a good grace; and that this was the best thing to be done.
Zobeide. Ah, my child, is there any protection from the deceit of humanity? What rights did the wife of Hadji-Rehim have over her husband's wealth? Still, 12,000 tomans in cash and a bathhouse were taken from Aga-Riza, the son of Hadji-Rehim, to be given to that despicable woman. Through all sorts of tricks, this woman's lawyer forged a gift deed and pretended that Hadji-Rehim had transferred to his wife, during his lifetime, 12,000 tomans in cash and a bathhouse. Five or six people were brought in as witnesses, and despite his cries and grief, the money and the hammam were stolen from poor Aga-Riza, who completely failed to get justice. You have no idea about the wicked schemes of law officials in this country; no one can escape the manipulations of these people, no one can see through their tricks and lies. Do you think I promised your hand to Aga-Hassam just for my own sake? Not at all. I realized there was no other option, and I thought that we must accept the situation gracefully; that this was the best thing to do.
Sekiné-Khanoun. Even though all my fortune should be swallowed up to the last penny, I will never be the wife of Aga-Hassam. Go, then, and explain this to him; tell him that your niece refused her consent.
Sekiné-Khanoun. Even if every last penny of my fortune is gone, I will never marry Aga-Hassam. So go and tell him this; let him know that your niece has refused to agree.
Zobeide. Do not speak in this way, Sekiné. I see your plan. You wish to become the wife of Aziz-Bey, and to mingle the blood of our race with heretics; to bring in those people, and to set them at the head of our family; to do despite to the spirits of our ancestors, and to cover yourself with disgrace. Never, up to this day, has such a thing been seen in our family. How can the daughter of an honest, God-fearing merchant become the wife of an unbeliever? How is it possible?
Zobeide. Don't talk like that, Sekiné. I see what you're planning. You want to become Aziz-Bey's wife and mix our blood with heretics; to bring them in and put them at the forefront of our family; to disrespect the spirits of our ancestors and to bring shame upon yourself. Never has anything like this happened in our family before. How can the daughter of a decent, God-fearing merchant marry an unbeliever? How can that even happen?
Sekiné-Khanoun. How do you know that I desire to espouse[34] Aziz-Bey? I wish to espouse neither him nor anyone else. I wish to remain in my own house. Be quick, then, and give my message to Aga-Hassam.
Sekiné-Khanoun. How do you know that I want to marry[34] Aziz-Bey? I don't want to marry him or anyone else. I just want to stay in my own house. So hurry up and deliver my message to Aga-Hassam.
Zobeide. You are a young girl, you have not reached years of discretion, and cannot see your own interests. I have not the slightest intention of going to find Aga-Hassam, and telling him that my niece is unwilling to marry him. I have promised you to him, and he left after receiving my word on it; you may spare yourself further talk on this matter. [Zobeide rises and goes out.]
Zobeide. You’re a young girl and not old enough to understand what’s best for you. I have no plans to go find Aga-Hassam and tell him that my niece doesn’t want to marry him. I promised you to him, and he left after I gave him my word; you can stop discussing this now. [i>Zobeide rises and goes out.]
Scene VI
Aziz-Bey. You see now what real trouble I am in. I shall go off at once.
Aziz-Bey. You can see the serious trouble I'm in now. I'm going to leave right away.
Sekiné-Khanoun. Where will you go?
Sekiné-Khanoun. Where are you going?
Aziz-Bey. To this villain, Aga-Hassam, to punish him as he deserves. I can no longer restrain myself.
Aziz Bey. I need to punish this villain, Aga-Hassam, as he deserves. I can’t hold back any longer.
Sekiné-Khanoun. What is the matter with you? Do not go; remain here. You will otherwise commit some blunder. I intend sending someone from me to this wretch, to tell him to come here, and I will compel him myself to abandon these designs of his.—Goul-Sebah! [Enter Goul-Sebah.]
Sekiné Khanoun. What’s wrong with you? Don’t leave; stay here. If you go, you’ll make a mistake. I’m planning to send someone to this fool to tell him to come here, and I’ll force him myself to give up his plans.—Goul-Sebah! [Enter Goul-Sebah.]
Scene VII
Sekiné-Khanoun. Goul-Sebah, go to the home of Aga-Hassam, the merchant, take him aside, and tell him that a woman asks for him on a most important errand; but do not mention my name. [Exit Goul-Sebah. Then Sekiné-Khanoun turns toward Aziz-Bey.]
Sekiné-Khanoun. Goul-Sebah, head over to Aga-Hassam's place, the merchant, pull him aside, and let him know that a woman is asking for him about something really important; just don’t say my name. [Exit Goul-Sebah. Then Sekiné-Khanoun turns toward Aziz-Bey.]
Scene VIII
Sekiné-Khanoun. By heavens, Aziz-Bey, you are a child whose lips are still wet with your nurse’s milk! Go and look at yourself in the glass and see how red your eyes are from rage. How is it you have so little force of character? This base fellow cannot take me by force.
Sekiné-Khanoun. Seriously, Aziz-Bey, you’re like a kid whose lips are still stained with baby formula! Go check yourself out in the mirror and notice how red your eyes are from being so angry. How do you lack so much strength of character? This pathetic guy can’t overpower me.
Aziz-Bey. You are right; but what can I do when my heart is overflowing. [Footsteps heard without. Aziz-Bey re[35]turns to the other chamber. Sekiné-Khanoun veils her face and seats herself. Enter Goul-Sebah with Aga-Hassam.]
Aziz-Bey. You're right; but what can I do when my heart is overwhelmed? [Footsteps are heard outside. Aziz-Bey re[35]turns to the other room. Sekiné-Khanoun covers her face and sits down. Goul-Sebah enters with Aga-Hassam.]
Scene IX
Aga-Hassam. Good-day, madame.
Aga-Hassam. Hello, ma'am.
Sekiné-Khanoun [pleasantly]. Good-day, sir. Do you know who I am, brother Hassam?
Sekiné-Khanoun [pleasantly]. Good day, sir. Do you know who I am, brother Hassam?
Aga-Hassam. No, madame, I do not.
Aga-Hassam. No, I don’t.
Sekiné-Khanoun. Really! Well, Aga-Hassam, I must inform you that I am Sekiné, the sister of Hadji-Ghafour.
Sekiné-Khanoun. Really! Well, Aga-Hassam, I need to let you know that I am Sekiné, the sister of Hadji-Ghafour.
Aga-Hassam [in astonishment]. Indeed! I have heard of you. Can I do any thing for you? I am your humble servant and your slave, your domestic, your lackey.
Aga-Hassam [in astonishment]. Wow! I've heard about you. Is there anything I can do for you? I'm your humble servant and your slave, your house staff, your lackey.
Sekiné-Khanoun. No, Aga-Hassam, let me beg you to be neither my slave nor my servant; be my brother, both in this world and in the next, and give up all idea of marrying me. It is for the purpose of making this simple request that I have called you here; this is all I have to say to you.
Sekiné-Khanoun. No, Aga-Hassam, please don't be my slave or my servant; be my brother, both in this life and the next, and forget any thoughts of marrying me. I called you here just to make this simple request; that's all I have to say to you.
Aga-Hassam [in confusion]. But, madame, why do you not permit me to be your slave? What fault have I committed?
Aga-Hassam [in confusion]. But, ma'am, why won’t you let me be your servant? What have I done wrong?
Sekiné-Khanoun. You have committed no fault, and it is best that I should speak plainly to you. I am informed that you sent to my aunt to ask for my hand; but it is quite useless for her to give her consent to your demand. I may as well tell you that I am not the person to suit you in this matter; abandon, therefore, your purpose. From henceforth do not name me in connection with this subject again.
Sekiné-Khanoun. You haven’t done anything wrong, and it’s better if I speak frankly to you. I’ve heard that you asked my aunt for my hand in marriage; however, it’s pointless for her to agree to your request. I should let you know that I’m not the right person for you in this regard; so please, give up your intention. From now on, don’t mention me in relation to this topic again.
Aga-Hassam. And pray, madame, why is this? Give me the reason. Let me understand why I am not worthy to offer you my services.
Aga-Hassam. And please, ma'am, why is that? Tell me the reason. Help me understand why I’m not worthy to offer you my services.
Sekiné-Khanoun. The reason I need not explain. All I have to ask of you is to leave me alone.
Sekiné-Khanoun. There's no need for me to explain. All I ask is for you to leave me alone.
Aga-Hassam. But really, madame, I must know what fault I have committed which makes you repulse me.
Aga-Hassam. But honestly, ma'am, I need to understand what I've done wrong that makes you push me away.
Sekiné-Khanoun. You have not committed a single fault, my brother. But I am to-day mistress of my own actions, and I do not desire to become your wife. I do not love you; nothing can force the heart to love.[36]
Sekiné House. You haven’t done anything wrong, my brother. But today, I am in control of my own choices, and I don’t want to marry you. I don’t love you; nothing can make the heart love.[36]
Aga-Hassam. It is very wrong of you to speak in this strain, madame. Do not repeat such words.
Aga-Hassam. It’s really inappropriate for you to speak like that, ma’am. Please don’t say things like that again.
Sekiné-Khanoun. I understand what you mean. Well, do your worst. Spare me, or spare me not, it matters not to me, vile wretch!
Sekiné-Khanoun. I get what you're saying. Do your worst. It doesn't matter to me if you spare me or not, you horrible person!
Aga-Hassam. Ah! you will repent of this later on. But think again for a while, and consider whether you have nothing more to say to me.
Aga-Hassam. Ah! You’ll regret this later. But take a moment to rethink it and see if you have anything else to say to me.
Sekiné-Khanoun. I have considered the whole question, and I have but one more observation to make. Leave me! and do whatever you will. There is no one more despicable than you are.
Sekiné-Khanoun. I've thought about everything, and I have just one more thing to say. Leave me alone! Do what you want. There’s no one more pathetic than you.
Aga-Hassam [enraged]. Are you mad? I intend to lead you such a dance that everyone will talk about it; even to the day of your death you will remember it. [He rises.]
Aga-Hassam [angry]. Are you crazy? I plan to put you through such a performance that everyone will be talking about it; you'll remember it for the rest of your life. [He rises.]
Sekiné-Khanoun. Begone! Begone! He who fears you is lower than you are. Do your worst against me. Begone!—What does he say? Does he fancy that anyone is afraid of him? [Aga-Hassam withdraws, and Aziz-Bey comes back into the room.]
Sekiné-Khanoun. Go away! Go away! Anyone who fears you is beneath you. Do your worst to me. Go away! — What’s he saying? Does he think anyone is scared of him? [Aga-Hassam leaves, and Aziz-Bey re-enters the room.]
Scene X
Sekiné-Khanoun. Come in and let me think over matters. One stone frightens away a hundred crows.
Sekiné-Khanoun. Come in and let me think things over. One stone scares away a hundred crows.
Aziz-Bey. I am going to tell the whole affair to Chah-Zade, the King’s son, and ask him to settle it offhand.
Aziz Bey. I’m going to explain the entire situation to Chah-Zade, the King’s son, and ask him to resolve it right away.
Sekiné-Khanoun. The Prince Royal cannot stop the lawsuit. In any case we must have an advocate.
Sekiné-Khanoun. The Crown Prince can't prevent the lawsuit. Either way, we need to get a lawyer.
Aziz-Bey. The Prince Royal cannot stop the lawsuit; but he can defeat the artifices of a rascal like Aga-Hassam. I must inform him of the affair. My father has long been devoted to his service, and he is well disposed toward me; he has promised to give me employment and to establish me in an office, and to give me my father’s fortune.
Aziz-Bey. The Crown Prince can't put an end to the lawsuit, but he can outsmart a rogue like Aga-Hassam. I need to update him on the situation. My father has been loyal to his service for years, and he likes me; he has promised to find me a job, set me up in a position, and give me my father's fortune.
Sekiné-Khanoun. That is all very good, but let us first secure the services of an advocate; afterward you can go and tell the whole story to the Prince Royal, and he will see what is best to be done.
Sekiné-Khanoun. That sounds great, but let’s first find a lawyer; then you can go and share the entire story with the Prince Royal, and he’ll figure out the best course of action.
Aziz-Bey. Very good. Whom would you like to have for an advocate? [At this moment Goul-Sebah enters the room.]
Aziz-Bey. Great. Who would you like to have as your advocate? [At this moment, Goul-Sebah walks into the room.]
Scene XI
Goul-Sebah. Madame, a certain individual who professes to have important business to discuss with you is waiting at the door. He asks if there is anyone who can serve as his representative with you.
Goul-Sebah. Madam, someone who claims to have important business to discuss with you is waiting at the door. He’s asking if there’s anyone who can act as his representative for you.
Sekiné-Khanoun. Certainly, Aziz-Bey is here. Tell the man to come in; we wish to know what he wants. [Goul-Sebah goes out.]
Sekiné-Khanoun. Of course, Aziz-Bey is here. Tell him to come in; we want to know what he needs. [Goul-Sebah exits.]
Scene XII
Aziz-Bey. Do you think it wise that the newcomer should see me with you?
Aziz-Bey. Do you think it's a good idea for the newcomer to see me with you?
Sekiné-Khanoun. Do people know who you are? Probably you will be taken for one of my family. [Aga-Kerim enters the room. Sekiné-Khanoun veils herself.]
Sekiné-Khanoun. Do people know who you are? You’ll likely be mistaken for someone in my family. [Aga-Kerim enters the room. Sekiné-Khanoun covers her face.]
Scene XIII
Aga-Kerim. Good-day to you both.
Aga-Kerim. Hello to you both.
Aziz-Bey. Good-day, sir. Be seated, if you please; you are welcome.
Aziz-Bey. Good day, sir. Please have a seat; you're welcome.
Aga-Kerim [seating himself and turning to Aziz-Bey.] My young master, kindly tell me your name.
Aga-Kerim [sitting down and facing Aziz-Bey.] My young master, could you please tell me your name?
Aziz-Bey. My name is Aziz-Bey.
My name is Aziz-Bey.
Aga-Kerim. It is a fortunate name. But Aziz-Bey, may I speak to you on a certain matter in the presence of Sekiné-Khanoun?
Aga-Kerim. That's a lucky name. But Aziz-Bey, can I talk to you about something in front of Sekiné-Khanoun?
Aziz-Bey. You may address your remarks directly to Sekiné-Khanoun. Do not think that she is frivolous like other young ladies; she delights in conversation, and will not be at all bashful in answering your questions.
Aziz-Bey. Feel free to speak directly to Sekiné-Khanoun. Don’t assume she’s trivial like other young women; she enjoys conversation and won’t be shy about answering your questions.
Aga-Kerim. She is right. But let me first of all inform you, Aziz-Bey, that I am Aga-Kerim, the chief of the courtiers, and that I was a close friend of the late Hadji-Ghafour. I happened to drop in on business a moment ago, at the house of Aga-Merdan, the son of the confectioner. By chance Aga-Hassam, the merchant, was also there. He greeted me, sat down, and spoke as follows: “I am told, Aga-Merdan, that you are the advocate of Zeineb, the[38] widow of Hadji-Ghafour. I take your side in this lawsuit, and I have something to say to you in confidence.” I saw that they wanted to have a private talk, so I withdrew. I learned, however, that they were plotting against Sekiné-Khanoun, and I therefore came to warn her, merely from a feeling of gratitude toward Hadji-Ghafour.
Aga-Kerim. She’s correct. But first, let me tell you, Aziz-Bey, that I am Aga-Kerim, the head of the courtiers, and a close friend of the late Hadji-Ghafour. I just stopped by for some business at Aga-Merdan's place, the son of the confectioner. Coincidentally, Aga-Hassam, the merchant, was there too. He greeted me, sat down, and said, “I heard, Aga-Merdan, that you're representing Zeineb, the[38] widow of Hadji-Ghafour. I’m on your side in this lawsuit, and I need to talk to you privately.” Realizing they wanted a private conversation, I left. However, I found out they were conspiring against Sekiné-Khanoun, so I came to warn her out of gratitude to Hadji-Ghafour.
Sekiné-Khanoun. I am delighted to find, Aga-Kerim, that you have not forgotten the claims of friendship, and that in the present emergency you have remembered the sister of an old friend.
Sekiné-Khanoun. I’m really glad to see, Aga-Kerim, that you haven't forgotten the importance of friendship, and that in this current situation, you’ve thought of the sister of an old friend.
Aga-Kerim. Ah yes, madame, friendship is a valuable thing in these days. I have seen how things stood, for this Aga-Merdan is a rogue and a scheming rascal whose equal is to be found neither in earth nor in heaven. I therefore decided to come, and in a friendly spirit to warn you beforehand of their intrigues, for if they are permitted to carry them out, there will be no cure for the consequences.
Aga-Kerim. Ah yes, ma'am, friendship is precious these days. I've seen the situation for what it is, because this Aga-Merdan is a trickster and a plotting scoundrel unlike anyone on this earth or in the heavens. That's why I decided to come and, in a friendly way, warn you in advance about their schemes, because if they're allowed to go through with them, there will be no remedy for the fallout.
Sekiné-Khanoun. But, Aga-Kerim, what can Aga-Merdan do against me?
Sekiné-Khanoun. But, Aga-Kerim, what can Aga-Merdan do to me?
Aga-Kerim. What can he do? I am told that he is the advocate of your sister-in-law, and intends to sue you at law in her name. He is very clever and resourceful in affairs of this sort; you would be no match for him. It is very difficult to get ahead of him.
Aga-Kerim. What can he do? I've heard that he’s your sister-in-law’s attorney and plans to take legal action against you on her behalf. He’s really smart and skilled at handling these kinds of situations; you wouldn’t stand a chance against him. It’s tough to outsmart him.
Sekiné-Khanoun. What can he do in this lawsuit? My brother has no child to inherit his fortune. On the other hand, a woman who has been no more than temporary wife can make no claim to the heritage. However clever Aga-Merdan, or anyone else, may be, what injury can they do me in a case which is so clear?
Sekiné-Khanoun. What can he do in this lawsuit? My brother has no child to inherit his fortune. On the other hand, a woman who was only a temporary wife can’t make any claim to the inheritance. No matter how clever Aga-Merdan or anyone else is, what harm can they cause me in a case that is so straightforward?
Aga-Kerim. You have had very little experience in affairs of this sort. Aga-Merdan will find means to accomplish his ends. You must not let him take you at a disadvantage in the struggle.
Aga-Kerim. You haven't had much experience with things like this. Aga-Merdan will find a way to achieve his goals. You can't let him catch you off guard in this conflict.
Sekiné-Khanoun. But how can we help being taken at a disadvantage?
Sekiné-Khanoun. But how can we avoid being caught off guard?
Aga-Kerim. Well, tell me in the first place who your advocate is, so that I may see him, and make him acquainted with some of the tricks of Aga-Merdan. If he is intelligent he won’t let himself be caught napping.[39]
Aga-Kerim. First, tell me who your lawyer is, so I can meet him and fill him in on some of Aga-Merdan's tricks. If he's smart, he won't let himself get caught off guard.[39]
Sekiné-Khanoun. We do not know whom to take for our advocate.
Sekiné-Khanoun. We don't know who to choose as our advocate.
Aga-Kerim. How is that? You don’t know whom to take, and have not appointed anyone to defend you in this case?
Aga-Kerim. What’s going on? You don’t know who to choose, and you haven’t picked anyone to defend you in this situation?
Sekiné-Khanoun. No, we do not know whom to choose; we are just on the point of considering the question.
Sekiné-Khanoun. No, we don't know who to choose; we're just about to think about the question.
Aziz-Bey. Could not you, Aga-Kerim, name someone to whom we could intrust our case?
Aziz-Bey. Could you, Aga-Kerim, suggest someone we could trust with our situation?
Aga-Kerim. No, I know no one who would be able to hold his own against Aga-Merdan. I thought you had your advocate already on hand.
Aga-Kerim. No, I don't know anyone who could stand up to Aga-Merdan. I thought you already had your lawyer ready.
Aziz-Bey. No, we have not appointed anyone. We were merely on the lookout for a man of great ability whom we could intrust with the defence of our interests. But think again; cudgel your brains. Have you no idea of anyone?
Aziz-Bey. No, we haven't appointed anyone yet. We were just searching for a highly skilled person we could trust to defend our interests. But think hard; brainstorm a little. Don't you have anyone in mind?
Aga-Kerim. No, I can think of no man who is of great ability. There are plenty of advocates, but there is none of them who could cope with Aga-Merdan. But stay; there is someone, if he would consent to be your advocate, for he has retired for some time from business of the kind. He alone would be able to hold his own with Aga-Merdan.
Aga-Kerim. No, I can't think of anyone who is exceptionally skilled. There are lots of supporters, but none of them could match Aga-Merdan. Wait; there is someone who, if he would agree to be your advocate, could do it, as he has stepped back from that kind of work for a while. He alone would be able to stand up to Aga-Merdan.
Sekiné-Khanoun. Who is he?
Sekiné-Khanoun. Who's he?
Aga-Kerim. He is Aga-Selman, the son of the sieve-maker. Intrust your case with him if he will undertake it.
Aga-Kerim. He is Aga-Selman, the son of the sieve maker. Trust him with your case if he agrees to take it on.
Sekiné-Khanoun. Who would be able to see him and speak to him about it?
Sekiné-Khanoun. Who would be able to see him and talk to him about it?
Aga-Kerim. It is not necessary to delegate anyone to see him. Send for him, and speak to him yourself here. Perhaps your arguments may persuade him to accept the case; the discourse of a woman has so much influence.
Aga-Kerim. You don’t need to appoint anyone to meet with him. Just call for him and talk to him yourself here. Maybe your arguments will convince him to take the case; a woman's words carry a lot of weight.
Sekiné-Khanoun. Aga-Kerim, could you not see him yourself, and send him to us?
Sekiné-Khanoun. Aga-Kerim, can you not see him yourself and send him to us?
Aga-Kerim. No, madame. I have fallen out with him about a trifling matter. Send somebody else to fetch him.
Aga-Kerim. No, ma'am. I've had a disagreement with him over something minor. Please send someone else to get him.
Sekiné-Khanoun. But how can you in this case give him certain information which you wish him to have?
Sekiné-Khanoun. But how can you, in this case, give him the specific information you want him to have?
Aga-Kerim. If you had another advocate, I should deem it necessary to instruct him in these matters; but in the case[40] of Aga-Selman it is superfluous. He is clever enough to make slippers for the devil himself. Although I have quarrelled with him, I cannot deny his merit. God grant that your lawsuit may succeed.
Aga-Kerim. If you had another lawyer, I would feel it necessary to give him guidance on these issues; but in the case[40] of Aga-Selman, it's unnecessary. He’s smart enough to make slippers for the devil himself. Even though we've had our disagreements, I can’t deny his skills. I hope your lawsuit goes well.
Aziz-Bey. I shall go and fetch him myself. [Aziz-Bey and Aga-Kerim rise from their seats and prepare to go out.]
Aziz-Bey. I’ll go get him myself. [Aziz-Bey and Aga-Kerim stand up from their seats and get ready to leave.]
Aga-Kerim. God preserve you, madame.
Aga-Kerim. God bless you, ma'am.
Sekiné-Khanoun. Thanks for your kind visit.
Sekiné-Khanoun. Thanks for your thoughtful visit.
Aga-Kerim. I shall never forget your goodness. [Aga-Kerim goes out with Aziz-Bey.]
Aga-Kerim. I will never forget your kindness. [Aga-Kerim leaves with Aziz-Bey.]
Scene XIV
Sekiné-Khanoun. Goul-Sebah! bring in a lounge, and lay a cushion on it. [Scarcely has Goul-Sebah brought in the lounge and placed a cushion on it, when a sound of footsteps is heard in the vestibule. Aziz-Bey enters the room with Aga-Selman. Sekiné-Khanoun takes a seat at the back of the stage; Goul-Sebah stands by her side.]
Sekiné-Khanoun. Goul-Sebah! Bring in a couch and put a cushion on it. [As soon as Goul-Sebah brings in the couch and sets a cushion on it, footsteps are heard in the entryway. Aziz-Bey walks into the room with Aga-Selman. Sekiné-Khanoun takes a seat at the back of the stage; Goul-Sebah stands next to her.]
Scene XV
Aga-Selman. Good-day, madame!
Aga-Selman. Good day, ma'am!
Sekiné-Khanoun. Good-day, sir. You are welcome, Aga-Selman, and your visit gratifies me exceedingly. Have the goodness to take a seat. [She points with her finger to the lounge. Aga-Selman seats himself at the foot of the lounge and Aziz-Bey takes a place by his side.]
Sekiné-Khanoun. Good day, sir. Welcome, Aga-Selman, your visit makes me very happy. Please have a seat. [She points to the lounge. Aga-Selman sits at the end of the lounge, and Aziz-Bey takes a seat next to him.]
Sekiné-Khanoun [in a melancholy voice]. Aga-Selman, I am the sister of Hadji-Ghafour. I hope that you will treat me as your daughter, and will not refuse me your support in this day of misfortune.
Sekiné-Khanoun [in a sad voice]. Aga-Selman, I am Hadji-Ghafour's sister. I hope you will treat me like your daughter and won’t turn me away today in my time of need.
Aga-Selman. Speak, madame, tell me what is your desire?
Aga-Selman. Go ahead, ma'am, what do you want?
Sekiné-Khanoun. You know, Aga-Selman, that seven or eight months ago everyone forsook the city and fled in every direction because of the cholera. Hadji-Ghafour was a man full of confidence in God; he declared he would not leave, but as a precaution he took to the President of the Tribunal and placed on deposit with him, in exchange for vouchers, and in the presence of witnesses, a sum of 60,000 tomans, laid up in strong-boxes. “If I should hap[41]pen to die,” he said, “you must give this money to my legal heir.” The President of the Tribunal took charge of the money, and then, like everybody else, he quitted the city. All our neighbors also left. No one was at home but my brother and I, with a woman whom he had espoused in temporary marriage. It happened that my brother fell sick. No one was left in the town but some soldiers whom the government had left to guard the houses of the inhabitants, and to carry the dead to the cemetery. On that day four soldiers came to our house, and my brother said to them: “I am dying, and I have no other heir in the world but my sister here. After my death take me away to the cemetery.” Then my brother departed to the other world. Meanwhile my sister-in-law, who is no more than a mistress to whom no legacy can fall, pretends to be the heiress of my brother, and institutes a suit against me. Her advocate is Aga-Merdan, the son of the confectioner, and I hope that you will be willing to undertake the task of defending me.
Sekiné-Khanoun. You know, Aga-Selman, that seven or eight months ago everyone left the city and ran in all directions because of the cholera. Hadji-Ghafour was a man full of faith in God; he announced he would stay, but as a precaution he went to the President of the Tribunal and deposited a sum of 60,000 tomans, stored in strong-boxes, in exchange for vouchers, and in front of witnesses. “If I happen to die,” he said, “you must give this money to my legal heir.” The President of the Tribunal took the money, and then, like everyone else, he left the city. All our neighbors also departed. The only ones left at home were my brother and I, along with a woman he had married temporarily. My brother ended up getting sick. The only people remaining in town were some soldiers the government had left behind to guard the homes and transport the dead to the cemetery. On that day, four soldiers came to our house, and my brother told them: “I am dying, and I have no other heir in the world but my sister here. After I die, please take me to the cemetery.” Then my brother passed away. Meanwhile, my sister-in-law, who is just a mistress with no claim to any inheritance, is pretending to be my brother’s heir and is suing me. Her lawyer is Aga-Merdan, the son of the confectioner, and I hope you’ll be willing to take on the task of defending me.
Aga-Selman. Madame, I have retired from practice, and do not intend henceforth to be anyone’s advocate.
Aga-Selman. Madam, I have stepped back from my practice, and I do not plan to be anyone's advocate going forward.
Sekiné-Khanoun. This business will not take long, Aga-Selman; it will soon be finished; it is matter for a single session. If witnesses are required to testify to the words of my brother, there are the soldiers—you can summon them as witnesses. I hope that you will undertake my case out of mere good-will toward me.
Sekiné-Khanoun. This matter won't take long, Aga-Selman; it will be resolved quickly; it's something we can handle in one meeting. If we need witnesses to confirm my brother's words, the soldiers are available—you can call them to testify. I hope you'll take on my case simply out of kindness towards me.
Aga-Selman. Do you know the names and addresses of these soldiers?
Aga-Selman. Do you have the names and addresses of these soldiers?
Sekiné-Khanoun. Yes. Aziz-Bey will write the information on a sheet of paper and will hand it to you.
Sekiné House. Yes. Aziz-Bey will write the details on a piece of paper and give it to you.
Aga-Selman. Since you depend upon me, I accept the case; but on condition that it is not to turn out a long one, for if it is likely to last for any period, it will not be possible for me to devote myself to it.
Aga-Selman. Since you rely on me, I’ll take the case; but only if it doesn't drag on for too long, because if it looks like it will take a while, I won’t be able to commit myself to it.
Sekiné-Khanoun. It is matter for a single day, and in recompense for your trouble I will give you a fee of 500 tomans.
Sekiné-Khanoun. It's just a matter of one day, and in return for your effort, I'll pay you a fee of 500 tomans.
Aga-Selman. That is scarcely necessary, madame. I engage in this business purely out of regard for you, and without motives of self-interest.[42]
Aga-Selman. That’s hardly needed, ma'am. I'm doing this job solely because I care about you, not for my own gain.[42]
Sekiné-Khanoun. I know it, Aga-Selman, but I offer you this sum as pocket-money for your children.
Sekiné-Khanoun. I get it, Aga-Selman, but I'm giving you this money as pocket money for your kids.
Aga-Selman. Allow me now to retire, madame; I must go and find the soldiers and ask them to come and testify at the trial. As for you, make out a brief and send it to me.
Aga-Selman. Please allow me to leave now, madam; I need to go find the soldiers and ask them to come and testify at the trial. As for you, prepare a brief and send it to me.
Sekiné-Khanoun. Very good, I will prepare and send it to you. But I would remind you, Aga-Selman, that Aga-Merdan is said to be very crafty; leave nothing undone to defeat his tricks.
Sekiné-Khanoun. Sure, I'll get it ready and send it to you. But I want to remind you, Aga-Selman, that Aga-Merdan is known to be quite cunning; make sure you do everything you can to outsmart his schemes.
Aga-Selman. Keep your mind easy, madame, his tricks will avail nothing against me. Aziz-Bey, make a note of the names and addresses of these soldiers and send the particulars to me.
Aga-Selman. Don't worry, ma'am, his tricks won't work on me. Aziz-Bey, write down the names and addresses of these soldiers and send me the details.
Aziz-Bey. Yes, yes; they will be at your house in less than an hour. [Aga-Selman rises and goes out. Aziz-Bey and Sekiné-Khanoun remain alone.]
Aziz-Bey. Yes, yes; they’ll be at your place in under an hour. [Aga-Selman gets up and leaves. Aziz-Bey and Sekiné-Khanoun are left alone.]
Scene XVI
Aziz-Bey. As for me, I am going to tell the whole story to the Prince Royal.
Aziz Bey. As for me, I’m going to share the entire story with the Prince Royal.
Sekiné-Khanoun. Sit down. First of all write the names and addresses of the soldiers, and send them to Aga-Selman; then you can leave me. [Aziz-Bey sits down to write.]
Sekiné-Khanoun. Sit down. First, write down the names and addresses of the soldiers and send them to Aga-Selman; then you can leave me. [Aziz-Bey sits down to write.]
ACT SECOND
Scene I
The action passes in the house of Aga-Merdan, son of the confectioner.
The action takes place in the house of Aga-Merdan, the confectioner's son.
Aga-Merdan [discovered seated alone]. I do not know what can have happened that Aga-Kerim is so late in coming. He must have been planning that Aga-Selman may be Sekiné-Khanoun’s advocate, and this is probably what has detained him. If this affair succeeds, as I predict, beside the fact that I shall gain no small sum of money, my reputation will be spread through the whole city and will rise sky high. That is to say, that this lawsuit is an inexhaus[43]tible mine of wealth to the man who can direct it and make it turn out aright. Thank God, I am not troubled about that. [While he speaks the door opens, and Aga-Kerim enters the room.]
Aga-Merdan [found sitting alone]. I have no idea why Aga-Kerim is taking so long to arrive. He must have been considering that Aga-Selman could be Sekiné-Khanoun’s lawyer, and that’s probably what’s holding him up. If this case goes well, as I expect, not only will I make a decent amount of money, but my reputation will spread throughout the entire city and soar to new heights. In other words, this lawsuit is an endless source of wealth for the person who can manage it and ensure a positive outcome. Thank God, I’m not worried about that. [As he speaks, the door opens, and Aga-Kerim walks into the room.]
Scene II
Aga-Kerim [gayly.] Good-day. Congratulate me; I have arranged everything.
Aga-Kerim [cheerfully.] Hi there. Celebrate with me; I've got everything sorted out.
Aga-Merdan [with a smile]. Really? Is it credible?
Aga-Merdan [smiling]. Really? Is that credible?
Aga-Kerim. Yes, on your soul it is. I have praised you so highly to the widow of Hadji-Ghafour that if you had been there you would not have believed your ears. “To-day,” I said to her, “there is no one of more consideration with the President of the Tribunal than Aga-Merdan. He is never deceived, and all he says comes to pass. At the palace among the advocates he is the only one recognized. This is so true of his reputation that on certain occasions he has public and private audiences with the Prince Royal. For knowledge of affairs he is the Plato of the century. Follow his advice implicitly, and do not be anxious about anything. It is only under his direction that you will be able to enter into possession of Hadji-Ghafour’s fortune; for, excepting through him, you have no right to the legacy!” The woman was well satisfied, even delighted, as was her brother, Aga-Abbas. Meanwhile they are coming to see you, in order that you may dictate to them the line they are to take.
Aga-Kerim. Yes, it's true. I’ve spoken so highly of you to the widow of Hadji-Ghafour that if you had been there, you wouldn’t have believed it. “Today,” I told her, “there's no one more respected by the President of the Tribunal than Aga-Merdan. He’s never misled, and everything he says comes true. In the palace, among the lawyers, he’s the only one who’s recognized. His reputation is so solid that there are times he has both public and private meetings with the Prince Royal. For understanding complex issues, he’s the Plato of our time. Follow his advice without hesitation, and don’t worry about anything. Only with his guidance can you hope to inherit Hadji-Ghafour’s fortune; without him, you have no claim to the legacy!” The woman was pleased, even thrilled, just like her brother, Aga-Abbas. Meanwhile, they are on their way to see you so you can instruct them on the approach they should take.
Aga-Merdan. Very good, very good. But, tell me, have you been equally successful in securing for Aga-Selman the defence of the other party?
Aga-Merdan. Great, great. But, tell me, have you also managed to secure a defense for Aga-Selman from the other side?
Aga-Kerim. Yes. Aga-Selman is at this very moment with Sekiné-Khanoun, and as soon as he is at liberty he will come here.
Aga-Kerim. Yes. Aga-Selman is currently with Sekiné-Khanoun, and as soon as he is free, he will come here.
Aga-Merdan. It is wonderful, Aga-Kerim. By God, you work miracles with your tongue. But, tell me, is the widow of Hadji-Ghafour pretty?
Aga Merdan. It's amazing, Aga-Kerim. Honestly, you work wonders with your words. But, can you tell me, is Hadji-Ghafour's widow attractive?
Aga-Kerim. Why do you ask?
Aga-Kerim. What's your question?
Aga-Merdan. Why, because I want her to fall in love with me, and marry me. Why should she not be my wife?[44]
Aga-Merdan. I want her to fall in love with me and marry me. Why shouldn’t she be my wife?[44]
Aga-Kerim. How can I tell you whether she will love you or not? Your age is a little advanced and the woman is young.
Aga-Kerim. How can I tell you if she will love you or not? You're a bit older, and she's young.
Aga-Merdan. No, Aga-Kerim, as sure as death, I am not so advanced in age. I am exactly fifty-one.
Aga-Merdan. No, Aga-Kerim, I’m not that old, I swear. I’m exactly fifty-one.
Aga-Kerim. I shouldn’t have believed it; I thought you were seventy.
Aga-Kerim. I shouldn’t have believed it; I thought you were 70.
Aga-Merdan. Seventy? Not on your life. You know I was born the year of the great earthquake at Tebriz.
Aga-Merdan. Seventy? Not a chance. You know I was born the year of the big earthquake in Tebriz.
Aga-Kerim. You are married already.
Aga-Kerim. You're already married.
Aga-Merdan. I do not wish to marry her because I am in want of a wife. But this is how I consider the matter: If we succeed in carrying off all this fortune from Hadji-Ghafour’s sister, and transferring it to this woman, why should it go to another husband? Let me marry the woman, and the fortune becomes mine at the same time. This is also in your interest; what advantage will you otherwise gain from it?
Aga-Merdan. I don’t want to marry her just because I need a wife. But here’s how I see it: If we successfully take all this wealth from Hadji-Ghafour’s sister and give it to this woman, why should it go to another husband? Let me marry her, and the fortune will be mine as well. This is also in your best interest; what benefit will you get otherwise?
Aga-Kerim. Yes, but in that case what matters whether she be pretty or plain? It would be much better that she should be a monster, if in that way she would become enamored of you, and consent to marry you. But she is not plain, and I do not believe she would find you to her taste.
Aga-Kerim. Sure, but in that situation, does it even matter if she’s attractive or not? It would be way better if she were a total monster, as long as it meant she’d fall for you and agree to marry you. But she's not unattractive, and I don’t think you’re really her type.
Aga-Merdan. Do you mean that I am not likely to please her, and to be accepted by her?
Aga-Merdan. Are you saying that I'm probably not going to please her or be accepted by her?
Aga-Kerim. Come now, do not you know this yourself? Your face is certainly not particularly captivating.
Aga-Kerim. Come on, don't you realize this yourself? Your face is definitely not that attractive.
Aga-Merdan. Of course I cannot truly say what effect I produce on you. Let me look at myself a little in the glass. [He looks at himself in a wardrobe mirror.] By God, Aga-Kerim, what do you find to criticise in my appearance? Do you mean that my teeth are gone? They fell out through an inflammation, and not from old age. It is true that my jaws are slightly wrinkled, but this is not seen, the beard hides it.
Aga-Merdan. Honestly, I can’t really tell what kind of impression I make on you. Let me check myself out in the mirror. [He looks at himself in a wardrobe mirror.] Seriously, Aga-Kerim, what’s wrong with my appearance? Are you saying it’s because my teeth are missing? They fell out due to inflammation, not because I’m old. It’s true that my jawlines have some wrinkles, but you can't really see them; my beard covers it.
Aga-Kerim. Good for you. That is sufficient. Now sit down; she will soon be here.
Aga-Kerim. That's great. That's enough. Now take a seat; she'll be here soon.
Aga-Merdan. Wait a while; let me put on my cashmere robe, button my surtout, and comb my beard. Then I will come and sit down. [He begins to dress himself.]
Aga-Merdan. Just a moment; let me put on my cashmere robe, fasten my coat, and comb my beard. Then I'll come and sit down. [He starts getting dressed.]
Aga-Kerim. Is all this necessary? Do sit down.
Aga-Kerim. Is any of this really needed? Please, have a seat.
Aga-Merdan. Certainly it is necessary. Our women always veil themselves from the eyes of men, but they are extremely fond of gazing at us. If the widow of Hadji-Ghafour sees me in full dress she will have more consideration for me, and my words will have more influence on her mind. It is even possible that I may prove captivating to her. [He dresses, combs his beard, and seats himself. At this moment the door opens, and the widow of Hadji-Ghafour enters with her brother, Aga-Abbas.]
Aga-Merdan. It's definitely important. Our women always cover themselves from the sight of men, but they really enjoy looking at us. If Hadji-Ghafour's widow sees me dressed nicely, she will regard me more highly, and my words will carry more weight with her. It's even possible that I could charm her. [He gets dressed, combs his beard, and sits down. Just then, the door opens, and Hadji-Ghafour's widow enters with her brother, Aga-Abbas.]
Scene III
Aga-Abbas. Good-day, gentlemen.
Aga-Abbas. Hello, gentlemen.
Aga-Merdan. Good-day to you both. You are very welcome, and your visit gives me great pleasure. Be good enough to sit down. [The widow of Hadji-Ghafour, wearing a veil, sits down, and so does her brother.] I am going to address my remarks to you, Aga-Abbas; Madame Zeineb will hear, and will answer when necessary. Six months ago Hadji-Ghafour died. It is necessary that the root of the matter be made clear, and without mystery. Everyone knows that Zeineb-Khanoun was not the legal wife of Hadji-Ghafour; she cannot, therefore, pretend to receive whatever of fortune there is by right of inheritance. But having learned this circumstance, I sent Aga-Kerim to you to inform you that if you wish to take my advice, and govern yourselves according to the measures I shall take, I can find a way to bring all this fortune into the hands of Zeineb-Khanoun. As you know, the sister of Hadji-Ghafour is an orphan, she has neither relatives nor family to abet her. The young lady has indeed a lover, but this young man is no match for me. You have accepted my proposals, and have forbidden the President of the Tribunal to deliver to the sister of Hadji-Ghafour the sum which the latter had deposited into the judge’s hands until you have shown cause why. The President of the Tribunal has held the money, and has next notified you and the sister of Hadji-Ghafour to employ counsel, and to bring your case before the Tribunal, in order to state the object[46] of your petition. I am the man whom you have empowered to act for you. But it is necessary that madame should listen attentively to all that I am going to say, and that she comport herself in accordance with my advice; if she wishes the affair to turn out in accordance with our desires.
Aga-Merdan. Good day to both of you. You're very welcome, and your visit makes me really happy. Please have a seat. [The widow of Hadji-Ghafour, wearing a veil, sits down, and so does her brother.] I will direct my comments to you, Aga-Abbas; Madame Zeineb will listen and respond when needed. Six months ago, Hadji-Ghafour passed away. It’s important to clarify the main issue without any mystery. Everyone knows that Zeineb-Khanoun wasn’t Hadji-Ghafour’s legal wife, so she can't claim any inheritance by law. However, once I learned about this situation, I sent Aga-Kerim to inform you that if you’re willing to listen to my advice and follow the steps I’ll take, I can ensure all of Hadji-Ghafour's fortune goes to Zeineb-Khanoun. As you know, Hadji-Ghafour's sister is an orphan; she has no relatives or family to support her. The young woman does have a suitor, but he’s no match for me. You’ve accepted my proposals and instructed the President of the Tribunal not to release the money Hadji-Ghafour deposited into the judge’s hands until you provide a valid reason. The President of the Tribunal has held the money and has informed both you and Hadji-Ghafour's sister to hire a lawyer and present your case before the Tribunal to state the purpose[46] of your petition. I am the person you’ve authorized to act on your behalf. But it’s essential that the lady listens closely to everything I’m going to say and follows my advice if she wants this matter to unfold as we hope.
Aga-Abbas. Certainly. Nothing can be done without this. Come, then, detail to us the conditions which you would impose upon Zeineb.
Aga-Abbas. Of course. Nothing can happen without this. So, please, tell us the conditions you would put on Zeineb.
Aga-Merdan. First of all, Zeineb-Khanoun must deposit with me a fund of 500 tomans to meet certain unavoidable expenses; the remainder of the dues will be paid afterward. Zeineb-Khanoun has herself declared to Aga-Kerim that at the death of Hadji-Ghafour there were a thousand tomans left in the strong-box, and that she carried them off, without the knowledge of the dead man’s sister.
Aga-Merdan. First, Zeineb-Khanoun needs to give me a deposit of 500 tomans to cover some unavoidable expenses; the rest of the payment will follow later. Zeineb-Khanoun has told Aga-Kerim that when Hadji-Ghafour died, there was a thousand tomans left in the strong-box, and that she took them without the dead man’s sister knowing.
Zeineb-Khanoun. I make no objection to your demands on this point; tell me your other condition.
Zeineb Khanoun. I have no issue with your demands on this matter; let me know your other condition.
Aga-Merdan. It will be also necessary, madame, that you be satisfied with one-half of the legacy; that is to say, that of the 60,000 tomans half goes to you and the other half, some 30,000 tomans, is to be divided between Aga-Kerim and me, as comrades, friends, and associates.
Aga-Merdan. Madame, you'll also need to accept that you'll receive half of the inheritance; that is to say, of the 60,000 tomans, you will get half, and the other half, around 30,000 tomans, will be shared between Aga-Kerim and me, as comrades, friends, and partners.
Zeineb-Khanoun. Good gracious, Aga-Merdan, but this is exorbitant!
Zeineb-Khanoun. Wow, Aga-Merdan, this is outrageous!
Aga-Merdan. It is by no means excessive, Madame. You have no right to this inheritance; the 30,000 tomans are therefore my free gift to you.
Aga-Merdan. It's definitely not too much, Madame. You have no claim to this inheritance; the 30,000 tomans are my generous gift to you.
Zeineb-Khanoun. What do you mean? I have no rights? For years I have trudged up and down the house of Hadji-Ghafour; all the closet keys were in my hands; I had all I desired, and it was I who controlled the expenses. So long as Hadji-Ghafour lived his sister could not dispose of a single franc of his. What has happened that I am to be thrust on one side, and that this adventuress is to come and carry off all the money; that she is to drink it up, and spend it in order to have a wedding with a young scamp?
Zeineb-Khanoun. What do you mean? I have no rights? For years I have been going back and forth in Hadji-Ghafour's house; all the closet keys were in my hands; I had everything I wanted, and I was the one managing the expenses. As long as Hadji-Ghafour was alive, his sister couldn't use a single franc of his money. What's happening that I'm being pushed aside, and this con artist gets to come in and take all the money; that she gets to waste it all and spend it on a wedding with some young punk?
Aga-Merdan. Such reasons as these are not listened to by the Tribunal.[47]
Aga-Merdan. The Tribunal doesn’t pay attention to reasons like these.[47]
Zeineb-Khanoun. What! not listened to? Ought not justice to be considered in a lawsuit? For ten years and more this fortune remained in my hands, and now I am to be stripped of it!
Zeineb Khanoun. What! Not listened to? Shouldn't justice be taken into account in a lawsuit? For over ten years, this fortune has been in my hands, and now I'm supposed to lose it!
Aga-Merdan. Yes, indeed, and you ought to be stripped of it. Listen to me. Surrender one-half of this inheritance, for in reality you have no right to a single penny of it. Aga-Abbas is well acquainted with the matter, and he knows what I say is true.
Aga-Merdan. Yes, absolutely, and you should lose it all. Hear me out. Give up half of this inheritance, because honestly, you don't deserve a single penny of it. Aga-Abbas knows the situation well, and he can confirm that what I’m saying is true.
Aga-Abbas. Yes, we accept the condition. What conditions beside these do you impose?
Aga-Abbas. Yes, we agree to the condition. What other conditions do you have?
Aga-Merdan. My third condition is that Zeineb-Khanoun shall declare in presence of the President of the Tribunal that she has by Hadji-Ghafour a child now seven months old, and still at the breast; this child she shall present before the Tribunal.
Aga-Merdan. My third condition is that Zeineb-Khanoun must declare in front of the President of the Tribunal that she has a child, now seven months old and still breastfeeding, fathered by Hadji-Ghafour; she will present this child before the Tribunal.
Zeineb-Khanoun. Oh, oh, Aga-Merdan, this is very, very hard. How can I dare to tell such a lie? That I have a child seven months old!
Zeineb-Khanoun. Oh, Aga-Merdan, this is really, really difficult. How can I possibly lie like this? That I have a seven-month-old child!
Aga-Merdan. It is not hard at all. While Hadji-Ghafour was living you were enceinte. A month before his death you brought into the world a little boy—now seven months old. Is there any difficulty in stating that?
Aga-Merdan. It's really not difficult at all. When Hadji-Ghafour was alive, you were pregnant. A month before he passed away, you gave birth to a baby boy—he's now seven months old. What's so hard about saying that?
Zeineb-Khanoun. I look upon you as my father, Aga-Merdan, and I will never contravene your counsels; but this condition is too hard. Will not people say to me, knowing I have never had a child, “Where is your child? Where is your child?”
Zeineb-Khanoun. I see you as my father, Aga-Merdan, and I will always follow your advice; but this condition is too difficult. Won't people ask me, knowing I've never had a child, “Where is your child? Where is your child?”
Aga-Merdan. Don’t distress yourself on that score. The child is all ready. You have brought him into the world. The babe has been in your arms, and in the arms of Hadji-Ghafour. There are even people that will testify to that effect. Don’t distress yourself about these matters; simply make your statement, and others will confirm it.
Aga-Merdan. Don’t worry about that. The child is already here. You brought him into this world. The baby has been in your arms and in the arms of Hadji-Ghafour. There are even people who will attest to that. Don’t stress over these things; just share your account, and others will back it up.
Zeineb-Khanoun. In the name of God, Aga-Merdan, impose upon me some condition that I can fulfil; this is really too trying. How can I perpetrate such a falsehood? I’d never dare to talk in that way.
Zeineb Khanoun. In the name of God, Aga-Merdan, please give me a condition that I can actually meet; this is just too difficult. How can I say something so untrue? I would never have the courage to speak like that.
Aga-Merdan. You are talking nonsense, Zeineb-Khanoun! I know what you mean by all this. Why would you not[48] dare to say it? Why are you ashamed to do so? Everybody knows that it is the business of women to produce children. What shame is there in it? You have perhaps never been enceinte, and you have never borne a child. Let it be so; but he who wants to catch a fish must put his hand into cold water. It is quite necessary that you make this declaration. There is no other way of succeeding.
Aga-Merdan. You're talking nonsense, Zeineb-Khanoun! I get what you're implying. Why wouldn't you [48] say it? Why are you embarrassed to? Everyone knows it's women's role to have kids. What’s shameful about that? Maybe you’ve never been pregnant and haven’t given birth. That's fine; but anyone who wants to catch a fish has to put their hand in cold water. You really need to make this statement. There's no other way to succeed.
Zeineb-Khanoun. What end do you wish to gain by this, Aga-Merdan?
Zeineb Khanoun. What outcome are you hoping to achieve with this, Aga-Merdan?
Aga-Merdan. I wish by this means to have the fortune of Hadji-Ghafour secured to you, and in order to arrive at this result, there is no other expedient possible but this one. You cannot inherit from your husband in your own name. Your child, on the other hand, is heir at law. When the existence of your child is proved all the fortune reverts to him. I will then have myself without difficulty appointed his guardian; then in five or six months, I will give it out that the child is dead, and in that case the inheritance will be legally transferred to you. You will take half of it and give me the other half. God is the best foster-father.
Aga-Merdan. I want to make sure that Hadji-Ghafour's fortune is secured for you, and the only way to achieve this is through this plan. You can't inherit from your husband directly. However, your child is the legal heir. Once we can prove your child's existence, all the fortune will go to him. I will then easily be appointed as his guardian; after five or six months, I’ll spread the word that the child has died, and in that case, the inheritance will legally pass to you. You will keep half of it and give me the other half. God is the best caretaker.
Zeineb-Khanoun. O you for whom I would give my life, can such a lie be uttered?
Zeineb Khanoun. Oh you, for whom I'd give my life, can such a lie be spoken?
Aga-Merdan. If the sister of Hadji-Ghafour had anyone to maintain her cause do you think that she would fail to defeat us? But to-day she has no one to oppose us, and plead her cause for her. If she had married Aga-Hassam, the merchant, the business would have been very difficult for us. But now, Aga-Hassam, himself, and all his influential kinsfolk have become enemies of this young lady; they desire that this fortune should not be hers. The girl is deserted and left with her lover, who is good for nothing.
Aga-Merdan. If Hadji-Ghafour's sister had someone to support her, do you really think she would fail to defeat us? But today, she has no one to stand up for her and advocate her case. If she had married Aga-Hassam, the merchant, things would have been very complicated for us. But now, Aga-Hassam and all his influential relatives have turned against this young lady; they want to make sure that this fortune doesn't go to her. The girl is abandoned and left with her boyfriend, who is useless.
Zeineb-Khanoun. Well, well! and this child of whom you speak, where is he?
Zeineb Khanoun. Well, well! And where is this child you’re talking about?
Aga-Merdan. You are going to see him this moment.—Aga-Kerim, go and take the child from the arms of his nurse there in the chamber. Bring him in for madame to see. [Aga-Kerim goes out to fetch the child.]
Aga-Merdan. You’re about to see him right now.—Aga-Kerim, go and get the child from his nurse in the room. Bring him in for Madame to see. [Aga-Kerim goes out to fetch the child.]
Scene IV
Zeineb-Khanoun. Is she a wet-nurse?
Is Zeineb-Khanoun a wet nurse?
Aga-Merdan. No, it is his own mother who has him at the breast. But she becomes his nurse now. [Aga-Kerim returns, carrying the child in his arms. Aga-Merdan takes it and gives it to Zeineb-Khanoun.]
Aga-Merdan. No, it’s his own mother who is breastfeeding him. But now she is his nurse. [Aga-Kerim comes back, holding the baby in his arms. Aga-Merdan takes the baby and hands it to Zeineb-Khanoun.]
Scene V
Aga-Merdan. This is your child. You see his eyes and brows are exactly those of Hadji-Ghafour.
Aga-Merdan. This is your child. You can see that his eyes and brows are exactly like those of Hadji-Ghafour.
Zeineb-Khanoun. My God, one might take it for his portrait! But I fear that at the trial my tongue will refuse to tell this lie.
Zeineb-Khanoun. Oh my God, you could mistake it for his picture! But I’m afraid that during the trial, I won’t be able to lie about it.
Aga-Merdan. The cause of your fears, Zeineb-Khanoun, is that you are not persuaded that you yourself are not the mother of this child. You must, before everything else, bear well in mind that this is your child, or else you will lose countenance at the hearing, and will stand before the judge with closed mouth. Have no fear, and give me your word that you will make the declaration as I dictate.
Aga-Merdan. The reason for your fears, Zeineb-Khanoun, is that you aren't convinced you are not the mother of this child. You need to remember first and foremost that this is your child, or you will lose your composure during the hearing and find yourself standing in front of the judge unable to speak. Don't be afraid, and promise me that you will make the statement as I instruct.
Zeineb-Khanoun. Yes, I promise you, if I am able.
Zeineb-Khanoun. Yes, I promise you, if I can.
Aga-Merdan. You will be able, please God. It would be fine, in truth, if your sister-in-law should carry off the whole inheritance, and squander it with a scamp, trimming his mustache with it.
Aga-Merdan. You’ll be able to, if God wills. Honestly, it would be great if your sister-in-law takes the entire inheritance and wastes it on a good-for-nothing, using it to style his mustache.
Zeineb-Khanoun. Yes, by God, you are right. But one thing troubles me. Will not the advocate of Sekiné-Khanoun discover my falsehood?
Zeineb-Khanoun. Yes, you’re right. But one thing worries me. Will the lawyer for Sekiné-Khanoun find out that I’m lying?
Aga-Merdan. Ha! ha! ha! See how frightened she is of him! Fear nothing. He won’t say a single word to expose you. Go now and get your application to the judge drawn up. All must be ready by to-morrow. As for me, I have another matter to attend to. Another person is looking for me; I have a thousand suits in hand. Take Aga-Kerim with you, and give him the 500 tomans; he will bring them to me.
Aga-Merdan. Ha! ha! ha! Look at how scared she is of him! Don't be afraid. He won’t say anything to betray you. Go now and get your application for the judge ready. Everything needs to be set by tomorrow. As for me, I have something else to deal with. Someone else is looking for me; I have a lot of cases to handle. Take Aga-Kerim with you and give him the 500 tomans; he'll bring them to me.
Aga-Abbas. The money is ready. We have brought it. Aga-Kerim had told us to do so beforehand.[50]
Aga Abbas. The money is ready. We brought it as Aga-Kerim instructed us to do beforehand.[50]
Aga-Merdan. Very good; leave it with me and retire. [Aga-Abbas puts down the sum of money in a purse before Aga-Kerim. At the moment when Zeineb and Aga-Abbas rise to depart Nasser, the valet of the Prince Royal, approaches Aga-Merdan.]
Aga Merdan. Alright; just hand it over to me and step away. [Aga-Abbas places the money into a purse in front of Aga-Kerim. Just as Zeineb and Aga-Abbas get up to leave, Nasser, the Royal Prince's valet, walks up to Aga-Merdan.]
Scene VI
Nasser. Good-day, gentlemen. Aga-Merdan, the Prince Royal begs that you will come to his house this evening and spend an hour with him. He requires your services in an important affair.
Nasser. Good day, gentlemen. Aga-Merdan, the Prince Royal, requests that you come to his house this evening and spend an hour with him. He needs your help with an important matter.
Aga-Merdan. Tell your master in reply that I am at his service. [The lackey retires. Soon afterward, Eced, the servant of the President of the Tribunal, arrives.]
Aga-Merdan. Tell your master that I'm here to help. [The servant leaves. Shortly after, Eced, the aide of the Tribunal President, arrives.]
Scene VII
Eced. Good-day, gentlemen. Aga-Merdan, my master invites you to dine with him this evening at the home of Hadji-Semi. He has pressing business on which he wishes to consult you.
Eced. Good day, gentlemen. Aga-Merdan, my master, invites you to join him for dinner this evening at Hadji-Semi's place. He has some important matters he'd like to discuss with you.
Aga-Merdan. You may tell your master that I will be there, and consent merely to please him. [Aga-Abbas and his sister retire.]
Aga-Merdan. You can let your master know that I will be there, and I agree just to make him happy. [Aga-Abbas and his sister leave.]
Scene VIII
Aga-Kerim. I do not understand where this messenger of the Prince Royal and this servant of the judge came from.
Aga-Kerim. I don't understand where this messenger from the Prince Royal and this servant of the judge came from.
Aga-Merdan. I felt that the woman might be troubled with regard to the conditions which I imposed upon her. This is the reason why I bribed these individuals to deliver such messages in her presence. I did so in order that she might imagine me to be the friend of the Prince Royal and the boon companion of the President of the Tribunal, in order that she might recover her spirits. I was afraid that otherwise she would not dare to make her allegations at the hearing of the case, and so we should be nonsuited.
Aga-Merdan. I sensed that the woman might be feeling anxious about the conditions I placed on her. That's why I paid these people to share those messages in front of her. I wanted her to think of me as a friend of the Prince Royal and a close ally of the President of the Tribunal, hoping it would lift her spirits. I worried that if she didn't feel reassured, she might hesitate to present her claims during the hearing, which could lead to our dismissal.
Aga-Kerim. By God, your idea was a happy one, but at the hearing of the case we must keep our eye on her. If pos[51]sible we must manage that she gives her evidence after I have brought on the witnesses. You will promise her as her share 500 tomans; fifty in cash, and the balance later. The witnesses shall each have thirty tomans; fifteen in cash, and fifteen afterward. We will give up this sum after winning the lawsuit, in order that the inspector may not poke his nose into our business; but you know that the affair cannot be made to succeed without his aid, he is so crafty. You know he has already on one occasion detected our game. We cannot cheat him.
Aga-Kerim. Honestly, your idea was a good one, but during the trial, we need to keep an eye on her. If possible, we should make sure she gives her testimony after I've called the witnesses. Promise her 500 tomans as her share; fifty in cash now and the rest later. Each witness will get thirty tomans; fifteen in cash now and fifteen afterward. We'll pay this amount after we win the lawsuit so the inspector doesn't get involved, but you know we can't make this work without his help; he's really clever. Remember, he's already figured out our plan once before. We can't fool him.
Aga-Kerim. Very good. I will go and see about it. [He rises from his seat to retire.]
Aga-Kerim. Great. I'll go check on that. [He gets up from his seat to leave.]
Aga-Merdan. By the by, just stop one moment. I have an idea which I wish to communicate, and do not forget the hint. When you see the widow of Hadji-Ghafour, give her to understand, in one way or another, that she must not call me “father.” As sure as death you must attend to this. I don’t like the woman to address me by such a name as father, as if they thought it pleased me. What need can there be to call me by this title?
Aga-Merdan. By the way, just hold on a second. I have an idea I want to share, and don't forget this note. When you see the widow of Hadji-Ghafour, let her know, in one way or another, that she shouldn't call me “father.” You must take care of this, without a doubt. I don't want her to refer to me as father, as if they think it makes me happy. Why is there any need for her to use that title?
Aga-Kerim. Well! Well! Do not swear any more. I know what you are driving at. Let your mind be easy. I will tell her not to call you her father again, but to call you her lord. [Aga-Kerim leaves, and on his departure, Aga-Selman enters.]
Aga-Kerim. Alright! Alright! Stop swearing. I get what you're hinting at. Don't worry. I'll tell her not to refer to you as her father anymore, but to call you her lord. [Aga-Kerim leaves, and as he exits, Aga-Selman comes in.]
Scene IX
Aga-Selman. Good-day, Aga-Merdan.
Aga-Selman. Hello, Aga-Merdan.
Aga-Merdan. Ah, good-day! Come now, how are things getting along?
Aga-Merdan. Hey there! How's everything going?
Aga-Selman. I am intrusted with the defence; it is all arranged. But, tell me, what do you think is now to be done?
Aga-Selman. I've been put in charge of the defense; everything is set. But, tell me, what do you think we should do now?
Aga-Merdan. I think we would do well to prepare the witnesses, and to take them to the court-room. What honorarium have you been promised?
Aga-Merdan. I believe we should get the witnesses ready and bring them to the courtroom. What payment have you been promised?
Aga-Selman. They have promised me only 500 tomans; their witnesses, they say, are all ready, the course of the trial plain, and there is nothing either obscure or mysterious in it. I have expressed my satisfaction.[52]
Aga-Selman. They’ve only offered me 500 tomans; they say all their witnesses are on standby, the trial process is straightforward, and there’s nothing hidden or complicated about it. I’ve shown that I’m okay with this.[52]
Aga-Merdan. You have done well; but you know that there is not much profit in defending a good cause. The widow of Hadji-Ghafour sacrifices 30,000 tomans, these 30,000 tomans will be for us two and for Aga-Kerim. Have you ascertained the names of the witnesses? Have you learned their addresses?
Aga-Merdan. You've done a great job, but you know there’s not much benefit in standing up for a good cause. The widow of Hadji-Ghafour gives up 30,000 tomans; this 30,000 tomans will be for the two of us and for Aga-Kerim. Have you figured out the names of the witnesses? Have you found out their addresses?
Aga-Selman. Yes, I have learned and noted all these things. These witnesses are four soldiers: Bedel, Quhreman, Ghaffer, and Nezer—all of Nerdji Street.
Aga-Selman. Yes, I have learned and noted all these things. These witnesses are four soldiers: Bedel, Quhreman, Ghaffer, and Nezer—all from Nerdji Street.
Aga-Merdan. I must send and fetch them, and impress upon them to testify exactly opposite to what they saw. But, first of all, you must go and find them, and beg them, on your part, to bear faithful testimony. As soldiers are willing but poor, much the same as wretched beggars, these men will ask you what present you intend to make them after the trial. “My children,” you must answer them, “in an affair like this, it is not good to ask for a fee. You ought to give in your testimony solely for the sake of pleasing God, and he will fully reward you on the day of the resurrection.”
Aga-Merdan. I need to send for them and convince them to testify in a way that contradicts what they actually saw. But first, you have to go find them and ask them, on your behalf, to give honest testimony. Since soldiers are often willing but not well-off, similar to unfortunate beggars, these men will likely ask you what reward you plan to give them after the trial. You should respond, “My children, in a situation like this, it’s not right to ask for a payment. You should give your testimony just to please God, and He will reward you fully on the day of resurrection.”
Aga-Selman. Very good.
Aga-Selman. Awesome.
Aga-Merdan. You cannot guess even approximately what will be the testimony of these soldiers?
Aga-Merdan. Can you even begin to imagine what these soldiers will say?
Aga-Selman. Oh, yes, I know that. They will declare that two hours before the death of Hadji-Ghafour they betook themselves to his home, and that he said to them: “I am dying; and have no one in the world surviving me but a sister. Bury me as soon as I am dead.”
Aga-Selman. Oh, yes, I know that. They will say that two hours before Hadji-Ghafour died, they went to his home, and he told them: “I’m dying; and I have no one left in the world except for a sister. Bury me as soon as I’m dead.”
Aga-Merdan. Very good; but they will have to change that, and say that Hadji-Ghafour had a little son one month old. Exert yourself now, and go after these soldiers. [Aga-Selman rises and leaves.]
Aga-Merdan. That's great; but they'll need to change it to say that Hadji-Ghafour has a one-month-old son. Now make an effort and go after those soldiers. [Aga-Selman gets up and exits.]
Scene X
Aga-Merdan [alone]. Thanks be to God, events are turning out excellently. This is the time when Aga-Kerim is to bring his witnesses. [At this moment the door opens, and Aga-Kerim enters the room with the Inspector of the Market and four other individuals.]
Aga-Merdan [alone]. Thank God, things are going really well. It's time for Aga-Kerim to bring in his witnesses. [At this moment the door opens, and Aga-Kerim enters the room with the Inspector of the Market and four other individuals.]
Scene XI
The Inspector. Good-day, Aga-Merdan.
The Inspector. Good day, Aga-Merdan.
Aga-Merdan [to Aga-Kerim, without turning or recognizing the Inspector]. Good-day, you have found the Inspector?
Aga-Merdan [to Aga-Kerim, without turning or acknowledging the Inspector]. Good day, have you seen the Inspector?
The Inspector. No need to find him, for he was never lost. That was an odd question of yours, Aga-Merdan. I see that you do not yet recognize me.
The Inspector. There's no need to search for him; he was never missing. That was a strange question from you, Aga-Merdan. I see you still don’t recognize me.
Aga-Merdan [first of all leading aside Aga-Kerim]. Go and fetch Aga-Selman, and make him point out to you the soldiers he spoke of, then bring them to me. [Turns toward the Inspector.] My lord, present these gentlemen to me and inform me what sort of men they are.
Aga-Merdan [first, set aside Aga-Kerim]. Go and get Aga-Selman, and have him identify the soldiers he mentioned, then bring them to me. [Turns to the Inspector.] My lord, introduce these gentlemen to me and tell me what kind of men they are.
The Inspector. Here is Hepou, a professional gambler, who arrived here from Ardebil yesterday; the next is the famous Cheida, of Quzvin, who keeps a bank during the day, and dissipates during the night; then follows Qourban-Ali, of Hamaden, who is Jack-of-all-trades during the night, a hosier in the bazaar by daylight, and lodges with me at night.
The Inspector. Here’s Hepou, a professional gambler who got here from Ardebil yesterday; next up is the well-known Cheida from Quzvin, who runs a bank during the day and parties all night; then there’s Qourban-Ali from Hamaden, who works multiple jobs at night, owns a clothing store in the bazaar during the day, and stays with me at night.
Aga-Merdan. God be praised, they are all honest people, of good standing. But the profession of Hepou is slightly open to suspicion. There will be some distrust roused by his presence.
Aga-Merdan. Thank God, they are all decent people with a good reputation. However, Hepou's profession raises some eyebrows. His presence will likely cause some distrust.
The Inspector. Do not be alarmed. Hepou is an old fox who will fool anyone. Do you wish him to appear as a distinguished merchant he will present himself before you, and you yourself would not recognize him. You are doubtless unaware of the fact that he is of a race whose skill has been tested. He is the son of Heides-Qouli, whose foot was cut off. One day, Heides-Qouli was seen in the city of Eher. He traversed on foot two posts during the night, and reached Tebriz, stole from the house of the defunct governor a casket of pearls belonging to the latter, and returned to Eher the same night; at dawn, he was found asleep in the corridor of the caravansary. Everyone was astounded at this feat. It was only on account of the credit he got for it that he was not put to death immediately on detection. They merely cut off his foot and let him go.[54]
The Inspector. Don’t be alarmed. Hepou is a cunning guy who can trick anyone. If you want him to show up as a classy merchant, he’ll present himself in such a way that you wouldn’t even recognize him. You probably don’t know that he comes from a group known for their skills. He’s the son of Heides-Qouli, who lost a foot. One day, Heides-Qouli was spotted in the city of Eher. He walked two posts during the night and made it to Tebriz, where he stole a box of pearls from the late governor's house and got back to Eher the same night; by dawn, he was found sleeping in the hallway of the caravansary. Everyone was shocked by this accomplishment. He only escaped execution because of the fame he gained from it. They just cut off his foot and let him go.[54]
Aga-Merdan. This, then, is the son of Heides of the docked foot? Very good; but we will change his name. All these men are well acquainted with legal procedure, are they not?
Aga-Merdan. So this is the son of Heides from the docked foot? Great; but we’ll rename him. All these guys know the legal process, right?
The Inspector. Let your mind be easy on that point; they are all educated; by my life, they could make slippers for the devil. There is none like them; every day they meet together and offer the Lord’s Prayer in the mosque.
The Inspector. Don’t worry about that; they’re all educated. Honestly, they could make slippers for the devil. There’s no one like them; every day they gather and say the Lord’s Prayer in the mosque.
Aga-Merdan. Very good. Do they know what sort of testimony they are expected to give?
Aga-Merdan. Very good. Do they know what kind of testimony they need to provide?
The Inspector. No, you will have to teach them that yourself.
The Inspector. No, you'll have to teach them that yourself.
Aga-Merdan. Good. They must depose as follows: One evening at sunset a week before the death of Hadji-Ghafour, we were going all four of us to pay a visit to the houses of the dead. In passing before the house of Hadji-Ghafour we saw him standing at his gate and holding in his arms a babe in long clothes. We saluted him, and asked him how his health was? “Whose child is that?” we said to him. “It is my own,” he answered, “he was born three weeks ago. He is my only son; I have no other child.”
Aga-Merdan. Good. They need to state the following: One evening at sunset, a week before Hadji-Ghafour passed away, the four of us were on our way to visit the graves. As we walked by Hadji-Ghafour’s house, we saw him standing at his gate, cradling a baby wrapped in a long outfit. We greeted him and asked how he was doing. “Whose child is that?” we inquired. “It's my own,” he replied, “he was born three weeks ago. He’s my only son; I have no other children.”
The Inspector [turning to the witnesses]. Do you understand, boys?
The Inspector [turning to the witnesses]. Do you get it, guys?
Hepou. Yes, we understand.
Hepou. Yes, we get it.
Aga-Merdan. Can you repeat the story as I told it?
Aga-Merdan. Can you tell the story how I shared it?
Hanife. Undoubtedly so; there are no far-fetched expressions to puzzle us.
Hanife. Absolutely; there are no exaggerated phrases to confuse us.
Aga-Merdan. Very good, my friends. May God bless you!
Aga-Merdan. That's great, my friends. May God bless you!
Cheida. How in the name of everything, Aga-Merdan, would God bless such a transaction as this?
Cheida. How on earth, Aga-Merdan, could God bless a deal like this?
Aga-Merdan. Why not? My dear friend, if you were acquainted with the whole affair you would certainly say yourself that God would bless it. The unhappy widow of Hadji-Ghafour has been for ten years mistress of his house and fortune. Would it be just that a sickly wench should carry off all this money, and proceed to enjoy it with a base loafer, a heretic, and for the sole reason that the latter is to have criminal relations with her? Accord[55]ing to the words of your doctors, the Sunnites are excluded from the court of heaven.
Aga-Merdan. Why not? My dear friend, if you knew the whole situation, you would certainly agree that God would bless it. The poor widow of Hadji-Ghafour has been in charge of his house and wealth for ten years. Is it fair that a sickly woman should take all this money and enjoy it with a worthless loser, a heretic, just because he is willing to have an immoral relationship with her? According to your doctors, the Sunnis are excluded from heaven’s grace.
Cheida. Now, by God, but you speak the truth!
Cheida. Seriously, you are speaking the truth!
The Inspector. Come now, Aga-Merdan, fix the fee to be paid the boys.
The Inspector. Come on, Aga-Merdan, set the payment for the boys.
Aga-Merdan. What? Has not Aga-Kerim done so? I said that I would give thirty tomans to each of those gentlemen. You know, yourself, what your share is to be.
Aga-Merdan. What? Hasn't Aga-Kerim done that? I mentioned that I would give thirty tomans to each of those men. You know what your share is going to be.
The Inspector. Yes, but you must advance to the lads the half of their fee.
The Inspector. Yes, but you need to pay the guys half of their fee upfront.
Aga-Merdan. Most willingly, if you will now retire. Aga-Kerim will bring your fifty tomans for yourself, as well as half of the fee to be paid to each of these young men.
Aga-Merdan. If you don't mind, please step away now. Aga-Kerim will bring your fifty tomans, along with half of the payment for each of these young men.
The Inspector. Very good. God protect you. [The Inspector retires with his followers, then the door opens again, and four soldiers enter with Aga-Kerim.]
The Inspector. Great. God bless you. [The Inspector leaves with his followers, then the door opens again, and four soldiers come in with Aga-Kerim.]
Scene XII
The Soldiers. Good-day, sir.
The Soldiers. Hello, sir.
Aga-Merdan. Good-day, my lads. Be good enough to take a seat. You are extremely welcome. Excuse the trouble which I have given you.
Aga-Merdan. Good day, guys. Please have a seat. You're very welcome. I apologize for the trouble I've caused you.
One of the Soldiers. Don’t mention it, sir; it is ours to be grateful for the honor of entering the house of a man so honorable.
One of the Soldiers. No problem, sir; we’re just grateful for the chance to enter the home of such an honorable man.
Aga-Merdan. A well-educated man is well received anywhere. Have you lunched?
Aga-Merdan. A well-educated person is welcomed anywhere. Have you had lunch?
The Soldiers. No, we arrived before luncheon time.
The Troops. No, we got here before lunchtime.
Aga-Merdan. Aga-Kerim, send someone to the bazaar to purchase for the boys four portions of rice of kebah, likewise of ice and citron cup. See there be an extra supply of kebah, for they are very hungry. You’ll like a great deal, won’t you?
Aga-Merdan. Aga-Kerim, please send someone to the market to buy the boys four servings of kebab rice, as well as some ice and citron drinks. Make sure to get extra kebab because they’re really hungry. You’ll appreciate it a lot, right?
A Soldier. Why take all this trouble, my lord? We will repair ourselves to the bazaar, and eat a bit there.
A Soldier. Why go through all this hassle, my lord? We'll head to the market and grab a bite to eat there.
Aga-Merdan. What trouble is it, my dear friend? It is lunch time, why should you wish to leave my house fasting and famished? Please God, my plan is best.
Aga-Merdan. What's wrong, my dear friend? It's lunchtime; why do you want to leave my house hungry and empty-stomached? God willing, my plan is the best.
The Soldier. My lord, what do you desire of us?[56]
The Soldier. My lord, what do you want from us?[56]
Aga-Merdan. Nothing much, my lad; I only wish to ask you a plain question.
Aga Merdan. Not much, my friend; I just want to ask you a simple question.
The Soldier. Speak, my lord—two if you like.
The Soldier. Go ahead, my lord—feel free to say two if you'd like.
Aga-Merdan. Did you bear to burial Hadji-Ghafour?
Aga-Merdan. Did you go to Hadji-Ghafour's funeral?
The Soldier. Yes, my lord, it was we who buried him. Why do you ask?
The Soldier. Yes, my lord, we were the ones who buried him. Why are you asking?
Aga-Merdan. Ah, I congratulate you on your generous conduct. Your company is always a great honor, not only because you are the defenders of Islam, but also because you do good service to all people in their days of distress. While the cholera prevailed there remained scarce a living soul in the town; you alone did not quit it, making in advance the sacrifice of your lives. May the Thrice Holy Majesty of God reward you worthily for this! But did you ever see Hadji-Ghafour when he was alive, my son?
Aga-Merdan. Ah, I want to congratulate you on your generous actions. Your presence is always a huge honor, not just because you are the defenders of Islam, but also because you help everyone during their tough times. When cholera was rampant, there were hardly any living souls left in the town; you were the only ones who didn’t leave, risking your lives. May the Thrice Holy Majesty of God reward you appropriately for this! But did you ever meet Hadji-Ghafour when he was alive, my son?
The Soldier. Yes, my lord, we saw him alive.
The Soldier. Yes, my lord, we saw him alive.
Aga-Merdan. In that case, you must also at his side have seen his little son in long clothes, who was then a month old.
Aga-Merdan. In that case, you must also have seen his little son in long clothes, who was just a month old at that time.
The Soldier. No, my lord, we never saw him.
The Soldier. No, my lord, we never saw him.
Aga-Merdan. Perhaps he was at that moment in his mother’s arms?
Aga-Merdan. Maybe he was in his mother’s arms at that moment?
The Soldier. No, my lord. We asked Hadji-Ghafour how many children he had, sons or daughters, big or little, and he answered that only a sister would survive him.
The Soldier. No, my lord. We asked Hadji-Ghafour how many kids he had, sons or daughters, big or small, and he replied that only a sister would outlive him.
Aga-Merdan. That is possible; he did not count his son because the latter was only a baby, one month old. But this babe was then in the arms of his mother; other people have seen him there; and I believe that you have also seen him. There is no harm done; it is all right. But in this case what testimony will you give? For, as you know, there is a lawsuit between the heirs as to the rights of succession.
Aga-Merdan. That’s possible; he didn’t count his son because he was just a baby, only a month old. But this infant was in his mother’s arms; others have seen him there, and I believe you have seen him too. It’s all good; there’s no harm done. But in this situation, what testimony will you provide? As you know, there’s a lawsuit among the heirs regarding their rights to inherit.
The Soldier. We will testify of what we have been informed. The advocate of Hadji-Ghafour’s sister has already questioned us on this point, and we have corroborated his account.
The Soldier. We will share what we have been told. Hadji-Ghafour’s sister's lawyer has already asked us about this, and we have confirmed his story.
Aga-Merdan. Ah, I understand why you speak thus; it is because the discourse of this wretched renegade has produced an impression on your mind. Therefore you deny[57] the existence of the child. He has doubtless promised you for this twenty tomans, and has advanced you ten.
Aga-Merdan. Ah, I see why you say that; it’s because the words of this miserable traitor have affected your thoughts. That’s why you deny[57] the existence of the child. He must have offered you twenty tomans for this, and has already given you ten.
The Soldier. No, my lord, he did not promise us a penny, and even when we asked for a little present he told us that a witness ought to be disinterested, and that we ought to expect our recompense from God alone.
The Soldier. No, my lord, he didn't promise us a dime, and even when we asked for a small gift, he said that a witness should be unbiased, and that we should only expect our reward from God.
Aga-Merdan. Oh, the accursed rogue! See how mean, grasping, and close he is! He won’t let anyone profit by a penny excepting himself, and while he tries unjustly to obtain evidence in his favor, in a suit for 60,000 tomans, he grudges to spend twenty or thirty tomans on such kind young fellows as you! By God, there is not in the whole world another wretch like him! May God punish him by utter ruin! His work is unjust, and his conduct ignoble, and he himself a skinflint and a robber.
Aga-Merdan. Oh, that cursed scoundrel! Look how mean, greedy, and stingy he is! He won’t let anyone make even a penny except for himself, and while he desperately tries to gather evidence to support his case for 60,000 tomans, he refuses to spend twenty or thirty tomans on kind young people like you! Honestly, there isn’t another miserable person in the whole world like him! May God bring him to total ruin! His actions are unfair, his behavior is disgraceful, and he is nothing but a tightwad and a thief.
The Soldier. How is his work unjust, my lord?
The Soldier. How is his work unfair, my lord?
Aga-Merdan. Because he evidently wishes to deny the existence of the little seven months’ old child of Hadji-Ghafour. He wishes to cast out this child, and deprive him of his patrimony, in order that the sister of Hadji-Ghafour may get it. But God will not favor this action; he will prove that the child is still alive, and that his existence cannot be overlooked. Can such a thing be denied? I am the defender of this poor little orphan. I have sworn to give thirty tomans to whoever will testify in favor of this child, and as I know and believe that you have seen him I have this sum ready here, in cash. But what good is it after all, since you say that you have no recollection of the child? Yet perhaps if you were to see him now, your mind might recall him.—Aga-Kerim, go into the house, take the child from the arms of its mother, Zeineb-Khanoun, and bring him here. [Aga-Kerim soon returns with the little boy, whom he has found in the next room.]
Aga-Merdan. Because he clearly wants to deny the existence of the little seven-month-old child of Hadji-Ghafour. He wants to get rid of this child and take away his inheritance so that Hadji-Ghafour's sister can have it. But God won’t support this act; He will show that the child is still alive and that his existence can’t be ignored. Can anyone deny that? I am here to defend this poor little orphan. I have promised thirty tomans to anyone who will testify for this child, and since I know and believe you’ve seen him, I have this amount ready in cash right here. But what good is it, really, since you claim you don’t remember the child? Yet maybe if you saw him now, it would jog your memory.—Aga-Kerim, go into the house, take the child from his mother, Zeineb-Khanoun, and bring him here. [Aga-Kerim soon returns with the little boy, whom he has found in the next room.]
Scene XIII
Aga-Merdan. Consider well, my lads, how is it possible that you have not seen this little boy? Would it be humane to let another person swallow up the heritage of this little orphan who cannot speak to defend himself, and that the[58] unhappy creature be abandoned to sigh and mourn in the streets and behind doors. Perhaps in the excitement of all this trouble you have paid no attention to this child. There are times when people seem to lose their heads.—Aga-Kerim, take from the closet the offering of this young child, and bring it here. [Aga-Kerim immediately takes from the closet four packets wrapped in paper and lays them within Aga-Merdan’s reach.]
Aga Merdan. Think carefully, guys, how is it that you haven’t noticed this little boy? Is it fair to let someone else take away the future of this poor orphan who can’t speak up for himself, leaving the[58] unfortunate soul to suffer alone in the streets and behind closed doors? Maybe in all the chaos, you just overlooked him. Sometimes people seem to completely lose their focus.—Aga-Kerim, please get the offering for this young child from the closet and bring it here. [Aga-Kerim immediately takes from the closet four packets wrapped in paper and lays them within Aga-Merdan’s reach.]
Aga-Merdan. My dear friends, beside the reward which God will most certainly give you, this little orphan has made to each one of you an offering of thirty tomans enclosed in these four sheets of paper. He is not like that cursed Aga-Selman, who would impose upon you a dishonest action, yet from avarice gives you nothing as a recompense.
Aga-Merdan. My dear friends, besides the reward that God will definitely give you, this little orphan has made each of you a gift of thirty tomans wrapped in these four sheets of paper. He is not like that cursed Aga-Selman, who would force you into dishonest actions and, out of greed, gives you nothing in return.
A Soldier [suddenly turning to his comrades]. Tell me, Quhreman, am I mistaken, for it seems to me that I do recall hearing the voice of a little child, while we were at the house of Hadji-Ghafour.
A Soldier [suddenly turning to his comrades]. Tell me, Quhreman, am I wrong, or do I remember hearing the voice of a little child while we were at Hadji-Ghafour's house?
Quhreman. Yes, I remember it; there was a woman seated in the corner of the house and she held in her arms a little child in long clothes.
Quhreman. Yes, I remember it; there was a woman sitting in the corner of the house, and she was holding a little child in long clothes.
Ghaffer. Why, of course! I remember that Hadji-Ghafour said to us: “This is my wife, and this little child is my son; his mother brought him into the world a month ago.”
Ghaffer. Of course! I recall Hadji-Ghafour saying to us: “This is my wife, and this little kid is my son; his mother gave birth to him a month ago.”
Nezer. Well, now, to think how we have forgotten this incident! It is true, there are days when people lose their wits. Yes, indeed; did not Hadji-Ghafour ask us to watch over his house, his wife, and his little child, until the inhabitants returned, for fear that the villains of the town should do them some harm?
Nezer. Well, it's surprising how we’ve completely forgotten about this! It’s true, there are days when people just lose their minds. Yes, indeed; didn't Hadji-Ghafour ask us to keep an eye on his house, his wife, and his little child, until the residents came back, because he was worried that the bad guys in town might harm them?
All the Soldiers [in chorus]. Yes, he commended to our care his wife and his child.
All the Soldiers [in chorus]. Yes, he entrusted his wife and child to our protection.
Aga-Merdan. May God bless you, my lads! I knew well that you would recall it to mind. Accept, then, the offering of this orphan, and spend it as you choose. After the trial is over, please God, ten tomans more will come to each one of you. A good and sincere action is never lost. My lads, bear witness before the Tribunal exactly as you have done here, and afterward pocket your money.[59]
Aga-Merdan. May God bless you, my friends! I knew you would remember this. So, please accept this orphan's offering and use it as you wish. After the trial is over, God willing, you will each receive ten more tomans. A good and honest deed is never wasted. My friends, testify in front of the Tribunal just like you have here, and then take your money.[59]
One of the Soldiers. But, my lord, we have promised to Aga-Selman to testify in his favor. Must we meanwhile inform him that we cannot be his witnesses?
One of the soldiers. But, my lord, we promised Aga-Selman that we would testify on his behalf. Should we inform him in the meantime that we can't be his witnesses?
Aga-Merdan. No; you need not say anything to him. Let him think all the time that you are his witnesses, and that he himself brings you before the Tribunal; when there, deliver your testimony just as you have now done. Aga-Selman has no rights over you, and he can make no claim upon you. If he asks why you speak so, you must answer that it is because you know what the truth is, and are bearing witness to it. Then, you shall pocket your money. The rice has come; go into that room and do me the favor to rest yourselves. But I have one thing to ask of you; no one must know that you have been summoned, and have come here. It is solely for the sake of pleasing God that you will keep this secret, but I promise in return for your secrecy to give to each one of you a Bokhara hat.
Aga-Merdan. No; you don’t need to say anything to him. Let him think all the time that you’re his witnesses and that he himself is bringing you before the Tribunal; when you’re there, give your testimony just as you have now. Aga-Selman has no claim over you, and he can’t make any demands on you. If he asks why you’re saying this, just say it’s because you know the truth and are testifying to it. Then, you can take your money. The rice has arrived; go into that room and please rest. But I have one request: no one must know that you’ve been called here and have come. You’ll keep this secret solely to please God, but in return for your discretion, I promise to give each of you a Bokhara hat.
The Soldiers. Have no fear on this point, my lord.
The Troops. Don't worry about this, my lord.
Aga-Merdan. Aga-Kerim, lead these good fellows into that room that they may take their repast; afterward you may dismiss them.
Aga-Merdan. Aga-Kerim, take these guys into that room so they can eat; then you can let them go.
Scene XIV
Aga-Merdan. [alone]. So far, so good. Let us start for the court. I am going to get the assessors on my side, and to prepare them to act, so that to-morrow, at the time of deliberation, they may give me the necessary assistance.[60]
Aga-Merdan. [alone]. So far, so good. Let's head to the court. I'm going to win over the assessors and get them ready to support me, so that tomorrow, during the deliberation, they can provide the necessary help.[60]
ACT THIRD
Scene I
The scene is the Tribunal. The President is seated on a cushion, in the place of honor, having Aga-Rehim on his right, and Aga-Djebbar on his left. By their side are seated the ordinary assessors of the Tribunal, Aga-Bechin and Aga-Settar. On a lower bench is Aga-Merdan, advocate of Hadji-Ghafour’s widow, lolling easily upon his seat.
The scene is the Tribunal. The President is sitting on a cushion in the spot of honor, with Aga-Rehim on his right and Aga-Djebbar on his left. Next to them are the regular assessors of the Tribunal, Aga-Bechin and Aga-Settar. On a lower bench, Aga-Merdan, the lawyer for Hadji-Ghafour’s widow, is lounging comfortably in his seat.
Aga-Bechin [addressing the President of the Tribunal]. Have you detected, my lord, by your intelligence and wisdom, the wiles of that woman who came yesterday to lodge a complaint? She stole three tomans from her husband; she was herself bruised with blows, and had artfully smeared her face with blood, and torn her hair—then she lodged a complaint against her husband.
Aga-Bechin [addressing the President of the Tribunal]. Have you noticed, my lord, with your insight and wisdom, the tricks of that woman who came to file a complaint yesterday? She took three tomans from her husband; she was bruised from being hit, and had cleverly smeared her face with blood and ripped her hair out—then she filed a complaint against her husband.
The President. Did I not tell you that this woman inspired me with suspicion? We must clear the matter up.
The President. Didn't I tell you that this woman made me suspicious? We need to sort this out.
Aga-Bechin. Yes, my lord, I wish merely to remark how marvellous is your sagacity! None in the whole court doubted the sincerity of this woman, but you at the first glance made us suspicious, and you were quite right.
Aga-Bechin. Yes, my lord, I just want to say how amazing your insight is! No one in the entire court questioned this woman's honesty, but you, at first glance, made us suspicious, and you were completely right.
The President. In such cases my opinion is often in accordance with the facts.
The President. In these situations, I usually agree with the facts.
Aga-Bechin. One is quite right in the opinion that governments are guided by Divine wisdom. What is this suspicion but a direct inspiration from God?
Aga-Bechin. It’s true to say that governments are led by Divine wisdom. What is this doubt if not a direct insight from God?
Aga-Rehim. You seem very much astonished at it, Aga-Bechin, but the most Holy Majesty of God chooses for their merit, and places at the head of their contemporaries, those of his servants whom he has distinguished by special favor. Now, the most Holy Majesty of God has distinguished the President of the Tribunal with quite extraordinary gifts in regard to the knowledge of affairs. Would you like to know what this really is? It is not inspiration; it is, to my mind, a special gift of grace from God.[61]
Aga-Rehim. You look very surprised, Aga-Bechin, but God’s Holy Majesty chooses people based on their merit and places those who have received His special favor at the forefront of their peers. Right now, God's Holy Majesty has bestowed remarkable gifts upon the President of the Tribunal in understanding affairs. Do you want to know what this really is? It’s not inspiration; to me, it’s a unique grace from God.[61]
Aga-Djebbar. Yes, you have the choice of the two opinions, either of which may be maintained. Is it not so, Aga-Merdan?
Aga-Djebbar. Yes, you have two options to choose from, and either one can be argued. Isn't that right, Aga-Merdan?
Aga-Merdan. Undoubtedly. It is certainly so.
Aga-Merdan. For sure. It's definitely true.
Aga-Rehim. Aga-Merdan, how is the little boy of Hadji-Ghafour getting on?
Aga-Rehim. Aga-Merdan, how is Hadji-Ghafour's little boy doing?
Aga-Merdan. Very well, thank God. His mother understands it all, and he will come as soon as he is summoned to appear.
Aga-Merdan. All right, thank God. His mother gets it, and he’ll come as soon as he’s called.
Aga-Djebbar. He must be fully seven months old, is he not?
Aga-Djebbar. He must be a full seven months old, right?
Aga-Merdan. Yes, exactly seven months.
Aga-Merdan. Yep, exactly seven months.
The President. How is this? Does a son survive Hadji-Ghafour? They told me that he had no child.
The President. How is this? Does Hadji-Ghafour have a son? I was told that he had no children.
Aga-Bechin. But he had one, my lord; you have been misinformed. He left a little boy who is as beautiful as a crescent moon. Yesterday, as we returned from prayer, we saw him on the doorstep in the arms of his nurse.
Aga-Bechin. But he did, my lord; you've been misinformed. He left behind a little boy who's as beautiful as a crescent moon. Yesterday, as we were coming back from prayer, we saw him on the doorstep in his nurse's arms.
Aga-Merdan. He and Hadji-Ghafour are as much alike as two halves of an apple.
Aga-Merdan. He and Hadji-Ghafour are just like two sides of the same coin.
Aga-Settar. Do you recall, my lord, the features of Hadji-Ghafour?
Aga-Settar. Do you remember, my lord, what Hadji-Ghafour looked like?
The President. Yes, it is not so long since he died.
The President. Yes, it hasn't been long since he passed away.
Aga-Settar. Well, when you see the face of this child you would think at first sight that you beheld that of Hadji-Ghafour.
Aga Settar. Well, when you look at this child's face, you might think at first glance that you’re seeing Hadji-Ghafour.
The President. I did not know that. It is very good. But tell me, Aga-Merdan, if there is a son of Hadji-Ghafour living, it is a waste of time to open the case. It is evident that the fortune of his father ought to revert to this child, and in such a case the other relatives and collateral heirs have no claim upon it.
The President. I didn't know that. That's great to hear. But tell me, Aga-Merdan, if Hadji-Ghafour has a son who’s still alive, then it’s pointless to pursue the case. It's clear that the inheritance from his father should go to this child, and in that situation, the other relatives and distant heirs have no right to it.
Aga-Merdan [in a tone of perfect humility]. My lord, if I recounted to you the reason on which their claims are based, you might doubt of my sincerity. But Aga-Bechin will tell you the whole story.
Aga-Merdan [in a tone of perfect humility]. My lord, if I explained the reasons for their claims, you might question my honesty. But Aga-Bechin will share the whole story.
Aga-Bechin. Permit me to relate the whole affair, my lord. Hadji-Ghafour left a sister, Sekiné-Khanoun. This woman is infatuated with a young man, whom she loves to madness, and wishes to wed. But the rogue does not so take it; he reminds her that he has nothing and expects[62] no fortune to come to him. What would he do with her? Meanwhile the damsel works tooth and nail to get into her own hands the inheritance left by Hadji-Ghafour, and so to bring about a marriage with this youngster. Her aunt wishes to marry her to the merchant Aga-Hassam, who is a rich and distinguished man; she refuses. She has chosen an advocate, and set up witnesses in support of her plea that Hadji-Ghafour left no child, and that the 60,000 tomans that constitute his heritage ought to come to her. The woman is half-witted if she imagines that she can carry off the heritage of Hadji-Ghafour by means of such tricks and artifices. This is an absurd idea, and she is giving herself a great deal of useless trouble.
Aga-Bechin. Let me tell you the whole story, my lord. Hadji-Ghafour had a sister, Sekiné-Khanoun. This woman is in love with a young man, completely infatuated, and she wants to marry him. But he’s not interested; he tells her he has nothing and expects[62] no fortune in the future. What could he do with her? In the meantime, she’s working tirelessly to secure the inheritance left by Hadji-Ghafour so she can marry this guy. Her aunt wants to marry her off to the wealthy and respected merchant Aga-Hassam, but she refuses. She has hired a lawyer and brought in witnesses to support her claim that Hadji-Ghafour had no children and that the 60,000 tomans from his inheritance should go to her. It’s foolish for her to think she can take Hadji-Ghafour’s inheritance through such schemes. This idea is ridiculous, and she is making herself a lot of unnecessary trouble.
The President. Very well. The affair is not so complicated or involved as to detain the court long; we shall probably be able to decide and pass sentence in two hours. The two parties must support their claims by testimony and proofs.
The President. Alright. This matter isn’t so complicated that it will keep the court here for long; we should be able to reach a decision and pass sentence in about two hours. Both parties need to back up their claims with evidence and testimonies.
Aga-Merdan. Yes, my lord, the witnesses are all ready.
Aga-Merdan. Yes, my lord, all the witnesses are prepared.
Aga-Settar [to the President of the Tribunal]. There were brought here yesterday, my lord, two little abandoned orphans. “We will look out,” you said, “for a servant of God, pious and charitable, and confide the children to him,” I believe you would do wisely by placing them in the care of Aga-Merdan. He will care for them as if they were his own, for he is always on the search for an opportunity of doing good.
Aga-Settar [to the President of the Tribunal]. My lord, yesterday two little abandoned orphans were brought here. “We will look out,” you said, “for a servant of God, someone pious and charitable, and we’ll entrust the children to him.” I believe it would be wise to place them in the care of Aga-Merdan. He will look after them as if they were his own, as he is always seeking opportunities to do good.
The President. Very good. Do you consent to this, Aga-Merdan?
The President. Sounds great. Do you agree to this, Aga-Merdan?
Aga-Merdan. With all my heart, my lord. I will care for them as if they were my own children.
Aga-Merdan. With all my heart, my lord. I will take care of them as if they were my own kids.
The President. May the Master of the Universe recompense you as you deserve! [The door opens during these preliminaries and Aga-Selman enters with Aziz-Bey, in company with four soldiers. Shortly afterward Aga-Abbas and Zeineb-Khanoun, the widow of Hadji-Ghafour, arrive also, accompanied by their four witnesses. Zeineb-Khanoun sits down at one side of the hall, enveloped in a long veil. Aga-Selman, Aziz-Bey, and Aga-Abbas stand up on the other side of the hall.]
The President. May the God of the Universe reward you as you deserve! [The door opens during these preliminaries, and Aga-Selman enters with Aziz-Bey, along with four soldiers. Shortly after, Aga-Abbas and Zeineb-Khanoun, the widow of Hadji-Ghafour, also arrive with their four witnesses. Zeineb-Khanoun sits down on one side of the hall, covered by a long veil. Aga-Selman, Aziz-Bey, and Aga-Abbas stand on the other side of the hall.]
Scene II
The President. Aga-Selman, it is said that Hadji-Ghafour left a son. Can you prove to the contrary?
The President. Aga-Selman, it's said that Hadji-Ghafour had a son. Can you show otherwise?
Aga-Selman. I have witnesses, my lord, who will depose that in the hour of his death, Hadji-Ghafour declared to them that he had no other heir but his sister, Sekiné-Khanoun.
Aga-Selman. I have witnesses, my lord, who will testify that at the moment of his death, Hadji-Ghafour stated to them that he had no other heir except for his sister, Sekiné-Khanoun.
The President. Let the witnesses make their statement.
The President. Let the witnesses give their statements.
Aga-Selman [turning to the soldiers]. Make your statement.
Aga-Selman [turning to the soldiers]. Share your statement.
The First Soldier. My lord, one day before the death of Hadji-Ghafour we went, my comrades and I, to pay him a visit. We asked him whether he had any children, sons or daughters, and he replied: “I have no one in the world but my sister, Sekiné-Khanoun.”
The First Soldier. My lord, one day before Hadji-Ghafour passed away, my friends and I went to see him. We asked if he had any children, sons or daughters, and he answered: “I have no one in the world except my sister, Sekiné-Khanoun.”
The President. Swear by the name of God that this is just what you heard.
The President. Swear to God that this is exactly what you heard.
The First Soldier. I swear by the name of God that this is just what I heard. [Aga-Merdan becomes quite pale, and seems thunderstruck, as does Aga-Selman.]
The First Soldier. I swear to God that this is exactly what I heard. [Aga-Merdan goes pale and looks shocked, just like Aga-Selman.]
The President [turning to the other soldiers]. And you, what did you hear? Speak in turn.
The President [turning to the other soldiers]. So, what did you hear? Speak one at a time.
The Second Soldier. I call God’s name to witness that this is just what I heard.
The Second Soldier. I swear to God that this is exactly what I heard.
The Third Soldier. I call God’s name to witness that I also heard the same.
The Third Soldier. I swear to God that I also heard it too.
Aga-Merdan [in a voice trembling with anxiety]. But at that moment did you not perceive a little child in the arms of Hadji-Ghafour’s wife?
Aga-Merdan [in a voice shaking with worry]. But at that moment, didn't you notice a small child in Hadji-Ghafour’s wife's arms?
The First Soldier. It was elsewhere we saw the little child. Would you like us to state where?
The First Soldier. It was somewhere else that we saw the little child. Would you like us to say where?
Aga-Merdan. It is well. Keep silence. [Turning to the President of the Tribunal.] My lord, I have witnesses who saw an infant one month old in the arms of Hadji-Ghafour, on the very day of which the soldiers speak. “Whose child is this?” they asked Hadji-Ghafour, and he said to them in reply, “It is my son.” The witnesses are yonder, before you. [Beckons witnesses to advance.] They are all educated, honorable, and pious people.[64]
Aga-Merdan. It's alright. Please be quiet. [Turning to the President of the Tribunal.] My lord, I have witnesses who saw a one-month-old baby in the arms of Hadji-Ghafour, on the very day the soldiers are talking about. "Whose child is this?" they asked Hadji-Ghafour, and he replied, "It's my son." The witnesses are over there, in front of you. [Beckons witnesses to advance.] They are all educated, honorable, and virtuous people.[64]
Aga-Settar [in a tone full of kindness toward Aga-Merdan]. Verily, Aga-Merdan, the father of this young man was a certain Hadji-Cherif.
Aga-Settar [with a kind tone toward Aga-Merdan]. Truly, Aga-Merdan, the father of this young man, was a man named Hadji-Cherif.
Aga-Merdan. Yes, may God have mercy upon him! He belonged to a saintly family.
Aga-Merdan. Yes, may God have mercy on him! He came from a holy family.
Aga-Settar. The son of such a father cannot but be an honorable man, and Hadji-Cherif was certainly a most strict man.
Aga-Settar. The son of such a father can only be an honorable man, and Hadji-Cherif was definitely a very strict man.
The President [turning to the witnesses]. Tell me what you know about it.
The President [turning to the witnesses]. Share what you know about it.
Hepou. Shall I tell all I know?
Hepou. Should I share everything I know?
The President. Yes, all that you have learned about this affair.
The President. Yes, everything you've learned about this situation.
Hepou. Well, my lord, yesterday Aga-Merdan asked us to come to his house, my companions and me. He gave each of us fifteen tomans to present ourselves here before you, and to declare that at the time of the cholera we saw in Hadji-Ghafour’s arms his little child, then one month old. As I am a gambler by profession, I accepted the money and took it; but this money had been given to me for doing evil, and brought me no profit. That night I lost the fifteen tomans to the last penny, for I had fallen in with a sad rogue to whom Leibadj himself could not hold a candle. I know nothing more than that, my lord. I have never seen Hadji-Ghafour, and didn’t even know him. [Aga-Merdan gasps with excitement.]
Hepou. Well, my lord, yesterday Aga-Merdan invited my friends and me to his house. He gave each of us fifteen tomans to come here and tell you that during the cholera outbreak, we saw Hadji-Ghafour holding his little child, who was only one month old at the time. Being a gambler by trade, I took the money, but it was given to me for something wrong, and it brought me no benefit. That night, I lost all fifteen tomans while gambling, as I encountered a real trickster who was more skilled than even Leibadj. I don’t have anything more to share, my lord. I’ve never met Hadji-Ghafour and didn’t even know who he was. [Aga-Merdan gasps with excitement.]
The President [to the other witnesses]. And you, what have you to say?
The President [to the other witnesses]. So, what do you have to say?
The Other Witnesses [in chorus]. We can only repeat what our comrade has said.
The Other Witnesses [in chorus]. We can only echo what our friend has said.
The President [to his assessors]. And you were affirming a moment ago that Aga-Merdan was a virtuous man! Your words prove your dishonesty and deceit. Praised be God in his greatness and sublimity. I do not understand what all this means.
The President [to his advisors]. So, you were just claiming that Aga-Merdan was a good man! Your words show your dishonesty and trickery. Praise God in his greatness and glory. I don’t get what this is all about.
Aga-Bechin. No, my lord, what proves, on the contrary, that we are honest and loyal men is that we have given faith to the words of Aga-Merdan, and have believed him to be a man of honor.
Aga-Bechin. No, my lord, what actually shows that we are honest and loyal men is that we have trusted the words of Aga-Merdan and believed him to be a man of integrity.
Aga-Rehim [sotto voce to Aga-Settar]. Oh, the liar, may the[65] devil take him! Do you hear this scoundrel Aga-Bechin, what a good excuse he has ready? The President believes him, and imagines that we are really honest and sincere. [At this moment the head bailiff of the Prince Royal enters.]
Aga-Rehim [whispering to Aga-Settar]. Oh, what a liar! May the[65] devil take him! Do you hear this scoundrel Aga-Bechin? What a convenient excuse he has prepared! The President actually believes him and thinks that we are genuinely honest and sincere. [At this moment, the head bailiff of the Prince Royal enters.]
Scene III
The Head Bailiff [to the President of the Tribunal]. My lord, the Prince Royal asks whether the rights of Hadji-Ghafour’s sister have been proved?
The Chief Bailiff [to the President of the Tribunal]. My lord, the Prince Royal wants to know if the rights of Hadji-Ghafour’s sister have been established?
The President. Yes, they have been established. But does the Prince Royal know how the proof has been effected?
The President. Yes, they have been established. But does the Crown Prince know how the evidence has been produced?
The Head Bailiff. Yes, my lord. The Inspector of the Market saw through the designs of Aga-Merdan and Aga-Selman. He informed the Prince Royal, who took the necessary measures for defeating their machinations. Meanwhile the crime of these two individuals has been proved, and I have received orders to lead them into the presence of the Prince Royal.
The Chief Bailiff. Yes, my lord. The Market Inspector uncovered the schemes of Aga-Merdan and Aga-Selman. He notified the Prince Royal, who took the necessary steps to thwart their plans. In the meantime, the crimes of these two individuals have been confirmed, and I’ve been instructed to bring them before the Prince Royal.
The President. Is Aga-Selman also implicated in this plot?
The President. Is Aga-Selman involved in this scheme too?
The Bailiff. Yes, he was the secret accomplice of Aga-Merdan. [The bailiff seizes Aga-Merdan and Aga-Selman and carries them off.]
The Bailiff. Yes, he was secretly working with Aga-Merdan. [The bailiff grabs Aga-Merdan and Aga-Selman and takes them away.]
Scene IV
The President. Aziz-Bey, you are to-day the protector of Sekiné-Khanoun. Go and tell her that in two hours I will take with me the sum of money left by Hadji-Ghafour, and bring it to her, and place it in her hands before the most honorable witnesses.
The President. Aziz-Bey, today you are the guardian of Sekiné-Khanoun. Go and inform her that in two hours, I will bring the amount of money left by Hadji-Ghafour and hand it to her in front of the most esteemed witnesses.
Aziz-Bey. It is well, my lord; I will go.
Aziz-Bey. That's fine, my lord; I'll go.
Scene V
Aga-Bechin [striking his hands together]. By the death of the first-born, is it possible to utter fabrications such as those of this Aga-Merdan? O my God, what dishonest people have you created in your world! By his impostures, this wretch wished to set up a son to Hadji-Ghafour! Gentlemen, have you ever seen such audacity? Ah, you may[66] now treat me as a fool, Aga-Djebbar, and may say that I am exceedingly simple and guileless to believe what the first-comer tells me.
Aga-Bechin [clapping his hands together]. With the death of the firstborn, can anyone really make up lies like those of this Aga-Merdan? Oh my God, what dishonest people you’ve created in this world! This scoundrel wants to pass off a son as Hadji-Ghafour’s! Seriously, gentlemen, have you ever seen such boldness? Ah, you might think I’m a fool, Aga-Djebbar, and say that I’m naive and gullible for believing whatever the first person tells me.
Aga-Djebbar [turning his face and speaking sotto voce]. Ah, the liar! May the devil carry him off! Oh, yes, you are simple and guileless—that is well known. [Then in a loud tone:] Let us adjourn, gentlemen. Let us abridge the fatigue of the President; he has gone through much exertion to-day. Why prolong this talk? [The President of the Tribunal leads the way out lost in thought. Then the others rise and leave.]
Aga Djebbar [turning his face and speaking softly]. Ah, the liar! May the devil take him away! Oh, yes, you are naive and innocent—that's well known. [Then in a loud tone:] Let's wrap this up, gentlemen. Let’s ease the burden on the President; he’s gone through a lot today. Why drag out this conversation? [The President of the Tribunal leads the way out, deep in thought. Then the others get up and leave.]
OTTOMAN POEMS
[Metrical Translation by E. J. W. Gibb, M. R. A. S.]
[Metrical Translation by E. J. W. Gibb, M. R. A. S.]
FROM THE ‘ĀSHIQ PASHA DĪWĀNI
God has countless creative acts that remain unknown: No one has seen them, from the races of jinn and men,
No one has brought news from that distant land. Your mind or reason will never reach that shore,
No one can speak the King’s name of that land. Since it’s his emptiness that he fills with life,
There’s never any trouble at his command. Eighteen thousand worlds, from one end to the other,
Don't go beyond him even a tiny bit.
FROM THE ISKENDER-NĀMA
Then, since words to speak to you fit so well,
It would be a shame if you couldn't speak. Blow a horn to announce that the Trusted One,
When he hears, he may cry out ten thousand times: “Well done!”
Rise and sing! O most sacred bird! Rise and sing!
Bring us a beautiful and lovely story. Don't let the opportunity pass you by silently; Let the beauty of each word be revealed to us. Opportunities like this with you are rare; So sing now, for this moment is yours, so hurry![70]
Don't miss the opportunities that come your way,
One day, unexpectedly, Death will silence your voice. Of how many singers, skilled with words,
Death and Doom have bound the tongues tightly in their cords!
Don’t miss the chance, but look to joy now,
For one day, you must seek your place beneath the earth. While the tongue is still speaking, gather your words now; Those who hold meaning rise during the feast, That your words linger long after you're gone,
Your record will be heard by the listeners. Your shiny memories are waiting here behind, Through them, they'll remind you of me, O my soul. Those who have left behind mementos have never truly died; Those who haven't left any traces have never truly lived. Surely you came to earth with this object,
That should always remind us of your worth.
"May I not die!" you say, one of noble lineage? So, aim to leave behind a name that is respected.
FROM THE ISKENDER-NĀMA
"You, who in my universe know everything!
With my sword, I've conquered many shores; Still, I sigh deeply: ‘Ah! to conquer even more!’
I have a strong desire to conquer realms;
Through this cause, I never find comfort for even a moment.
Is there a country we can go to,
Where our great influence has not yet reached,
Shall we conquer it completely? "The whole earth will be ours—it will truly be ours." When the Vezīr heard what the King said, He said, “Overthrowing Monarch, live forever!
May the Mighty Ruler place your crown up high,
May your throne always withstand any attacks!
May your life's rose garden never fade away!
May your glorious orchard never wither![71]
You've taken the Peopled Quarter from one end to the other; All of its inhabitants bow before you as slaves. There’s no city on earth, nor any land,
That is not, O Monarch, under your control.
In the People Quarter, Seven Climes are known,
"And over all of this, your influence stands alone!"
FROM KHUSREV AND SHĪRĪN
As he walks, it opens up beautifully before his eyes. Among the trees, a dark-colored horse stands tied up. (On the breast of Heaven's steed were the marks of envy found). As he moved gently, something suddenly caught his eye. A moon that shone brightly in the water. Oh, what a moon! A sun above the earth that showers light—
Joyful and fortunate is the one who finds refuge in her shade. She’d turned the pool into a tomb for her fair body,
And all around that casket, her dark hair lay spread out. She threw her hand back to the curling serpents—
It's dawn, and we never get tired of it. He noticed the water moving around her ear; Her dark hair rested in curls on her shoulders. When that heart-winning moon shone before the King, The King became the sun—Love's fire shone within him. Tears streamed down from his eyes;—
Isn't it strange, when did the Moon hold a Watery Sign? He had no power left, no enjoyment or fun; He bit his finger, bewildered beyond belief.
Unaware of his stare, the jasmine-breasted—
The hyacinths rested over the daffodils.
When her daytime face shined through that musky cloud, Her eyes opened, and Shīrīn saw the King there. In that fountain, amidst despair and shameful fear,
She trembled like moonlight on water.[72]
No other refuge could that moon find than this. That she should curl her own hair. The moon still shines through the hair, the dark night,
With hair, how could the bright sun be hidden? To keep her hidden from him, she threw her hair around her. And so, like a curtain, her night hung before her day.
When Ferhād committed to beautiful Shīrīn, the heart of his being, From his heart, Love let out many a painful cry. Carved on the tablet of his life was Shīrīn; Of everything else gone, filled only with Shīrīn.
Although he hated the company of people,
In the wild, he found his friends among the hills. His guide was Pain; his constant companion was the ache of Grief; His companion, Sorrow, and his best friend, Woe.
As he wandered on, he couldn't tell day from night; For many days, he wandered on in a sad state. Although a wall of stone rises before him, Until he attacks it, blind both of his eyes.
Driven by his longing for love, he escaped from the world; Death rushed from his soul into his body. Because he understood that when the physical body ceases, Infinite love of the Being,
He intensely desired to be free from physical constraints,
That his life might truly see Life. Honestly, until the body dies, life is never found,
Nor with the love of life has the Loved One ever found. __A_TAG_PLACEHOLDER_0__
YAZIJI-OGLU
Creating Paradise
He has created Eden’s garden; He set up its lamp of light; Its locations are the highest, and its homes are the best and most beautiful; In the middle of each is a hall of pearls—not made of ivory or rare teak wood.
He raised each pavilion from seventy bright rubies high in the air—
Homes where the residents are safe from fear or worry.
In each courtyard, he has arranged seventy magnificent houses, Made of green emeralds—these have no flaws in shape that they hold. Inside each house, there are seventy thrones decorated with pearls and gems; He has laid out seventy beautifully embroidered couches on each throne; Sitting on every couch is a young woman from the realm of beauty:
The moons are on their foreheads, the days are on their faces, each wearing a jeweled crown; Their eyes are soft and their lips are like rubies; their eyebrows are troubling, bringing sadness: Alluring, Paradise celebrates its enchanting atmosphere.
Suddenly, they saw the faces of those dark-eyed maidens, The sun and moon were obscured, and Life’s Stream became bitter at that moment.
You would think that each one was made of rubies, corals, and pearls; There is no question, for God declares this in the Qur’an. He has filled every house with the plenty of table seventy,
And on every tray, there are seventy different kinds of food spread out. [74] It looks like you didn't provide any text to modernize. Please share the text you would like me to work on!
All these glories, all these honors, all these blessings of joy,
He certainly prepared all these amazing blessings for his sake: Through his love for Muhammad, he created the universe; Happy for his sake, the naked and hungry go there. O You Perfect Power! O You God of Incredible Strength!
O You Majesty of Glory! O You King of Perfect Justice!
So that nothing is missing; everything he created is perfect. Over there, for his righteous servants, he has planned such beautiful things,
No eye has ever seen them; open your soul's eye and gaze upon them. His servants have never heard them, nor can their hearts understand; This understanding will never reach their comprehension.
There God has built a high station, the highest of all, He named that clear station Vesīla. May that place over there be a cherished home for his Beloved, From there, Heaven's order is established, free from all sorrow and worry.
In the split center of its courtyard, he planted the Tūba Tree; A tree that hangs down has its roots high up there:
So its brightness lights up all the Heavens from one end to the other,
Flooding every tent and palace, every street and every square.
Golden leaves and the clearest crystals, wines that are unmatched in purity.[75]
For his sake, He has created the Tūba-Tree. May everyone receive their share from Ebū-Qāsim's hand. It seems you didn't provide any text to modernize. Please share the text you'd like me to update!
Yaziji-Oglu.
RUBĀ’Ī
As long as I live, it's right that I should enjoy joy and happiness; The day will come when no one can even find my resting place.
GAZEL
All my veins are bleeding inward from my longing and sadness.
"Why are your hair strands floating messily across your cheek?" I asked her. “It’s Rūm-Eylī; there, high-starred heroes ride,” she said.
I thought to myself, even though I didn't say anything: “In your area, through your color and aroma,
"Desperate and dizzy, wandering, those who hope don’t hope for anything lost." “Why the anger in your eyes, my sweet love?” I said; then she: "Quiet! If I spill blood, then I should show the flags." Even as you sigh, ‘Avnī, let your tears fall like rain, Just like the thunder rolls, the floods come forward in a terrifying formation.[76]
FRAGMENT OF GAZEL
The robe that my patience has fashioned for you is made up of the cuts of grief. Like the mihrāb of the Ka’ba, a shrine to which we turn in worship,
Your guardian would take an angel if he saw your footprint there. They are pearls, oh my eye! You reveal her bright face to the day; Not a tear is left—every one is dried by the rays shining on her cheek.
GAZEL
It’s just my passion for Faith, for Islam, that fuels my enthusiasm.
With the grace of Allah and the help of the Band Unseen,
It is my sincere hope to completely defeat the Infidels. My trust is definitely placed in the Saints and the Prophets; Through God's love, I aim for victory and success. What if I fight here with my spirit and wealth for the Holy War? Praise belongs to God! I have countless sighs for battle within me. O Muhammed! with the glorious help of the chosen Ahmed Mukhtār,
I hope that my strength will prevail over the enemies of Islam![77]
GAZEL
Whenever I sigh, my tears overflow, boiling and quickly filling my eyes; Winds must be blowing fiercely, with waves filling the ocean, for sure. My heart's territory now thinks of you, now mourns for you, taking turns in control; This world to ruin and destroy, to challenge those two magnificent Kings, truly. Despite zeal and prayers, Truth is definitely discovered in the cup that's filled with wine; So the actions of rakes are free from any dirty stain of hypocrisy, truly. O ‘Adenī, bow your face down to the dust that covers her path; For eyes filled with blood that need tūtyā, health to gain, truly.
FRAGMENT OF GAZEL
"How odd," I thought, "a moon, dropping its scent, among the flowers where it should rest!"
How your hair, moon-faced one, has fallen over your cheek in so many curls!
Just like the snake grows stronger while it rests during the day. The rose and tulip's color and fragrance have truly stolen from your cheek; So they carry them around the bāzār, tied to the stake.[78]
GAZEL
Once again, they've eaten peaches in your beautiful orchard!
If strange hands haven't touched you, oh rosebud-lipped one,
Does your rose garden's path bear a footprint!
I can't get to you before all the rivals gather around you: You care less for a true lover than for a nasty dog. You saw that I drank the last of the cup with my rivals last night,
Your tired eyes show how sleepless and worn you are. Who did you last party with, that today Did the morning breeze bring you any news? Seeing your lips hurts, Āfitābī said:
"Once again, this apple bears the tooth marks of your chin!"
GAZEL
What a shining Paradise this crazy, troubled world shows!
Move your lips, let the gentle ripples of Kevser’s pool dance!
Let your fragrant hair down, and spread sweet scents throughout the earth!
A musky warrant was drawn by your neck, and a gentle breeze was sent: "Quickly, with this fragrance, conquer the lands of China and Cathay!" O heart! Shouldn't you have the bright Water of Life,
You can pursue Iskender’s dark path a thousand times. Oh Zeyneb, leave behind your love for earthly things; Move forward confidently, with one purpose, and leave behind flashy decoration![79]
GAZEL
It is common to spread fresh greens over the broiled meat. I said, “Oh Life! since your essence is life, please grant me a kiss.” She smiled sweetly and said, "Of course, of course, I swear on my life." As I cry hard, over my stained eyebrow and my tear-filled blood, "’Tis the rainbow stretched over the rain," said all who saw it. While in my heart your gaze pierces, don’t send despair to my chest; My idol! No guest should be taken to the same house. Through its mourning for your fallen hyacinth, now weakened Is the basil that the gardeners water every night? I said, “Oh Life! don't avoid Jem, he has come here as a traveler;” "Even though he's a traveler, his life still depends on a child's face," she said.
/p.
Look! There the torrent crashes against the rocks, rushing wildly; The entire vast realm of Space and Existence has a powerful influence on my soul. Through the bitterness of grief and sorrow, the morning has torn its cloak; Look! In the breaking dawn, the sky bleeds uncontrollably!
Tears falling, the clouds of heaven drift over the mountain tops; Listen, the loud thunder cries and groans under the weight of sorrow.[80]
GAZEL
The flame of longing still doesn’t exist in the heart when one sees their loved one; Anyone who seeks her out finds no satisfaction even in Heaven's beautiful garden. That sweet girl is surrounded by her cheek's softness;—where are you,
O you who seeks the company of the rose without the pain of thorns? Would you like to enjoy yourself? Then dive deep beneath Love’s ocean waves:
Anyone who would dive for royal pearls should definitely understand the main thing. Even though the person he cares for makes fun of Ahmed's mistakes and shortcomings, so what? If you're looking for a perfect friend, you might end up alone.
FROM THE WINTER QASĪDA
The Moon in the sign of abundance! The protection of Allah’s grace!
The King, adorned in starry armor! He looks as beautiful as the light of Hermes— The Khān Muhammed! at the entrance of whose realm of power Darius and Key-Khusrev would wait like servants and pray!
Even if the sun were to shine with golden rays until the Last Day, Neither shore nor depth could ever be found in the ocean of his control!
FROM THE SPRING QASĪDA
Even as being with his partner eases the lover's pain.
They say: “It’s now the goblet's turn, it's time for joy now;” Be careful not to waste this moment you have. Theriaca, with the tulips resting inside their ruby pots: See in the meadow the shimmering, snake-like trail of the flowing stream. Moving forward, under the cherished feet of a cypress tree, to rub its face, With twists and turns, and singing softly, the brook flows through the plain.
Lord! may this joyful union of happiness and earth,
Like the rising sun of Love, or Jesus' life, remain steadfast!
May joy and happiness, just as wished, always remain,
Just like the glorious reign of a mighty Key-Khusrev or Jemshīd!
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Sultan Muhammed! Son of Murād! The Pride of all Princes; He, Darius, who assigns crowns to all the kings of the earth! Ruler of the stars! Your flag is the sun, and your stirrup is the moon!
Prince, fearsome as Doom, powerful as Fate, and generous as the sea![82]
FROM THE QASĪDA ON THE ACCESSION OF SULTAN BĀYEZĪD II
The royal hawk, the Sun, had often flown from the hands of the East, And lit up in the West; the crows flew after him in a flock;)
To catch the gloomy raven, Night, the skilled hunter, the Sphere,
Had shaped the new moon like an eagle's claw, sharp to strike; Feeling sympathy for the sad scene of the sunset's red glow, Its veil across the sky had brought on the dark Night.
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Sultan of Rome! Khusrev of the Horizons! Bāyezīd!
King of the Era! Ruler! and Core of all Justice!
The tablet of his heart reveals all the matters of the world; And as eloquent as a page of a book, the words he writes. O King! I’m the one who, in the gathering where your praise is celebrated,
Will, like a rebec, express a thousand notes on a single string. It’s fitting that perfection through your name should inspire my humble words, Rose-water perfume is sweet, brought by the light of the sun.
GAZEL
Every leaf on every tree is truly a book,
For those who lack understanding, the earth has no leaves to offer. Even though the Loved One is as far from you as the East is from the West,
“Baghdad isn’t far for lovers,” O heart, so make an effort and push forward.[83]
For a moment, her intoxicated, trouble-making eyes were opened. They were taken by us as scimitars, not just daggers.
Longs Nejātī for the court of your beautiful Paradise,
Although this is a wish that he can never achieve while he is here on earth.
RUBĀ’ĪS
I'll make my eyelashes the lace fringe around you; I will take the black point from my eye to use it as eyeliner; Go to that flirtatious beauty—go look at her face.
Bow down before her, kiss the sole of her sandal, beneath her feet.
In a moment, a thousand crimson ones would grow through these; You'll be with her, while I'm filled with sorrow; Life no longer has meaning for me if things keep going like this.
FROM THE SPRING QASĪDA
Each dawn, the spring clouds shake over their faces. The people enjoying the mead are now full of new energy, If its foot weren't secured, the cypress would break into a dance. To describe the fair cheeks of roses and share all their beauty, Lines on the clear river's surface are made by raindrops and soft ripples. Silvery rings, you would say, they hung in the bright water’s ear,[84]
When the fresh spring raindrops fall on the surface of the lake.
Since the ring-dove sits high on the cypress, its praise Sings, would it be strange if he were sad and lovesick because of it? I'm sorry, but there seems to be no text provided for modernization. Please provide the text you'd like me to modernize.
Prince of the Climate of Speech, noble Nishānji Pasha,
To the point where kindness makes it impossible for thought to find its way. When poets have taken the chaplet in their hands, your verses have been, "I sincerely ask for the Lord’s forgiveness" for the litany they always take.
MUREBBA’
Festive displays and crowds fill every meadow, creating a springtime maze; There the almond tree scatters its silvery blossoms, signs of spring: Drink and be happy, because the days of spring will soon disappear, so enjoy them while you can.
Who can say when spring is over who and what will still be intact? Drink and be happy, because the days of spring will soon disappear.
Lush herbs surround his comrades, while tulips shine bright like his family; O people of Muhammad! Times of joy are here: Drink and be happy, because the days of spring will soon disappear.
Drink and be happy, because the days of spring will soon disappear.
In the garden, their blood is spilled under the lightning strikes and downpours. Are you wise?—then enjoy the fleeting hours with your dear friends: Drink and be happy, because the days of spring will soon disappear.
Drink and be happy, for the days of spring will soon disappear.
And the morning breeze, filled with Tātār musk, is dull; While the world's fair is happening, don't stand by without paying attention: Drink and be happy, for the days of spring will soon disappear and won't last long.[86]
Over the garden, the incense clouds created a beautiful canopy: Drink and be happy, because the days of spring will soon disappear without a pause.
But, bringing justice to everyone, the King of Earth has finally returned; During his reign, the cup-bearer was happy, and it's time to pour the wine: Drink and be happy, because the days of spring will soon be gone.
FRAGMENT
Drinking blood now, feeling woe then, I’ll take a break and rest for a bit.
GAZEL
Thought I: “Now my star is in the ascendant, or I have reached my fate,
"For sure, Jupiter has risen in my room tonight." I saw the light from his beauty shining, even though it looked different on the outside. (Although he is a Muslim) he is dressed like an infidel. Whether I opened my eyes or closed them, the figure was always there; So I imagined to myself, "Is this a fairy or a bright angel?" Until the Resurrection, Mihrī will never reach the Stream of Life;
Yet in the deep darkness of night, Iskender shone before her amazed eyes.
GAZEL
That every thorn and thistle you love—how can that be appropriate? I don’t curse you, but to God Most High, Our Lord, I offer this prayer—
So that you might love a ruthless person in tyranny just like yourself.
I'm in such a tough spot now, unfortunately! that the person cursing says to their enemy:
"May your fate be bleak and your share be grim, just like those of Mihrī![88]"
GAZEL
I emptied the coolness of Isfahān from the enemy's eye. Flowed down the River Āmū from every enemy's hair—
Faced the sweat of terror's fever—if I happened to see him. The King of India was checkmated by my royal troops,
When I played the game of empire on the board of sovereignty.
O Selīmī, in your name was minted the currency of the world,
When in the crucible of Divine Love, I melted like gold.
GAZEL
Your face shines like the clear moonlight. Your black hair spread across your cheeks, the roses, Oh dear, the garden's basil looks quite similar.
Next to your lip, the rosebud opened wide its mouth; It blushed with shame; it looks like blood. Your mouth, a beautiful treasure chest of pearls and rubies, Your teeth are like pearls, and your lips resemble bright coral; Their diver I, every morning and every evening; My crying, my Lord, is like the power of the ocean. Unless he tempts you, this is my fear and anxiety,
That rival who is similar to Iblīs despite everything. Around the bright candle, your cheek, Muhibbī Turns, and the moth in its sorrowful situation is similar. __A_TAG_PLACEHOLDER_0__
GAZEL
Wandering there, distracted, neither mountain nor plain is desired. O beloved, he who drinks from the Loved One's hand a glass,
Even from Khizar's hand, the bright Water of Life is not desired to be drained.
GAZEL
Like sparks on its surface, the marks of damaskeening shine. Isn’t it strange that next to you, the bird, my heart, should feel safe? Your damasked saber reveals grains and water!
The watered sword in your hand is an ocean, In which the lines and marks are scattered like unique pearls, I believe. Your sword is like the sky, its stars shining like the marks of damaskeening, My heart's blood shines on its surface like the glow of dawn. What if I refer to that Picture's brand as a branch of the Judas tree? There, the damask patterns and textures resemble flowers and blossoms in bloom. Figānī’s verse about the sword of the King of Beauty's empire Flows like a clear, running stream of water.
ON AUTUMN
This year's Zuleykha has spread her gold treasure far and wide. Bronzed by the winds, the quince’s face shines like the Sun; The vine displays its clusters of Pleiads, hanging down. In saffron flowers, the meadows are adorned; The trees, completely burned, have turned to gold and shine brightly.
The shiny leaves fall to the ground in showers; With goldfish swimming, each stream sparkles brightly. Each tree is on fire, and everything blends in one bright light,
And so the still air was filled with sparkling fire.
Amid the yellow leaves sat the black crows—
As a tulip, the saffron-colored one, that speckled cup reveals. A yellow-feathered bird now stands on every tree,
Which shakes itself and sheds feathers on everyone.
Each vine leaf decorates itself, like a bride, with gold ink; The brook creates silver anklets around the vine link.
The plane tree has its branches, dyed red with hinna, And there stands the beautiful bride in the courtyard of the parterre. The once green tree now looks like the starry sky,
And throwing meteors at the monster, Earth, stone throws.
ON SPRING
In its frame to hold its soul, the earth has little power. Rent its collar, like the dawn, has the rose; From its heart, the nightingale expresses its sorrow. Dance the juniper and cypress like the sphere; Every land is filled with melody and joy. Gently sing the flowing streams in soft whispers; While the birds with melodic voices fly high up. Play with the green and tender branches happily,
And they all gave gold, silver, and bright objects together.[91]
Like a fleet of couriers, the breezes rush away,
Never resting for a moment, either night or day.
In that raid, the rosebud was filled with gold and its treasure, And the tulip stored its fresh musk in its casket.
There the moon grabbed a bag of silver coins; Filled with ambergris, its hem catches the morning breeze; The sun won a golden disk of ruby color, And with shining pearls, its pocket filled the sky:
Those who were poor received fruit and leaves; Everyone in the land earned some kind of trophy.
ROSE TIME
Don't let a dark mark settle in your soul, like a tulip; When opportunity comes, stand firm. From the earth, seek justice before these times are gone,
And before the song of breath is taken from the harp of the soul. They call you—see the joys that your senses would bring you; But before you can say "Go!", the bird is gone, you see. Listen up, like a rose, because truly the night bird From dawn's first light, its bitter cry has been heard. Their chorus all around the cheerful birds lifts; The little streams sing, and the nightingale plays the flute. The jasmines with their fresh leaves play like tambourines; The streams, under pressure, lift their shining foam high Of junipers and cypresses, two rows between, The gentle breeze moves and plays over the blooming flowers. The small streams in the vineyard play hide-and-seek. The small flowers among the cheerful green leaves. Away with the morning breeze, the jasmine's crown weeps, As the most expensive pearls scatter, so do the plucked hairs. The leader of the play is the quick-moving breeze; Like children, they all chase after each other, just like flowers do. Dressed in green leaves, the trees hold each other’s hands; The flowers and nightingales shake each other's robes. [92]
Like a pigeon, there, before the gentle breeze, The young rose performs many somersaults. As the colorful flowers bloom across the red plains, The wind blows by, and the vineyard thrives. The clouds, showering pearls, catch the sparks from the meteors; And flowers are scattered all around by the morning breeze.
The waters swirl in bright circles, playing, The green leaves sway like shining swords. The Judas trees stand there, holding their breath; And each runs towards the other, with the brook and breeze sighing. The strong winds tag along with the basil playing happily; Dancing with a cypress offers its hand to the plane tree.
The gentle winds have beautifully decorated the carefree branches,
The leader of the fun in the flower bed. The narcissus casts its gaze towards the almond tree; With vineyard love, the pink criticizes the dog rose.
The water’s mirror is clear and shines like the Sphere; Its stars, the flowers mirrored, shining bright. The meadows are like the sky; their stars are the dewdrops that shine. The jasmine is the moon; the stream is the halo.
In short, each location appears to be like the Resurrection plane; No one who sees eternal suffering dreams. Those who watch it and carefully contemplate with their mind's eye, Isn't it strange if they are confused and bewildered by that? Get up! Like a breeze, Lāmi’ī, leave your hermitage!
The roses’ days truly leave no time for fasting.
FROM AN ELEGY ON SULTAN SELĪM I
His sword is always victorious, his words are always true. Like Āsef in wisdom, the pride of his group; He needed no vizier, no advisor in battle.
His hand was a sword; his tongue, a dagger;
His finger, like an arrow; his arm, like a shining spear.
In no time, he accomplished many great deeds,
His power cast a shadow over the entire world. The Sun of his Day, but the sun at the end of the day, Casting a long shadow, but short-lived when visible.[93]
Kings and queens pride themselves in their thrones and crowns,
But they bragged about his throne and shining crown. His heart would find joy in that festival, Where do the sounds of the saber and fife invite? In sword-fighting skills, and also at celebrations at the table,
The old Sphere's vision never rested on his peer: He hurried to the board's feast—a bright sun shining!
He charged into battle—a Lion in the fight!
Whenever the battle cries: Seize! Hold! echo loudly, The sword, crying blood, will invoke that Lion's glory.
Oh no! Sultan Selīm! Oh no! How unfortunate for me!
Let both Pen and Sabre weep for you!
FROM AN ELEGY ON ISKENDER CHELEBI
O heart, heed the warning of his destiny.
Ah! Do you see what has finally happened to him!
What do all these honors and displays achieve?
Drinking the poison of doom, never a trace The taste of sweetness lingered in his mouth. Retrograde, his star sank down, having once been ascendant,
From perfect unity, sadly, it faded. Dust on the face of his honor is indeed untouched. The explosion of betrayal has spread everywhere. The Grand Declaration for his great elevation
Did Equity's Court, now fully accessible, decree; Immediately, they took him to the Regions of Eden, They lifted him up from the lowest depths and filth of the earth. He flew around and glided as he continued on his journey,
From the land of his exile back home again.
He stood with his neck bound like a slave at the palace,
He is now free from the heavy chains of suffering.
He joyfully flew on his journey to Heaven,
Saved forever from the earth's dirt and vanity.
In life or death, never from him, yes, never. Was honor ever so lofty, so glorious, taken!
FRAGMENT
I haven't experienced the joy of a new day; there’s no daylight in the night of sorrow.
Over and over again, the picture of her cheek appears before my tear-filled eye; Ah! No claim to respect can be reflected in the water!
Oh! Where will these winds of Fate drive the fragile boat of the heart?
Neither boundaries nor shores restrict the bleak ocean of despair that is Time!
GAZEL
“Oh my poor one, confused, exhausted, and overwhelmed by troubles, ah! where are you?”
ON THE PROPHET MUHAMMED
It’s a cypress, made of light, that casts no shadow on the earth's surface.
Even though those who admired Joseph's beauty hurt themselves, Split in two, the beautiful moon's hand, when it looked upon your bright face. To the marketplace of the Afterlife, when a person has passed away, they gain
Through the bright money, your love, which is the source of joy. This is my hope, that the Cypress tree over there in the gardens of Paradise Seek refuge in Zātī and all genuine believers under his joyful protection.
GAZEL
If you were to ask about my days, without you they’re as dark as your hair;
In the midst of darkness, O my Stream of Life, I’m feeling down, unfortunately!
With the stones of false accusations, let the entire ruthless crowd of rivals pelt me; Oh my Liege, my Queen, it’s time for you to show mercy now, unfortunately! When I die from longing for you, and you pass over my chest,
From my dust, you’ll hear plenty of bitter sighs of sorrow, alas! Lutfī will definitely die a martyr in the name of his beloved; Let her bandit eyes take my blood without punishment, oh no!
GAZEL
Even as humble as water, wash your face in the earth's dust every day. It's nice to look at, but this bright image of the world doesn't last long; It’s a proverb: Earth’s display is as fleeting as the realm of dreams.
Through the eye of its eyelash, the thread of the heart has never passed; I wait halfway on the way like the Lord Messiah. The Athlete of the Universe builds the Heart through self-reliance,
With the ball, the Sphere—Time, Fortune—plays with it like an apple. Mukhlisī, you were created from just one drop, yet it's amazing!
When you sing your verses, they say your spirit swells like the ocean.
GAZEL
Wearing my frame down to the bone with bitter sighs and groans, in love,
Cuddled in the Fair One’s hair, take a moment to rest; what would you say? Those gold-faced birds in the shimmering, quicksilver waters: Releasing the hawk, my efforts to take these; what would you say?
Over there are Nine Smaragdine Bowls of Heaven to drink from in one big gulp,
But free from all the fumes of drunkenness, what would you say? The Sphere has changed Khiyālī’s face to that of an autumn leaf; To the Spring of Beauty, what gift should we give? What do you think?
[97]
GAZEL
But still, to the tired, worn-out, sin-stained Shāhī, what is there to fear? Since You are the God of Love, the helping Friend of those in need!
GAZEL
Like spring days, full of cheerful and fresh rose petals, you have brought this news. If I say your words are inspired by heaven, I am not being blasphemous; Of faith, while unbelief keeps the earth tightly bound, you have brought this news. They say the beloved one comes to comfort the hearts of all her true lovers; If that’s the case, you’ve brought news to that lovely girl about the troubles of love. You have destroyed the hope of the rebel demon to seize Suleymān's throne; You’ve brought news that his powerful ring lies safely in the sea. Fuzūlī, as the night faded away, oh, how bleak my luck became!
Like the gentle breeze of dawn, you bring the bright light of the shining sun. news has arrived.
GAZEL
The collection of my tears will create a flood on Judgment Day,
If the pearls, my tears, are causing him to reject me, he just looks at them to look down on me: My tears are pearls, O Fuzūlī, from the deep ocean of love;
But these are definitely pearls that the Love of Allah purchases!
GAZEL
Isn’t it strange if your eyelash can win over all the heartless ones? To encounter a dark arrow like that should be carried by a barbed tip of diamond!
The sun's warmth on your cheek has touched the cold, cold hearts of fairy beauties. And many a sharp-eyed person has seen your bright reflection clearly.
The casket, your sweet mouth, captivates all the hūrī-faced ones; The power of Suleymān’s Ring was that spirits pledged their loyalty to it. Isn't it odd that when they see you, they rub their faces in the dirt? The angel crowd that bowed down to Adam is declared in the Qur'ān!
Many hearts of stone have felt the pain of love for you!
A fire hidden in stone is the terrifying glow of your heart's burning love!
In her area, with torn clothes, rosy-cheeked people wander everywhere; Fuzūlī, with those bright colors, makes that area look like a beautiful garden.
GAZEL
We need to avoid the company of that rude person. That distant Moon didn’t see the fire of my passion at the end of the day—
How could the sun know about the candle burning all night? Every eye that sheds tears all around, thinking of your arrow, Is an oyster shell that causes raindrops to turn into pearls.
The smoke from my sighs creates a cloud that covers the bright face of the moon;[100]
Ah! That beautiful Moon will never reveal her beauty! The rival within her area has never stopped bothering me deeply; How do they say, Fuzūlī, “There’s neither grief nor sorrow in Paradise”?
MUSEDDES
And over her face, I saw the curls of her black hair. "Those curly locks, are they then a chain?" I asked; she replied: "That circle around my cheek, a noose to capture your heart; yes, truly yours!"
The hyacinths cast their musky petals over the roses; That picture had her beautiful feet tattooed rose-red for all to see. "Where does the dog-rose get its color from the tulip?" I asked; she replied: "From the blood of yours spilled under my gaze; yes, truly yours!"
MUKHAMMES
Moon and Sun, in the circle of beauty, are awestruck by your grace: It seems that you have been given the Sun as your mother and the Moon as your father.
Instead of the golden chain that hangs around your cheek, compare me:
In my sorrowful heart, a thousand pains hit me from your piercing gaze.
FROM LEYLĪ AND MEJNŪN
Don't look for profit from the intense emotions of love at all;
Everything that arises from the extravagant wilderness of Love's anguish is the pain of grief. Each arched eyebrow is a blood-stained sword ready to strike; Each dark curl, a poisonous snake ready to bring you trouble. Indeed, the shapes of moon-like maidens are beautiful to behold—
It's nice to see, but ah! the end brings painful sorrow. From this, I know for sure that deep anguish in love remains, All who are in love, consumed by sighs, wander back and forth. Don't think about the students of the bright-eyed girls with dark eyes,
With that in mind, "I’m a man"; don’t be fooled, it’s blood they consume, I believe. Even if Fuzūlī were to say, "In beautiful ones, there is trust," Don't be fooled—“A poet’s words are all lies everyone knows.[104]”
MEJNŪN ADDRESSES NEVFIL
Many have tried to guide me correctly with their advice; Many wise people have given advice,
But this fiend has yet to be defeated by anyone; A lot of gold has been spread all over the earth,
But this Philosopher's Stone has yet to be found by anyone. Eye drops that I know enhance light,
What good is it if the eye can't see? I know that the greatest kindness in you exists,
What good is it, then, when my fate always rises darkly? In my unfortunate situation, I have no faith, My hope always seems impossible.
Ah! even if you have to work hard at this, In the end, everything you plan will definitely fail. My closest friends don't show me any kindness; Who is a friend to him who he considers an enemy? I know my fate is bad and filled with sorrow; To me, the search for comfort is nothing but a way to avoid pain. There is a gazelle that clearly shows my fate,
"Which constant I repeat wherever I go."
MEJNŪN’S GAZEL
Whoever I've trusted in this unfaithful world has proven to be rather useless. To anyone I've shared my troubles with, hoping to find some comfort, Even I, overwhelmed and drowning in deeper, sadder pain, have seen. From my aching heart, no one has driven away cruel grief, I've seen that the friends I thought cared only for good times were just pretending. [105]
Although I've held onto its mantle, life has turned its face away from me; And although I really hoped from the mirror, I've seen that tormented lover there. At the gate of hope, I placed my foot, confusion extended its hand,
Unfortunately, whenever I've grasped the thread of hope, I've also seen the serpent's trail in my hand. A hundred times the Sphere has shown me the dark star of my fate; Whenever I've checked my horoscope, I've only seen the darkest, deepest stain. Fuzūlī, don't be embarrassed; should I turn my face away from humanity; But why? I've looked everywhere, but the reason is too obvious and sorrowful.
ZEYD’S VISION
From his bitter cries, he didn't stop; he kept on weeping. That loyal, loving, always reliable friend, dear,
One night, when the True Dawn was about to rise, Feeling that there was no strength left in his weakened body,
He had left and laid down on that grave himself. While he was asleep, he saw an amazing beautiful sight,
A beautiful garden, and two stunning women, shining like the moon; Through joyful transport, their cheeks glow with light; Long ago, any fear of suffering, pain, or sadness; With happiness, ecstasy, and joy blessed,
These have found peace from the persecution of their rivals; A thousand angelic figures for every beautiful person,
With a united spirit, carry out the servant's duty.
He, puzzled, asked, "What are these bright Moons?"
What powerful and esteemed rulers are these? What a splendid garden is this layout!
What a crowd, so bright and beautiful, is gathered there?[106] They answered, “Look! Eden’s bright gardens here; That shining crowd, the divine Youths and Hūrīs; These two radiant figures, as bright as the lovely moon,
These are the loyal ones—Leylī, Mejnūn!
Since they stayed pure in the valley of love,
And maintained that purity until they turned to dust, Are Eden's eternal gardens their home now,
To them, the Hūrīs and the Youths bow as if they are slaves: Since then, while on Earth, all sorrow was resolved, And patience always before them in every sorrow they face,
When they escaped from this deceptive, untrustworthy world, "From all those pains and struggles, they found release!"
GAZEL
GAZEL
Many hearts have they caught in their trap.
You are like an angel in nature sent by the Lord. In his strength, the human form has caused to wear. When he distributed among his creatures union's tray,
Being away from you, God allotted that to me as my portion.
You might think that Power, the artist, for your brows,
Above the lights, your eyes, two nūns were painted beautifully.
O Selīmī, on the lover’s cheek the soft hair Is it the smoke from your sighs that, unfortunately, has lingered there? [107]
GAZEL
GAZEL
Feelings and emotions have dropped and stayed in the sweet dimple of your chin. My heart and soul are shattered by my desire for your lips; With patience’s hand, they struck the glass of honor, and it fell to the ground. The mirage, your lips, oh sweetheart, that seem to glisten like water; For, through desire, they thirst for me, and they waste my life in vain. Since Selīmī has been praising your teeth like pearls, both the mind and heart Let his head and soul be lost, sinking beneath the waves of love's ocean.
GAZEL
The clear beauty of the sun and moon invites us to shine. But one look from those gentle, drooping eyes throws, The heart can be carried away by joy to the point of drunkenness. If I were to kiss your lips, it would heal the wounded heart;
Please be kind and give me an answer, my doctor. Be careful that an evil eye doesn't harm your beauty's rose,
Keep an eye on the jealous rival and be cautious. O heart, this is Life’s Water in the midst of darkness,
In the dark of night, drink the ruby wine then. My love's blush spreads across her rosy cheek,
A book written about the troubles it contains then. Your wine-colored lips, oh love, grant to Selīmī—
And with your farewell, my tears turn into wine then. [108]
GAZEL
For their kind love, they receive their fair reward, but I have none.
To earn respect, I would bark as loudly as the dogs in your area,
For these have the power to express their struggles and document their sorrows, but I have none. From all eternity, I have taught Mejnūn the pain of love,
How is it that everyone praises him, yet I receive no recognition? Praise be to God for the bright reflection of my heart, Shemsī,
More or less, Earth's glass is dirty or damaged with dust, but I don't have any.
FROM THE “KING AND BEGGAR”
All your words are cleansed in Love's intense fire!
Every aspect of love is shown throughout the entire book; Every particle of Love shines like the sun. Drowned in a single drop of it are Time and Space, truly; Lost in a single grain of it are both worlds, truly.
A person becomes who they are through Love, clear and shining,
Respected teacher, guide to what is right.
Through its rays, everything that man primarily possesses, Sunlight transforms black stones into rubies. I'm sorry, but it appears there is no text provided for me to modernize. Please provide the text you'd like me to work on.
A lover relies on God; He keeps rising higher and higher. [109]
One day, everyone will find out all his secrets,
Love awakens the soul and opens the eye; Everything will be revealed and shown to him,
Soon the curtain will be lifted by God.
GAZEL
Ah! how my soul longs for his dear favor!
Since my heart is right with the Lord,
I place all my hope in his help. I place no trust in troops and treasures; No, I leave my case to the Unseen Hosts. Keep pushing forward in the fight for Holy Warfare; I’m determined to fight for God’s cause. I trust that my prayer has been received by him; For, upon acceptance, I place my entire hope.
QAĪSDA
Illuminated and adorned were, with the bright lamps, the stars' display,
Among the countless shining stars, the Moon illuminated his torch; Across the sky, the Milky Way shone brightly. The Secretary of the Spheres had taken his meteor pen,
That writer of his signature whom both humans and jinn obey.
There, at the feast of the sky, Venus had played her lyre,
In happiness and joy, thrilled, cheerful, and smiling brightly.
Taking the spotlight for her song under the arched ceiling,
The tambourinist Sun has concealed her bright face. Equipped with a shiny gold brand, had jumped into the plain. The Swordsman of the vast sky, of heaven’s battleground.[110]
To guide the important issues of the world
If Jupiter, the wise, had brightened the reflection’s candlelight. There stood old Saturn high on the Seventh Sphere. Sitting like an elephant trainer in India on a stray. "What does this decoration of the universe mean?" I wondered. When, behold! with a meditative look even while I observe it,
With its light shining everywhere, the Sun rose over the entire earth,
Over the horizons, just like the Seal of Suleymān’s display. The eye of understanding gazed upon this amazing sight;
Finally, the soul's ear grasped the secret hidden in this: What has decorated the earth's space with such wonders as this,
Saving the power and wealth of the King who rules the land? The one who sits high on the throne above all crowned kings,
The hero of the fierce Keyānī battlefield, Jemshīd of happiness and joy, Darius of battle,
Khusrev of justice and mercy, Iskender of his time!
Prince of the Era! Sultan Suleymān! Always Victorious!
Just like the spotted leopard, the sky is linked with the Milky Way. Lord of the land of kindness and abundance, at whose table
Of favors, spread is all the wealth that the sea and my resources show; The perfumer, Early Spring, longs for the scent of his elegance; The merchant always needs Autumn's generous hand. Under the harsh oppression of a tyrant, no one complains during his rule,
Even if the flute and lute lament, they still break the law.[111]
Next to your justice, tyranny is the law of Key-Qubād;
Alongside your anger, but gentleness is Qahramān’s most dangerous battle. Your scimitar is the shining guide to overthrow empires,
No enemy of Islam can stand against your sword’s light. I saw your wrath; the fear of you would make the pine tremble. The falling stars would create a chain around the neck of the heavens. Amidst your vast sea of armies, your flags and banners are beautiful,
The sails that the ship proudly displays in its triumph. It would thrust its beak into the Sphere, seizing it like a grain,
The ‘anqa strong, your power, which is barely a seed-like prey. In the distant past, your powerful hand swung a bat, This time is now, as the Sky's Ball keeps spinning on its path.
In the beautiful garden of your praise, the bird, the heart, Sing this soul-giving, smooth melody.
The mine is no longer a suitable home for a gem of shining brilliance.
Your hair falls across your cheek in many twisting curls,
"We'd say, 'To dance to Hijāz, the Shāmīs have tucked their skirts.'" Let both the young pine and cypress watch your graceful movements; The gardener no longer needs to try to grow the willow. The dark and cloudy thoughts of men are shown by your black eyebrows,
While those with sharp, discerning wit showcase your shining teeth. Before your cheek, the rose and jasmine bowed in sujūd,
The cypress honored your figure in qiyām. The heart's throne is where the mighty ruler, love for you, resides; The soul, the hidden realm, where does your ruby's image reside? The brilliance of your beauty has filled the earth like the sun,
The hall, “BE! and it is,” echoes with a love for you forever. The cries of people on the ground have reached the heavens,
The cries of those who live above have reached the earth. [112]
Nor can the nightingale sing with melodies as sweet as Bāqī’s,
Nor as happy as your star can shine the garden’s vibrant display.
The mead and the world flourish through the beauty of your rose, like Irem’s gardens; All around are nightingales singing sweet, melodic songs.
Now let us pray in Allah's presence: “May this last forever,
The power and splendor of this successful King’s brilliant rule; Until the lamp, the light-giving sun, rises at dawn,
A silver candelabrum in the surrounding sky shows,
Oh! May the Ruler of the world, with a cloak of support and kindness "Please protect the light of his life from the blast of doom, we pray!”
Glory is the companion; Fortune is the cup-bearer at our celebration; The beaker is the Sphere; the bowl is the Steel with gold inlay!
GAZEL
You know, O light of my poor eyes, that mixed with tūtyā are bright, shining gems,
What if I cry on the dust of your path, my tears scattering the clearest pearls? The Sphere, old witch, with your magic spell has separated me from my dear love,
Oh Bāqī, look, by God, what a wicked trick that woman has played on me here!
[113]
GAZEL
The loved one's height is tall, her figure as beautiful as juniper,
Amid the beautiful flower-filled gardens, a slender tree stands out. Her figure, perfectly shaped like my sublime poetry,
Her slim waist is like a subtle idea—difficult to understand. Then don’t long for the heavy burden of love's painful troubles, Bāqī; For that to happen, maybe your soul holds no power at all.__A_TAG_PLACEHOLDER_0__
GAZEL
Are those in your mouth teeth, or are they the dewdrops on the rosebud? Are those sparkling stars, or are they shining pearls that I see over there? Through the many troubles you bring upon Bāqī, heartbroken, Do you really want to kill him, or is it just sweet disdain you feel? [114]
GAZEL
Your locks would outshine the pride of ambergris. Who, seeing the glow on your cheek, is deceived into thinking of a ruby; One who has drunk deeply of wine becomes intoxicated. If she moves forward with a figure as graceful as the juniper,
The garden's cypress must bow down low to the beloved's shape. Be careful, don't give the shiny mirror to that pagan girl over there,
So she doesn't become an idolater when her face is revealed. Bāqī, doesn't he drink the wine of duty's grape,
Who, intoxicated by A-lestu's overwhelming drink, is wandering?
GAZEL
One would think a volume is completely illuminated. That bright Moon's warm love has set the earth on fire,
It’s warm as the rays of the summer sun shine down. At the painful feast of sorrow, my bloodshot eyes, One would appreciate two beakers of red wine.
Bāqī, her mole dark like ambergris,
A musky scent that everyone would recognize. [115]
GAZEL
Bent like a harp, the low wail of the flute; the heart's blood flows like wine. The frame lies flat beneath the dust of her path, where the eye meets the flow of unity,
In the air, the mind and the soul are amidst the fiery glow of separation. Oh, I will always be destined to wrap my arms around your waist, like a zone!
Between us, oh love, the sharp blade of separation is revealed!
You are the Queen of the earth, your cheeks are Towers of strength, today,
Before your Horse, like Pawns, the Kings of grace and beauty move. Don't hold him back, let him creep beside you, O Shade-like presence! Bāqī, your servant, O my Queen, is lying low before you.
ON AUTUMN
Every shrub is bare; today it holds no leaves or fruit. Bāqī, in the garden, there are many fallen leaves; Lying low, it seems they are complaining against the winds of Fate.[116]
GAZEL
There, gathered together, sat Sorrow, Pain, Strife, and Dismay, all around. From my crying, a river of tears flows all around me,
It’s like an ocean again, a sea that splashes spray everywhere. The words of Bāqī have spread across all Seven Climates; This bright verse will always be recited everywhere.
GAZEL
Your friend is the beaker, and the cup is your companion; Why do you cast me aside like the dregs? Hearts that long for your beauty cannot resist; Wait, no one can handle the bright shine of the dazzling vision!
Now the lover is united, and now they are apart; This world is sometimes full of joy and sometimes filled with sorrow.
Bound by the enchantment of your hair is Bāqī,
He is angry, my Lord, and he shows kindness to the mad.
GAZEL
O Moon, if one day the enemy should suddenly confront me at your door—
A fate decided by Heaven, one that I must accept! The fragrance of beauty and grace is the sweet mole on your cheek,
The smoke from your musky hair that spreads in a fragrant curl and twists; Your rosy cheek lights its candle by the bright shining moon,
The candlestick at Grace's feast is that beautiful collar of yours over there.
The radiant beauty of Bāqī’s poetry is the reason for love and passion; As Life's stream shines brightly, but that is the Eternal Divine Life.
GAZEL
I think, “Hides the night-lighting Moon within the cloud’s embrace.” In the morning, oh turtle, don’t grieve with those pointless cries; In the embrace of some majestic cypress, you’re a guest every night.
Why are you crying from above, I can never imagine, O dew;
Every night, you enter the lovely bosom of a fair rose. Has the pearl mentioned in the story of your teeth seen its tale of shame,
Since the sea has hidden the shell's album within its depths? Yearning for your cheeks, Bāqī has marked his entire heart with scars, It was as if he had sprinkled a handful of fresh rose petals over his chest. [118]
ELEGY ON SULTAN SULEYMĀN I
How long will the desire for the unfaithful pursuits and worries of this world last? At that first moment, which of life's beautiful springtime is the end,
It’s necessary for the tulip cheek to have the color of an autumn leaf;
It is necessary that your final resting place be, just like the remnants, the dust; It is necessary for the stone from the hand of Fate to be part of joy's cup. He is truly a man whose heart is as clear as a mirror; Who are you? Why does your heart carry the fierceness of a tiger? In the eye of awareness, how long will careless sleep last? Will the fate of the Lion-Monarch in war be enough to make you aware? He, Prince of Fortune's Knights! He, whose brave steed, Whenever he galloped or danced, the earth's tournament square felt crowded!
He, to the brilliance of whose sword the Magyar lowered his head!
He, whose fearsome brand the Frank can easily recognize!
Like a delicate rose petal, he softly rested his face in the dirt, And Earth, the Treasurer, placed him like a jewel in his case.
A king, crowned with an Iskender diadem, of Dārā’s military state; Before the dust at his feet, the Sphere lowered its head; The gate of his royal pavilion was the sacred place of worship for Earth. Even the smallest of his gifts turned the lowest beggar into a prince; A generous and incredibly kind ruler!
The court of glory of his most high royal majesty Was always the center where the hopes of the wise and the poet would wait.
Even though he gave in to Eternal Destiny’s command,
He was a King as powerful as Doom and as strong as Fate![119]
Tired and worn out by this sad, ever-changing world, don’t think of him: To be close to God, he gave up his rank and glory. What a wonder if our eyes no longer see life and the world!
His beauty, radiant like the sun and moon, lit up the earth! If people look at the bright sun, their eyes fill with tears; For seeing it, does that moon face appear before their minds!
And let the Judas tree bloom again with blood-red flowers!
Let the eyes of the stars rain down bitter tears in this sorrowful anguish!
And let the smoke from burning hearts darken the heavens!
Their blue clothes caused the skies to turn pitch black!
Let everyone in the world wear robes of royal sadness!
In the hearts of fairies and men, let the flame continue to burn—
Of saying goodbye to the blessed King Suleymān, the fiery glow!
He has made his home above the highest heavens. This world was unworthy of his greatness, I believe. The bird, his soul, has flown up to the skies like a human, And nothing remains except for a few bones on the ground below.
He was the swift Horseman of the plains of Time and Space; Fortune and Fame were always his friends and guiding reins. The rebellious steed, cruel Fate, was untamed and fierce in speed,
And the Shade of God, the Lord’s kind Grace, came down to earth.
And let the cries of the morning birds fill the whole world!
Be roses torn! And let the nightingale's mournful cry be heard!
Their hyacinths, showing the weeds of sorrow, let them cry, Let their flowing tears fall down their skirts—the mountains are so high![120]
The scent of your kindness, reminiscent of tulips, Within the Tātār musk-deer's heart, may the fire of anguish remain!
Through longing for you, let the rose rest its ear on the path,
And, like a narcissist, the watchman will keep calling until the last day!
Though the eye that spreads pearls to the oceans changed the world, No pearl should ever come into existence to compete with you!
O heart! right now, you are the one that shares my feelings; Come, let us, like the flute, mourn, sigh, and lament!
The sounds of grief and sorrow allow us to practice; And let everyone who is grieving be touched by this sevenfold verse of ours.
The color of his cheek has faded, and he lies there with dry lips, Just like that rose that has fallen from the vase of flowers. Now goes the Khusrev of the skies behind the cloudy veil,
It's a pity to remember your love and kindness, one might say.
My constant prayer is, “May the little ones, his tears, rest under the ground,
"Whether old or young, whoever weeps for you does so in deep sorrow." As the flame of our separation rises, may the sun burn and devour it; And over the wasteland, let the dark clouds dominate through grief. Your talents and achievements should be remembered and mourned in blood,
Yeah, let your sword plunge into the dark clay. Its collar, in its sorrow and pain, let the reed pen break!
And let the earth tear its clothing from sorrow and despair![121]
And never again did its flexible branches show their proud demeanor. Wherever your majestic horse has put his hoof, from near and far Noble followers eagerly offer their lives along your path. In the desert of mortality, the bird of desire never rests; Your sword, in the service of God, has ordained lives as a sacrifice. As a scimitar sweeps across the face of the earth on every side, You threw a chain around the iron-girded heroes of the world. You took a thousand idol temples and turned them all into mosques; Where noisy bells you made sing the Call to Prayer's tune.
Finally, the signal drum has been sounded, and you have departed from here;
Look! Your first resting place is Eden's flowery, green plain.
Praise be to God! For He has blessed you in both the earthly and spiritual realms,
And made your glorious name both Hero and Martyr.
The dear old man has passed away from the sad world of Egypt;
Look at the young prince, sharp and handsome like bright Joseph! The sun has risen, and the dawn's gray has reached its boundary; Look at the beautiful face of Khusrev, whose soul shines bright! This pursuit has now sent the Behrām of the Age to the grave; Go, serve King Erdeshīr properly at his doorstep, look! The force of Fate has blown Suleymān’s throne across all the winds; Sultan Selīm Khān on Iskender’s powerful couch, look!
The Tiger of the mountain of war has gone to rest and sleep; The Lion that now watches over the height of glory, look![122]
The Peacock fair of Eden's meadow has soared to Heaven's garden; Check out the shine of the huma soaring high and joyfully! May the glory of the sky-high Khusrev last forever!
May blessings be upon the Monarch’s soul and spirit—and goodbye!
GAZEL
Fully content, our eyes await the blessed divine command. Know that truly, our heart is a mirror reflecting the world;
But don't think of us as passive to Fortune's constantly changing ways. We set aside all concerns to be submissive to God's rule; We truly rely on him, trusting in his guidance. Shall our heart then apply the kuhl of Isfahān to its eye? Pleasant is this tūtyā: dust that marks the path of the Fair One.
Since our heart, ‘Adlī, was purified in Love’s crucible,
In the universe, our soul shines brightly, free from deceit and guilt.
GAZEL
Oh, that the songs could rise in melody like a blooming rose!
How beautifully the nightingale can be heard singing! Oh, I wish New Year’s Day were here, when I think about the past,
Let everyone from Time and Fate get what they deserve!
In short, O Bakhtī, I wish the early spring days were here, Then, among the meadow, we should never part from the edge of the clear spring. [123]
GAZEL
How can I not be a slave to a princess like you? Never has anyone seen a beauty like her with such a graceful figure; I would be happy to give my life for that charming person's eyebrow. Fārisī, what can I do but admire that unmatched beauty?
Ah! this old world has made me a lover of that sweetheart over there.
MUSEDDES
So many sorrows! No friends! Powerful enemy! Weak I!
So many sorrows! No friends! Strong enemy! Weak am I!
Careless mistress! Unloving Fate! Always changing, restless sky!
So many sorrows! No friends! Powerful enemy! Weak I!
So many sorrows! No friends! Strong enemy! Feeble me!
She exiled me far from her city and dismissed me from her court's presence: When I took my hands away from her hair, everything in front of me was dark; Lost in the darkness, I wandered aimlessly like 'Atā'ī. Careless mistress! Heartless Fortune! constantly changing, restless sky!
So many sorrows! No friends! A powerful enemy! I'm weak!
[125]
GAZEL
Neither a unfaithful, ungracious pagan, nor a bigoted Muslim should be. Don't be arrogant about your wisdom, even if you are the Plato of this time;
Be like a school kid when you see a wise and good person. Like the sun that brightens the world, wipe your face in the dust; Overwhelm the earth with your planet, yet be without a planet.
Don't worry about Khizar; instead, go and, like Nef’ī’s heart, At the channel of Life's Stream of grace, drink deeply and happily.
TO SULTAN MURĀD IV
Is there no strong swimmer among our friends to rescue us? In the struggle to be our ally, to give or receive guidance, On the surface of the earth, is there no renowned hero shining bright? Do we not understand why you delay in turning away from our troubles; Day of Reckoning, yes, and what about the struggle of the poor? Is there nothing? With us in the enemy's blazing streams of searing fire to dive,
Is there no experienced Salamander of Fate? This is our letter to the court of Sultan Murād, sent swiftly,
Is there no pigeon, as quick as the storm wind in its rapid flight? [126]
IN REPLY TO THE PRECEDING
But first, will there be no proper Judge to take dreadful vengeance on you? While you assert your manhood, where does this cowardice come from? You are scared, but next to you, there's no one afraid of a fight, right? Ignoring your duty, the Rāfizīs have taken Baghdad; Will God not be your enemy? Is there really no Day of Reckoning? They have destroyed Ebū-Hanīfa’s city because of your negligence; Oh, in you, with Islam's and the Prophet's passion and light, is there none? God who blessed us with the Sultanate, even before we realized it,
Will Bagdad be restored, as decreed by God's power? Is there no one? You've caused great destruction to Islam's army with your bribes; Haven’t we heard you say, “Is there no word about this terrible curse?”
With God's help, bring down vengeance on the enemy to take,
Is there no one skilled and experienced like me, noble minister, devoted and dedicated? Now I will appoint a commander, a vezīr of great achievement,
Will Khizar and the Prophet not help him? Is there really no one to guide him on the right path? Do you really see the whole world as empty and meaningless now? Is there no one among the Seven Climes who matches the might of Murādī, the King?
LUGAZ
Which wastes the fish as long as it stays in there.
This puzzle is presented to the poets by Murād; Let him respond if he wants to gain a position or role.
SACHLI ZEMĀN (FORTUNE THE LONG-HAIRED)
The tribute from the realm of hearts that her curls carried,
These locks that hang over her neck have seduced me.
JIHĀN BĀNŪ (LADY WORLD)
Who, like the world, is unfaithful and breaks hearts.
Save for unfaithfulness, which comes not from the World at all; The heart from that love of the soul cannot be changed. As long as her mind is satisfied with me, even if I'm not much, Then may the world be forever separated from me.
LĀ‘L-PARA (RUBY-CHIP)
A girl whose heart is as hard as flint. Her mouth is truly a bright red ruby,
Her teeth are like pearls, and so are the words she speaks.
Isn't it strange that my heart is enslaved by her love? Truly, her rubies are engraved with the "coral-prayer."
ĀQ-‘ĀLEM (WHITE UNIVERSE)
For her, the moon in the sky behaves like a jackal. Isn't it strange if she is famous for her beauty? A white rose on the ground is that Hūrī over there.
Whoever goes with that bright Moon as a friend, A universe has more beauty than what earth displays.
MUSEDDES
Be mine for comfort, grief's home! Be mine for food, sorrow's tears! For work, pain's groans!
Fill my entire body with wounds caused by the hatred of a ruthless enemy!
Let those who bring joy to my heart and make my grieving soul sigh be truly happy! Let everyone who tortures and overwhelms my aching heart be glad!
May those who are granted their wish say of me, “May all his hopes be dashed!”
The natural essence of the Skies is simply to show contempt;
Inside the hearts of those who seek pleasure, there lies a vain yearning.[129]
O heart, blessed is the practice of the thought captured in this refrain:
Let everyone be happy who torments and overwhelms my aching heart!
May those who say of me, “May all his hopes be shattered,” be blessed with their wishes.
Let everyone who crosses my path learn this verse from me;
And let them hear from the blades of grass that cover my grave: Let everyone who causes my hurting heart to suffer and be overwhelmed rejoice!
May those who wish me harm be blessed when they say, “Let his every hope fall flat!”
Tiredness, the burden on my weary heart; distress, the reality of my spirit; Never through Eternity to achieve my desire is my desire's goal.
Let all those be happy who cause my aching heart pain and suffering!
May those who wish for my downfall be blessed when they say, "Let all his hopes be shattered!"
Can the decree written by the pen of Destiny ever be canceled? My heart is filled with joy at the thought that not even a moment’s delay can be In sharpening that axe of pain which rust can never touch. Let all those be happy who torment and overthrow my aching heart!
May those who say of me, “May all his hopes be shattered!” be blessed with their wish.[130]
GAZEL
Whoever gazes at the beauty of a lovely person desires nothing else. The pain of love is the comfort for lovers; he eagerly seeks it. He finds joy in it, a balm or salve for that issue over there, but he does not desire it. He doesn't long for paradise or care about anything else; Bower and Garden, Mead, and Youth, and bright Hūrī, do not desire. From the hand of Unbounded Power, he pours out the Wine of Life,
Yes, being intoxicated with knowledge and the light of learning is something I do not desire. Anyone who loves the Lord is the ruler of a kingdom, in a way that he—
King of Inward Mysteries—Suleymān’s power does not desire. You are the Sultan of my heart, yes, the Soul of my soul you are; You are enough of a soul, and Sidqī seeks no other situation.
MUNĀJĀT
Monarch who will never fade away! Show us Your beautiful blessings. In the early morning, our cry, our wail, will rise to Your Throne on high:
"We often make mistakes and sin," we sigh: show us Your wonderful blessings. If your grace doesn't come from You, all our works will be ruined by evil; O Lord of Existence and the Universe! Show us Your beautiful blessings. Creator of security! Greetings to Your Beloved!
These kind words are sincere: show us Your generous gifts. Iqbālī has sinned, but please grant him Your grace; Eternal One, Answerer in times of need! Show us Your wonderful blessings.
[131]
MUKHAMMES
Oh, if only I knew what I am here, that which truly belongs to me!
The Body is the creation of God; the Soul, his gentle Breath; The Powers of it, the trust of his Glory; the Senses, his purpose. Oh, if only I knew what I am doing here, what truly belongs to me!
Oh, if only I knew what I'm doing here, that which truly belongs to me!
The world is the result of the grace of Mercy's shining treasures; With forms of beings, the page of Wisdom’s book is prepared. Oh, if only I knew what I am doing here, and what truly belongs to me!
The servant's role is described through submission and obedience; If He should say, “My slave,” to me, I would receive many favors. Oh, I wish I knew what I am here, what really belongs to me!
For the rise of Being or Non-being, the decree belongs to the Lord;
The rising of the Seen and Unseen's ocean is from the Lord.
I wish I knew what I am doing here and what truly belongs to me!
Oh, if only I knew what I'm doing here, what truly belongs to me!
This work, this task of the Lord, this Majesty made clear. Oh, if only I knew what I am here, that which truly belongs to me![133]
This glass-lined world is the mirror where Lights reflect their phases; The blinded thing—while spreading odd fruits, its time is up;
This old vineyard has been ruined by the gloomy autumn winds.
Oh, if only I knew what I'm doing here, what truly belongs to me!
GAZEL
From its source, I've searched every country, but it was all in vain—
Not a single drop, blessed in the fountain of mercy, remains now.
Empty clay pots are considered equal to precious and rare jewels; No scale in the marketplace of value remains to test worth now.
Beneath the earth, the needy may now hide themselves, Nābī, away; Not a single turret on the fort of interest remains now.
MUNĀJĀT
Yet, Lord, You created Adam in perfect form; You, who are deserving of your grace, chose to lower yourself for the sake of these people. Your mercy's vast ocean is deep and immeasurable,
Which has truly caused the earth beneath its crashing waves to sink:
O Lord, could any injury or damage happen to that endless sea,
Did you send a single drop from that to me, your servant? Since ‘Ārif possesses a huge kindness like yours,
Oh Lord, would it be appropriate for him to bow before someone else's door? O Lord, Your blessed plan always shows up in joy—
Your greatest glory comes from the works of wickedness you create!
GAZEL
As news from the distant absent girl brings the sweet scent of her white clothing. There's no need for libertines in fancy halls when wine is flowing freely; a rundown place suits them better, like Jemshīd’s miserable hut. The sparks created by my passionate sighs and the smoke from my lamentations are all extinguished; For every tear that rolls down my robe, a shiny pearl forms. O ‘Ārif! this poor captive bird has come to love the entangling snare; For curling locks provide a safe haven for weary hearts, protecting them from fear. [135]
FAREWELL POEM
And my heart is truly worn out by the intense pains of separation;
My clothes have truly been torn into a hundred pieces from my grief for you; Be my guide on this journey as I cry, truly heartbroken.
You are gone, and missing you truly makes my heart ache; Without you, gatherings where friends come together, I have truly given up everything.
So I am forever burdened by the pain of separation. You, the crown of my happiness! My treasure! Have mercy on me in my distress!
Now, my Lord, how should I address Master’s title? You are gone, and missing you truly makes my heart mourn; Without you, parties where friends gather, I have truly given up everything.
I have fallen, both soul and body, to the depths of misery by their decision; From a kind master like you, they've torn me apart without mercy; And they have driven you into the dreary valley of exile.[136]
You are gone, and missing you truly makes my heart grieve; Without you, I've truly given up on feasting with friends.
I still offer my prayers for your happiness and well-being. Sometimes think of your servant ‘Ārif sitting alone; He, taken from near your kind embrace, has faced his dark fate. You are gone, and missing you truly makes my heart ache; Without you, the gatherings where friends come together, I have truly given up everything.
GAZEL
Oh no, I don't know if you are a maiden or a young, powerful lord, Paynim? What do those hidden, secret sighs, tears, and deepest sorrows mean, please? Are you the crying lover of some carefree and lively person, Paynim? Why do you often look at yourself in the polished mirror? Are you confused and upset at the sight of your own beauty, Paynim? I've heard that poor Nedīm has been captured by cruel Paynim—
Are you that fierce oppressor of the Faith and enemy of what’s right, Paynim? [137]
GAZEL
That foreign gaze holds a sharp and pointy dagger in hand; And yet, oh babe, my heart, you sing her praises to thousands. Hoping it would give the soul a breath of sweet, favorable scent,
How that rosebud-like mouth erases everything, you explain there. Oh Sabqatī, what amazing knowledge has your magical talent mastered,
Do you write every joyful, happy lyric so brilliantly?
GAZEL
Since reflected in the overflowing bowl did that cup-bearer's chin shine bright,
My eyes were glued to that wine, like the bubbles floating in it. Look at her braided hair, dark and sweetly scented like musk; Like ambergris, her hair emitted a rich and rare fragrance.[138]
Those who embark on the Mystic Path soon leave behind earthly love;
The Bridge, as a home in our world, has never been taken by any man. Now, O Belīg, that horse, your story, prances across this page; Your finger points to Hayder the brave, whom Duldul carries forward.
ON A DANCING-GIRL
If the sun and moon saw her, they would be so jealous that they would tear themselves apart. My soul loses all patience when she starts to dance; My heart leaps with hers; my vision, failing, seems to fade. When the moon looks down on her, can it not feel a deep pain in its heart? That beautiful moon has taken her red skirt as a bright halo. In her movements and her pauses, what different kinds of grace!
While her beautiful figure trembles, like quicksilver, quickly! Totally thrilled by her movements, the drum booms as loudly as thunder; The tambourine beats its chest, and its bells start to cry and complain. When she comes, like a fairy, asking for money from the crowd,
In her tambourine, if he had a hundred lives, he’d willingly give them all. Dress her up for special occasions, and take her by the hand, Belīg; That distant spark-like idol has burned my soul with intense pain. [139]
GAZEL
From just a tiny drop, the sources of a hundred Niles would flow. Overpower the stormy waves of my tears, the heart's delicate vessel,
Though the memory of her cheek shines like a beacon, casting light. What I write down seems, to the eyes of ignorant people,
Like a needle to the blind, clearly identifying the enemy. One beggar's bowl would be with the King's tiara,
If only it were the other way around, it would look like the royal crown. Although it may be as rough as a rush mat, that soul is the seat of grace, Which, like the wattle basket, generously offers bread to guests, "The rival bragged, 'That waist of hair I wrapped around,'" But her waist doesn't exist—his boast reveals the truth like hair. Oh you vain one! Look at the pain that Nimrod's actions caused. It was from the sting of a gnat, which grew as big as an elephant's trunk. Sāmī, you intend to compare to the gardens of heaven. Here are your eight couplets, adorned with bright flowers of rhetoric that shine.
FRAGMENT
The nargila is a wine flask, and the bowl of the pipe is a sumbul.
Recognize how sacred her land is: who lives in Edirna,
Before he bends toward the Ka’ba, he turns to Istanbul.
[140]
GAZEL
Under the shadow of the Magian priest, I never avoid the glass. Now it makes me a prisoner of exile, now a close companion in pain—
What do I know? How should I deal with this unfortunate fate of mine! Even the Home of Peace becomes a place of sorrow for me,
Through the desire for your dark beauty, when I travel through the evening. Since it’s necessary for me to still live and move among the people,
If the days don't work for me, I'll make my own days. Never to Nev-res, never will your sweet words seem bitter; Speak now, for I'm willing to listen to all criticism.
GAZEL
GAZEL
Were his eyes not filled with brightness by her face, which was as radiant as day? Or if that Moon would just throw her gaze like a sharp dagger, And may my rival's heart be pierced, like a flute, with despair!
Don't abandon this poor soul, Moon-face, who has deeply experienced sorrow; Please don't let me be consumed by the fire of love, I ask. If the Grace of God, the Lord, should assist a slave, Though he doesn't have a single coin, he'll rule the Sphere as a monarch. Hurry the tear drops from my eyes as they long for your face; With its power, your sun-like face makes the dew drops disappear.[141]
By the Mystic Pathway, if you're wise, build a hostel,
For those in love, like a caravan stop. Proud and noble my lady, with those eyebrows and those eyes,
Where is the need for a bow and arrow that your lover wishes to use to kill? You have let down your dark hair, covering your face with a veil—
Is the Moon eclipsed in the House of Scorpio, you say? If my loved one were to pierce my heart, I would be completely at peace. Only worthy of her grace, let me gaze upon that Moon face. Write, O pen, that I want, like the salamander, fire;
So declare, if she chooses, that beautiful Queen Humāy. Is it the bright moon that covers the world in silver, Or is it the brightness of your face that fills the earth with light? Did the critic argue and your radiant face be criticized,
Would your lover, like the speck, reveal the truth to that fool? Lovers definitely use their skills for the sake of their loves; Is it your turn to present the tribute now, Shāhīn Girāy?
THE SONG OF LOVE’S NURSE
We'll see the potential of the stars. You’ll be the roast on the spit of pain!
For it is ruthless and cunning; Ah! Never trust it, even if it smiles. You’ll often have a reason to complain, I’m afraid!
Fall at Fate's feet and plead for relief; Your inner vision opens—and, look! your fears grow!
Protect yourself from the end of suffering, and don't stop. You’ll be like a toy taken by Misfortune![142]
You'll need the goblet of spite to drain!
The rolling sky won’t stay like this for much longer:
The stars don't always move in one high circle; See what they'll do to you, Love, eventually.
You'll be the mill on the torrent of sorrow's path!
If help can find you, it will come through sleep;
The Sphere will deliver a deep dose of poison,
Then your work, like Gālib’s, will be to cry. You will be the rebec at the feast of pain!
LOVE’S SONG
And the realm of the soul, the court of joy's display; Thoughts of those times now wander through my mind,
For the love of God! Oh heavens! Have mercy, please! I was the pride of both day and night.
Always next to me, my beautiful Cypress; Unopened, my secret and despair. I was the envy of the bright springtime.
I've gone through fire and flown to the shore,
And, like the broken glass, I am thrown to the ground. I was sipping the wine, despite the fair.
I was drinking the bright wine with her.
Like Gālib, I was blessed with all kinds of joy.
GAZEL
I found in Rustem’s deadly bow and Qahramān’s shining sword. When I was grieving your absence, consumed by sorrow, That memory of your ruby kiss brought me new life. My heart's ache, because of the beauty of the spring of love for you,
I found a variety of flowers: roses, tulips, and crimson Judas-trees. Isn't it strange, O Fitnet, if my soul scatters gems everywhere? I discovered a hidden treasure in the ink-horn's vault. [144]
MUSEDDES
It's springtime again, and once more the tulips and roses are blooming.
The long-haired hyacinth and jasmine both twist around the cypress. Oh Lord, come forth! The entire earth shines with greenery from one end to the other; It's springtime again, and once more the tulips and roses are blooming.[145]
It's springtime again; the tulips and roses are blooming once more.
GAZEL
When they see me covered in blood from the deep wound in my chest,
Feeling sorry for my sad situation, the cheerful flowers in the garden cry. When he saw my bleeding heart, Ruth had that doctor; He said, "Does the cure for you, lovesick and distressed, cry." Yet to me, that torment of the soul shows no grace; All my friends, who see me suffering like this, weep for my troubles.[146]
Even as he gazes at your cheek, amid his troubles, Ilhāmī, Though his face may smile, his heart always weeps blood.
GAZEL
Let no one be vain who rules kingdoms in these troubling times; If your pleasure lies in justice—then empire is truly just. Does even one couple come together in a thousand years? Let anyone who sees it feel envy—an empire is a treacherous burden of faith. Think, oh heart, alas! the changes of the spinning sphere!
Sometimes it brings joy, but more often, power brings great fear. Don't envy or desire, then, the kingship of the world; Oh! Pay attention, Ilhāmī, empires don't wait; their time passes quickly.
GAZEL
With tears of blood, I've written a scroll in black, white, and red. The young Magian's hair and chest were covered in wine; It looked like they filled the bowl with black, white, and red. Is it ambergris, pearl, or coral, Fāzil, tell me, Does this poem you play on your reed speak of black, white, and red? [147]
DESCRIPTION OF CIRCASSIAN WOMEN
Like moons are the beautiful Circassian girls; Whatever the lover seeks, he finds it there.
Like tall palm trees, their slender shapes are graceful,
Or a ladder to the bright moon of the face.
One ascends with the two feet of the eyes,
But one must also adjust the vision of the mind. Since their lips and cheeks are like wine bars,
Is it weird that their intoxicating eyes shine? Since rubies are formed from their two lips, Twice burned the lover's heart, like the tulip's. Since their bodies are made from the moon and sun,
How can one find an equal to their pure frame? Although they may be lovelier than Georgians, You will still see great attractions in Georgia. They all sit closely curtained in the place of virtue; Chaste in dress is always this unmatched group; Every act of theirs is pure and free from any blemish; No earth bears the garment of their honor; Marked by chastity, truly noble at heart, Always striving to fulfill the righteous role;
Filled with abundance, loyalty, and understanding,
How that blessed nature shines with intense light!
Do not think that anyone can compare to this race. On earth, except for the Georgian fair.
DESCRIPTION OF GREEK WOMEN
Source of existence! If you're looking for a mistress, Then, I ask you, let your loved one be a Greek.
To her, the thoughts of the joyful lean,
There's a chance to pursue the Greek girl, my friend.[148]
Caskets of flirtation are the Greek girls,
And their grace belittles all other women.
What a delicate and slender waist!
What lovely words the sweet tongue writes!
What sweet talk and charming words!
What elegance, what a captivating walk!
What that figure, like the tall and free cypress—
In the park of God’s creation, there's a young tree!
What wonderful attitudes and movements! What a mesmerizing glance is displayed there!
Considering those contemptuous attitudes directed at her alone,
And her legacy, that accent and that tone. All those letters on the tip of her sweet tongue are rolled, And she'll reveal those words filled with beauty; Wove the royal pearls of her captivating speech,
They seem pounded when they reach her gentle mouth; If a harsh letter comes to her tongue to say, Then her sweet mouth makes it melt away; She would gladly preserve the words, for real, For her mouth truly holds back words; Talking parrots, they truly are, every single one, The birds' language belongs to them. With a thousand charms, her rosebud lips say: "Zee wine, O noble Lord, will you not sip?
When your glass is empty, fill it up again,
“To my love, drink up, oh my Pacha, drink heartily!”
To the soul, add life through her beloved ways and charms,
Surely this is how a mistress should look. Even the old misogynist would be conquered, He saw that girl over there and was very devoted to her. Her body displays such symmetry,
One would suppose it a balanced half-line.
Other women try to emulate her grace,
She holds her position as their pride and showcase. What a tall figure, and what a graceful appearance!
Her body is always well-proportioned. She will move gracefully, turning from side to side, That she may ignite the hearts of all her lovers. That cap she happily wears on one side; That cheerful walk; those carefree, happy vibes; Those movements—they're exactly what I enjoy; And her stumbling on two toes—what a lovely sight!
It was as if her path was paved with fire,
That would scorch the feet of that moon-like girl. You would think the hearts of her lovers are following her, Filled with their love for her, they all lay scattered. Sure! Please provide the text you'd like me to modernize.
Is that herself they call "Qoqona"? Let’s take a look.
Or her hair?—how wonderfully sweet their scents are!
As the sash drags on the ground beneath your feet,
So she will greet your feet with sweet kisses.
Misbeliever, you steal from the heart; You torment me—I don’t know what kind of pain you are; I don't know if you're a hūrī or a perī,
I don't know what I find in you, Mary; Are you Mary’s, child of ‘Imrān’s, bright rosebud? Are you the light of the monks' dwelling? Envy weighing down her crimson-stained hand,
Does the red egg covered with blushes stand. With the Greek, your kind can never compare,
Whether I consider you a genius or a beautiful hūrī!
ON THE DEFEAT OF THE FRENCH IN EGYPT BY THE QAPUDAN HUSEYN PACHA
Oh you Sām, fierce dragon-faced one, of this era's land of power!
You are the one in whom the blessings of the Most High Lord come together; You have conquered land and sea, battling on all sides!
You poured gold for the cause of Islam like water down a slope; You made legions land like the Nile on Egypt's shore. With your saber's strike, you fiercely hit the enemy's head; Giddy scared the leaders of the non-believers with your sword. [150]
In the middle of the earth’s oak grove, a brave lion like you in strength, Since the days of Rustem, nothing has happened under the gaze of the Heavens. "Well done! Champion of the Era! Cutting through the lines in fierce battle!
"Above the sky hangs your sword, shining like the bright Pleiades!"
Crown and throne to you to offer Key-Qubād were surely happy!
O most noble! You are a Vizier of such fame that you achieve, Surely, the God of Hosts has appointed you as the Lord of Fortune!
Like a fire, the blazing blast scorched the enemies’ lives; it burned fiercely; You scattered, like ashes, the remains of the nonbelievers across the land. "Conqueror of the Nations' Mother" is a title you should take; Since you've saved the Mother of Nations, all the nations rejoice once more.
Hoping long ago, it seems, to sing the tune of your magnificent glory, Nef'ī wrote this couplet for you—a fitting refrain for your deeds:
"Bravo! Champion of the Age! Cutting through the ranks in a tight battle!" "Over the sky hangs your sword, shining like the bright Pleiades!"
The leader of the army was sent there by the command of the Great King; But eventually, his unfortunate group was overthrown and defeated by the enemy, Then you went and the vile enemy scattered in all directions; [151]
Then, when they looked at their life-consuming cannon that flashed with lightning, They knew that the doomed unbelievers were vain in all their plans. A hundred viziers, filled with joy, faced countless enemies; Day and night, for three years, the unbelievers battled each other fiercely; Those who were worn out and miserable fell at your feet, begging for mercy: It suits you, no matter how high in glory you may stand!
"Awesome! Champion of the Era! Cutting through the ranks in fierce battle!" "Now your sword hangs over the 'Arsh, shining like the bright Pleiades!"
O Vezīr! Jem-high! Don't think that my words are just flattery; Though I am a poet, I haven't praised you with false or bragging claims. In the midst of the battle for Egypt's conquest, your grip was steady in the saddle, Under your Egyptian horse, you trampled enemies like dirt. From the grip of your sword, the red blood flowed down like water; You made the enemy turn away in fear, like a mill in turmoil. "Well done! Champion of the Era! Breaking through the ranks in a fierce battle!" Over the 'Arsh now hangs your sword, shining like the bright Pleiades![152]” Those who sing your praises, like Wāsif, must always be bewildered; Wāsif said, “I'll never see anyone on earth like Huseyn Pacha.”
If there is anyone who has seen someone as unique as you, Let him share it with me as a dream that has no meaning. Like a cannonball, you threw yourself at the enemy, free from fear; Like the winter storm that made the enemy tremble before you.
Giving up his claim to masculinity, even as he was blind, With a sword in hand, he stood there in despair, like someone who can't see anything; You quickly grabbed his throat, like a fierce dragon in its joy,
Beneath your sword's wave, you drowned the unbeliever, just like the sea!
"Nice job! Champion of the Era! Breaking through the lines in close combat!" "Above the 'Arsh, your sword now hangs, shining like the bright Pleiades!"
SHARQĪ
If you won't give in to me,
On Earth, the glass of joy and happiness. To me, it's forbidden to be apart from you.
Isn't a thousand treasures the best? Until you take me to your arms,
On Earth, the glass of joy and happiness To me, it's forbidden, apart from you.
With you until morning, a whole night. If I can't find joy,
On Earth, the glass of joy and happiness For me to be forbidden, except from you.[153]
Patience and peace are beyond control; Oh, carefree one! the object of my desire!
On Earth, the glass of happiness and joy To me, it's forbidden, except for you.
SHARQĪ
Unmatched in her carefree vibe; Her manner is even more charming than she is herself: A beautiful Scio Rose is blooming.
A beautiful Scio Rose is blooming.
The nightingale said to me: "Good news to you now—
A beautiful Scio Rose is in bloom.[154]”
GAZEL
Because of the words "Do not despair, Your love, O Lord!"
Next to the meadow of truth and peace, let my soul always go, O Lord!
My virtue has bloomed with color and fragrance, just as a captive should not be cast away, O Lord! O Lord, cleanse my heart of the marks of vain attachments, making it pure and clean like snow! Do not set before me, Lord, the disgusting pool of lies from my enemy! The intense pain of exile can never receive relief, O Lord!
Now, if You show the camphor-salve, the dawn of hope, O Lord! My servant is Rāmiz; he only bows to You, O Lord!
Before Your mercy's gate, tears flow from his eyes and eyelids, O Lord!
GAZEL
Blind anonymity in its own country is the intense vision of Love.
It will become a ruin where nothing but the owl can live,
In a home, Love's troubled foot may find a way.[155]
A single spark can sometimes destroy a hundred thousand homes:
To me, both the highest and the lowest expression of Love are the same. I have never met anyone who knows—oh, how ignorant I am!
Yet each one foolishly thinks of himself as a wise person in Love.
Ripped apart and in ruins—my stronghold of caution is completely destroyed. Curse my cruel Fate, the darkness in my heart, the anger, the pain of Love.
In its hellish way, it torments both Muslims and non-believers,
Is there any chance of escaping the pains of this situation called Love, 'Izzet? The seeker of Truth has become aware of reality,
Presenting lessons metaphorically, He, the shining Teacher, St. Love!
GAZEL
I don’t understand why that Darling over there, the joy of the earth, pretends not to know. If I dare to express my intense desire to kiss her lips,
She denies friendship and pretends not to know, with a harsh disregard. She sharpens the arrow of her gaze and with it pierces the heart,
Even her bow-shaped eyebrow, that powerful Ban over there pretends not to notice. Well, the loved one knows the Sphere keeps no faithful promise; but, ah!
How she imitates it, that Heart-ensnarer bright pretends not to know. There is never a refuge, ‘Adlī, from the pain of rivals’ taunts; I do not hide my love, yet that girl seems to pretend she doesn't know. [156]
ON THE DEATH OF ‘ANDELĪB KHĀNIM
That youthful beauty didn't wait to smile on the cheerful fields of earth. At just twenty-two years old, she was like a cypress tree, oh dear! But the gloomy winds of autumn struck her life’s bright, beautiful May.
Because its oppression and bitterness might have embarrassed the wicked, harsh Sphere,
As the sister of the Earth's ruler mourned in sorrow without rest.
Although her kind friend never left the soft, gentle light of her eyes, Still, she yielded her soul to God and obeyed the call to return. Down the troubled path, that bright jewel has fallen to the ground; What use are the tears of blood shed in despair by men and angels? May the God of Truth grant the Sultan many days to come! And the beautiful Pearl's tomb makes a rival to His own Eden's bright display!
With the dotted letters, Leylā, you mark the year of her death—
In the peaceful and enjoyable groves, may ‘Andelīb arrange her nest!
[157]
TAKHMĪS
My eyes are filled with the reflection of your cheek, just like my flowery orchard displays; For a long time, my heart has held the image of your palm-like figure.
The heart bows down in sorrow for you, and the life, the soul, weeps continually; The source of this vineyard is the stream that flows from my tears.
The place where my loved one lives alone can bring peace to my soul.
I raise my groans, sighs, and cries high up to the Heavens,
Because of the sparks my sighs create that metal bowl, the Sphere,
Each night, my gold-enamelled cup turns at the feast of sorrows.
Under your shade, my own life's essence is all that I have achieved: My tears, a vast ocean; my eyelashes, coral branches, O Bāqī!
The memory is of your palm's shape, which shines brightly like my Judas tree.
SHARQĪ
Our bodies create a strong defense to protect our boundaries: We’re Ottomans—a bloody shroud, our robe of honor is grand. "God is the Greatest!" we shout as we rush and charge into battle; We’re Ottomans! We dedicate our lives, and our reward is shining glory.
Fear does not dwell in our country, whether in the mountains or in the fields:
In every corner of our land, there lies a brave lion. [159]
"God is the Greatest!" we shout in a hurry and charge into battle; We're Ottomans! We dedicate our lives, and our reward is shining glory.
For our brave brothers, may Heaven open its doors wide!
What have we discovered on earth that someone should escape or hide from death? “God is the Greatest!” we yell in a rush as we charge onto the battlefield; We’re Ottomans! We give our lives, and our reward is shining glory.
GAZEL
The world is a Magian that worships the fire of power and wealth. If you shine brightly, a moth attracted to your flame is the world. Sometimes one is, sometimes one is not—this is how time always flows; From one end to the other, a strange, romantic land full of warnings is the earth,
It's really difficult to draw the line between sanity and madness. Oh, if wisdom comes from understanding, then the truth is that the world is always crazy. The emptiness of the world alongside its well-being is the truth itself; Just as there seems to be prosperity, there is also ruin and decay on Earth.
How many Khusrevs and Jemshīds have come and gone from this bower!
The earth is a theater that witnesses countless acts and plays.
Ziyā has seen a thousand caravans of wise men travel through its lands; But still, no one can tell its story, and everything on this day is unknown to the earth. [160]
ON A BEYT OF MAHMŪD NEDĪM PACHA
"Our arrival in this world is singular; we must think and take a look at it;
"One must banish care and seek calm and quiet always."
Whether he is a beggar, a follower of Islam, or a pagan in his beliefs; After a few days in the inn of Earth, he is just a guest, and then he must hurry: Something to brighten that moment is definitely the need for wisdom.
"Our arrival in this world is unique; we must think and observe; "One must banish care and seek calm and quiet always."
The world should be portrayed as free from its troubles:
My arrivals and departures leave no lasting impression—
A departure is definitely one that knows no return. "Our arrival in this world is unique; everyone should think and observe;
"One must get rid of care and seek out calm and quiet, always.”
One must drive away anxiety and seek peace and quiet always.[161]”
"Our arrival in this world is unique; we must take time to think and observe;
"One must banish care and seek calm and quiet always."
So many rakes have died! So many libertines!
As the lawyer encounters party-goers, when he noticed those signs,
Around the rim of the goblet, the Magian priest carved these lines:
"Our arrival in this world is singular; we must think and observe;
"One must banish care and seek calm and quiet always."
But still, O man, these always join together in Fortune’s feast. Discover this hidden mystery, defined by Mahmūd Beg, Who holds the secret contained within this verse: __A_TAG_PLACEHOLDER_0__? "Our arrival in this world is the same; we must think and observe;
One must banish care and seek calm and quiet always.[163][162]”
THE COUNSELS OF NABI EFENDI TO HIS SON ABOUL KHAIR
[Translated by A. P. de Courteille and Robert Arnot]
[Translated by A. P. de Courteille and Robert Arnot]
INTRODUCTION
NABI Yousouf Efendi was born at Roha, about the year 1632, during the reign of Mourad IV. Coming to Constantinople in the time of Mahomet IV, he there attached himself to the all-powerful favorite Mustafa Pacha, who made him his secretary. In 1684, his protector having been made Serasker, he accompanied him to Morée. From there, he undertook the pilgrimage to Mecca and to Medina, and finally settled at Halep. It was during his stay in this city, about the year 1694, that he wrote, as he himself says, the poem dedicated to his son Aboul Khair. Some years after, Baltadji Mohammed Pacha, who was much attached to Nabi, recalled him to Constantinople, and appointed him president of the State treasury of Anatolia. He exchanged this position, however, for that of comptroller of the cavalry, in which he remained until his death, which occurred the twelfth of April, 1712.
NABI Yousouf Efendi was born in Roha around 1632, during the reign of Mourad IV. He moved to Constantinople during the time of Mahomet IV and became the secretary to the influential favorite Mustafa Pacha. In 1684, when his patron became Serasker, he accompanied him to Morée. From there, he went on a pilgrimage to Mecca and Medina, eventually settling in Halep. While he was living in this city, around 1694, he wrote a poem dedicated to his son Aboul Khair, as he mentioned himself. A few years later, Baltadji Mohammed Pacha, who was fond of Nabi, brought him back to Constantinople and made him the head of the State treasury of Anatolia. However, he later swapped that role for the position of comptroller of the cavalry, which he held until he died on April 12, 1712.
Nabi is one of the Turkish classic authors; he occupies in Ottoman literature an exalted position, not only as a poet, but also as a prose writer. Under the title of Zeili Nabi, he wrote in the purest and most stately style an appendix to the “Life of Mahomet,” by Weïsi; this work was printed in Cairo in 1248. The imperial library has a copy of the complete works of Nabi. The manuscript is well written, but is filled with clerical errors. Beside the poems, it contains the letters of Nabi and his treatise on Mecca and Medina. The divan of our author is of considerable length; therein are found kassidès, chronograms, gazels, and two poems written for his son: the “Khai-riyè” and the “Khair-abâd.” This divan was written at Cairo in 1257.
Nabi is one of the classic Turkish authors; he holds a prestigious position in Ottoman literature, not only as a poet but also as a prose writer. Under the title of Zeili Nabi, he wrote a supplement to Weïsi's “Life of Mahomet” in a very pure and elegant style; this work was printed in Cairo in 1248. The imperial library has a copy of Nabi's complete works. The manuscript is well-written but contains many clerical errors. Along with the poems, it includes Nabi's letters and his treatise on Mecca and Medina. Our author's divan is quite lengthy; it features kassidès, chronograms, gazels, and two poems written for his son: the “Khai-riyè” and the “Khair-abâd.” This divan was written in Cairo in 1257.
The manuscript which has been used to verify the text was obtained from a learned teacher named Chinaci Efendi. The[166] translator has also referred, although with reserve, to the manuscript of the Imperial Library. The Cairo edition has not been very useful; it includes many readings, which are doubtful at best, and which have not been thought sufficiently important to note.
The manuscript used to confirm the text came from an educated teacher named Chinaci Efendi. The[166] translator has also consulted, though cautiously, the manuscript from the Imperial Library. The Cairo edition hasn't been very helpful; it includes many questionable readings that haven't been considered significant enough to mention.
Those who have translated oriental poems know how difficult it is to remain exact without becoming unintelligible. The translator has endeavored to condense the text as much as possible, and has only departed from it insomuch as was necessary in order to make it intelligible. There is an obscure vagueness in Turkish poetry which passes for a kind of beauty in oriental eyes. The reader’s imagination loves to wander among these brilliant clouds; but the translator, forced to express himself clearly and openly, suffers much from this element of uncertainty.
Those who have translated Eastern poetry know how challenging it is to stay accurate without becoming unclear. The translator has tried to condense the text as much as possible and has only strayed from it when necessary to make it understandable. There’s an ambiguous vagueness in Turkish poetry that is seen as a form of beauty in Eastern culture. The reader’s imagination enjoys drifting among these vibrant illusions; however, the translator, who must communicate clearly and directly, struggles significantly because of this uncertainty.
The translator’s aim has been, above all, to provide for persons who are studying the Turkish language a work of a simple and elegant classic style and of moderate price, which will be a preparation for the reading of more difficult writings.[167]
The translator's goal has been, above all, to offer those studying the Turkish language a work that embodies a simple and elegant classic style at an affordable price, serving as a foundation for reading more challenging texts.[167]
THE COUNSELS OF NABI EFENDI
CHAPTER I
ALL praise to the Most High God, Creator of all that exists; who with his all-powerful pen has traced the characters of the world. Benign Lord, whose mercy is stretched forth over all men, whose benevolent hand has graven the image of existence on the tablet of the vow, from that void which, like a funeral mound, opened and disclosed its secrets. The Lord weighed in the balance of destiny chaos and existence; the aspect of existence became brilliant, and its forms were reflected in the mirror of chaos, whose burning gulf disappeared, and the veil which concealed the world was raised. Land was extended like a mantle over the world, and above was curved the celestial dome. The four elements and heaven became as a festal cup adorned with four roses. The Lord, uniting the two sexes, lit between them the torch of love. Then appeared the three reigns of nature: the mineral, the vegetable, and the animal. The inexhaustible munificence of the Almighty continued; next came the creation of man. God placed him above all living beings; formed from the slime of the earth, he was the noblest, the most perfect of all creatures. Although he had been moulded of earth and mud, the angels were ordered to bow down before him; the ladder of the divine decisions having been placed, man ascended to the first place in creation.
ALL praise to the Most High God, Creator of everything that exists; who with his powerful pen has outlined the features of the world. Kind Lord, whose mercy extends to all people, whose generous hand has carved the image of existence on the tablet of the promise, emerging from that emptiness which, like a burial mound, opened up and revealed its secrets. The Lord weighed chaos and existence in the balance of destiny; the nature of existence became radiant, and its forms were reflected in the mirror of chaos, whose fiery abyss vanished, and the veil hiding the world was lifted. Land spread out like a cloak over the world, and above, the celestial dome arched. The four elements and heaven became like a festive cup adorned with four roses. The Lord, joining the two sexes, ignited the torch of love between them. Then the three kingdoms of nature appeared: mineral, plant, and animal. The limitless generosity of the Almighty continued; next came the creation of man. God placed him above all living beings; made from the dust of the earth, he was the noblest, the most perfect of all creatures. Even though he was formed from earth and mud, the angels were commanded to bow down before him; with the ladder of divine decisions in place, man ascended to the highest rank in creation.
In all things there are different degrees, distinctions, and divisions, everything has different properties; nature has diversified all things, all men form quite distinct classes, and from these distinctions issues perfect order. Without them, the edifice of creation would be demolished; but how can the ignorant[168] understand the mysteries therein? Water cannot have all the properties of fire; earth cannot produce the effects of wind. Gold is impotent to replace iron; sugar will never have the flavor of salt. The foot does not play the same role as the hand; the lancet does not serve the purposes of the sword. Hearing cannot take the place of sight; the shoulder cannot reflect as does the mind. The jeweller does not know the weaver’s art, nor does the carpenter understand the labors of the shoemaker. Nations understand nothing of the actions of those who govern them, and kings, in their turn, know not all that concerns their subjects. Warmth never produces the effect of cold; dryness and humidity are incompatible. Shade does not undergo the action of the sun, and the goblet is insensible to the transports agitating Djemschid.
In everything, there are varying degrees, distinctions, and divisions; everything has different characteristics. Nature has diversified all things, and all people belong to distinct classes, and from these differences comes perfect order. Without them, the structure of creation would collapse; but how can the uninformed[168] grasp the mysteries within? Water cannot have all the properties of fire; the earth cannot create the effects of wind. Gold cannot replace iron; sugar will never taste like salt. A foot doesn't serve the same purpose as a hand; a scalpel doesn't function like a sword. Hearing cannot substitute for sight; a shoulder cannot reflect as the mind does. A jeweler doesn’t know the weaver's craft, and a carpenter doesn’t understand the work of a shoemaker. Nations know nothing of the actions of their rulers, and kings, in turn, are unaware of everything concerning their subjects. Warmth never has the same effect as cold; dryness and humidity do not mix. Shade does not experience the sun's action, and a goblet is unaffected by the emotions stirring Djemschid.
Therefore understand this truth: thy nature is but formed of incongruous elements. Everywhere glaring contrasts are perceived in all objects. The wisdom and the might of God have no bounds, it is a spectacle without end. All the parts of creation are thus arranged: raise thy mind’s eye as high as it can reach. In this world and in the next, in the form of facts as in their reality, on all sides are encountered different degrees. In the spiritual order there are also many distinctions, like a sea with innumerable waves. He who has penetrated the farthest in the mysteries of creation has said that society is only founded on the distinction of classes. The friends of God are high-placed, but higher still are those whom he has created prophets.
Therefore, understand this truth: your nature is made up of conflicting elements. You can see striking contrasts in everything around you. The wisdom and power of God are limitless; it’s an endless display. All parts of creation are arranged this way: lift your mind's eye as high as it can go. In this world and the next, through both facts and their realities, there are different levels everywhere. In the spiritual realm, there are also many distinctions, like a sea with countless waves. Those who have explored the deepest mysteries of creation have said that society is built on class distinctions. God's friends hold high positions, but even higher are those whom He has chosen as prophets.
It may be said that the prophets are in the place of honor on the light-giving throne as a brilliant star which irradiates its marvellous splendor to far distant worlds. But above all, and in the most exalted place, sits the king of creation, he for whom all was created, pre-eminently the elect of God, the precious pearl of the ocean of divine generosity, the luscious fruit of the garden of creation, he who opened the gate of the treasure of light, he for whom was limned the picture of this world, he of whom it is written in the beginning of the book of fates, he in whom was all accomplished, the principle of the operations of divine mercy, the last end of the omnipotence of the Lord, he who includes in himself the form and essence of all things, the dazzling light of the torch of immutable destiny, the orna[169]ment of existence’s throne, the guardian of the treasures of altitude and depth, and the seal of the mystery of the two worlds.
It can be said that the prophets hold a prestigious position on the throne that gives light, shining like a brilliant star that spreads its amazing brilliance to far-off worlds. But above all, in the highest place, sits the king of creation, the one for whom everything was created, especially chosen by God, the precious pearl of the ocean of divine generosity, the delicious fruit of the garden of creation, the one who opened the gate to the treasure of light, the one for whom the picture of this world was drawn, the one referred to at the beginning of the book of fates, the one in whom everything was completed, the source of divine mercy's actions, the ultimate goal of the Lord’s omnipotence, the one who contains within himself the form and essence of everything, the dazzling light of the unchanging destiny's torch, the adornment of existence’s throne, the protector of the treasures of height and depth, and the seal of the mystery of the two worlds.
He it is who hath approached to God as near as two arcs, or even nearer, to whom all has been revealed; who, mounted proudly on the mighty Boraq, traversed the ethereal regions; the universal ruler throwing radiance over the domain of sovereign authority; the luminous eastern star of science, the all-excelling master of the apostolate of nations, on whom descended the glorious revelation, the most beautiful among the children of men, the most perfect of beings, the most noble of all creatures, the fountain of the graces shed on mankind, the soul of the world, the centre of creation, the illustrious and glorious Mahomet, in whom the Lord delights, the origin of all bearers of that venerable name, the most perfect of all in all degrees.
He who has come close to God, as near as two arcs, or even closer, to whom everything has been revealed; who, proudly riding the mighty Boraq, traveled through the celestial realms; the universal ruler illuminating the realm of authority; the bright eastern star of knowledge, the unparalleled master of the world’s mission, upon whom the glorious revelation descended, the most beautiful among humanity, the most perfect of beings, the noblest of all creatures, the source of grace bestowed upon mankind, the soul of the world, the center of creation, the distinguished and glorious Muhammad, in whom the Lord takes pleasure, the origin of all who carry that revered name, the most exemplary in every aspect.
The word which proclaims him the first work come forth from the hands of God has shed universal joy. His person is the seal of glory and greatness; he is the centre of all purity, the arbiter of celestial revolutions; in him is the consummation of all perfection. As a seed concealed in the depths of the invisible earth, he appeared loaded with fruit. If you trace the rounded figure of a mim you will form Ahmed from the word Ahad, and if you ask where is the first letter of the Prophet’s name, you will find it in the second part of the word Mahomet. The Lord has raised him above all; he has overwhelmed him with graces and blessings. Benedictions upon him, on his family and his friends till the day of resurrection!
The word that declares him the first creation from the hands of God has brought universal joy. His being is the embodiment of glory and greatness; he is the center of all purity, the judge of heavenly movements; in him lies the fulfillment of all perfection. Like a seed hidden in the depths of the unseen earth, he emerged full of fruit. If you trace the rounded shape of a mim, you will create Ahmed from the word Ahad, and if you ask where the first letter of the Prophet’s name is, you will find it in the second part of the word Mahomet. The Lord has raised him above all; he has overwhelmed him with grace and blessings. Blessings upon him, his family, and his friends until the day of resurrection!
CHAPTER II
Details of the Father’s Station in Life
Aboul Khair Mohammed Tchélebi, thou who art the ornament of Halep, part of my being, substance of my life, first fruit of the garden of my happiness, thou art the luminous ray of my life, thou art the essence of the blessings which make me prosper. The Lord in his bounty has given thee to Nabi, O Joseph of thy father! O noble son! thou art indeed the living proof of the truth that the son is the joy of the father.[170] Thou art, O light of mine eyes, the ornament of the garden-plot of paternal existence. Since thou hast become a shade for my head I see thee alone in this world. Thou who art endowed with all the graces, I have received thee from the hand of the Almighty in my declining days.
Aboul Khair Mohammed Tchélebi, you are the pride of Halep, a part of me, the essence of my life, the first fruit of my happiness. You are the shining light of my life, the source of all the blessings that help me thrive. The Lord, in His generosity, has given you to Nabi, O Joseph of your father! O noble son! You truly are the living proof that a son is the joy of a father.[170] You are, O light of my eyes, the jewel of the garden of my existence. Since you’ve become a blessing in my life, I see you as my only focus in this world. You, who possess all the virtues, I have received from the hand of the Almighty in my later years.
When thou didst appear on the horizon of the world as a moon of beauty, I had already passed my tenth lustre. Thou wert given to me when I was fifty-four, and it is in thy eighth year that this book is written. My place of nativity is the charming city of Edessa; but I was dwelling in Halep when I wrote this work. Edessa! type of the eternal flower-garden, native soil of the well-beloved of God, object of the emulation of all Syria, scene of the marvellous deliverance of Abraham! I sojourned thirty years at Adrianople and at Constantinople. Thanks to God! I, a poor slave, have been honored with many dignities. Having no longer taste for business, I enjoyed the repose given by retreat. The water and the excellence of the climate determined me to select Halep as an abiding place.
When you appeared on the horizon of the world as a beautiful moon, I had already turned ten. You were given to me when I was fifty-four, and I’m writing this book in your eighth year. I was born in the charming city of Edessa, but I was living in Halep when I wrote this work. Edessa! A symbol of the eternal flower garden, the native land of the beloved of God, an inspiration for all of Syria, the site of Abraham's amazing deliverance! I spent thirty years in Adrianople and Constantinople. Thank God! I, a poor servant, have been honored with many titles. Having lost my taste for business, I enjoyed the peace that comes from retreat. The quality of the water and climate led me to choose Halep as my home.
CHAPTER III
Of the Motives which Decided the Author to Write the Book of Counsels
Light of my hopes, gift bestowed on me by the omnipotent and glorious God! God be praised, thou art of a noble family; thy ancestors have all distinguished themselves in science. Although their worth is not sufficiently esteemed, learned men all occupy an elevated position. But of what use is the worth of thy father and of thy ancestors, if thou dost not raise thyself by thy talent? Thy origin is pure, O creature of God! He who is well born ought not to fall! All that nature has given me of worth is found complete in thyself. Thou hast many noble and good qualities which nothing, by the grace of God, can mar. Thy good nature sheds afar its perfume, thou dost manifest the traces of innate morality. The grace of God will come to thy aid, and thy natural capacities will easily surmount all difficulties. God protect thee and prosper thee! mayst thou long sojourn in this transitory world![171]
Illumination of my hopes, a gift given to me by the powerful and glorious God! Praise be to God, you come from a noble family; your ancestors have all excelled in science. Although their contributions may not be fully appreciated, learned individuals hold a high status. But what good is your father's and ancestors' worth if you don't elevate yourself with your own talent? Your lineage is pure, O creation of God! A well-born person should not fall! Everything of value that nature has given me is fully present in you. You possess many admirable and good qualities that nothing, with God's grace, can tarnish. Your kindness radiates its fragrance; you clearly show signs of inherent morality. God's grace will support you, and your natural abilities will easily overcome any challenges. May God protect you and grant you success! May you thrive in this fleeting world for a long time![171]
But in order that paternal advice may make a profound impression upon children, and that you may cherish it as a precious jewel and make it the subject of your meditations, after having practised my mind and grasped the pen of art, and having brought forth from my heart’s mine pearls worthy to wreathe a poetic garland, I wrote in verse a book of morals which may perhaps charm the intelligent. I have adorned it with the ornaments of poetry, and I have entitled it “The Good Book.”
But for parental advice to really impact children, and for you to treasure it like a precious gem and reflect on it, after honing my thoughts and taking up the pen of creativity, bringing forth from my heart valuable insights worthy of a poetic crown, I wrote a book of morals in verse that might captivate the insightful. I’ve decorated it with the beauty of poetry, and I titled it "The Good Book."
Reverently press it to thy heart, and look upon it as a guardian amulet. Each day, O soul of thy father, hearken to the words of this jewel. Engrave them with care on thy mind, and never separate from it a single instant. Let, until the day of the resurrection, its salutary influence be exerted on thee and on all others. As long as this table shall be prepared, may young people come to seat themselves here as thy guests. And thou, as much as thou shalt relish the joy of these riches, bless the name of thy father and of thy mother. Rejoice me by the expression of thy gratitude; then remember me in thy prayers.
Hold it close to your heart and see it as a protective charm. Every day, dear soul of your father, listen to the wisdom of this gem. Carefully imprint these words in your mind and never be without them for even a moment. Let its beneficial impact be felt by you and everyone else until the day of resurrection. As long as this table is set, may young people come and join you here as your guests. And as you enjoy these blessings, remember to honor your father and mother. Make me happy by showing your gratitude, and then keep me in your prayers.
CHAPTER IV
Of the Ranks of Islam
O cypress of the slender form gracefully swaying in the garden of creation, learn from me what is the thing most necessary to man above all his temporal occupations. He should reflect on his end, he should embellish the edifice of his religion; the five columns on which this edifice rests are themselves based upon wisdom. It is within this enclosure that peace reigns; beyond, the shocks of adversity are to be feared. There extends a delightful garden; here opens the burning abyss of hell. There, also, are the sectarians of the straight and perfect road; here, those who are lost in error.
O cypress tree with your slender form swaying gracefully in the garden of creation, let me share what is most essential for humans above all their daily pursuits. They should ponder their purpose, they should enrich the foundation of their beliefs; the five pillars that support this foundation are rooted in wisdom. It is within this space that peace thrives; beyond it, the turmoil of hardship looms. There is a beautiful garden; here lies the fiery abyss of hell. There, too, are the followers of the true and perfect path; here, those who wander in confusion.
Observe religiously the precept of prayer; acquit thyself, if thou canst, of the obligation of pilgrimage and of the tithe in alms. Show proofs of zeal and activity in the accomplishment of these duties; do not show a criminal tendency to exempt thyself from them. Be not rebellious to the orders of the Almighty; obey all his commandments. All the salutary prac[172]tices taught by religion are for Mussulmen like a robe with many folds. Recite the five prayers, O pure youth, if thou didst but know what graces thou drawest down upon thyself! Each of these practices has a mysterious meaning; a long discourse would be required to detail their merits.
Observe the practice of prayer diligently; fulfill, if you can, the obligation of pilgrimage and the requirement to give alms. Show your enthusiasm and effort in carrying out these responsibilities; do not act as if you are trying to avoid them. Do not be defiant against the commands of the Almighty; follow all His commandments. All the beneficial practices taught by religion are for Muslims like a robe with many folds. Recite the five prayers, O pure youth, if you only knew the blessings you attract upon yourself! Each of these practices has a deeper meaning; it would take a lengthy discussion to explain their benefits.
The Lord, generous in his gifts, has made each of them the instrument of innumerable benefits. God has no need of thy works; ’tis thou alone who dost profit from thy wealth. O generous soul! thou alone wilt gather the fruit of thy good or evil actions.
The Lord, generous in His gifts, has made each of them the means for countless benefits. God doesn't need your deeds; it's you alone who benefits from your wealth. O generous soul! You alone will reap the rewards of your good or bad actions.
CHAPTER V
Of the First Duty of True Religion
Charming branch of the garden of morality, thou who rejoicest the heart and eye of thy father, confess candidly thy faith that all the mysteries of creation may be revealed to thee. Make thy heart the shrine of truth; light there the flaming torch of uprightness and sincerity. Fill thy mouth with the honey of the profession of the Mahometan faith. Let all thy words breathe submission to divine truths. The profession of faith is the seal of the salvation of believers, the ornament of the blissful gate of paradise.
Charming branch of the garden of morality, you who bring joy to your father's heart and eyes, openly share your belief that all the mysteries of creation can be revealed to you. Make your heart a sanctuary of truth; ignite within it the bright flame of honesty and sincerity. Fill your mouth with the sweetness of declaring the Muslim faith. Let all your words express submission to divine truths. The profession of faith is the key to the salvation of believers, the decoration of the joyful entrance to paradise.
It is this profession which establishes a striking distinction between the shadow of impiety and the light of faith. On it rests the foundation of true power, and on it has risen the edifice of religion. It is the column of Islamism, the water which fills the ocean of divine decrees, the key to the straight path and that which opens the gate of that devotion agreeable unto God. It is, for the tongue which utters it, like a dish of exceeding sweet savor. It is its salutary virtue which vivifies those whose hearts are dead.
It is this profession that creates a clear difference between the shadow of disbelief and the light of faith. It serves as the foundation of true power and is what has built the structure of religion. It is the pillar of Islam, the water that fills the ocean of divine commands, the key to the right path, and that which opens the door to the devotion that pleases God. For the tongue that speaks it, it is like a dish of incredible sweetness. Its healing virtue brings life to those whose hearts are dead.
CHAPTER VI
Of the Excellence of Prayer
O rose of the ever-blooming garden, thou, the support of thy aged father, at the prescribed time perform the ablutions and purify thyself of exterior pre-occupation! Clothe thyself[173] as with a robe of innocence and light that thou mayst be worthy to sit among pure men. Prayer, for the faithful, is as a celestial ascension; open thine eyes to this divine rapture. Consider not prayer as an irksome task; it is an honor which God deigns to grant us. It is the support of religion; and the corner stone of the house of faith. Incline devoutly in thy adorations; be among the faithful who surround the mihrab. Drag thy countenance in the dust before the Lord; be a slave in thy heart; consider his majesty. Prayer said without devotion is valueless in the sight of God; each time that thou dost bow down send forth to him a thousand ardent sighs. Plunge thyself completely in these holy practices; let thy reason succumb to a mysterious intoxication.
O rose of the ever-blooming garden, you, the support of your aged father, at the appointed time, cleanse yourself and let go of outside distractions! Dress yourself[173] like wearing a robe of innocence and light so that you may be worthy to sit among the pure. Prayer, for the faithful, is like a celestial ascent; open your eyes to this divine joy. Don’t think of prayer as a burdensome chore; it’s an honor that God grants us. It’s the foundation of religion and the cornerstone of faith. Bow earnestly in your worship; be among the faithful who gather around the mihrab. Lower your face in the dust before the Lord; be a servant in your heart; recognize His greatness. Prayer said without devotion is worthless in God’s eyes; each time you bow, send up a thousand passionate sighs to Him. Immerse yourself completely in these holy practices; let your reason yield to a mysterious ecstasy.
Far be it from thee to think of the delights of paradise or the torments of hell; love with all thy heart the sovereign Master of both. Yield not to sleep in the morning; be vigilant and assiduous in praying for the pardon of thy sins.
Far be it from you to think about the pleasures of paradise or the pains of hell; love with all your heart the supreme Master of both. Don’t give in to sleep in the morning; stay alert and diligent in praying for the forgiveness of your sins.
What happiness for thee to cross thy hands on thy breast and weep in the presence of thy God! When thou dost bow down, strike the earth with thy forehead; behold the potentates of this earth, O my son! is it permitted to everyone to salute the steps of their thrones?
What joy it is for you to fold your hands on your chest and cry before your God! When you bow down, touch the ground with your forehead; look at the rulers of this world, my son! Is everyone allowed to honor the steps of their thrones?
The intelligent man, prostrated in the dust, does not raise his head; his eyes are not dazzled by a sudden brilliancy. Canst thou not be assiduous in the exercises of thy piety, if thou dost understand how precious they are to thee? I wish to disclose to thee a secret which is not permitted to be told to children. Apply thyself with all thy strength to understand it; thou wilt succeed in grasping its meaning. When thou dost pray while standing, is it not true, O youth beautiful as the full moon, that thou dost resemble an élif But when thou art inclined, one might believe thou wert a dal: it is the enigma of the prophets, endeavor to understand it. If thou dost prostrate thyself the rounded form of a mim is seen, and then thou dost indeed merit the name of man. Forget not this truth which is revealed unto thee: he who neglects prayer is not a man.[174]
The smart person, kneeling in the dust, doesn't lift his head; his eyes aren't blinded by a sudden brightness. Can you not be dedicated in your spiritual practices if you realize how valuable they are to you? I want to share a secret that isn't meant for children. Focus all your energy on understanding it; you'll be able to grasp its meaning. When you pray while standing, isn't it true, oh youth as lovely as the full moon, that you resemble an élif? But when you bow down, one might think you were a dal: it’s the mystery of the prophets, strive to understand it. When you prostrate yourself, the rounded shape of a mim is seen, and then you truly deserve the title of man. Don't forget this truth revealed to you: whoever neglects prayer is not a man.[174]
CHAPTER VII
On the Excellence of Fasting
O most delicious of the fruits of the paternal garden! precious pearl of the sea of life! dost thou wish to avoid the maladies which afflict the body? neglect not the fast of Ramazan. Fasting is a grace which the Lord grants to his servants; he does not leave it without recompense. Fasting is a table prepared by the divine mercy: he who practises it wears a robe of light. It demands mystery and retreat; hypocrisy should not come to profane it. Fasting is a mysterious emanation from eternity: it is a figure of spiritual royalty. The Prophet said, speaking with the breath of one who fasts, that it was more pleasing to God than the odor of musk! Fasting is the herald of the joys of paradise: to renounce these joys is to condemn one’s self to despair.
O most delicious of the fruits of the family garden! precious pearl of the sea of life! do you want to avoid the illnesses that affect the body? don't neglect the fast of Ramadan. Fasting is a blessing that the Lord gives to His servants; He never leaves it without reward. Fasting is a feast prepared by divine mercy: those who practice it wear a robe of light. It requires mystery and seclusion; hypocrisy has no place here. Fasting is a mysterious gift from eternity: it symbolizes spiritual royalty. The Prophet said, speaking with the breath of one who fasts, that it is more pleasing to God than the scent of musk! Fasting is the precursor to the joys of paradise: to give up these joys is to condemn oneself to despair.
Until the shades of night begin to appear, let the disk of the sun be as a seal over thy mouth. As long as the jewel of thy being shall shine, abstain until darkness delivers thee from the eyes of the curious. What happiness for thee to have closed lips: to be beyond all agitation, with closed mouth and quiet body, to polish the mirror of thine existence, to deliver thy nature from the trammels of matter, to make it beam with a radiance full of grace, to dissipate the shadows of thy soul’s sanctuary, to be resplendent as the moon of the Ramazan!
Until nightfall begins, let the sun act as a seal over your lips. As long as the jewel of your essence shines, hold back until darkness frees you from the gaze of the curious. How wonderful it is for you to keep silent: to be free from all agitation, with closed mouth and calm body, to refine the mirror of your existence, to release your true nature from the constraints of the physical world, to illuminate it with a grace-filled radiance, to clear away the shadows of your soul’s sanctuary, to shine like the moon during Ramadan!
CHAPTER VIII
Of Pilgrimage, of Sacred Journeys, and of Mount Arafat
O freshly blooming rose of the garden-plot of my soul, perfume that dost charm the nostrils of courtesy, undertake no other journey but that of Caaba. A useless journey is as disastrous as the fire of hell. Caaba is the noblest of all the temples and the central point of the universe. It is the seat of royalty; the ornament of the foot of the throne of the Divinity; the trunk of the tree of divine mercy; the threshold of religion[175] and of felicity; the torch that burns in the shrine of mysterious truths and whose brilliancy attracts suppliants as the candle the butterfly. It is the mysterious reflection of the high heavens: the abode veiled in black of Leila; the place of the adoration of men and angels, where the celestial vault inclines in reverence.
O fresh blooming rose of the garden of my soul, fragrance that enchants the senses of kindness, take no other journey but that to the Kaaba. A pointless journey is as devastating as the fires of hell. The Kaaba is the greatest of all temples and the center of the universe. It is the seat of power; the adornment at the foot of the Divine’s throne; the trunk of the tree of divine mercy; the entryway to religion[175] and happiness; the light that shines in the shrine of hidden truths and whose brightness draws seekers like a candle attracts a butterfly. It is the mysterious reflection of the heavens: the place hidden in black of Leila; the site of worship for both people and angels, where the celestial dome bows in respect.
It is the site of the garden-plot of delights, all shining with an ineffable light. It is the station of the sacred mysteries; may God forever increase their significance! It is the throne of the rule of the Omnipotent and the threshold of the court of the All-Merciful. It is the centre of the earth around which the heavens accomplish their revolutions. It might be compared to a holy man, tall in stature; and the black gem to the buckle of his girdle. The black gem is the jewel of salvation kissed with awe by the friends of God. It is the first thing honored by the hand of the Creator; the more precious than amber, adorning the earth’s surface. The chief treasure of the secrets of the Divinity’s palace, the ornament of humanity’s domain, the dust at its portals is as a balm to the eyes; ’tis the abode of generosity and the happy home of purity. The life-giving water of the well of Zemzem is all prepared for the cleansing of our sins. The holy ground is the glory of the well of Zemzem, itself the glory of the world.
It is the site of a beautiful garden, all shining with an indescribable light. It is the place of sacred mysteries; may God always deepen their meaning! It is the throne of the Almighty and the entrance to the court of the All-Merciful. It is the center of the earth around which the heavens revolve. It could be likened to a holy person, tall in stature; and the black gem to the buckle of their belt. The black gem is the jewel of salvation, revered by the followers of God. It is the first thing honored by the Creator's hand; more precious than amber, adorning the earth’s surface. The main treasure of the secrets of the divine palace, the ornament of humanity's domain, the dust at its entrances is like a balm for the eyes; it is the home of generosity and the happy place of purity. The life-giving water of the well of Zemzem is ready for cleansing our sins. The holy ground is the glory of the well of Zemzem, which is itself the glory of the world.
Mercy escapes from its golden funnel in inexhaustible abundance, purifying our faults. The water of Zemzem is a pure remedy which restores health to those who languish in separation. When thou dost arrive to the limits of the sacred territory, then visit the two walls of the ihrâm. The visiting of holy spots gives new life; each band of pilgrims participates in the divine mercy. Each breath which escapes these breasts burning with love is as a spirit messenger ascending to heaven. O felicity, O delight, O unspeakable honor, to revolve around God’s throne! Over this sacred place of processions, that it be not profaned, let thy forehead be as a tapestry! And thy heart, like a moth, should circle around this holy candle! Diligently visit the court of the Author of all good. L’Arifè is a figure of the gathering at resurrection and the solemn day of the counsel of the merciful Lord. There the crowds which cover Mount Arafat receive the certificate of the pardon of sins.[176]
Mercy flows endlessly from its golden source, cleansing our faults. The water of Zemzem is a pure remedy that restores health to those suffering from separation. When you reach the limits of the sacred area, be sure to visit the two walls of the ihrâm. Visiting holy places brings new life; every group of pilgrims shares in divine mercy. Each breath from these hearts burning with love is like a spirit messenger rising to heaven. Oh happiness, oh joy, oh indescribable honor, to circle around God’s throne! Over this sacred place of rituals, let your forehead be like a tapestry to keep it sacred! And let your heart, like a moth, circle around this holy flame! Make it a priority to visit the court of the Creator of all good. L’Arifè represents the gathering at resurrection and the solemn day of the merciful Lord's counsel. There, the crowds on Mount Arafat receive their pardon for sins.[176]
There are purified those who were burdened with crime; there are freed the slaves of sin. These culprits form a dazzling ring whose setting is the column of divine mercy. All that was dark becomes white as snow; the record of evil deeds is thrown in the fire. Mina is a vast market where pardon is given in exchange for sins. The temple of Caaba is as the heart of the world, and its black gem is its inmost part. Exert thyself to penetrate the mystery of thy nature, formed of slime and water; on this question exhaust all thy faculties. If thou dost desire to discover its central point, imitate the compass that always turns in the same circle.
There are those who have been cleansed of their crimes; there are those who are freed from the shackles of sin. These wrongdoers form a brilliant circle, set in the foundation of divine mercy. Everything that was dark becomes as white as snow; the record of wrongdoings is cast into the fire. Mina is like a huge marketplace where forgiveness is offered in exchange for sins. The Kaaba is the heart of the world, and its black stone is its core. Strive to understand the mystery of your nature, made from mud and water; focus all your energy on this question. If you want to find its essence, be like a compass that always turns in the same circle.
CHAPTER IX
Of the Excellence of Alms-Giving
O precious pearl, worthiest heir of a noble family, give till the last para the alms prescribed by law: they will amass for thee a capital of salvation and blessings. Alms are due unto God: beware of negligence in paying him. Thou with whom the Lord has so generously shared, dost thou not hasten to purify thy wealth? Alms are the wealth of the poor; if thou dost retain them unjustly, thou wilt tarnish a legitimately acquired fortune. What thou dost give to obey the law of God, he will return to thee tenfold. If thou dost refuse, he will withdraw his benediction, and thy prosperity will vanish. Wealth not purified by alms is soon spent, and serves as a target for the blows of adversity. That blessed by this holy practice is as a seed which it pleases God to fructify. The grains dispersed here and there will grow and multiply, and thou wilt derive profit from them both in this world and in the next.
O valuable pearl, the most deserving heir of a noble family, give the alms required by law until the last para: they will build for you a foundation of salvation and blessings. Alms are owed to God, so be careful not to neglect paying them. You, whom the Lord has generously blessed, will you not hurry to purify your wealth? Alms are the resource of the poor; if you hold onto them unjustly, you will tarnish a fortune that was rightfully earned. What you give to follow God’s law, He will return to you tenfold. If you refuse, He will take away His blessing, and your prosperity will disappear. Wealth that isn’t purified by alms is quickly depleted and becomes a target for misfortune. Wealth blessed by this holy practice is like a seed that God wants to nurture. The grains scattered here and there will grow and multiply, and you will benefit from them in this world and the next.
He who created poverty and wealth made alms the share of the poor. By an impenetrable mystery of his omnipotence, he has assigned to thee ease and to another indigence. Retain not unjustly the rights of the poor; pay them as soon as they are due. Complete legal alms by voluntary ones, which are the branches which shoot forth from the trunk of the others. How many passages of the Sacred Book bear witness to the excellence of their merits! Without poverty riches would have[177] no value, so has ordained he who has done all things. The poor are as the mirrors of the rich; thus the nature of each thing is revealed by contrasts. What couldst thou have accomplished against fate, hadst thou been poor and not rich? The sight of poverty provokes the rich to thankfulness; it gives them occasion to congratulate themselves for their prosperity.
He who created poverty and wealth made charity the duty of the poor. Through a mysterious act of his power, he has given you comfort and someone else hardship. Don't hold back the rights of the poor; pay them as soon as you can. Complete legal charity with voluntary acts, which are the offshoots of the former. How many passages in the Sacred Book highlight the greatness of their virtues! Without poverty, riches would have[177] no value, as he who created everything has decreed. The poor reflect the rich; thus, the true nature of everything is revealed through contrasts. What could you have done against fate if you had been poor instead of rich? The sight of poverty inspires the rich to be grateful; it gives them a reason to celebrate their own success.
If there were no beggars in the roads of this perishable world, how couldst thou purify thy goods by alms? If the pauper refuses thee, thou hast reason to be sad; if he accepts, thou art his debtor. Is he not the instrument of thy joy and of thy prosperity? What do I say: he is one more benefit added to all those thou hast received from God. Know that it is the liberality of the Lord which sends the mendicant to the faithful, because the profit of alms is his who donates. Thank the Lord for the gifts he has bestowed upon thee; thy glory will become more brilliant. Look upon the poor with the eye of compassion; beware from speaking harshly to them. Be affable and mild to them. Pour forth thy riches upon those who suffer from hunger; it is their right.
If there were no beggars on the streets of this temporary world, how could you purify your wealth through charitable giving? If the poor person turns you down, it's understandable to feel sad; if they accept, then you owe them. Aren't they the reason for your happiness and success? What am I saying: they are an additional blessing on top of everything you’ve received from God. Remember that it is the generosity of the Lord that brings the needy to the faithful, because the benefit of charity belongs to the giver. Thank the Lord for the gifts He has given you; your glory will shine even brighter. Look at the poor with compassion; be careful not to speak harshly to them. Be kind and gentle with them. Share your wealth with those who are hungry; it’s their right.
Let thy door be the rendezvous of the poor that thy bounty may equal thy power. Is it not better to come to the aid of the unfortunate, and assuage the pangs of the hungry, than to impose on thyself an added abstinence, and to defray the costs of repairing several mosques? There is more merit in giving water to one who thirsts than to visit Caaba annually. Glory and honor to him around whom press all those who suffer, and happy indeed is the wealth which serves to solace the misery of the poor. How worthy of envy is that powerful man who bestows bounty upon thousands of paupers! Is he not a river of blessings, whose liberality pours over all his brothers?
Let your door be a meeting place for the needy so your generosity can match your ability to help. Isn't it better to support those in hardship and ease the suffering of the hungry than to impose extra restrictions on yourself and spend on repairing multiple mosques? There is greater value in giving water to a thirsty person than making an annual pilgrimage to the Kaaba. Glory and honor go to the one who surrounds himself with all those in need, and truly fortunate is the wealth that helps alleviate the struggles of the poor. How enviable is that powerful person who generously supports thousands of less fortunate individuals! Isn't he like a river of blessings, whose kindness flows over all his fellow beings?
Do not regard the poor with disdain, nor reproach them with the gifts thou hast made. May thy benevolence rejoice children, and thy caresses console their afflicted hearts!
Do not look down on the poor, nor criticize them for the gifts you've given. May your kindness bring joy to children, and may your loving touch comfort their hurting hearts!
Blessed be the treasures destined by God for such glorious uses, that are as a saving ointment on the wounded hearts of defenceless orphans! Dry their tears with thy beneficent hand; may thy caresses make them forget the parents they have lost! When thou dost prosper in thy affairs, when Providence overwhelms thee with favors, put not thy foot in the way of ingratitude; fly from it with all the strength of thy soul![178] Gratitude is often only a vain word; let it be more in thy actions than in thy speech. Thank God from the bottom of thy heart; be generous to the poor. When thou seest the servants of God without bread and without garments, close not before them the door of liberality; repulse not those who extend to thee suppliant hands.
Blessed be the treasures that God has set aside for such amazing purposes, acting as a healing balm for the wounded hearts of defenseless orphans! Wipe their tears with your generous hand; may your kindness help them forget the parents they’ve lost! When you succeed in your endeavors, when fortune showers you with blessings, don’t let ingratitude get in your way; steer clear of it with all your strength![178] Gratitude is often just empty words; let it show more in your actions than in your words. Thank God sincerely; be generous to those in need. When you see God’s servants lacking food and clothing, don’t shut the door of generosity in their faces; don’t turn away those who reach out to you with pleading hands.
Whoever be the guest who takes shelter beneath thy roof, spare nothing to spread before him the table of hospitality. Treat him according to his deserts; honor him according to his dignity. If he makes himself troublesome, have patience; perhaps a single word will win his heart to thee. Let not disappointment fill his eyes with tears; refuse him nothing, if it is possible. Dost not wish to deliver him from all anxiety and to second with thy efforts all his desires? If it is not in thy power to content him, at least let the mildness of thy refusal leave him without regrets. Calm his mind with goodly words; fetter his heart with benevolence. That he may not leave thee with a wounded heart, think of what thou wouldst do in his place. How many ways thou hast to show thy gratitude!
Whoever the guest is that takes shelter under your roof, spare no effort to lay out a generous table for him. Treat him according to his worth; honor him based on his status. If he becomes a nuisance, be patient; maybe just a single kind word will win him over. Don't let disappointment bring tears to his eyes; don't deny him anything if you can help it. Don't you want to ease his worries and support all his wishes? If you can't satisfy him, at least let your gentle refusal leave him without regrets. Soothe his mind with kind words; win his heart with generosity. So he doesn't leave you feeling hurt, think about what you would want in his position. There are so many ways you can show your gratitude!
No, gratitude cannot be limited. The mind of man is as incapable of understanding its merits as he is of worthily manifesting it. If thou dost wish the sincerity of thy sentiments not to be suspected, bestow liberally of thy wealth upon the poor. Let thy bounties, pure of all ostentation, have no other witness than the Divine Majesty. Beware of making allusions to them in words of pride; the Lord will know how to raise the veil with which thy modesty has covered them. The misconduct of intoxication is better than benefits accompanied with reproaches. There are many whom shame prevents from begging; go to meet those who have a right to thy compassion. How many men are divested of prosperity and whom misfortune has thrown at thy feet! To him who remains so overwhelmed in misery, even though he solicit not thy generosity, go, extend a succoring hand; that is more profitable than the building of sumptuous palaces.
No, gratitude can't be limited. People's minds can't fully grasp its value, just as they struggle to express it appropriately. If you want your feelings to be taken seriously, generously share your wealth with the less fortunate. Let your acts of kindness be genuine and without any showiness, with only the Divine as a witness. Avoid bringing them up out of pride; the Lord will understand the humility that hides them. It's better to misbehave while intoxicated than to give while belittling. Many are too ashamed to ask for help; seek out those who deserve your compassion. How many people have lost everything and find themselves at your mercy! For those who are completely overwhelmed by hardship, even if they don't ask for your kindness, reach out with a helping hand; that's more valuable than building lavish palaces.
Be convinced of this truth: thou wilt receive the reward for thy good deeds. Hypocrisy soils thy bounties; they will be neither useful to thee nor to them who have received them. Better is it to aid one unfortunate than to invite the rich to luxurious repasts. Seated at thy table, they would laugh at[179] thy expense, and would criticise thy least faults. Hospitality given thus to the opulent, what is it but prodigality? What will it reap, in this world and in the next, but the eternal tortures of hell? Except in the cases where it is absolutely necessary to avoid serious inconvenience, to conciliate the good-will of thy brothers and live on good terms with them, every time that abundance reigns with thee, call in the poor and the orphans to share with thee.
Be sure of this truth: you will be rewarded for your good deeds. Hypocrisy taints your generosity; what you give will not benefit you or those who receive it. It’s better to help one unfortunate person than to host the wealthy for lavish meals. Sitting at your table, they would mock you and criticize your smallest flaws. Offering hospitality to the rich is nothing but wastefulness. What will it bring you in this life and the next, other than the eternal torments of hell? Unless it’s absolutely necessary to prevent serious trouble, to win the goodwill of your peers, and to maintain harmony, every time you experience abundance, invite the poor and orphans to share with you.
CHAPTER X
The Desirability of Knowledge
O young and growing shrub, ornament of the meadow of education, thou who dost lighten the heart and the eyes of thy father, apply thyself night and day to the study of noble wisdom; remain not like the brute, plunged in ignorance. Beware of a shameful idleness; knowledge and study are inseparable. The numerical value of these words is a proof in itself of this truth. Without study no knowledge; where one is not, the other cannot exist. Knowledge is the attribute of God; it is the most precious of all qualities. Neglect nothing to acquire it; such is the teaching of the illustrious preceptor. He also has said: Devote thyself to study from the cradle to the tomb. Exert, then, all thy strength to arrive at a city whose gate is the son-in-law of the Prophet.
O youthful and growing shrub, pride of the meadow of education, you who bring joy to your father's heart and eyes, dedicate yourself day and night to the pursuit of noble wisdom; do not remain like an animal, lost in ignorance. Avoid a shameful laziness; knowledge and study go hand in hand. The numerical value of these words proves this truth. Without study, there is no knowledge; where one is absent, the other cannot exist. Knowledge is a divine attribute; it is the most valuable quality of all. Spare no effort to acquire it; this is the teaching of the great teacher. He also said: Commit yourself to learning from cradle to grave. So, use all your strength to reach a city whose gate is the son-in-law of the Prophet.
Knowledge, celestial gift, is the table of divine hospitality. Mediator between being and void, it adorns the visage of existence. It is for it that the king of the domain of light exclaimed: Lord, increase my knowledge! It is the source of glory and of elevation; it gives an authority free from all taint. It holds the empire of dignity and of elucidation; it dispenses all knowledge. Vast ocean without bounds, he who claims to possess it is without wisdom. Ignorance is death, knowledge is life, said the Lord; dost thou then desire to be counted among the dead? Do not deprive thyself of eternal life; learn, with the aid of knowledge, to distinguish good from evil. Enrich thy mind with all kinds of knowledge; who knows if thou wilt not have occasion to make use of it? If thou art questioned concerning[180] a difficulty, is it not better to reply thereunto than to confess thy ignorance?
Knowledge, a divine gift, is the feast of heavenly hospitality. It serves as the link between existence and nothingness, enhancing the essence of life. It's for this reason that the ruler of the realm of light declared: Lord, expand my knowledge! It is the source of honor and upliftment; it grants authority free from any stain. It embodies the realm of dignity and understanding; it imparts all wisdom. A vast, boundless ocean, anyone who claims to truly possess it lacks true wisdom. Ignorance is death; knowledge is life, said the Lord; do you really want to be counted among the dead? Don’t deprive yourself of eternal life; learn to discern good from evil through knowledge. Enrich your mind with all types of knowledge; who knows when you might need it? If you are asked about[180] a challenge, isn’t it better to respond than to admit your ignorance?
God said to men: Seek knowledge even to the ends of the earth. Blush not to take lessons from a teacher skilful in archery; in all things it is finer to know than to be ignorant. The unlearned, in comparison with the learned, are dunces, and even less. How can an educated man be compared to an ignorant one? are the blind and those that see on the same level? Whatever be his rank and power, true dignity will never be the portion of the ignorant. Ignorance is the capital of shame and dishonor; his lot is debasement and contempt. It is a cursed prison, in which those who fall never see liberty again. Ignorance is chaos, knowledge is existence, how can two such contrary principles be associated?
God said to people: Seek knowledge even to the ends of the earth. Don't be embarrassed to learn from a skilled teacher, even in archery; it’s always better to know than to be ignorant. Those who lack knowledge, compared to those who are knowledgeable, are fools, and even less than that. How can an educated person be compared to an ignorant one? Are the blind and those who can see on the same level? No matter his status or power, true dignity will never belong to the ignorant. Ignorance is a source of shame and dishonor; it leads to a life of degradation and disdain. It’s a cursed prison where those who fall never see freedom again. Ignorance is chaos, knowledge is life; how can such opposing principles coexist?
Apply thyself to the study of the secrets of nature; do not stray in the valley of philosophy. What is more precious than knowledge? have any ever repented of devoting themselves to it? Subjects and kings all have need of the assistance of learned men. The nobility of knowledge has no more limits than the attributes of the Creator. As long as these cannot be limited, how can one fix boundaries to the others? Do not pause at the shell of things; seek to penetrate to the marrow. From the surface, pass to the interior: does the bird fly in the air without wings? The outside of a house is as a place of passage; it is within one seeks repose. Pearls are not found on the borders of the sea; if thou dost wish to possess them, thou must plunge in the depths.
Apply yourself to studying the secrets of nature; don't get lost in the realm of philosophy. What is more valuable than knowledge? Has anyone ever regretted dedicating themselves to it? Both common people and kings need the help of educated individuals. The nobility of knowledge knows no limits, just like the attributes of the Creator. As long as the Creator's attributes can't be limited, how can one set boundaries on knowledge? Don't just focus on the surface; strive to get to the core. Move from what’s visible to what’s hidden: does a bird fly without wings? The outside of a house is just a passage; true comfort is found within. Pearls aren't found on the shoreline; if you want to have them, you must dive into the depths.
The study of grammar, of syntax, and of literature is necessary; they are indispensable instruments to learn Arabic; but it is not necessary to give all one’s time to it: of what good is an instrument which one does not use? It is good to acquire all sorts of knowledge; not, however, to the same degree. It suffices thee to ornament thy mind with the knowledge of jurisprudence, of the hâdis and of the commentaries of the Koran. For the rest, content thyself with theory, leave to others the practice: fly lawsuits and contests. Abandon law for the practice of good works; enter not in the domains of chicanery: if thou dost not understand anything of the questions of purchase and sale, what disadvantage will come to thee of it in this world and the next?[181]
Studying grammar, syntax, and literature is essential; they are crucial tools for learning Arabic. However, you don’t need to spend all your time on them: what good is a tool if you don’t use it? It’s great to gain various kinds of knowledge, but not all equally. It’s enough to fill your mind with the knowledge of jurisprudence, the hâdis, and the commentaries of the Koran. For everything else, stick to theory and leave practice to others: avoid lawsuits and disputes. Choose good works over legal battles; if you don’t fully grasp the concepts of buying and selling, what harm will it bring you in this world and the next?[181]
CHAPTER XI
Of the Knowledge of God
O most beautiful of the pages of the book of creatures, thou whose image adorns the mirror of qualities! hearken to this paternal counsel: Boast of thy merit to no one; do not pursue a vain science which is babbled of in public lest thou consume thy strength to no purpose. Devote thyself to some science worthy of thy Creator and of thyself. Only pass through the realm of philosophy, but fasten thy attention on the writings of the friends of God. The holy aspirations of these illustrious guides bring men to truth. How difficult is it to find a perfect spiritual director! For the present, these precepts may suffice for thee. Let thy piety be enlightened. Far be it from thee to become a hypocrite and bigot, and weary not of aspiring to perfection and of working to become a sincere adorer of God.
O most beautiful of all creatures, you whose image shines in the mirror of qualities! Listen to this fatherly advice: Don’t boast about your worth to anyone; don’t chase after empty knowledge that people talk about publicly, or you’ll waste your energy for nothing. Focus on a field of knowledge that honors your Creator and yourself. Just explore the world of philosophy, but concentrate on the writings of God's friends. The holy aspirations of these great guides lead people to the truth. Finding a perfect spiritual mentor is so challenging! For now, these teachings should be enough for you. Let your devotion be enlightened. Stay far away from becoming a hypocrite or a bigot, and never tire of striving for perfection and working to become a true worshiper of God.
Do not stray in the slippery places of doubt, for there are no wise men save those who are learned in divine things. How can he who devotes himself to grammatical subtilities penetrate the divine mysteries? The Creator of love has said: Acquire knowledge; such should be the aim of the two worlds. Knowledge is the ornament of man and the last places are the share of the ignorant. Knowledge is a spiritual happiness and a gift of divine beneficence. The ignorant reject knowledge because they cannot raise themselves to the required level, for they would devote themselves to it body and soul, were it possible. Examine closely, and then decide.
Do not wander into the uncertain territory of doubt, because there are really no wise people except those who understand spiritual matters. How can someone who focuses on complex grammar understand the deeper mysteries? The Creator of love has said: Seek knowledge; this should be the goal of both worlds. Knowledge is what makes a person shine, and those who lack it are left behind. Knowledge brings spiritual joy and is a gift from the divine. The uninformed turn away from knowledge because they can't elevate themselves to the necessary level, even though they would dedicate their whole being to it if they could. Look closely, and then make your decision.
The mud of deception is not able to sully the garb of knowledge and the garment of instruction. Thou knowest that it is God himself who hath put thee in this world to serve him with all thy heart. Of necessity he is the master of the house; the fool only sees the house and mistakes the master. Labor courageously night and day to obtain the grace of the abiding of God with thee. Let him be the constant object of thy thoughts and of thy meditations, and be attentive to this great spectacle beneath thy eyes. Trouble not thyself with heaven or with hell, for it is their Master only whom thou must seek. If thou dost possess him, O life of my soul, thou wilt possess two worlds.[182]
The mud of deception can’t stain the clothes of knowledge and instruction. You know that it is God himself who put you in this world to serve him with all your heart. He is, of course, the master of the house; only a fool sees the house and confuses it with the master. Work diligently day and night to receive the grace of having God with you. Let him be the constant focus of your thoughts and reflections, and pay attention to this great sight before you. Don’t trouble yourself with heaven or hell, for it is their Master that you must seek. If you possess him, O life of my soul, you will possess two worlds.[182]
Seek to know thyself well, if thou dost wish to fathom the mysteries of this world. Seek morality eagerly, and give thyself no respite when thou wilt have found it. Whoever knows it not is a blind man below the ox and the ass. Morality is the chief riches of an enlightened soul and heart, and the last step to the knowledge of God. He who hath not penetrated to the light of morality remains lost in the shadows of error.
Seek to know yourself well if you want to understand the mysteries of this world. Pursue morality eagerly, and don’t let yourself rest once you’ve found it. Whoever doesn’t understand it is like a blind person beneath the ox and the donkey. Morality is the greatest wealth of an enlightened soul and heart, and it’s the final step on the path to understanding God. Those who haven’t reached the light of morality remain lost in the shadows of error.
If thou dost well understand the truth of things, O pearl of Aden, thou wilt be invulnerable against fear and sadness. There lies all the mystery of unity; there is the secret of eternal felicity. Light of mine eyes! how full of anguish it is to be struck with blindness in this world and in the next! Anoint thine eyes with the salve of morality; if not, the day of judgment will be that of thy condemnation. He is blind, he that does not bear witness, for whom the gates of truth remain closed. He who was the glory of prophets asked in his prayers that the truth might be revealed to him. The writings of the men of God make the mirror of the intelligence to burn: do thou apply thyself to understand their meaning. Let these teachings be the safeguard of thy soul. He who seeks God has no better guide than the mesnévis of the greatest Physician. The sublime truths of the “Book of Victories and of Distinctions” are a balm of purity for the mind’s eye. The saints have left many teachings which aid man to know his Creator. Therein are found mystic and spiritual truths derived from the Koran. Outwardly, they are only legal decisions, but beneath is a whole order of incontestable revelations. Consecrate all thy hours to the study of these books: mayst thou possess in full the doctrine which they contain!
If you truly understand the truth about things, oh pearl of Aden, you will be invulnerable to fear and sadness. There lies the mystery of unity; there’s the secret to eternal happiness. My dear one! how painful it is to be struck blind in this world and the next! Treat your eyes with the salve of morality; otherwise, judgment day will be your day of condemnation. He is blind who does not witness, for whom the gates of truth remain shut. He, who was the glory of prophets, asked in his prayers for the truth to be revealed to him. The writings of the men of God set the mirror of the mind ablaze: apply yourself to understand their meaning. Let these teachings safeguard your soul. He who seeks God has no better guide than the mesnévis of the greatest Physician. The sublime truths of the “Book of Victories and of Distinctions” are a balm of purity for the eyes of the mind. The saints have left many teachings that help people know their Creator. Within these teachings are mystic and spiritual truths derived from the Koran. Outwardly, they seem to be legal rulings, but beneath lies a whole realm of irrefutable revelations. Dedicate all your hours to studying these books: may you fully grasp the doctrine they contain!
CHAPTER XII
Eulogy of Constantinople
O moon that dost light the eye of hope, and dost adorn the days of thy aged father! it availeth thee more to cultivate thy talents than to break the seal of a treasure. Knowledge and instruction have no surer asylum than Constantinople, which has not its equal for the flavor of its intellectual fruit. May[183] God prosper this abode of all greatness, the home and school of all great men, and the seat of administration for all people! There merit always finds consideration. Every perfection, every talent, is there esteemed at its just value. There are all the degrees of honor and of nobility; everywhere else life is lost and wasted. There everything has its peaceable course, and merit has not the injustice of fortune to fear. There are found all places, all dignities, and all careers. Heaven in vain revolves around the world, it sees nowhere a city like unto Constantinople. There are seen paintings, drawings, writings, and gildings, dazzling and gleaming beyond belief. All possible kinds of arts contribute their own brilliancy and splendor. See how she gleams with a beauty all her own, as the sea languidly caresses her!
O moon that lights the eye of hope and brightens your aging father’s days! It benefits you more to nurture your talents than to unlock the treasure. Knowledge and learning find no better refuge than Constantinople, which has no rival when it comes to the richness of its intellectual offerings. May[183] God bless this place of greatness, the home and school of all great minds, and the center of governance for all peoples! Here, merit is always recognized. Every skill and every talent is valued for what it truly is. All ranks of honor and nobility exist here; elsewhere, life is often wasted. Here, everything flows in peaceful order, and talent doesn’t suffer the unfairness of fortune. All opportunities, all distinctions, and all paths are found here. Heaven searches around the world in vain; it sees no city like Constantinople. There, paintings, sketches, writings, and gildings shine and sparkle beyond belief. All forms of art contribute their own brilliance and splendor. Look at how she shines with a unique beauty as the sea gently embraces her!
At Constantinople all arts and all professions are esteemed and honored, and one finds here talents whose names even are unknown elsewhere. Does he who is outside the house know what is within? Does he who stands on the shore see what is hidden by the depth of the sea? There also they excel in archery and the names of conquerors are immortalized on stone. Without mention of the rest, how pleasant and charming it is to fly over the surface of the sea, to reign at the same time over the air and the waves, like Solomon on his throne, and to recline luxuriously on a cushion with eyes fixed on a mirror of silver! There are combined at once music, song, and all pleasures. There, riding on the wings of the wind, the eyes perceive a great number of cities. Tranquilly resting on the breeze, one traverses the earth without fatigue. There are marvellously reflected the most gorgeous spectacles, which seem to mirror one another and give an enchanted aspect to the shores. The quaîqs glide lightly over the water, with their wind-filled sails like a bird’s wings. How can so beautiful a sight be described? what need has it of eulogy?
At Constantinople, all arts and professions are valued and respected, and you can find talents here whose names are even unknown elsewhere. Does someone outside the house know what’s inside? Does someone standing on the shore see what’s hidden in the depths of the sea? They also excel in archery, and the names of victors are carved in stone. Without mentioning the rest, how lovely and delightful it is to soar over the surface of the sea, to simultaneously dominate the air and the waves, like Solomon on his throne, and to relax comfortably on a cushion while gazing into a silver mirror! All forms of music, song, and pleasure come together here. Riding on the wind, the eyes can see numerous cities. Resting easily on the breeze, one travels the earth without getting tired. The most stunning sights are beautifully reflected, appearing to mirror each other and giving the shores an enchanting look. The quaîqs glide smoothly over the water, their wind-filled sails resembling a bird’s wings. How can such a beautiful scene be described? What need is there for praise?
Behold Saint Sophia, marvel of the world, whose cupola might be termed the eighth celestial body. Nowhere has she her equal, save, perhaps in paradise. Contemplate the imperial seat of the sultans of the world, the dwelling of the kings of time, the court of the Ottoman Empire, and the centre of the rule of the khans. In this ever-blessed region is found all that is desirable. Whatever thou canst imagine, she possesses in[184] the highest degree. She combines the elect of the beys, of the pachas, and the efendis, the most illustrious warriors and the most renowned wise men.
Behold Saint Sophia, a wonder of the world, whose dome could be called the eighth heavenly body. There’s no one like her, except maybe in paradise. Look at the imperial throne of the sultans of the world, the home of the kings throughout history, the court of the Ottoman Empire, and the heart of the khans’ rule. In this ever-blessed place, you’ll find everything you desire. Whatever you can imagine, she has it in[184] the highest degree. She brings together the elite of the beys, the pachas, and the efendis, the most famous warriors and the most celebrated wise men.
All the world’s difficulties there find their solutions: all efforts are there crowned with success. The mind cannot conceive all the charms she contains. If she were not afflicted with all kinds of disease and the abominable plague, who would consent to leave this celestial abode whence care is forever exiled? If her temperature were more equal, would she not cause the rest of the world to be forgotten? Whoever has an established fortune should not establish his home in any other country. No city, no country, resembles or is comparable to her. She is the asylum of all sciences: everywhere else study is neglected for gain, commerce, agriculture, or usury, so that all vestiges of knowledge have disappeared. Money takes the place of talent in a province, and it seems as if merit could be extracted from it. In the provinces scientific men have become extinct and books are forgotten. Poetry and prose are both held in aversion, and even a Persian phrase is tabooed. The study of Arabic has vanished as snow without consistency, and the principles of grammar and syntax are entirely neglected. Luxury and presumption have intoxicated all hearts, and there is no worship but that of dignities and employments. There one finds neither virtue nor knowledge, and morality is outraged.
All the world’s challenges find their solutions here: all efforts achieve success. The mind can't even imagine all the wonders she holds. If she weren’t plagued by all kinds of diseases and the wretched plague, who would choose to leave this heavenly place where worry is forever banished? If her climate were more consistent, wouldn’t she make the rest of the world forgotten? Anyone with a solid fortune shouldn’t settle in any other country. No city or nation compares to her. She is the refuge of all knowledge: everywhere else, education is neglected for profit, trade, farming, or lending money, leading to the complete disappearance of wisdom. Money replaces talent in the provinces, as if merit could be derived from it. In the provinces, scholars have nearly vanished, and books are ignored. Both poetry and prose are looked down upon, and even a Persian phrase is frowned upon. The study of Arabic has melted away like snow that isn’t solid, and the rules of grammar and syntax are completely overlooked. Luxury and arrogance have intoxicated everyone's hearts, and the only worship is for status and positions. There, you will find neither virtue nor knowledge, and morality is disrespected.
The ambition to secure vain honors leaves no time for the labor for perfection. How many do not lift up their voices unto the Lord except when their fortunes are threatened by reverses! It is by a special dispensation of Providence that God has withdrawn learning from the provinces. If he had not first chained them in ignorance, who could have governed such men? The seat of power belongs to the great, but pride is the part of provincials. He who is high placed is not vainglorious; but these wretches are filled with arrogance. They constantly compare their dignity and importance to that of the representatives of authority.
The desire to gain empty accolades leaves no room for the hard work needed to achieve greatness. How many people only turn to the Lord when their fortunes are at risk? It’s a twist of Providence that God has kept knowledge away from the provinces. If He hadn’t first bound them in ignorance, who could have controlled such people? Power belongs to the powerful, but pride is the trait of those from the provinces. Those in high positions aren’t boastful; instead, these unfortunate ones are full of arrogance. They constantly measure their worth and importance against those in authority.
But what would it be if they possessed learning? They would not deign to look at their fellows. They know not their value, and take no account of their worth.
But what would it be like if they had education? They wouldn't even bother to look at their peers. They don't understand their value and don't recognize their worth.
Nothing teaches the inferiority of the provinces more than the sight of Constantinople. In the gatherings of the capital[185] he who passes elsewhere for a wisest man of the century is but a blockhead; the strong-minded loses his assurance, and the fine talker has no longer a tongue. They who boasted so loudly of their rank and nobility are only admitted to the most commonplace circles. The arrogant, who knit his brows so disdainfully, eagerly seeks the door-keepers. He who bore a title so pompously cannot even obtain the honor of kissing the hem of a robe. He who occupied the first place is not even deemed worthy to remain at the door. What city can be compared to Constantinople? Is not the prince above him whose homages he receives? After the capital, there is no place so charming as Halep. Halep! honor of the province, illustrious and flourishing city; the resort of Indians, Europeans, and Chinese; object of the envy of the whole universe; the market of all merchandise; haven of joys and wealth, with thy delicious waters and climate, thy vast plains and magnificent buildings.
Nothing highlights the inferiority of the provinces more than the view of Constantinople. In the gatherings of the capital[185], the person who is considered the smartest in other places is just a fool; the strong-minded loses their confidence, and the smooth talker can't even find the words. Those who boasted about their rank and nobility are only accepted in the most ordinary circles. The arrogant person, who frowns with disdain, desperately seeks out the doormen. The one who carried a title with such pride can't even earn the honor of kissing the hem of a robe. The one who held the highest position is not even seen as worthy to stand at the door. What city can compare to Constantinople? Isn’t the prince above him whose respect he seeks? After the capital, there’s no place as charming as Aleppo. Aleppo! Honor of the province, illustrious and thriving city; a gathering place for Indians, Europeans, and Chinese; the envy of the entire world; the marketplace for all goods; a haven of joy and wealth, with your delightful waters and climate, your vast plains, and magnificent buildings.
CHAPTER XIII
On Flight from Avidity and Avarice
O new copy of the collection of mysteries, rosebud of the garden of graces! discover thy needs to no one, bend not thy back under the load of a favor received. Open not thy mouth to request; let not servile and entreating speech soil thy lips. Cupidity always engenders a bad reputation: the true secret to gain the esteem of others is to moderate thy desires. Hast thou not received the portion assigned to thee by destiny? What is the water of life, if it is not consideration? Should we not always show it? Be animated by generous feelings, beware of baseness, and do not demand all that thou seest. What is there so desirable in thy brother’s hand that thou shouldst so unceasingly covet? Has he not need of the gifts of the Lord, as thou hast? and is he not also the debtor of his universal beneficence? Is he not able to show thee favor, a weak mortal, and has he not sufficient wealth to share with thee? God never reproaches us with the benefits he grants: but is the hand of man other than an instrument?
O new copy of the collection of mysteries, budding jewel of the garden of graces! Don’t reveal your needs to anyone, and don’t bow down under the weight of a favor given. Don’t open your mouth to ask; let not servile and pleading words stain your lips. Greed always leads to a bad reputation: the true key to earning others' respect is to control your desires. Haven’t you received what was meant for you by fate? What is the essence of life if not consideration? Should we not always demonstrate it? Be filled with generous feelings, guard against meanness, and don't demand everything you see. What is so desirable in your brother’s hand that you keep wanting? Does he not also need the Lord’s gifts, just as you do? And is he not also indebted to His universal generosity? Can he not show you kindness, a fragile human, and doesn’t he have enough wealth to share with you? God never criticizes us for the blessings He gives: but is a human hand anything more than a tool?
Although in all things the first causes must be considered,[186] what are these causes without that which directs them? Seek not the creature to the exclusion of the Creator; lose not thy trouble. Confide in the generosity of the Lord; the portion he has allotted thee will return in spite of thyself. How sweet it is to repose in the shade of a modest retreat and to content one’s self with the gifts of Providence! Lay not a bold hand on the object of thy covetousness; God knows what is necessary for thee. Let thy heart, satisfied with the Creator’s gifts, accept with gratitude all that he grants thee! In his high wisdom, he knows all thy needs and he will provide for them at the seasonable time. Pious legacies do not belong to thee; the universal Dispenser will exhaust other sources to enrich thee. Money cannot appease hunger nor can it serve for the nourishing of thy body. If thou didst amass pyramids of gold or of silver, could they take the place of bread, or of oil, or of rice? Why trouble thyself concerning thy subsistence? Does not God provide for his servants’ needs? All that is not given willingly loses its worth: were it a rose, it has no longer a perfume.
Although in everything the initial causes must be considered,[186] what are these causes without that which guides them? Don’t focus on the creature at the expense of the Creator; don’t lose sight of that. Trust in the generosity of the Lord; what he has set aside for you will come back, no matter what. How sweet it is to relax in the shade of a simple retreat and to be content with the gifts of Providence! Don’t reach out greedily for what you desire; God knows what you truly need. Let your heart, satisfied with the Creator’s gifts, accept with gratitude all that he gives you! In his infinite wisdom, he knows all your needs and will meet them at the right time. Pious legacies aren’t for you; the universal Giver will find other ways to bless you. Money can’t satisfy hunger nor nourish your body. If you gathered mountains of gold or silver, could they replace bread, oil, or rice? Why worry about your needs? Doesn’t God take care of his servants? Anything that isn’t given freely loses its value: even if it were a rose, it wouldn’t have any scent left.
If thou art offered anything, O soul of thy father! sully not thy eyes and thy heart with cupidity: be courageous, and abase not thyself by looks which beg on all sides. However, thou canst accept with simplicity what a friend offers. In thy turn, thou wilt evidence thy gratitude by some present. Let thy promises remain always inviolable: be a religious observer of thy word. Know that a promise is a sacred obligation, and that to fail therein is to be covered with shame. Beware lest by lying words thou plantest the tree of promise on the roots of bad faith.
If you’re offered anything, oh soul of your father! don’t dirty your eyes and heart with greed: be brave, and don’t lower yourself with looks that plead on all sides. However, you can accept simply what a friend offers. In return, you’ll show your gratitude with some gift. Let your promises always remain unbroken: be a faithful keeper of your word. Understand that a promise is a sacred duty, and failing in it brings shame. Be careful not to plant the tree of promise on the roots of dishonesty with your deceitful words.
CHAPTER XIV
On the Bad Effects of Pleasantry and Jocularity
O thou who dost aspire to repose in this world and in the next, who dost seek the way of peace of soul, abandon not thyself to pleasantries and jokes! This habit plunges into trouble all those who contract it. Sacrifice not thy friend to a play on words; throw not to the wind the rights of bread and salt. Pleasantry breaks the ties of intimacy, and its re[187]sults are sad and painful. However brilliant it may be, it inflicts none the less deep wounds. How can the name of pleasantries be given to those burning arrows aimed at a friend’s heart?
O you who aspire to find peace in this world and the next, who seek a calm soul, don’t give in to lightheartedness and jokes! This habit leads those who adopt it into trouble. Don’t sacrifice your friend for a clever pun; don’t disregard the bonds of hospitality. Humor breaks the ties of closeness, and its outcomes are sad and hurtful. No matter how brilliant it may seem, it still delivers deep wounds. How can we call those sharp jests anything but burning arrows aimed at a friend’s heart?
How many sallies, impregnated with venomous spleen, have filled with anger and rage those whom thou dost love! True wit is that which is appropriate, brief in expression, full of sense, innocent and inoffensive, like a blooming rose of the heart’s garden, whose charms attract from afar all the nightingales. Its perfume, breathed with delight, drives from the heart all thoughts of hate. It charms the ear like good tidings, and all who hear it are filled with joy. It is carried from city to city, and passes into a proverb from age to age. Nothing is more charming than such a pleasantry; if it is otherwise, it were better to refrain from making it.
How many angry outbursts, filled with bitter resentment, have upset those you care about! True wit is what is appropriate, concise, full of meaning, innocent and harmless, like a blooming rose from the garden of the heart, whose beauty attracts all the nightingales from afar. Its fragrance, inhaled with pleasure, drives away all thoughts of hate from the heart. It delights the ear like good news, and everyone who hears it feels joy. It's shared from city to city and becomes a saying that lasts through the ages. Nothing is more charming than this kind of humor; if it’s not, it’s better to keep quiet.
Beware of fault-finding and backbiting: a shame for all wise men. No pleasure nor profit can be found therein, and a very great sin is committed in yielding to it. The confidence of thy friends is lost; and thy name is detested where it is uttered. Fault-finding and backbiting render one as odious as does calumny. May God preserve thee from this scourge; mayst thou live in purity of heart and tranquillity of body!
Beware of being critical and gossiping: it's a disgrace for all wise people. There’s no joy or benefit in it, and it’s a serious sin to give in to it. You’ll lose the trust of your friends, and your name will be hated when it's spoken. Being critical and gossiping makes you as repulsive as slander does. May God keep you safe from this trouble; may you live with a pure heart and peace of mind!
CHAPTER XV
Of the Nobility of Generosity
O thou who dost enumerate carefully the advantages of success, and dost consider the spectacle of refusals and welcomes, throw not a look of indifference on thy neighbor! Turn with interest to the unfortunate. Observe the rights of thy neighbors with justice; let the expression of thy countenance wound no one. Be not so parsimonious with thy food that thou canst not share it with others. Provide for their needs as much as possible. Let all the weak take refuge in the shadows of thy generosity! Do not entertain sentiments of hate and enmity against anyone; do not acquire the habit of tumult and agitation. Beware of anger, rage, and revenge; show to no one a countenance furrowed with discontent.[188]
O you who carefully count the benefits of success, and consider the show of refusals and welcomes, don’t look indifferently at your neighbor! Turn your attention to those in need. Respect your neighbors' rights fairly; let your expression not hurt anyone. Don’t be so stingy with your food that you can't share it with others. Help meet their needs as much as you can. Let all the vulnerable find shelter in your generosity! Don’t hold feelings of hate and animosity toward anyone; don’t get into the habit of chaos and unrest. Be cautious of anger, rage, and revenge; show no one a face marked by discontent.[188]
Live on good terms with all the world and be always of an equable disposition. Do not annoy thy inferiors, nor impose upon them the constraint of cold formalities. Let not the expression of thy countenance grieve anyone; captivate everyone with thy good-nature. Let no one be a victim of thy injustice, never return evil for evil. Be not a burden on thy friends, do not make thyself insupportable by thy bad disposition. Let no soul be in anguish for thee; rather labor to elevate those who are desperate. Bring no lawsuit against anyone, that God may preserve thee in turn from litigants. Do not compromise thy honor in this world and in the next for strange interests. Be neither guardian, counsellor, nor trustee.
Live peacefully with everyone and always maintain a calm demeanor. Don’t annoy those who are beneath you or burden them with stiff formalities. Don’t let your facial expressions upset anyone; charm everyone with your kindness. Don’t let anyone suffer because of your unfairness, and never respond to harm with harm. Don’t be a burden to your friends, and avoid making yourself unbearable with a bad attitude. Don’t let anyone be troubled because of you; instead, work to lift up those who are struggling. Don’t sue anyone, so that God may protect you from legal troubles in return. Don’t compromise your honor in this life or the next for questionable interests. Avoid being a guardian, advisor, or trustee.
Fly the domain of chicanery; do not rush into profitless agitation with lowered head. He who enters into quarrelling and strife with others brings down upon himself trouble and anxiety. Never follow the road of disputes and strife, for they provoke the flames of hatred! Raise not a finger to do evil: let one of thy hands be always busy in doing good. Carry not thy complaints to the door of the prince; refer to God’s tribunal him who hath wronged thee. However great be thy weakness and impotence, will the Lord therefore be less zealous for thy defence? Resigned and modest, be without care and without anxiety.
Stay away from deceit; don’t rush into meaningless conflicts with your head down. Those who engage in arguments and strife bring trouble and stress upon themselves. Never take the path of disputes and conflict, as they ignite the fires of hatred! Don’t lift a finger to do wrong; let one of your hands always be busy doing good. Don’t take your complaints to the prince; instead, entrust those who have wronged you to God’s judgment. No matter how weak or powerless you feel, will the Lord be any less eager to defend you? Be resigned and humble; stay free from worry and anxiety.
CHAPTER XVI
Eulogy of Good-nature
O precious pearl of the sea of life, chosen model of the beauty of virtues! practise modesty, have always a dervish’s heart. Content thyself with little, practise humility: shoot forth roots in the garden-plot of the roses of prosperity. Mildness, politeness, and good deeds will win to thee all unprejudiced men. Is it fitting for good-nature to knit the brow and contract the forehead? Kindness and urbanity of character brighten the mirror of the heart. As truly as a smiling countenance is an indication of the mercy of God, so is a sullen face a cause for reprobation.
O valuable pearl of the sea of life, chosen example of the beauty of virtues! practice modesty, always have a humble heart. Be content with little, embrace humility: put down roots in the garden of prosperity. Kindness, politeness, and good deeds will attract all open-minded people to you. Is it appropriate for a good-natured person to frown and furrow their brow? Kindness and a gracious character brighten the heart's reflection. Just as a smiling face indicates the mercy of God, a gloomy expression is a reason for disapproval.
Bad morals, reprehensible habits, and ill-humor lead to eternal damnation. How insupportable are the manners of whom[189]soever is given to haughtiness! Presumption is a diabolical fault unknown to the court of angels. Have no intercourse with the vainglorious; fly from him. If thou be forced to sit near him, show humility. The wise men, although with apparent moderation, have said: Be proud with him who is proud; but as thereby there may be cause for discord, hasten to avoid it by thy humility. Pride and presumption in human nature are an inevitable malady and incurable wound. He who falls into this abyss cannot prosper; the hurt of his misfortune becomes incurable.
Bad morals, terrible habits, and a bad attitude lead to eternal damnation. How unbearable are the manners of anyone who is arrogant! Pride is a wicked flaw unknown to the court of angels. Don't associate with the boastful; run away from them. If you have to sit near one, demonstrate humility. The wise have said, with apparent moderation: Be proud with the proud; but since this can cause conflict, quickly avoid it with your humility. Pride and arrogance in human nature are an unavoidable sickness and an incurable wound. Those who fall into this abyss cannot succeed; the damage from their misfortune becomes irreparable.
Suffer not thyself to be intoxicated by honors and dignities; expose not thus thy brow to the wrath of the lord. Grandeur and eminence are fitting in God; but what can they accomplish in a slave? Let all thy ways be submissive: never reach forth thy hand to do wrong to another. If pride and haughtiness appear in thee, God will raise up enemies for thee even among thy kindred. Let us suppose that thy rank lifts thee to heaven, thou art none the less the last of the slaves of the Lord. Repulse no one from thy door harshly; give neither thy hand nor the hem of thy robe to be kissed.
Do not let yourself be overwhelmed by honors and titles; don’t expose yourself to the anger of the Lord. Greatness and status belong to God; what can they mean for a servant? Keep your actions humble: never reach out to harm another. If you let pride and arrogance show, God will raise up enemies for you, even among your own family. Even if your position elevates you, you are still just a servant of the Lord. Do not turn anyone away harshly at your door; do not allow your hand or the edge of your robe to be kissed.
However high placed thou mayst be, do not exact servile homage. It is thou who shouldst prostrate thy countenance on the ground: is it fitting for a slave to have his hand and his garment kissed? Do not conceive a false opinion of thy own worth; as much as possible, do not take precedence. Many candidates aspire to precedence, and perhaps they will obtain it before thee. Boast to no one of thy rank and importance, for fear of becoming a burden to him. Salute others with mildness and modesty; oblige no one to remain standing. If thou art treated with honor, there is nothing better; if otherwise, dispute not. If modesty and good form reign in thy conduct, doubtless consideration will be shown in turn to thee. Modesty is the ornament of the countenance of faith; effrontery is pernicious in this world and the next. Let morality perfect good-nature in thee; then see how many joys there are in modesty!
No matter how high your position may be, don’t demand excessive respect. You should be the one to humble yourself: is it appropriate for a servant to have their hand and clothing kissed? Don’t have an inflated view of your own worth; as much as possible, don’t seek the spotlight. Many people are vying for attention, and they might get it before you do. Don’t brag to anyone about your rank and importance, as it might become a burden to them. Greet others with kindness and humility; don’t make anyone stay standing. If you’re treated with respect, that’s the best; if not, don’t argue. If you conduct yourself with modesty and good manners, you will surely receive respect in return. Modesty is the beauty of faith; arrogance is harmful in this life and the next. Let your morals refine your kindness, and then see how much joy there is in modesty!
Morality is the ornament of man; without it, he is but the slave of Satan. Because he was without it, the envious one was driven from the throne of celestial mercy. At the last judgment, on the day of the final catastrophe, thou wilt not[190] be able to lift thy head nor turn thy eyes. But the judgment of God is omnipresent; his eye embraces all that is. In the eyes of his omniscience there is no difference between this world and the world to come. The Creator is beyond the vicissitudes of fortune; no change can affect him. Knowing that he is omnipresent and all-seeing, how dost thou dare to break the laws of morality?
Morality is what makes a person whole; without it, they are just a slave to evil. Because he lacked it, the jealous one was cast out from the throne of divine grace. On the last day, when everything comes to an end, you won’t be able to lift your head or look away. But God's judgment is everywhere; His gaze encompasses everything. In the light of His all-knowing nature, there is no difference between this life and the next. The Creator is unaffected by the ups and downs of life; nothing can change Him. Knowing that He is always present and all-seeing, how can you dare to break the rules of morality?
Show not to the foolish the depths of thy heart; hearken unto the prophets, practise their teachings. Did not the Apostle of God receive the order to act with wise dissimulation? Without it, thou wilt have no repose, says the Glory of the World, the Spring of all Wisdom. It is for thee as a protecting arm; without its aid, how many quarrels and disputes! It is the surest rampart against all the troubles of the world. Do not turn like the wind in all directions; like the sun, do not shine on the doors of all. Do not reveal thy secrets to strangers; open not to fools the gate to thy private affairs. Give not thy confidence to the first comer; do not retail in public what regards thee alone. Do not believe that all men are sincere, but do not look upon them all as hypocrites. Be not blinded by the praises that thou dost receive; be not loath to overcome thy passions. How could these praises lavished on thee be free from hypocrisy?
Do not show the depths of your heart to foolish people; listen to the prophets and follow their teachings. Didn’t the Apostle of God receive guidance to act with careful discretion? Without it, you will find no peace, says the Glory of the World, the Source of all Wisdom. It serves as a protective shield for you; without its support, think of how many arguments and conflicts there would be! It is the safest barrier against all the troubles in life. Don’t turn like the wind in every direction; like the sun, don’t shine on everyone’s doorstep. Keep your secrets from strangers; don’t let fools in on your private matters. Don’t trust just anyone; don’t share in public what is your personal business. Don’t assume that everyone is sincere, but don’t see them all as hypocrites either. Don’t be blinded by the praise you receive; don’t hesitate to control your desires. How could all this flattery directed at you be free of hypocrisy?
For myself I see no difference between the stings of the wasp and the flattering words of the foolish. If they have nothing to hope from thee, they will never gather in thy house. On a festival day, do not go to anyone’s house without an invitation, nor to the homes of any save the honorable. Let the gatherings that thou dost frequent be composed of pious men. Let them not be meetings of corruption and perversity. While thou must acknowledge an invitation, wilt thou not be out of place where thy honor is compromised? When thou art in an assembly, abuse neither speech nor silence; use in turn thy tongue and thy ear. Let thy words like pearls be as brief as possible. Govern thy speech according to this motto: brevity and clearness. Man has only one tongue and two ears; speak, then, little and listen much.
For me, there's no difference between the sting of a wasp and the flattering words of foolish people. If they have nothing to gain from you, they won't come to your home. On a festival day, don’t go to anyone’s house without an invitation, and only visit the homes of the honorable. Make sure the gatherings you attend are made up of pious people, not ones filled with corruption and wrongdoing. Even if you have to accept an invitation, wouldn’t you feel out of place if your honor is at stake? When you’re in a group, don’t abuse your speech or silence; use both your voice and your ears wisely. Keep your words short and valuable, like pearls. Follow this rule for your speech: be brief and clear. A person has only one mouth and two ears; so speak little and listen a lot.
However, if a garrulous person evinces stupidity the silent man ends by becoming burdensome. Speak neither too little nor too much; keep a correct medium. Be neither stupid nor[191] importune. He who holds the scales of good education said: to speak too much availeth a man nothing. Do not recite in public the praises of God; prayer should be hidden in solitude; before others it is only hypocrisy and importunity; a terrible chastisement will be its just award.
However, if a talkative person shows their foolishness, the quiet person ends up being a burden. Speak just the right amount; find the right balance. Don’t be foolish or overly pushy. The one who understands good manners said: talking too much benefits no one. Don’t proclaim God’s praises in public; prayer should be kept private; doing it in front of others is just insincerity and annoyance; it will receive a fitting punishment.
Never reply harshly; when thou speakest to anyone let it be with sweet courtesy. Reproach no one face to face with his hidden faults; lend to his discourse a friendly ear. Never expose the ignorance of anyone. Why cover with confusion a creature of God? Take care not to strike with the weapon of slander; an eternal penalty will be its punishment. The penetration of him who has given thee the jewel of knowledge has shown him that ignorance was well for thy brother. Such is the providential dispensation of the Creator; so has ordained the justice of his omnipotence. Let these words be the ornament of thy mouth; woe unto thee if thou dost not heed them!
Never respond harshly; when you talk to someone, do it with kindness. Don’t confront anyone directly about their hidden faults; listen to what they have to say with a friendly attitude. Avoid exposing anyone's ignorance. Why make a creature of God feel embarrassed? Be careful not to use slander; it will come back to haunt you. The insight of the person who has shared knowledge with you makes it clear that their ignorance was actually beneficial for your brother. This is how the Creator has planned things; this is the justice of His power. Let these words be your guiding principle; woe to you if you ignore them!
Renounce injustice and violence; never utter harsh words that wound the heart. Be generous, whatever happens, O soul of my soul; let thy tongue outrage no one! To wound thy brother to the heart is the worst of sins, the greatest of all iniquities. Labor with ardor to raise up those who have fallen; wouldst thou desire to overthrow the throne of the Lord? Will the avenging God suffer a temple to be ruined from dome to foundation? Light of mine eyes! be convinced that there is no pardon for such a sin.
Renounce injustice and violence; never say harsh words that hurt the heart. Be generous, no matter what happens, O soul of my soul; don't let your words outrage anyone! Hurting your brother deeply is the worst sin, the greatest of all wrongs. Work passionately to lift up those who have fallen; do you want to bring down the throne of the Lord? Will the avenging God allow a temple to be destroyed from top to bottom? Light of my eyes! understand that there is no forgiveness for such a sin.
CHAPTER XVII
Of Lying and of Hypocrisy
O thou who dost hearken unto my teachings, who dost take lessons in the school of experience, never contract the habit of lying and of hypocrisy which sap the foundations of concord. Give no access in thy heart to deception; be simple, ingenuous, and without cunning. Lying and deception are pollutions which only produce deception and confusion. Forerunners of the works of Satan, they throw their authors in eternal chains. Justly abhorred by men, they only produce disastrous results.[192]
O you who listen to my teachings, who learn from the school of experience, never get into the habit of lying and hypocrisy, as they undermine the foundations of harmony. Don't let deception into your heart; be straightforward, genuine, and without trickery. Lying and deceit are stains that only create more deception and confusion. They are the forerunners of evil, trapping their perpetrators in eternal chains. Rightly despised by people, they only lead to disastrous outcomes.[192]
What is more horrible than never to open the mouth for good, and to excite discord by false allegations? It is a speech passed into a proverb that the perfidious die in grief. Infamy is the only good that they can acquire; their life is consumed in sadness and grief. Perfidy, bad faith, lying, hypocrisy, perversity of mind, and corruption of heart; all these are the qualities of the damned, but they become not the true faithful. The great teacher of religion said: The true Mussulman is he whose hand and tongue are not to be feared. O thou who dost seek happiness, should not the reputation, life, and riches of all believers be regarded a sacred repository?
What could be worse than never speaking up for what’s right and stirring up trouble with false accusations? There’s a saying that traitors end up dying in sorrow. Shame is the only good they can earn; their lives are filled with sadness and distress. Betrayal, dishonesty, deceit, hypocrisy, a twisted mind, and a corrupt heart; these are the traits of the damned, yet they do not define the true believers. The great teacher of religion said: The true Muslim is someone whose actions and words are not to be feared. O you who seek happiness, shouldn’t the reputation, lives, and wealth of all believers be seen as a sacred trust?
CHAPTER XVIII
Forbidding the Practice of Astrology and Chiromancy
O thou who dost aspire to a solidly founded happiness, who seekest the ways to obtain the favors of Providence! be not addicted to the sorceries of chiromancy and astrology; they draw down misfortune on those who practise them; they precipitate them to ruin: instead of the gold they hoped to receive, they draw forth a vile metal. Since immutable destiny has ordained all that can come to pass, forget the future to think only of the present. Why be troubled in advance by what is not yet, and sow needlessly in thy heart the seeds of anguish and trouble?
O you who aspire to lasting happiness, who seek ways to win the favor of Providence! Don't get hooked on the magic of palmistry and astrology; they bring misfortune to those who practice them and lead them to ruin. Instead of the gold they hope to receive, they end up with worthless metal. Since unchangeable destiny has decided everything that can happen, forget about the future and focus only on the present. Why stress over what hasn't happened yet and unnecessarily plant the seeds of anguish and trouble in your heart?
Believe not the lying words of chiromancy, for God above knows what is concealed. Even if this were a science, the man who teaches it is of no worth; his knowledge is null, his words false, his mind diseased. Do we not see what happens to these diviners and astrologers; is there a single one who prospers? Might we not say that misfortune is the satellite of all these sorceries? Leave, then, loans, and enjoy thy ready money. What wilt thou do when thou shalt have been plunged in all these agonies? Believe my words, and may God preserve thee from so disastrous a blindness.[193]
Don't believe the deceitful claims of fortune-telling, for God above knows what lies hidden. Even if this were legitimate, the person teaching it is of no value; his understanding is worthless, his words are lies, and his mind is twisted. Don't we see what happens to these fortune-tellers and astrologers? Is there a single one who thrives? Can't we say that bad luck follows all of these tricks? So, avoid loans and enjoy your cash on hand. What will you do when you find yourself caught in all these struggles? Trust my words, and may God save you from such a disastrous ignorance.[193]
CHAPTER XIX
Of the Defilement of Drunkenness
O precious pearl of the jewel casket of my soul, thou whose image is stamped on my heart! be not seduced by the rosy cup; it debases man in the eyes of his fellows, renders him odious to all, and deprives him of his honor and respect. Have no connection with this mother of all vices, who engenders all sorts of calamities. What a shame to pass for a debauchee, to be known everywhere for thy passion for wine! Beware of drunkenness, of that stupefaction which causes the loss of reason. Since the all-wise Creator has forbidden this excess, be submissive to his decision. Sully not thyself with the crime of revolt, have no cause to blush before thy Creator. Fear to fall in the snares of sin; if that occurs, entreat for pardon.
O valuable pearl of the jewel casket of my soul, whose image is stamped on my heart! Don’t be tempted by the alluring cup; it degrades a person in the eyes of others, makes him detestable to everyone, and robs him of his honor and respect. Stay away from this source of all vices, which brings all sorts of troubles. What a disgrace to be known as a drunkard, to be recognized everywhere for your love of wine! Be cautious of drunkenness, that daze that leads to the loss of reason. Since the all-wise Creator has forbidden this excess, accept His decision. Don’t stain yourself with the sin of rebellion, and have no reason to feel ashamed before your Creator. Be wary of falling into the traps of sin; if that happens, seek forgiveness.
When thou dost visit an assembly, publicly reproach no one. Do not jostle those who are drunk; do not throw stones at those without reason. Why grieve these senseless persons, when thou thyself art able to share their misfortune? Why molest them? Some time, doubtless, a like mishap will befall thee. Avoid reproaching others for their blindness in sin, and declaring thyself free from stain. O soul of thy father, know well; when thou dost accuse thy brother, thou dost render thyself guilty. Must thou attack with violence the errors of others, and turn thy eyes from thy own conduct? Repentance always follows sin, for adversity is the consequence of crime. One day, in a gathering, at the house of Djelal eddin Roumi, someone said boastingly: “I have never seen the color of wine, never have I tasted liquor.” “It were better still not to drink it after having seen it,” answered this holy sage, the pole of good conduct, the king of the domain of grace, shocked at this proud presumption.
When you attend a gathering, don’t publicly shame anyone. Don’t push those who are intoxicated; don’t throw stones at those who can’t defend themselves. Why hurt these clueless people when you could just as easily empathize with their struggles? Why bother them? Eventually, you might face a similar misfortune. Don’t accuse others for their sinful ignorance while claiming you’re free of flaws. Remember, when you point a finger at your brother, you’re only making yourself guilty. Do you really need to violently attack the mistakes of others while ignoring your own behavior? Repentance always follows wrongdoing because hardship is the result of sin. One day, at a gathering in the house of Djelaleddin Roumi, someone proudly claimed, “I’ve never seen wine, and I’ve never tasted alcohol.” “It would be even better not to drink it after having seen it,” replied this wise sage, the paragon of good behavior, the master of grace, taken aback by such arrogance.
Suffer not thyself to be weakened by the assaults of drunkenness, do not deliver thyself up to the seductions of hashish and opium. Bendj[1] and esrar[2] are still more destructive; he who consumes them is a dunce. These drugs make a man the laughing-stock of other men: he is an ape in human form.[194] Obscure not the light of thy soul’s jewel; cover not with darkness the eye of thy intelligence. Wrap not opium in a shroud during the Ramazan, so that thy body may become as the tomb of one dead. This poison makes man wicked and immoral; perverts him, corrupts his heart, alters his features, and bewilders his tongue. When intoxication arrives, he hugs himself with delight; when it is dissipated, he is beside himself; he is a corpse in the form of one living: the brilliancy of his cheeks is blighted. Even though there appeared no exterior effects, who would not blush to be called Teriaki?
Don't let yourself be weakened by the attacks of drunkenness; don't give in to the temptations of hashish and opium. Bendj[1] and esrar[2] are even more destructive; anyone who uses them is a fool. These drugs turn a person into a joke in front of others: he's just an ape in human form.[194] Don't obscure the light of your soul's treasure; don't cover the eye of your intelligence with darkness. Don't wrap opium in a shroud during Ramadan, or your body will become like a tomb for the dead. This poison makes a person wicked and immoral, perverts him, corrupts his heart, distorts his features, and leaves his speech confused. When intoxication hits, he revels in his happiness; when it fades, he's beside himself; he's a corpse pretending to be alive: the glow of his cheeks is gone. Even if there are no obvious signs, who wouldn't be embarrassed to be called Teriaki?
CHAPTER XX
Of the Vanity of Adornment
O thou who art as the veil behind which hides seductive beauty, thou who canst not be captivated by the wish for notoriety, fasten not thy heart on ornaments and adornment; do not love inordinately pearls and precious stones. Doubtless the sight of these objects rejoices the eye, but they are not suitable for men. For him, gold is the source of all benefits; for woman, it is the ornament of the body. Leave finery, then, to women, make a generous use of thy riches. Be not with thy sparkling garments like unto a gilded box of perfume.
O you who are like the veil hiding alluring beauty, you who cannot be tempted by the desire for fame, don't let your heart dwell on decorations and adornments; don't excessively love pearls and precious stones. Certainly, these things please the eye, but they aren't meant for men. For him, gold is the source of all good things; for her, it is an accessory. So, leave the fancy stuff to women and use your wealth generously. Don't let your flashy clothes make you like a gilded perfume box.
Do not pride thyself on the splendor of thy raiment, but content thyself with a modest outfit. Although moral purity is indeed estimable, still the fabrics which cover thy body should be spotless. Do not torment thyself with the search of all manner of tissues for thy adornment. All who see anyone arrayed after that fashion shrug their shoulders in passing him. Whatever be the costume adopted by thy equals, adopt it thyself. Let thy garb be conformed to theirs, however different thy fortune may be. Let the carpets and fringes of thy hangings, and all the objects thou dost use, be not distinguished by inordinate luxury. If thou art able to wear sable, is not the fox’s fur as useful? It is nothing, after all, but the skin of a dead animal; nothing is less precious in the eyes of wise men. Luxury in furs and raiment throws man[195] into ruinous expenses; he gets into debt to keep up his pomp, and adds to his troubles and anxieties.
Do not take pride in the extravagance of your clothing, but be satisfied with a simple outfit. While moral integrity is certainly admirable, the fabrics that cover your body should still be clean. Don't stress yourself out searching for all kinds of materials for your style. Everyone who sees someone dressed like that just shrugs and moves on. Whatever style your peers adopt, you should follow suit. Dress like them, no matter how different your financial situation may be. Let the carpets and decorations you use not be marked by excessive luxury. If you can wear sable, isn't fox fur just as useful? It's just the skin of a dead animal; nothing is less valued in the eyes of wise people. Excessive luxury in furs and clothing leads to financial ruin; people go into debt to maintain their lavishness, which only adds to their troubles and worries.
Do not dissipate thy goods inconsiderately: prodigality is detested by God. A wise man, to teach the value of wealth, used this just and reasonable comparison: To acquire riches, to accumulate a capital which keeps us in ease, is as difficult as to tear a cliff away from the earth and carry it to the summit of a mountain; to spend our money is as easy as to let it roll to the base. Appreciate after that, which of the two requires the more trouble, and weigh all thy actions in a just scale. Suspend from thy ear the pearl of my words. O soul of thy father, beware of debt! Debt changes a man completely; were he a Plato, it makes of him a Medjnoun. His body is in perfect health, his morals are diseased; he bears on his neck the yoke of his creditor. Debts make a fool of a wise man; they enervate the most heroic hearts, their day of reckoning is like that of death, and they lead to prison as death to the tomb. What is that, then, when a harsh creditor throws every day trouble into the heart of the debtor, when usurious interests, increasing the capital, make his body bend under an unsupportable burden; when the creditor, invoking the aid of the law, calls to his assistance false witnesses; when, crushing his victim under the feet of violence, he dishonors him in the eyes of everyone until that moment when, unable to vindicate himself, the end of life draws near?
Do not waste your money thoughtlessly: God despises extravagance. A wise person, to show the importance of wealth, made this fair and reasonable comparison: Acquiring riches and building a comfortable life is as hard as ripping a cliff from the ground and carrying it to the top of a mountain; spending our money is as easy as letting it roll to the bottom. Consider which of the two takes more effort, and evaluate all your actions fairly. Listen carefully to my words. O soul of your father, be careful with debt! Debt changes a person completely; even if he were a Plato, it can turn him into a fool. His body may be healthy, but his character is corrupt; he bears the yoke of his creditor around his neck. Debts can make a wise person foolish; they weaken the bravest hearts, their day of reckoning is like death, and they lead to prison just as death leads to the grave. What happens when a harsh creditor continuously troubles the heart of the debtor, when excessive interest adds to the debt and crushes him with unbearable weight; when the creditor, with the help of the law, brings in false witnesses; when he tramples his victim under the heel of cruelty, dishonoring him in everyone’s eyes until, unable to defend himself, the end of life approaches?
O light of mine eyes, may Almighty God preserve thee from the scourge of debt! Better is it a thousand times to sell thy raiment and carpets, to go to rest fasting and in tatters, than to have creditors and lose thy peace in litigation. Lend to no one at usurious interest; it becomes the source of disputes. The fear of God is rare in this world: people are always ready to conceal and deny the truth; the most incontestable rights are unceasingly contested; all are busy in denying or taking oaths. A delay is demanded, then another. The money which is refused thee is eaten up by the expenses of justice. Is thy debtor the relative of some personage? claim thy money if thou dost dare; even at the hour of payment he goes to see that personage, warms his zeal by some present, and says to him: “What, lord, thou art here, and yet such an one would force me to pay!” Immediately this oppressor mounts his horse, and[196] goes to the cadi and mufti; then thou wilt be threatened with the wrath of the judges, and thou wilt be continually urged to renounce thy pretensions. If all these artifices have no effect, thy adversary will stir up the waves of lying, will raise up false witnesses, will produce legal deeds and manufactured fetvas. Whatever thou mayst do in the vain hope of winning thy cause, he will do all to make it of no avail. Such is the custom of our times. Woe to him who lends his money to another![197]
O light of my eyes, may God keep you safe from the burden of debt! It’s a thousand times better to sell your clothes and carpets, to go to sleep hungry and in rags, than to have creditors and lose your peace in court battles. Don’t lend to anyone at high interest; it will only lead to arguments. The fear of God is rare these days: people are always ready to hide and deny the truth; even the most undeniable rights are constantly challenged; everyone is busy denying or swearing oaths. They ask for a delay, then another. The money you’re denied is eaten away by the costs of legal battles. Is your debtor related to someone important? Go ahead and claim your money if you dare; even at the time of payment, he’ll go to see that important person, sweeten them up with a gift, and say: “What, my lord, you’re here, and yet this person wants me to pay!” Immediately, this oppressor will mount his horse and[196] go to the judge and religious leader; then you’ll be threatened with the wrath of the judges, and you’ll be constantly pushed to give up your claims. If all these tricks don’t work, your opponent will stir up lies, will bring in false witnesses, will create legal documents and fake fetvas. Whatever you do in vain hope of winning your case, he’ll do everything to make it worthless. Such is the way of our times. Woe to anyone who lends their money to another![197]
THE ASCENSION OF MAHOMET
[Translated by A. P. Courteille and Robert Arnot]
[Translated by A. P. Courteille and Robert Arnot]
INTRODUCTION
IN the journal of Antoine Galland, the celebrated translator of the “Arabian Nights,” we read on page 29 of M. Charles Schefer’s edition: “Thursday, January 14: I purchased for his excellency (M. de Nointel) a book entitled ‘The Marvels of Creatures,’ written in old Cufic characters with sixty-six illustrations representing different fabulous actions of Mahomet for the establishment of his pernicious doctrines, such as his ascension to heaven, his descent to hell, etc.; I bought it for twenty-five piastres.”
IN the journal of Antoine Galland, the famous translator of the “Arabian Nights,” we read on page 29 of M. Charles Schefer’s edition: “Thursday, January 14: I bought a book for his excellency (M. de Nointel) called ‘The Marvels of Creatures,’ written in old Cufic characters with sixty-six illustrations showing various incredible events of Mahomet aimed at spreading his harmful doctrines, like his ascension to heaven, his descent to hell, and so on; I purchased it for twenty-five piastres.”
This manuscript to which Galland, although he was of small experience in such matters, gives so singular a title, was brought to France and presented to Colbert by the Marquis de Nointel. Colbert, who prided himself on his knowledge of the treasures of his library, commissioned François Pétis de la Croix, the elder, to prepare a notice of his new acquisition. The learned Orientalist, after a minute examination of the manuscript, recognized the fact that it would be impossible for him to decipher it. He, therefore, contented himself with giving a detailed description of the curious miniatures with which the manuscript is ornamented, and introduced it with the following note: “Translation of the inscriptions in the Turkish language which give the subjects of the sixty-four illustrations of the book ‘Leilet el Mirage,’ written in curious script, in the library of Monseigneur Colbert, by La Croix, Interpreter and Secretary to the King. ‘The Night of the Ascension’ treats of the Mahometan faith and of the story of Mahomet. This is assumed with some justice, not only on account of the Turkish and Arabic inscriptions which it contains, but also on account of the words that have been deciphered in the queer script in which it is written. For instance, the profession of faith of the Mahometans in the [200]forty-fourth and forty-fifth illustrations, which is painted in miniature capitals, can be easily read. Its script is fundamentally Arabic and is ancient; not that which we ordinarily call ancient Arabic, of which there are several books from five to six hundred years old; but another ancient script called Cufic, used by the people of Cufa, to distinguish them from the other Arabs, several figures of their letters resembling that Chaldaic script which was originally Syriac.[201]”
This manuscript, which Galland, despite having little experience in such matters, gives a unique title, was brought to France and presented to Colbert by the Marquis de Nointel. Colbert, who took pride in his knowledge of the treasures in his library, asked François Pétis de la Croix, the elder, to write a notice about his new acquisition. The learned Orientalist, after a thorough examination of the manuscript, realized it would be impossible for him to decipher it. Therefore, he settled for providing a detailed description of the interesting miniatures that decorate the manuscript and introduced it with the following note: “Translation of the inscriptions in Turkish that describe the subjects of the sixty-four illustrations in the book ‘Leilet el Mirage,’ written in a unique script, in the library of Monseigneur Colbert, by La Croix, Interpreter and Secretary to the King. ‘The Night of the Ascension’ deals with the Muslim faith and the story of Muhammad. This is assumed fairly correctly, not only because of the Turkish and Arabic inscriptions it contains but also due to the words that have been deciphered in the strange script in which it is written. For example, the profession of faith of the Muslims in the [200]forty-fourth and forty-fifth illustrations, which is painted in miniature capitals, can be easily read. Its script is fundamentally Arabic and very old; not the kind we usually call ancient Arabic, of which several books date back five to six hundred years; but another ancient script called Cufic, used by the people of Kufa, to distinguish them from other Arabs, with several of their letters resembling the Chaldaic script that was originally Syriac.[201]”
THE ASCENSION OF MAHOMET
ALL praise and thanksgiving to the Almighty, the Everlasting, who has created and disposed the 18,000 worlds, he who has no equal, the sole pre-eminent Being, the sovereign Lord, the most high God. May his glory shine forth forever! May his holy name be hallowed! There is no other God but he. A hundred thousand prayers and blessings upon the Friend of the most high God, the chief of the 124,000 prophets, Mahomet the chosen of God! May the celestial graces fall in abundance on the children and the four companions of the Prophet of God (on whom be benedictions!). May the Lord deign to favor them all!
ALL praise and thanks to the Almighty, the Eternal, who has created and arranged the 18,000 worlds, the one who has no equal, the supreme Being, the sovereign Lord, the most high God. May his glory shine forever! May his holy name be revered! There is no God but him. A hundred thousand prayers and blessings on the Friend of the most high God, the leader of the 124,000 prophets, Muhammad, the chosen one of God! May heavenly blessings flow abundantly on the children and the four companions of the Prophet of God (may they be showered with blessings!). May the Lord be gracious to them all!
Now you must know that the title of this work is “The Book of the Ascension.” We have translated it from that book known as “The Way of Paradise” into the Turkish language, that a greater number of readers may derive profit from it. Since it is completely translated, we hope, by the grace of God, that many intelligences may be thereby enlightened.
Now you should know that the title of this work is “The Book of the Ascension.” We have translated it from the book called “The Way of Paradise” into Turkish, so that more readers can benefit from it. Since it is fully translated, we hope, by the grace of God, that many minds will be enlightened by it.
Imam Bagavi (may the divine mercy rest doubly on him!) in his book entitled “The Beacon Lights” has narrated an Arabic tradition, the substance of which is as follows:
Imam Bagavi (may divine mercy be doubly upon him!) in his book titled “The Beacon Lights” has recounted an Arabic tradition, the essence of which is as follows:
Enis Ibn Malek tells concerning the Prophet that, on the night of the ascension, Gabriel came to him, leading Borak, all saddled and bridled. When the Prophet (blessed be his name!) prepared to mount him, Borak was restive. Whereupon Gabriel exclaimed, Never hath a nobler before God than Mahomet mounted thee, O Borak! At which words Borak sweated from fright.
Enis Ibn Malek shares that, on the night of the ascension, Gabriel came to the Prophet with Borak, who was all saddled and bridled. When the Prophet (blessed be his name!) was about to get on him, Borak was restless. Then Gabriel said, "Never has anyone more noble before God than Muhammad climbed on you, O Borak!" At these words, Borak started to sweat from fear.
Moreover, one of the Prophet’s companions, named Malik, gives the following story of Oumm Hani, the sister of Ali: One night, the Prophet (on whom be blessings forever!)[202] lodged in our house. In the morning he arose, and said to us: There happened to me many strange adventures last night. What were they, O Mahomet? we asked. I will tell you. Listen to me. Know that last night Gabriel and Michael came to me, each accompanied by 66,000 angels, and leading with them an animal called Borak, saddled and bridled. Smaller than a mule and larger than an ass, his face was like that of a human being, while his tail and hoofs were like those of a cow. (In another book we read that his tail and hoofs resembled a goat’s.) He had the rump of a horse, and carried an emerald green saddle, a harness of pearls, and turquoise stirrups. Gabriel approached me and said: O Mahomet, almighty God, who hath overwhelmed thee with his gifts, and hath granted thee innumerable favors, hath decreed that this night thou shalt ascend to heaven to contemplate there the works of his omnipotence, and to receive the graces which he desireth to bestow on thee.
Moreover, one of the Prophet’s companions, named Malik, shares the following story about Oumm Hani, the sister of Ali: One night, the Prophet (may blessings be upon him!)[202] stayed at our house. In the morning, he got up and said to us: I encountered many strange experiences last night. What were they, O Mahomet? we asked. I will tell you. Listen to me. Know that last night Gabriel and Michael came to me, each accompanied by 66,000 angels, and leading with them an animal called Borak, which was saddled and bridled. It was smaller than a mule and larger than a donkey, with a face like a human being, while its tail and hooves were like those of a cow. (In another book, we read that its tail and hooves resembled a goat's.) It had the hindquarters of a horse, and carried an emerald green saddle, a harness made of pearls, and turquoise stirrups. Gabriel approached me and said: O Mahomet, Almighty God, who has overwhelmed you with His gifts and granted you countless favors, has decreed that tonight you shall ascend to heaven to witness His omnipotence and receive the blessings He wishes to bestow upon you.
Hardly had I heard these words, continued the Prophet, when I sprang up to perform my ablutions. Gabriel presented to me in a ewer of red hyacinth the water of the Kaoucer, which flows in paradise, and when I finished my ablutions, he poured on his wings the water I had used. Why dost thou thus? I asked. That the most high God may not cast me into hell-fire on the day of the resurrection, he answered.
Hardly had I heard these words, continued the Prophet, when I jumped up to perform my ablutions. Gabriel presented me with water from the Kaoucer, which flows in paradise, in a ewer made of red hyacinth. Once I finished my ablutions, he poured the water I had used on his wings. “Why do you do this?” I asked. “So that the Most High God may not cast me into hellfire on the day of resurrection,” he answered.
When I left the house, Michael, leading Borak by the bridle, and other angels carrying 66,000 luminous banners, around each of which were seven divisions of angels—when they saw me they all bowed down, and I returned the greeting. Then I mounted Borak, the distance between the strides of whom when I made him tread the earth was as far as the eye could reach; and when I turned the bridle toward heaven, he soared in the air like a bird. We all repaired to the Holy House at Jerusalem, and entered the Mosque el Aksa. There I beheld all the prophets, with Abraham, Moses, and Isaac at their head. Advancing, they greeted me, and exclaimed: Rejoice, O thou whom the Almighty hath loaded with gifts; for all that thou dost ask of the Lord this night will be granted unto thee.
When I left the house, Michael, holding Borak by the bridle, along with other angels carrying 66,000 shining banners, each surrounded by seven groups of angels—when they saw me, they all bowed down, and I returned the greeting. Then I got on Borak, whose strides were so vast that when I made him walk, it seemed as far as the eye could see; and when I directed the bridle toward heaven, he soared into the sky like a bird. We all went to the Holy House in Jerusalem and entered the Mosque el Aksa. There, I saw all the prophets, with Abraham, Moses, and Isaac leading them. As I approached, they greeted me and said: Rejoice, O you whom the Almighty has blessed with gifts; for everything you ask of the Lord tonight will be granted to you.
Then Gabriel made the call to prayer. Abraham the prophet said to me: O Mahomet, do thou perform the functions of[203] imam; for we should all pray under thy direction. Then I, as imam, prayed; and immediately afterward, implored the blessing of God for my followers, and all the prophets raised their hands to heaven, crying Amen!
Then Gabriel called for prayer. Abraham the prophet said to me: O Mohammad, you should lead us as imam; we should all pray under your guidance. So I, as imam, prayed; and right after that, I asked for God's blessing for my followers, and all the prophets raised their hands to heaven, shouting Amen!
O Mahomet, arise, for we must continue our journey, said Gabriel, and arising, I saw before me a ladder of light, resting on the earth and reaching to heaven. Gabriel bade me mount the ladder, and I obeyed, while repeating the invocation, In the name of the merciful and pitying God, and many others. Thus without trouble I arrived within sight of heaven, where I saw a sea so immense that none knew its extent save the Lord of all. O Gabriel, I said, what is this sea? It is that which is called the Sea of Kaoucer, he answered; which is suspended in space by the divine omnipotence, and no one save almighty God knows its extent.
O Muhammad, get up, because we need to keep moving, said Gabriel, and as I got up, I saw a ladder of light resting on the ground and reaching up to the sky. Gabriel told me to climb the ladder, and I did, while repeating the invocation, In the name of the merciful and compassionate God, along with many others. Without any trouble, I came within sight of heaven, where I saw a sea so vast that no one knows its limits except the Lord of all. O Gabriel, I said, what is this sea? It’s what’s called the Sea of Kaoucer, he replied; it’s suspended in space by divine power, and only almighty God knows its extent.
When we had traversed this sea and pursued our journeys by the order of God, we reached the first heaven. I saw that it was made of an enamel the color of turquoise, with a thickness which it would take 500 years to cross. Gabriel knocked at the gate, and had no sooner called the angel intrusted with the guard of the gate than he asked, Who art thou? Gabriel, bringing Mahomet with me. Apostle of God, said the angel, has the time of thy coming then arrived? And opening the gate of heaven with great demonstrations of joy, he saluted me, and I him; then he added: Be welcome, O Mahomet, enter and honor with thy presence the celestial world. I entered and I perceived seven choirs of angels ready to receive the commands of him who guarded the gate, and who all saluted me. There I saw a personage whom I did not know. It is Adam the prophet, said Gabriel, greet him.
When we crossed this sea and followed our journey according to God’s command, we reached the first heaven. I saw it was made of a turquoise-colored enamel, so thick that it would take 500 years to get through. Gabriel knocked on the gate, and as soon as he called to the angel in charge of the gate, the angel asked, "Who are you?" Gabriel replied, "I’m bringing Mahomet with me." The angel said, "Apostle of God, has the time of your arrival finally come?" Then, opening the gate of heaven with great joy, he welcomed me, and I returned the greeting. He added, "Welcome, O Mahomet, come in and bless the celestial world with your presence." I entered and saw seven choirs of angels ready to follow the commands of the angel at the gate, and they all greeted me. There, I noticed a figure I didn’t recognize. "That is Adam the prophet," said Gabriel, "greet him."
I therefore went to salute him, which salute he returned, saying to me, Be welcome, O Mahomet, thou art come at a seasonable hour. May prosperity be with thee forever! Then I saw that Adam (on whom be blessings!) glanced to his right, and smiled with a satisfied air; then looked to his left, and became anxious and tearful. What aileth Adam? I asked of Gabriel. At the right hand of Adam, answered he, are the souls of the prophets, of the saints, and true believers. While contemplating them his heart is joyous, and he smiles. On the contrary, at his left are the souls of the infidels, of the[204] perverse and incredulous. The sight of them is painful to him, and he weeps.
I went to greet him, and he responded by saying, "Welcome, O Mahomet, you have come at a good time. May prosperity be with you forever!" Then I noticed that Adam (peace be upon him) looked to his right and smiled with satisfaction; then he looked to his left and became anxious and tearful. "What's wrong with Adam?" I asked Gabriel. He replied, "On Adam's right are the souls of the prophets, saints, and true believers. Seeing them brings him joy, which is why he smiles. But on his left are the souls of the infidels, the wicked, and the disbelievers. The sight of them causes him pain, and that's why he weeps."
I passed beyond, and saw a white cock, whose head was under the throne of God, and whose feet clutched the earth. Who is that cock? I asked Gabriel. ’Tis an angel, said he, who counts the hours of the day and night. When the hour of prayer comes, he crows and recites the tesbih; and when the cocks on earth hear him, they crow in their turn and recite the tesbih.
I moved on and saw a white rooster with its head beneath God's throne and its feet gripping the ground. "Who is that rooster?" I asked Gabriel. "It's an angel," he replied, "who keeps track of the hours of day and night. When it's time for prayer, he crows and recites the tesbih; and when the roosters on Earth hear him, they crow in response and recite the tesbih.
Farther on, I saw an angel, who was half snow and half fire. Who is that angel? I asked of Gabriel. ’Tis the angel whose voice is so sonorous that when he recites the tesbih men say, It thunders! He had two tesbihs in his hands.
Farther along, I saw an angel who was half snow and half fire. Who is that angel? I asked Gabriel. It's the angel whose voice is so powerful that when he recites the tesbih, people say it sounds like thunder! He had two tesbihs in his hands.
Farther on, there was a white sea. What is this sea? I asked of Gabriel. It is, said Gabriel, that which is called the Sea of Life.
Farther on, there was a white sea. What is this sea? I asked Gabriel. It is, said Gabriel, what’s known as the Sea of Life.
We pushed forward, and at length we reached the second heaven. I saw that it was of white pearls. Its breadth was that of a 500-years’ journey. Gabriel knocked at the gate, and a voice asked, Who art thou? I am Gabriel, and with me is Mahomet, the chosen Prophet of God, he replied. Immediately the angel, filled with joy, opened the gate of this heaven. We entered and saluted the angel, who returned our salute, and said: Rejoice, O Mahomet, for the Almighty grants thee great graces to-night! Twenty choirs of angels, ready to receive the orders of him who guarded the gate, surrounded us, and saluted.
We moved ahead, and eventually we reached the second heaven. I saw that it was made of white pearls. Its width was equivalent to a journey of 500 years. Gabriel knocked on the gate, and a voice asked, "Who are you?" He answered, "I am Gabriel, and with me is Muhammad, the chosen Prophet of God." Immediately, the angel, filled with joy, opened the gate to this heaven. We entered and greeted the angel, who returned our greeting and said: "Rejoice, O Muhammad, for the Almighty grants you great blessings tonight!" Twenty choirs of angels, ready to take commands from the one who guarded the gate, surrounded us and greeted us.
Farther on, I came near unto a gigantic angel. Who is that angel? I asked. It is he who rules the concerns of all creatures. At a distance I beheld an angel who had seventy heads, and moreover, seventy tongues in each of his heads. With each of these tongues, he was reciting seventy kinds of tesbih. Passing beyond this place, I saw two personages. Who are they? I asked. One, said Gabriel, is Jacob the prophet, and the other is the prophet Zachariah. I saluted them, and they said to me: O Mahomet! be welcome! Thou dost honor with thy presence the celestial world. May the gifts of the most high God make thee to prosper!
Farther along, I approached a huge angel. "Who is that angel?" I asked. "He is the one who oversees the affairs of all creatures." In the distance, I saw an angel with seventy heads, and even more, seventy tongues on each head. With each of those tongues, he was reciting seventy types of tesbih. Moving past that place, I saw two figures. "Who are they?" I asked. "One," Gabriel said, "is the prophet Jacob, and the other is the prophet Zachariah." I greeted them, and they said to me: "O Mahomet! Welcome! You honor the celestial world with your presence. May the blessings of the Most High God bring you success!"
Going on, I saw a white sea, on the shores of which a multitude of angels recited the tesbih.[205]
Going on, I saw a white sea, on the shores of which a multitude of angels were reciting the tesbih.[205]
At length we reached the third heaven, where Gabriel, knocking at the gate, had no sooner called than the angel who was the sentinel of the gate asked, Who art thou? I am Gabriel, and Mahomet is with me. I saw that this heaven was of red hyacinth. Then the angel said to me, Be honored, O Mahomet, with the gifts of almighty God! There were thirty choirs of archangels under the orders of this sentinel of the gate, and 30,000 angels beside were ready to obey each archangel. All saluted me, which I returned, and then they wished me well. Going on, I saw two personages in a delightful spot. The countenance of one of them was as the full moon. Who are those persons? I inquired. They are, said Gabriel, the prophets Jacob and Joseph. I approached them, and exchanged greetings, whereupon they said: Welcome, O Mahomet! The Lord hath promised us that we should behold Mahomet; a hundred thousand thanksgivings to him for that we have gazed upon thy blessed face! All that thou shalt beg of him to-night, he will grant unto thee.
At last, we reached the third heaven, where Gabriel knocked at the gate. As soon as he called out, the angel on guard asked, “Who are you?” Gabriel replied, “I’m Gabriel, and Muhammad is with me.” I noticed that this heaven was made of red hyacinth. Then the angel said to me, “Be honored, O Muhammad, with the gifts of Almighty God!” There were thirty choirs of archangels under this gatekeeper’s command, with 30,000 angels ready to obey each archangel. They all greeted me, which I returned, and then they wished me well. As I continued, I saw two figures in a beautiful place. One of them looked like the full moon. “Who are those people?” I asked. Gabriel answered, “They are the prophets Jacob and Joseph.” I approached them and exchanged greetings, and they said, “Welcome, O Muhammad! The Lord has promised us that we would see Muhammad; a hundred thousand thanks to Him that we have looked upon your blessed face! Whatever you ask of Him tonight, He will grant to you.”
Withdrawing from them, I perceived two more persons. I questioned Gabriel, who answered, One is David the prophet, and the other is Solomon the prophet. I greeted them, and they returned the salute, saying, O Mahomet! enjoy the gifts of the Lord, and forget us not! Then they added: Thanks to God, we have seen thy ever-glorious face! And they wished me well. Passing on, I saw on the shore of a vast sea a gigantic angel seated on a throne. He had seventy heads. A multitude of angels seated on thrones surrounded him, and all were reciting the tesbih.
Withdrawing from them, I noticed two more people. I asked Gabriel, who replied, "One is David the prophet, and the other is Solomon the prophet." I greeted them, and they returned the greeting, saying, "O Mahomet! Enjoy the gifts of the Lord, and don’t forget us!" Then they added, "Thanks to God, we have seen your ever-glorious face!" And they wished me well. As I moved on, I saw by the shore of a vast sea a giant angel sitting on a throne. He had seventy heads. A multitude of angels sitting on thrones surrounded him, and all were reciting the tesbih.
Farther on we arrived at the fourth heaven. Gabriel knocked on the gate and called. The angel who guarded it opened it joyfully, and said to me, bowing down, Welcome, O Mahomet! Be thou honored with the gifts of the most high God!
Farther on, we reached the fourth heaven. Gabriel knocked on the gate and called out. The angel guarding it opened the gate joyfully and said to me, bowing down, "Welcome, O Muhammad! May you be honored with the gifts of the most high God!"
Journeying farther, we reached the fifth heaven, which is made of gold. When Gabriel had knocked at the gate and called, the angel joyfully opened it, and saluted me, saying, Be thou welcome, O Mahomet, thou wilt be honored with the gifts of the Lord! And he wished me well. After an interval, I beheld together the prophets Ishmael, Isaiah, Haroun, and Lot. I greeted them, and they said to me: [206]Whatever thou dost beg this night, O Mahomet, God will grant it unto thee without excepting anything; ask of him the salvation of the souls of all those who follow thy laws.
Journeying further, we reached the fifth heaven, which is made of gold. When Gabriel knocked at the gate and called out, the angel joyfully opened it and greeted me, saying, "Welcome, O Mahomet, you will be honored with the gifts of the Lord!" He wished me well. After a moment, I saw the prophets Ishmael, Isaiah, Haroun, and Lot together. I greeted them, and they said to me: [206] "Whatever you ask for tonight, O Mahomet, God will grant it to you without exception; ask Him for the salvation of the souls of all who follow your laws."
Pursuing my way, I came to a sea of fire. On the day of the resurrection, said Gabriel, this sea of fire will be thrown into hell, and those who dwell in hell will be tormented by this fire.
Pursuing my way, I came to a sea of fire. On the day of resurrection, Gabriel said, this sea of fire will be thrown into hell, and those who live in hell will be tormented by this fire.
We passed this place, and reached the sixth heaven, which is made of pearls. Gabriel knocked at the gate. The guarding angel opened it, greeted me, and said, Be thou welcome, O Mahomet; thou dost crown us with joy by coming to visit the celestial world; be thou crowned with the graces of the Lord! And he called down upon me the blessings of God. Sixty choirs of angels, standing around him, recited the tesbih.
We passed through this place and arrived at the sixth heaven, which is made of pearls. Gabriel knocked at the gate. The guarding angel opened it, welcomed me, and said, "Welcome, O Muhammad; your visit to the celestial world brings us joy; may you be filled with the Lord's grace!" And he called down blessings from God upon me. Sixty choirs of angels, standing around him, recited the tesbih.
Farther on I saw a keuchk on which stood a person entirely veiled, and surrounded by a great multitude. Who is that? I asked. It is the prophet Moses (on whom be blessings!) answered Gabriel. I went to him, and saluted him. He saluted me in his turn and said, O Mahomet, be thou welcome! Happy is thy arrival! Proceed, said Gabriel to me, ascend higher. At these words, Moses began to weep. Wherefore dost thou weep? asked Gabriel of him. Alas! I imagined that my place and rank were above all; and here is Mahomet, coming after me, who surpasseth me by far; his followers will be more numerous than mine, and they will enter before them into paradise. Then the august voice of almighty God spoke to Moses in these words: O Moses! I have made thee illustrious among all by speaking to thee face to face; I have delivered thee from the malice of thine enemies. Why not return thanks unto me for the gifts thou hast received from me? I passed on, and I saw the prophet Noah and the prophet Edra. I exchanged salutations with them, and they loaded me with benedictions: Be thou welcome, O Mahomet! they said, with demonstrations of joy.
Farther along, I saw a keuchk with a completely veiled person standing there, surrounded by a huge crowd. "Who is that?" I asked. "It’s the prophet Moses (peace be upon him)," Gabriel replied. I approached him and greeted him. He returned my greeting and said, "Oh Muhammad, you are welcome! Your arrival is a joy!" "Go on," Gabriel said to me, "ascend higher." At these words, Moses began to cry. "Why are you weeping?" Gabriel asked him. "Alas! I thought my status was the highest, and here comes Muhammad after me, surpassing me greatly; his followers will be more numerous than mine, and they will enter paradise before us." Then God’s majestic voice spoke to Moses: "Oh Moses! I have honored you above all by speaking to you face to face; I have saved you from your enemies. Why don’t you give thanks to me for the gifts I’ve given you?" I continued on and saw the prophet Noah and the prophet Ezra. I greeted them, and they blessed me: "You are welcome, oh Muhammad!" they said, filled with joy.
Pursuing our journey, we arrived at the seventh heaven. Gabriel, going before me, knocked at the gate and called. The angel who guarded it opened with joy, and we entered. Then he said to me: Welcome, O Mahomet! who dost honor us with thy visit! Mayst thou be honored in thy turn! There[207] were seventy choirs of archangels under the command of the angel who guarded this heaven made of light. There remained vacant not the smallest space; the angels occupied the whole heaven. We passed through this place and came to a vast keuchk, before which was erected a great chair of emerald green. A person with a white beard, seated in this chair, was leaning on the keuchk. Who is he? I asked. It is thy ancestor, the prophet Abraham, said Gabriel. I went to salute him. He returned the salute, saying, O pre-eminent prophet, be welcome! May God bless thy coming! Gabriel said to me: Behold thy residence and that of all those who follow in thy footsteps. Then he added, Enter that house and visit it, for every day 70,000 angels come to visit it. I also saw a band of creatures, half of whom were in white tunics, and the other half in white tunics striped with black. They are those who follow thee, said Gabriel. Then, addressing those who wore white tunics, he said, Enter with your Prophet. And he permitted them to enter, but he refused entrance to those garbed in the tunics striped with black and white.
Continuing our journey, we reached the seventh heaven. Gabriel, leading the way, knocked at the gate and called out. The angel guarding it opened with joy, and we stepped inside. He then said to me: Welcome, O Muhammad! You honor us with your visit! May you be honored in return! There[207] were seventy choirs of archangels under the command of the angel who oversaw this bright heaven. Not even the smallest spot was empty; the angels filled the entire heaven. We moved through this space and came to a large keuchk, in front of which was a magnificent chair made of emerald green. A man with a white beard, seated in this chair, was leaning on the keuchk. Who is he? I asked. It is your ancestor, the prophet Abraham, Gabriel replied. I went to greet him. He returned the greeting, saying, O outstanding prophet, welcome! May God bless your arrival! Gabriel then told me: Here is your residence and that of all who follow in your footsteps. He added, Enter that house and visit it, for every day 70,000 angels come to see it. I also saw a group of beings, half of them in white tunics, and the other half in white tunics striped with black. They are those who follow you, Gabriel said. Then, addressing those in white tunics, he said, Enter with your Prophet. He allowed them to enter but denied entry to those dressed in the striped black and white tunics.
Passing on, I saw a sea as black as ebony. On beholding it, my sight became as it were obscured with gloomy shadows. In this sea, I saw an innumerable throng of angels. I inquired of Gabriel: Why is the water of this sea black? No one save the Lord of all knows the nature of this sea, he answered. On the shore I saw a gigantic angel, his head touching the base of the throne of God, and his feet resting on the earth, and able to ingulf in his mouth the seven strata of the earth. At some distance I saw another angel of gigantic proportions, having seventy heads as large as this entire lower world. Each of these heads possessed seventy tongues. Night and day he recited the tesbih in honor of the Most High. Near him was an angel so enormous that if the water of all the earth’s seas had been poured into one of his eyes, it would not have sufficed to fill it. Farther on was an angel bearing 10,000 wings. Beside him was a sea, in the waters of which he plunged only to come forth immediately shaking himself. Every one of the drops which fell from his dripping wings became an angel by the creative power of God. Not far distant was another angel with four heads: one resembling that of a man, another like that of a lion, another still resem[208]bling the head of the bird houmaï, and another like that of a bull.
Passing by, I saw a sea as black as ebony. When I looked at it, my vision was clouded by dark shadows. In this sea, I saw countless angels. I asked Gabriel: Why is the water of this sea black? No one except the Lord of all knows the nature of this sea, he replied. On the shore, I saw a gigantic angel, his head touching the base of God's throne, and his feet resting on the earth, able to swallow the seven layers of the earth in one bite. A little farther away, I saw another giant angel with seventy heads, each as large as this entire lower world. Each of these heads had seventy tongues. Night and day, he recited the tesbih in honor of the Most High. Nearby was an angel so huge that if you poured the water from all the earth’s seas into one of his eyes, it wouldn’t be enough to fill it. Further on was an angel with 10,000 wings. Next to him was a sea, in which he immersed himself only to come out immediately, shaking himself. Every drop that fell from his wet wings transformed into an angel by God’s creative power. Not far away was another angel with four heads: one like that of a man, another like a lion, another resembling the bird houmaï, and another like a bull.
Proceeding, we attained the sidret-el-mountehâ. That which is thus called is a large tree, some of whose branches are of emerald, others of pearls, with foliage similar to elephants’ ears. Its fruits are of considerable size. From the foot of this tree gush four springs which flow into as many canals. Two of these canals are open to the skies, but the two others are covered. Of the first two, one is the Nile flowing through the city of Misr, and the other is the Frat, which flows through the city of Koufa. As to the other two whose beds are subterranean, one is the Selsebil, which flows through paradise; and the other pours into the basin of the Kaoucer. The water of these two rivers is whiter than milk and sweeter than honey. Angels coming toward me, greeted me, and brought three goblets, which they presented to me. In one was milk, in another wine, and in the third was honey.
Continuing on, we reached the sidret-el-mountehâ. This is a large tree, with some branches made of emerald and others of pearls, its leaves resembling elephants' ears. Its fruits are quite large. From the base of this tree flow four springs that lead into four canals. Two of these canals are open to the sky, while the other two are covered. Of the first two, one is the Nile running through the city of Misr, and the other is the Frat, which flows through the city of Koufa. The other two canals, which run underground, are the Selsebil, flowing through paradise, and the other that feeds into the basin of Kaoucer. The water from these two rivers is whiter than milk and sweeter than honey. Angels approached me, greeted me, and brought me three goblets. One contained milk, another had wine, and the third was filled with honey.
I took the one containing milk, and drank it. Seeing that I did not touch the others, the angels said to me: Thou hast done well to choose the milk and to drink it, for all those who follow in thy footsteps will go forth from this world with faith. I was overjoyed at these words. Then Gabriel said, I shall not go farther. And, pausing at this place, he returned to his own form. I saw him stretch his 600 wings, with one shoulder in the east and the other in the west. I said to him, What form is this, O Gabriel? It is mine, he replied, that in which I was created.
I took the one with milk and drank it. Noticing I hadn't touched the others, the angels said to me: You did well to choose the milk and drink it, for everyone who follows your example will leave this world with faith. I was really happy to hear that. Then Gabriel said, I won't go any further. And, stopping here, he returned to his original form. I saw him spread his 600 wings, with one shoulder in the east and the other in the west. I asked him, What form is this, Gabriel? He replied, It's mine, the one I was created in.
As the wisdom and knowledge of the creatures who dwell on the surface of the earth do not go beyond the sidret-el-mountehâ, they have given him the name of Gabriel, which signifies, the lotus of the last boundary. Then he added: O Mahomet, approach now as near as it is permitted unto thee to approach, and prostrate thyself.
As the wisdom and knowledge of the beings living on the surface of the earth don't extend beyond the sidret-el-mountehâ, they've named him Gabriel, which means the lotus of the last boundary. He then added: O Mahomet, come as close as you are allowed, and bow down.
I therefore advanced, and when I reached that point nearest to the throne, I prostrated myself to the earth, and I saw the supreme Lord with the eyes of my heart. At that moment I heard the voice of God saying to me: Lift up thy head, and glorify my name! Raising my head immediately, I cried, Etlaiyât lillahi ouessalaouât ouettaïbat, which means, Let all be for God, whether it be the praises, homages, and tesbihs[209] uttered by the tongue, or acts of devotion, such as alms, tithes, and offerings performed with the aid of temporal goods. After which I heard these words: Esselâm aleïka eïuânnebi oue rahmet ullah oue berekâtouhou, which, being interpreted, is, Mayst thou be delivered from the terrors of the next world and from its chastisements! Mercy, benedictions, and prosperity be upon thy head! Then I said: Esselâm aleïna oue ala ibâdillahissâlihina, which signifies, May the salvation which cometh from God and his divine mercy be with me and with his faithful servants! At the same time, all the angels, seeing that I had been accorded the honor of approaching so near to the divine Majesty, exclaimed:
I moved forward, and when I got to the closest point to the throne, I laid myself flat on the ground and, with the eyes of my heart, I saw the Supreme Lord. In that moment, I heard God's voice telling me: Lift up your head and praise my name! I quickly raised my head and exclaimed, Etlaiyât lillahi ouessalaouât ouettaïbat, meaning, Let everything be for God, whether it’s the praises, honors, and tesbihs [209] spoken by the tongue, or acts of devotion like charity, tithes, and offerings made with material goods. After that, I heard these words: Esselâm aleïka eïuânnebi oue rahmet ullah oue berekâtouhou, which means, May you be protected from the fears of the next world and its punishments! May mercy, blessings, and prosperity be upon you! Then I said: Esselâm aleïna oue ala ibâdillahissâlihina, which signifies, May the salvation that comes from God and his divine mercy be with me and with his faithful servants! At the same time, all the angels, witnessing that I had been granted the honor of drawing so close to the Divine Majesty, shouted:
Ach’ adou en lâ ilaha illâllahou oue ach’ adou enne Mahometan abdouhou oue reçoulouhou, that is, We bear witness that the supreme Lord is the only living God, and that there is no other God but he. Furthermore we testify that Mahomet is his servant, and his chosen Prophet!
We bear witness that there is no god but Allah, and we bear witness that Muhammad is His servant and messenger.
Then the Lord said to me: O Mahomet, I impose upon thee fifty prayers to be said within the space of a day and a night; go and prescribe these fifty prayers for them who follow in thy footsteps.
Then the Lord said to me: O Muhammad, I require you to perform fifty prayers to be offered within the span of a day and a night; go and instruct those who follow in your footsteps to observe these fifty prayers.
I bowed down before the divine Will, and, retracing my steps, I betook myself to the prophet Moses (on whom be blessings forever!). He asked me: Mahomet, what hath the Lord required of thee? O Moses, I answered, he hath required fifty prayers to be said in the space of a day and a night.
I bowed down before the divine Will, and, retracing my steps, I went to the prophet Moses (peace be upon him!). He asked me: Muhammad, what has the Lord required of you? O Moses, I replied, He has required fifty prayers to be said in a day and a night.
Mahomet, he continued, thy followers will never recite those fifty prayers. I, who went before thee, have known and proved many men, and I have received many blows from the people of Israel. Go, then, and proffer another request. It may be that the Lord God, out of his great mercy, will excuse thee from some of these fifty prayers.
Mahomet, he continued, your followers will never keep up with those fifty prayers. I, who came before you, have met and tested many men, and I’ve faced many challenges from the people of Israel. So go ahead and make another request. Perhaps the Lord God, in His great mercy, will let you off the hook for some of these fifty prayers.
I therefore returned and groaned in entreaty before the throne of God. Mahomet, said a voice, I remit ten of the fifty prayers. Thou shalt therefore only recite forty.
I went back and groaned in prayer before God's throne. A voice said, "Muhammad, I’m reducing the fifty prayers to ten. So, you only need to recite forty."
Again I turned back to Moses, and told him what the Lord God had said.
Again, I went back to Moses and told him what the Lord God had said.
Go once more, he answered, pray and lament; perchance God will make another concession.
"Go again," he replied, "pray and mourn; maybe God will grant another favor."
I went and prostrated myself, bewailing my fate. The Lord,[210] hearkening favorably unto me, remitted another ten prayers and only demanded thirty of me. Moses, on my return, said,
I went and threw myself down, lamenting my fate. The Lord,[210] listening favorably to me, forgave another ten prayers and only asked for thirty from me. Moses, when I got back, said,
O Mahomet, turn again to God, who will surely make another concession. Thirty prayers are yet too many. I went, I entreated, I presented my request. I obtained the remission of another decade, and was ordered to say twenty only.
O Muhammad, turn back to God, who will definitely grant another concession. Thirty prayers are still too many. I went, I asked, I submitted my request. I received a reduction of another ten and was instructed to pray only twenty.
It is still too much, said Moses, when I had rejoined him. Thy followers cannot acquit themselves of the obligation, and will be deemed rebellious before the Lord. Seek again; doubtless thou wilt obtain what thou askest.
"It’s still too much," Moses said when I rejoined him. "Your followers can’t be excused from their duty and will be seen as rebellious before the Lord. Ask again; surely you will get what you seek."
I went, I implored, and God excused me from ten more prayers; there remained now but ten. I came back to Moses. O Mahomet, ten prayers are still too many; it is to be feared that the faithful cannot say them. All that thou dost ask this night, God will grant unto thee. Arise, therefore, and ask again. I went, and entreated, moaning, and God excused me from five more prayers. When I returned to Moses, he said: If thou shouldst return, the Lord God would not desire to send thee away disappointed in thy hopes, but he will doubtless come to the rescue of thy followers.
I went, I begged, and God excused me from ten more prayers; now only ten remained. I returned to Moses. Oh Muhammad, ten prayers are still too many; it’s likely that the faithful won't be able to say them. Everything you ask for tonight, God will grant you. So, get up and ask again. I went, pleaded, and cried out, and God excused me from five more prayers. When I went back to Moses, he said: If you return, the Lord God would not want to send you away disappointed, but He will surely come to the aid of your followers.
I rejoiced to have obtained so great favors, and was satisfied.
I was thrilled to receive such amazing favors and felt content.
Then the voice of the Almighty said to me: O Mahomet, to him of thy followers who will recite in the ardor of faith these five prayers, I promise to give the recompense due to fifty. Nor is this all; should one of the faithful form the resolution to perform a good work, I will order the angels to inscribe ten good deeds on the record of his life. If, on the contrary, he commit an evil deed, I will command it to be inscribed as one only. I will blot out the sins of those who do penance with a sincere heart, and to those who shall fast during thirty consecutive days I will grant for each day the reward of ten, which will make a total of 300 for the thirty days. Whoever will fast six days in the month of Schevval, I will grant him for each day the recompense of sixty days, so that he shall receive the reward for 360 days of abstinence. And to all these I will grant paradise at their deaths.
Then the voice of the Almighty said to me: O Mahomet, to any of your followers who sincerely recite these five prayers with faith, I promise to reward them as if they had performed fifty. But that’s not all; if one of the faithful decides to do a good deed, I will instruct the angels to record ten good deeds in their life account. Conversely, if they commit a wrong deed, I will have it recorded as just one. I will erase the sins of those who truly repent, and for anyone who fasts for thirty consecutive days, I will grant a reward of ten for each day, totaling 300 for the entire month. Whoever fasts for six days in the month of Schevval will receive the reward of sixty days for each of those days, amounting to a reward for 360 days of fasting. And to all these, I will grant paradise upon their passing.
I said unto the Lord God: My God, thou hast given sovereignty over all to Solomon, the miraculous rod to Moses, and to Isaiah the power to bring the dead to life.[211]
I said to the Lord God: My God, you have given authority over everything to Solomon, the miraculous staff to Moses, and to Isaiah the power to raise the dead.[211]
The Voice of Voices replied: O Mahomet, I have raised thee above all. Moreover, I have suffered all thy followers to approach me, and I will grant them participation in my mercy.
The Voice of Voices replied: O Mahomet, I have elevated you above all. Furthermore, I have allowed all your followers to come to me, and I will share my mercy with them.
And the voice of the Most High pronounced unto me 90,000 utterances: 30,000 on laws, 30,000 on the spiritual life, and 30,000 on the essence of truth. Then I was given this commandment: Proclaim unto all the 30,000 utterances concerning the laws; tell those on the spiritual way to those whom thou desirest, but not to those whom thou wilt reject; repeat not importunely to anyone the words on the essence of truth.
And the voice of the Most High spoke to me 90,000 messages: 30,000 about laws, 30,000 about spiritual life, and 30,000 about the nature of truth. Then I was given this command: Share all the 30,000 messages about the laws; share those on the spiritual path with whoever you wish, but not with those you want to turn away; don’t forcefully repeat to anyone the words about the nature of truth.
Having passed beyond, I saw 700,000 (seventy touman) curtains, some of light, others of fire, and of hyacinth; some of pearls, and others of gold. Each one has seven choirs of angels for guardians. I had no sooner reached a curtain when an angel, advancing, took me by the hand and made me cross it. Having traversed in this manner 70,000 curtains, I perceived the arch, the celestial throne. It was so large that in comparison with it heaven and earth with its seven strata are as nothing. God created the arch of red hyacinth. A multitude of angels circled around it, reciting the tesbih night and day in honor of the Lord of all. I saw also, ranged in circles around the arch 700,000 tents, each one of the dimensions of this lower world, and the distance from each tent to the next was a space the breadth of which was a 50,000-years’ journey. In each tent were fifty choirs of angels all adoring God; some standing, others seated, and others bowing their foreheads to the ground while they were reciting the tesbih. I passed through the tents, and was preparing to take off my sandals, intending to ascend the arch, when I heard the voice of the Almighty saying:
Having moved beyond, I saw 700,000 curtains, some made of light, others of fire, and some of hyacinth; some were made of pearls, and others of gold. Each curtain has seven choirs of angels watching over it. Just as I reached one of the curtains, an angel approached, took my hand, and helped me cross it. After passing through 70,000 curtains, I saw the arch, the heavenly throne. It was so vast that, compared to it, heaven and earth with all its layers seem insignificant. God created the arch from red hyacinth. A multitude of angels surrounded it, reciting the tesbih day and night in honor of the Lord of all. I also saw 700,000 tents arranged in circles around the arch, each the size of this earthly realm, with the distance from one tent to the next being a space equivalent to a journey of 50,000 years. Inside each tent were fifty choirs of angels all worshiping God; some were standing, others seated, and some bowing their foreheads to the ground while they recited the tesbih. I walked through the tents and was getting ready to take off my sandals to ascend the arch when I heard the voice of the Almighty saying:
O Mahomet, remove not thy sandals, that their contact may bless my throne.
O Muhammad, don’t take off your sandals, so their touch may bless my throne.
I ascended the arch, and prostrating myself to the earth before the Lord God, I cried, Glory and praise to thee forever! Then I returned.
I climbed the arch, and getting down on my knees before the Lord God, I shouted, Glory and praise to you forever! Then I came back.
Now must be told how the Prophet (on whom be blessings forever!) visited paradise and hell.
Now it must be said how the Prophet (may blessings be upon him forever!) visited paradise and hell.
In his book entitled “The Beacon Lights,” Imam Bagavi (may the mercy of God be with him!) has quoted this hadis[212] written in Persian, and which is as follows: “Paradise is conquered by difficult tasks, such as prayer, fasting, pilgrimage, and holy wars. To enter it we must bind ourselves to spiritual exercises and be exact in all the practices of the true religion. Hell, too, is gained by the toils of concupiscence and by all kinds of desires.”
In his book titled “The Beacon Lights,” Imam Bagavi (may God's mercy be upon him!) quoted this hadis[212] written in Persian, which states: “Paradise is achieved through challenging tasks like prayer, fasting, pilgrimage, and holy wars. To enter it, we must commit ourselves to spiritual practices and be precise in all aspects of the true religion. Hell, on the other hand, is earned through the struggles of desire and various kinds of wants.”
The Prophet (blessings upon him!) also says: When the Lord God, after having created Paradise, had adorned it with all kinds of delights, Gabriel was commanded to go to journey through it. Gabriel examined it, and saw that God, by an effort of his omnipotence, had prepared for his servants a multitude of delights which no eye had ever seen, and no ear had ever heard described. O my God! he exclaimed, whoever hears the description of paradise, will have no rest until he will have attained it.
The Prophet (blessings upon him!) also said: When God created Paradise and filled it with all kinds of pleasures, He instructed Gabriel to explore it. Gabriel looked around and saw that God, through His incredible power, had prepared countless delights for His servants that no one had ever seen or heard of before. Oh my God! he exclaimed, anyone who hears about Paradise won’t be able to rest until they have reached it.
Then it was that the Almighty surrounded the four sides of paradise with irksome tasks; such as fasting, prayer, pilgrimages, holy wars, moderation of desires (contentment), and watches consecrated to adoration. It was ordained by the supreme Will that no one should enter paradise unless he had passed through these arduous trials. Gabriel knowing this, said: If it is thus, no one will have access to this abode of delights.
Then the Almighty surrounded all sides of paradise with challenging tasks like fasting, prayer, pilgrimages, holy wars, controlling desires (contentment), and dedicated times for worship. It was decreed by the supreme Will that no one could enter paradise without going through these difficult trials. Knowing this, Gabriel said: If that's the case, no one will be able to enter this place of joy.
Likewise, when God had created hell, he called to Gabriel, Go, Gabriel, and visit hell also. Gabriel beheld in hell all kinds of punishments and tortures which no one could ever describe. O my God! he said, no one will ever enter this hell.
Likewise, when God created hell, He called out to Gabriel, "Go, Gabriel, and check out hell too." Gabriel saw all sorts of punishments and tortures in hell that no one could ever truly explain. "Oh my God!" he said, "no one will ever enter this hell."
Therefore the Lord surrounded the four sides of hell with all kinds of inordinate desires, with the passion for wine, unlawful intercourse with women, unbridled love of lucre, tyranny, and the exaggerated search for pleasure. At this sight, Gabriel exclaimed, My God, I see well indeed that no one will escape this hell.
Therefore, the Lord surrounded hell on all sides with all kinds of excessive desires: the craving for wine, illegal relationships with women, uncontrolled greed, tyranny, and the extreme pursuit of pleasure. At this sight, Gabriel exclaimed, "My God, I can clearly see that no one will escape this hell."
Now let us return to the subject. When the Prophet returned, after having been granted access to the throne, Gabriel received this commandment from the Lord:
Now let’s get back to the topic. When the Prophet came back, having been allowed to approach the throne, Gabriel received this message from the Lord:
Guide my friend Mahomet that he may see the marvels of the paradise I have prepared for believers; then let him also contemplate the various punishments of hell that I have arranged for the wicked.[213]
Guide my friend Mahomet so he can see the wonders of the paradise I've prepared for believers; then let him also consider the different punishments of hell that I've set up for the wicked.[213]
Whereupon Gabriel said unto me: O Mahomet, thou must first visit the basin of Kaoucer, which was created for thee; then we shall see paradise.
Whereupon Gabriel said to me: O Muhammad, you must first visit the basin of Kaoucer, which was made for you; then we will see paradise.
We proceeded then immediately to the Kaoucer. On the edge of this basin I perceived a great quantity of koubbèh, that is domes, some of pearls and others of red hyacinth or of emerald. The slime of these waters is of musk and the pebbles which carpet the bottom of the basin are of red hyacinth. The extent of the basin of Kaoucer is that of a month’s journey. The waters are whiter than milk, sweeter than honey, and more highly perfumed than musk. All around the basin, and more numerous than the stars in heaven, there are golden vases and goblets of silver, of hyacinth, of emerald, and of pearls for those who wish to quench their thirst. Whoever drinks of this water never again feels the pangs of thirst.
We then headed straight to the Kaoucer. At the edge of this basin, I noticed many koubbèh, which are domes, some made of pearls and others from red hyacinth or emerald. The mud in these waters smells like musk, and the pebbles that cover the bottom of the basin are also red hyacinth. The Kaoucer basin stretches as far as a month’s journey. The water is whiter than milk, sweeter than honey, and more fragrant than musk. All around the basin, there are more golden vases and silver goblets made of hyacinth, emerald, and pearls than there are stars in the sky for those who want to quench their thirst. Anyone who drinks this water will never feel thirsty again.
In the Word (the Koran), the supreme Lord thus expresses himself: “Ana ateïnakal kaoucera fe salli li rebbika ouenhar inna châniyaka houa bilabtar,” which, being interpreted, means: “O Mahomet, I have given thee beside many goods the basin of Kaoucer. Pray, then, in honor of thy Benefactor, and sacrifice victims unto him. Whoever saith unto thee that thou art abtar [maimed] will be so himself, and not thee.”
In the Quran, the supreme Lord expresses Himself: “Ana ateïnakal kaoucera fe salli li rebbika ouenhar inna châniyaka houa bilabtar,” which means: “O Muhammad, I have given you, along with many blessings, the basin of Kaoucer. So pray in honor of your Benefactor and offer sacrifices to Him. Anyone who tells you that you are abtar [maimed] will actually be the one who is so, not you.”
The Prophet had by Khadija a son named Abd Allah, who died at an early age. A person called As, having been to see the Prophet to tender him his condolences, was returning to his home, when he met on the way some infidels of the tribe of Koraïchites. As, they said to him, where hast thou been? I have been to see that abtar to tender him my condolences, he answered. Now it is a custom among the Arabs to call abtar he whose son dies at an early age; indeed the meaning of this term is really who hath no offspring, no end. When the Prophet (on whom be blessings forever!) learned that the heathens had treated him as abtar, he was thereby much grieved. Then Gabriel brought him this surate.
The Prophet had a son named Abd Allah with Khadija, who died when he was still young. A man named As went to see the Prophet to offer his condolences and was on his way home when he ran into some non-believers from the Koraïch tribe. They asked him, "Where have you been?" He replied, "I've been to see that abtar to offer my condolences." It's a custom among Arabs to refer to someone as abtar if their son dies young; basically, it means someone who has no offspring or legacy. When the Prophet (peace be upon him) found out that the pagans had called him abtar, he was very upset. Then Gabriel brought him this surate.
O Mahomet, the supreme Lord giveth thee the basin of the Kaoucer; evidence thy gratitude by prayers, supplications, and offerings. Whoever doth treat thee as abtar will merit himself that epithet; he will be honored neither in this world nor in the next. As for thee, we will raise thee to such a[214] degree of veneration that until the day of resurrection thy name shall be invoked after mine in prayer.
O Muhammad, the supreme Lord gives you the basin of Kawthar; show your gratitude through prayers, supplications, and offerings. Whoever treats you as abtar will earn that title for themselves; they will not be honored in this world or the next. As for you, we will elevate you to such a[214] level of respect that until the day of resurrection, your name will be invoked after mine in prayer.
When the Prophet heard these words of the sovereign Lord, his heart was filled with joy. Gabriel also said: O Mahomet, the first to drink of the water of the Kaoucer will be those who threw in their lot with thee when thou didst go from Mecca to Medina, and who accompanied thee to this city, leaving behind their wives and children. Next will come those who have renounced the pleasures of this world, the small, the humble, the poor, and thy companions who were esteemed of no account. On the four sides of the basin will be stationed Abou Bekr, Omar, Osman, and Ali. Whoever hates one of thy companions, will not be given to drink of this water.
When the Prophet heard these words from the sovereign Lord, he felt a wave of joy. Gabriel also said: O Muhammad, the first to drink from the water of Kawthar will be those who stood by you when you went from Mecca to Medina and who joined you in this city, leaving their wives and children behind. Next will be those who have given up the comforts of this world, the small, the humble, the poor, and your companions who were looked down upon. On all four sides of the basin will be Abou Bakr, Omar, Osman, and Ali. Anyone who dislikes one of your companions will not be allowed to drink from this water.
Afterward Gabriel said, O Mahomet, now thou must visit paradise. When we reached its gates, Gabriel knocked. Who art thou? asked the angel who guarded the gate. Gabriel, and with me is Mahomet the chosen Prophet of God.
Afterward, Gabriel said, "O Muhammad, now you must visit paradise." When we got to its gates, Gabriel knocked. "Who are you?" asked the angel who guarded the gate. "Gabriel, and with me is Muhammad, the chosen Prophet of God."
Immediately the angel joyfully opened the gate and welcomed us. In a garden created by the Lord of All for those who follow in my footsteps, I saw a multitude of houris. Some were seated on thrones, and others sportively clasped each other’s hands. Birds fluttered around and finally alighted on the heads of these houris. On a certain day (the day of Azineh, Friday) they mount goats and go to visit each other, and spend their time in laughter and amusements; then they separate after an exchange of good wishes.
Immediately, the angel cheerfully opened the gate and welcomed us. In a garden designed by the Lord of All for those who follow my path, I saw a crowd of houris. Some were sitting on thrones, while others playfully held hands. Birds flitted around and eventually landed on the heads of these houris. On a certain day (the day of Azineh, Friday), they ride goats to visit each other and spend their time laughing and having fun; then they part ways after exchanging good wishes.
I saw also a keuchk in the centre of the gardens. A multitude of houris were laughing and dallying on the lawns which surrounded it. To whom does that keuchk belong? I asked. To Omar, answered the houris, among whom I recognized Romeïca, the wife of Talka.
I also saw a keuchk in the middle of the gardens. A bunch of houris were laughing and playing on the lawns around it. Whose keuchk is that? I asked. It's Omar's, the houris replied, among whom I recognized Romeïca, Talka's wife.
Is it indeed thou whom I see here, O Romeïca? I said.
Is it really you I see here, O Romeïca? I said.
It is I indeed, O Prophet. The Most High hath shown mercy unto me, and hath granted me the grace of entrance into paradise.
It is me, O Prophet. The Most High has shown me mercy and has granted me the grace to enter paradise.
When the Prophet was asked for details concerning the dwellers in paradise, he answered: These fortunate beings are of the stature of Adam, whose height was sixty cubits, and of the age of the prophet Isaac, who was thirty years of age[215] when he was on earth; they are as handsome as the prophet Joseph, and in their bearing they are like unto the prophet Jacob, on whom be blessings forever! They have neither hair nor beards, and their eyes are anointed with surmeh. In their hearts there exists neither envy nor hate. They are no more susceptible to pain than to old age, and they are subject to none of the necessities of human nature. As for the houris, whatever the number of the tunics they wear, they are all transparent; one beneath the other; their flesh is seen under the tunics, and their bones beneath the flesh, and even the marrow of the bones appears distinctly. Nor do the houris entertain sentiments of envy. Each follower of the true faith has also a tent entirely of gold, sixty igadj (300 miles) in diameter.
When the Prophet was asked for details about the residents of paradise, he replied: These blessed individuals are the same height as Adam, who was sixty cubits tall, and they are the age of the prophet Isaac, who was thirty years old when he lived on earth. They are as beautiful as the prophet Joseph, and in their demeanor, they resemble the prophet Jacob, may blessings be upon him forever! They have neither hair nor beards, and their eyes are enhanced with surmeh. In their hearts, there is no envy or hatred. They are not affected by pain or aging, and they do not experience any of the needs of human nature. As for the houris, no matter how many layers of clothing they wear, all of them are transparent; one layer beneath the other; their skin is visible under the clothing, and their bones are seen beneath the skin, with even the marrow of the bones distinctly visible. The houris do not feel envy either. Each follower of the true faith also has a tent made entirely of gold, sixty igadj (300 miles) in diameter.
Gabriel next said to me: O Mahomet, now that thou hast seen the dwelling place of thy friends, it is time to visit the spot destined for the enemies of the most high Lord.
Gabriel then said to me: O Muhammad, now that you have seen the home of your friends, it’s time to visit the place meant for the enemies of the Most High Lord.
Then did I see that hell was a terrible and horror-inspiring region. At the gate stood an angel of sinister and terrifying mien. Who is that angel? I asked Gabriel. His name is Mâlik, he replied. He is the prince of hell whose entrance he guards. Since his creation, he has never smiled, nor has he exchanged with anyone whomsoever the slightest colloquy. I saluted him, but he did not return the salutation.
Then I saw that hell was a terrifying and horrifying place. At the gate stood an angel with a dark and intimidating presence. "Who is that angel?" I asked Gabriel. "His name is Mâlik," he replied. "He is the prince of hell and guards this entrance. Since he was created, he has never smiled, nor has he spoken a word to anyone." I greeted him, but he didn't respond.
It is Mahomet, said Gabriel. Immediately Mâlik offered me apologies, saying: Rejoice, O Mahomet, on account of the gifts of the Lord, who hath desired thee to behold the works of his omnipotence, and who hath generously loaded thee with so many benefits.
It is Muhammad, Gabriel said. Right away, Mâlik apologized to me, saying: Rejoice, O Muhammad, for the Lord's blessings, who has chosen you to witness the works of His power, and who has graciously bestowed upon you so many gifts.
O Mâlik, said I, breathe once upon the fires of hell. Mâlik blew once, and Gabriel and I stood stricken with terror.
O Mâlik, I said, breathe once over the fires of hell. Mâlik blew once, and Gabriel and I were filled with terror.
I saw in the middle of hell a tree which shaded a space 500-years’ journey in dimension. Its thorns were like lances, and its excrescences resembled the heads of dio (demons). Gabriel said to me: This tree is the zakkoum, whose fruit is more bitter than poison. The dwellers in hell taste it only to reject it at once.
I saw in the middle of hell a tree that shaded an area the size of a 500-year journey. Its thorns were like spears, and its growths looked like the heads of dio (demons). Gabriel said to me: This tree is the zakkoum, whose fruit is more bitter than poison. The residents of hell only taste it to spit it out immediately.
At the foot of this tree I saw a band of reprobates whom the angels were torturing by cutting off their tongues, which were always renewed and cut off anew. Who are these wretches? I inquired of Gabriel. They are, he replied, those[216] leaders who have not ceased to say to others: Drink no wine, commit no impure actions, and beware of wicked and perverse deeds, while they themselves, not practising their own precepts, commit all kinds of reprehensible acts.
At the base of this tree, I saw a group of wrongdoers whom the angels were punishing by cutting off their tongues, which kept growing back and getting cut off again. Who are these unfortunate souls? I asked Gabriel. He answered, they are the leaders who constantly tell others: Don’t drink wine, don’t act immorally, and stay away from evil and corrupt things, while they themselves ignore their own advice and engage in all sorts of shameful behavior.
I also saw another company of persons whose flesh the angels were cutting off and forcing them to eat.
I also saw another group of people whose flesh the angels were cutting off and making them eat.
And who are they? I asked. They are those, answered Gabriel, who mocked Mussulmen to their faces, and said evil of them in their absence, without fearing the day of the resurrection.
And who are they? I asked. They are the ones, answered Gabriel, who mocked Muslims to their faces and spoke badly of them when they weren't around, without fearing the day of judgment.
Again I saw a group of men whose abnormally enlarged stomachs prevented them from moving an inch. Who are they? I asked. They are the greedy, who were insatiable in their thirst for gain. Some more I saw whom the angels were tormenting by pricking them with lances. Who are those yonder? I inquired. Those, he answered, who, denouncing Mussulmen to their oppressors, used violence to take possession of their goods; and not content with that, by practising slander among Mussulmen, breed rivalries, wrangling, and discord. Farther on was a band of men suspended by chains in the midst of the flames of hell. And who are they? They are those, said Gabriel, who prayed hypocritically when they were on earth that they might be honored as pious and virtuous persons. They had no other aim but temporal advantages, and thought not of the rewards of the future life nor did they reflect upon the day of the last judgment.
Again, I saw a group of men whose unusually large stomachs kept them from moving at all. Who are they? I asked. They are the greedy, who were never satisfied with their desire for more wealth. I saw some others being tormented by angels who were jabbing them with spears. Who are those over there? I inquired. Those, he answered, are the ones who, betraying Muslims to their oppressors, used violence to seize their possessions; and, not content with that, spread rumors among Muslims, causing rivalries, arguments, and conflict. Further along, there was a group of men hanging by chains in the middle of the flames of hell. And who are they? They are those, said Gabriel, who prayed insincerely while they were on earth, hoping to be seen as pious and virtuous people. They had no other goal but earthly gain, and they did not think about the rewards of the afterlife nor reflect on the day of judgment.
I saw also a number of women suspended by their hair in hell. From their nostrils whirlwinds of flame gushed forth. Who are those women? I asked. They are the immodest ones, said Gabriel, who allowed their hair to be seen by strangers, who, enticed by this sight, coveted these women. And thereby sprang up between them criminal relations, for they had lost all fear of the last judgment.
I also saw several women hanging by their hair in hell. Flames were billowing out of their nostrils. "Who are those women?" I asked. "They are the immodest ones," Gabriel replied, "who let their hair be seen by strangers. Enticed by this sight, those people desired these women, leading to sinful relationships, as they had lost all fear of the final judgment."
Beyond were some women whose feet and hands were bound. Serpents and scorpions swarmed over them, stinging and biting them. Who are these women? I asked. They lived in impurity, Gabriel answered, without ever praying, or performing ablutions, nor do they request anyone to teach them the laws of ablutions. Neither have they ever learned in what prayer consists. Again I saw some women hung by their[217] tongues in the midst of hell-fire. And who are these? They left their husbands no repose by their unceasing scolding and bickerings. They went out from their homes without permission and committed shameful actions.
Beyond were some women whose feet and hands were tied. Snakes and scorpions crawled over them, stinging and biting them. Who are these women? I asked. They lived in sin, Gabriel answered, without ever praying, or cleansing themselves, nor did they ask anyone to teach them the rules of purification. They never learned what prayer truly is. Again I saw some women hanging by their[217] tongues in the middle of hellfire. And who are these? They disturbed their husbands with constant nagging and fights. They left their homes without permission and committed disgraceful acts.
[The Prophet (may salvation attend him!) said that paradise would be the reward of the women who obey the commandments of the Lord of All, and who trouble not their husbands with scolding and quarreling.]
[The Prophet (may peace be upon him!) said that paradise would be the reward for women who follow the commandments of the Lord of All and who don't bother their husbands with nagging and fighting.]
At some distance, I beheld a group of people whom the angels were tormenting by pouring poison down their throats. What have these people done? said I. They consumed the goods of orphans without thought of the day of the last judgment.
At a distance, I saw a group of people whom the angels were torturing by pouring poison down their throats. What have these people done? I asked. They took the belongings of orphans without considering the day of final judgment.
Next I saw a multitude of women suspended by their breasts, who were being tormented without mercy or respite. I sought to learn who these women were. They brought into the world, said Gabriel, the fruit of their criminal deeds; then, by pretending that they were legitimate, these mothers gave to them the inheritance of others, and bestowed on them wealth which was not lawfully theirs.
Next, I saw a crowd of women hanging by their breasts, being tormented without mercy or break. I wanted to find out who these women were. Gabriel said they brought into the world the consequences of their wrongdoings; then, by claiming they were legitimate, these mothers passed on to them the inheritance of others and gave them wealth that wasn’t rightfully theirs.
Farther on, I perceived some with grindstones hung around their necks. They were bound hand and foot, and angels tortured them unrelentingly. Who are these? I inquired of Gabriel. They paid not the tithes of their wealth. Full of indulgence for their desires, they thought not of this great day, and through the avarice which filled their souls, they could not resolve to purify their wealth by alms.
Farther ahead, I saw some people with grindstones hanging around their necks. They were tied up, and angels were tormenting them without mercy. "Who are these?" I asked Gabriel. They didn't pay their taxes on their wealth. Indulging their desires, they didn’t think about this significant day, and because of the greed that filled their souls, they couldn't bring themselves to purify their wealth through charity.
Again I beheld a band of wretches, with blackened faces, their necks and hands loaded with chains, and who were undergoing frightful tortures. I asked their crime. They always greeted the great with flattering compliments, answered Gabriel.
Again, I saw a group of unfortunate souls, with dirty faces, their necks and hands weighed down by chains, enduring terrible suffering. I asked what their crime was. They always welcomed the powerful with flattering compliments, Gabriel replied.
At some distance was a group of men whose tongues protruded from their mouths. Their heads were as those of swine, and they had legs and tails similar to those of asses. They are, said Gabriel, those who bore false witness, as they possessed not the fear of the Most High.
At some distance, there was a group of men with their tongues sticking out. Their heads looked like pigs, and they had legs and tails like donkeys. Gabriel said these were the ones who gave false testimony because they didn’t have any fear of the Most High.
Some also I saw who were slain and brought to life alternately, while they were asked, What good hast thou ever done?
Some I also saw who were killed and brought back to life repeatedly, while they were asked, "What good have you ever done?"
Some, too, were enchained by their necks. Angels poured[218] poison in their throats and cruelly chastised them. Who are those unfortunates? I asked. Those who drank wine, answered Gabriel, and died unrepentant.
Some were also chained by their necks. Angels poured[218] poison down their throats and punished them harshly. Who are those unfortunate people? I asked. Those who drank wine, Gabriel replied, and died without remorse.
I also saw at the gate of hell a certain number of chests, filled with serpents and scorpions writhing out only to return. Gabriel, questioned by me, replied: These are the haughty, with hearts full of pride and harsh in their deeds, whom these serpents and scorpions will torment until the day of the resurrection, and who will suffer eternally.
I also saw at the gate of hell a number of chests filled with snakes and scorpions writhing out only to go back in. When I asked Gabriel about them, he said: These are the arrogant ones, with hearts full of pride and cruel in their actions, whom these snakes and scorpions will torment until the day of resurrection, and they will suffer forever.
The Prophet (upon whom be blessings forever!) says: O ye who follow my way, weep without ceasing through fear of hell, and do ye those deeds which shall earn for thee happiness in the next world; for terrible are the agonies of hell! Its depth is equal to the distance between heaven and earth. When the Lord God created hell, he ordered the angels to keep it burning for a thousand years in succession, when it became red. When they had kept it burning for another thousand years, it became white. Still another thousand years it was kept burning, and it became black. As for the infidels who enter hell, their skin is of the thickness of forty cubits; their teeth are as large as Mount Ohod. Everyone occupies a space equal to the distance which separates Mecca from Medina. The reprobates, in the very heart of hell, weep so that their countenances have furrows like canals, and when their tears are exhausted, blood commences to flow from their eyes.
The Prophet (peace be upon him!) says: O you who follow my path, weep continually out of fear of hell, and do the actions that will bring you happiness in the afterlife; for the torments of hell are terrible! Its depth is as far as the distance between heaven and earth. When God created hell, He commanded the angels to keep it burning for a thousand years straight, and it turned red. After another thousand years of burning, it turned white. After yet another thousand years, it became black. As for the nonbelievers who enter hell, their skin is as thick as forty cubits; their teeth are as large as Mount Ohod. Each person takes up a space equal to the distance between Mecca and Medina. The damned, deep in hell, weep so much that their faces have grooves like canals, and when their tears run dry, blood begins to flow from their eyes.
When I returned, after having successfully visited paradise and hell, I received from the Lord God the following commandment: O Mahomet, now that thou hast seen the marvels of my omnipotence, go, tell them to those who follow in thy footsteps. Promise paradise to the faithful, and seek to warn the infidels, the hypocrites, and the vicious by inspiring them with the fear of the tortures of hell. As for thee, do thou persevere with patience in the holy practices of the true religion; be thou mild in thy speech and kind in thy deeds. Invoke my name before all thy actions, for I am nearer unto thee than is thy soul itself. Even if the infidels invoke my name, I will not leave them without hope. O Mahomet, let not thy heart be puffed up with pride, for I love not those who are intoxicated with vanity.
When I returned, after successfully visiting paradise and hell, I received the following command from God: O Muhammad, now that you have seen the wonders of my power, go and share this with those who follow you. Promise paradise to the faithful, and aim to warn the non-believers, the hypocrites, and the wicked by instilling in them the fear of hell's torments. As for you, be patient and committed to the true religion's practices; be gentle in your speech and kind in your actions. Invoke my name before everything you do, for I am closer to you than your own soul. Even if the non-believers call upon my name, I will not leave them without hope. O Muhammad, do not allow pride to consume your heart, for I do not love those who are full of vanity.
After the Lord God had spoken to me, Gabriel made me[219] mount on his wings, and so brought me to the mount of Kâf. I saw that this mountain, which is entirely of emerald, completely surrounds the earth. Gabriel, by the command of God, showed me two cities on the summit of Mount Kâf, one situated to the eastward, and the other to the west. One was called Djabalaça and the other Djabalaka. Each of them had a thousand gates; and from one gate to the next there was a distance of an igadj. All the houses were exactly the same size. While the mosques were situated far from the dwellings, the cemeteries were at their very doors. Who are these people? I asked. Followers of the religion of Moses, answered Gabriel, and said unto them, Here is Mahomet, whereupon they all cried out, Praise to the most high Lord of all, who hath granted us a sight of thy blessed countenance! And they all without an exception embraced my faith at once. Then I inquired why all their houses were the same size. It is because, answered they, there is no jealousy or envy among us, and therefore no desire to excel each other. But what is the reason, I again asked, of the distance of the mosques from your residences, while the cemeteries are within a stone’s throw? If we have built our mosques at some distance, said they, it is to remind us that heaven will be our future reward, whereas we have our cemeteries near by that we may be unceasingly reminded of death. Then they added, O Mahomet, we pray, we observe the fasts, we practise charity toward each other, we entertain no wicked sentiments in our hearts, we conceive no projects of hate nor of revenge, nor do we encourage spite; honoring our fathers and mothers, we avoid all that will give them pain; we beware of all wicked deeds. Now give us advice, and enlighten us with thy precepts. I answered thus: Live always in the fear of almighty God, suffer not your hearts to be puffed up with pride, and humbly submit yourselves to the yoke of the law.
After the Lord God spoke to me, Gabriel lifted me[219] onto his wings and took me to the mountain of Kâf. I saw that this mountain, made entirely of emerald, completely surrounded the earth. By God's command, Gabriel showed me two cities at the top of Mount Kâf, one to the east and the other to the west. One was called Djabalaça and the other Djabalaka. Each city had a thousand gates, and the distance from one gate to the next was an igadj. All the houses were exactly the same size. While the mosques were located far from the homes, the cemeteries were right at their front doors. Who are these people? I asked. Followers of the religion of Moses, Gabriel replied, and he told them, Here is Mahomet, and they all shouted, Praise to the most high Lord of all, who has allowed us to see your blessed face! They all embraced my faith immediately. Then I asked why all their houses were the same size. It is because, they answered, there is no jealousy or envy among us, so there’s no desire to outshine one another. But what’s the reason for the distance between your mosques and your homes, while the cemeteries are so close? If we built our mosques a bit away, they said, it serves as a reminder that heaven will be our future reward, while we keep our cemeteries nearby to remind us constantly of death. Then they added, O Mahomet, we pray, we fast, we practice charity towards each other, we hold no wicked thoughts in our hearts, we harbor no plans of hate or revenge, nor do we encourage spite; by honoring our fathers and mothers, we avoid anything that would cause them pain; we stay away from all evil deeds. Now give us advice and enlighten us with your teachings. I responded: Live always in the fear of almighty God, do not let your hearts swell with pride, and humbly submit yourselves to the law’s guidance.
All having unreservedly resolved to put my words into practice, I arose and we went to visit them all individually, and they swore allegiance to the true faith.
All having wholeheartedly decided to act on my words, I got up and we went to see each of them one by one, and they pledged their loyalty to the true faith.
May the Lord of all accord them the grace of good works, and the scrupulous practice of the true religion; may he deliver them from the torments of hell, and make them participate in the joys of paradise. Amen and amen, O Ruler of all worlds![220]
May the Lord of all grant them the grace to do good works and faithfully follow true religion; may He free them from the torments of hell and allow them to enjoy the pleasures of paradise. Amen and amen, O Ruler of all worlds![220]
THE MARVELS OF THE FOURTH HEAVEN
THE MARVELS OF THE FOURTH HEAVEN
The Prophet (may grace and blessings be upon him!) said also: I reached the fourth heaven, which was created of pure silver and which is called Aziloun. It has a portal of light adorned with a lock of light. [According to another description, it was made of pearls.] Compared to it, the seven strata of the earth are as a ring in the midst of a vast plain. On the fastening of the gate are engraved these words: “There is no other God but Allah; Mahomet is His Chosen Prophet.” At this gate was stationed an angel [named Azraël according to one story, and Moucâil according to another]. After we had knocked on the gate as before and answered the question he put to us, he opened the gate. I saw there innumerable marvels, eight only of which will be mentioned in this book:
The Prophet (may grace and blessings be upon him!) also said: I reached the fourth heaven, which was made of pure silver and is called Aziloun. It has a bright gate decorated with a beam of light. [According to another description, it was made of pearls.] Compared to it, the seven layers of the earth seem like a ring in the middle of a vast plain. The words engraved on the latch of the gate read: “There is no other God but Allah; Muhammad is His Chosen Prophet.” At this gate stood an angel [named Azraël according to one story, and Moucâil according to another]. After we knocked on the gate as before and answered the question he asked us, he opened the gate. There, I saw countless wonders, eight of which will be mentioned in this book:
First. Moucâil, the angel who is stationed at the gate, exercises a supervision over all that exists, and he has under his command 400,000 angels. His tesbih is as follows: Glory be to the Creator of darkness and light, of the dazzling sun, and the silver moon! Glory be unto the Lord God, the Most High!
First. Moucâil, the angel who stands at the gate, oversees everything that exists, and he commands 400,000 angels. His tesbih goes like this: Glory to the Creator of darkness and light, the bright sun, and the silver moon! Glory to the Lord God, the Most High!
Second. I saw there my brother Moses, blessings be upon him forever! [According to another account, this interview took place in the sixth heaven.] Gabriel having bidden me by a sign to do so, I approached, and saluted him. He arose, pressed me to his heart, and kissed me between my eyes, saying, Glory be to Allah, who hath permitted me to behold thy countenance, and hath given me the honor of seeing thee. Then he gladdened me by the tidings of a great number of marvellous gifts of the Lord, and said:
Second. I saw my brother Moses there, blessings be upon him forever! [According to another account, this meeting happened in the sixth heaven.] After Gabriel signaled me to come closer, I approached him and greeted him. He stood up, embraced me warmly, and kissed me between my eyes, saying, "Glory be to Allah, who has allowed me to see your face and has given me the honor of meeting you." Then he made me happy by sharing the news of numerous wonderful gifts from the Lord, and said:
This night thou wilt be brought even unto the feet of the sovereign Majesty, to that sanctuary where no creature hath access. Forget not when thou art there the feeble and the faithful; ask a share for them of all that may be granted to thee; endeavor to obtain for them as many mitigations of the lawful commandments as possible. I hearkened unto him, and overheard him as he recited this tesbih: Glory be to him who guides whom he wills in the right way, and leads astray whom he wills! Glory be to the All-Merciful, the All-Pitiful![221]
This night you'll be brought right to the feet of the sovereign Majesty, to that sanctuary where no one has access. Don't forget when you're there the weak and the faithful; ask for them to receive a share of all that may be granted to you; try to get for them as many reductions of the lawful commandments as possible. I listened to him and overheard him as he recited this tesbih: Glory be to Him who guides whom He wills in the right way, and leads astray whom He wills! Glory be to the All-Merciful, the All-Pitiful![221]
Third. As I went away, Moses began to weep. When I asked him the cause of his tears, It is because, he said, there has been sent after me a young apostle whose followers will enter paradise in greater numbers than mine.
Third. As I left, Moses started to cry. When I asked him why he was crying, he said, “It’s because a young apostle has been sent after me, and his followers will enter paradise in greater numbers than mine.”
[According to another account, he thus explained the motive of his tears: The children of Israel regarded me as the most honored of all the sons of Adam by the most high God, and now is this young man more honored than I, and the favor of which he is the object will be necessarily shared by his followers. He will be the first of the prophets in the eyes of God, and his followers will be the first of all nations.]
[According to another account, he explained the reason for his tears like this: The people of Israel considered me the most honored of all the sons of Adam by the Most High God, and now this young man is seen as more honored than I am, and the favor he receives will inevitably extend to his followers. He will be the first of the prophets in God's eyes, and his followers will be the foremost among all nations.]
The Lord God having summoned the angels, all approached on their knees and began to recite this tesbih: Glory be to the All-Merciful and All-Pitiful! Glory unto him from whom nothing is hidden! Glory unto the supreme Master of all worlds!
The Lord God called the angels, and they all came forward on their knees and started to say this tesbih: Glory to the All-Merciful and All-Compassionate! Glory to Him from whom nothing is hidden! Glory to the supreme Master of all worlds!
Is it thus that they worship? I asked of Gabriel.
Is this how they worship? I asked Gabriel.
Yes, he answered, and pray to God that thy followers may be granted the grace to do likewise. I asked, and the Lord God, hearkening unto my prayer, commanded this posture in the namâz (orison).
Yes, he replied, and I pray to God that your followers may receive the grace to do the same. I asked, and the Lord God, listening to my prayer, instructed this position in the namâz (prayer).
Fourth. I beheld in this heaven Meriem-Khatoun, the mother of Moses, and Acièh, the wife of Fer’oun. All three came toward me. Meriem had for her use 70,000 keuchk, all of emerald. The mother of Moses had 70,000 keuchk of white pearls, and Acièh had 70,000 of red hyacinth and 70,000 of red coral.
Fourth. I saw in this heaven Meriem-Khatoun, the mother of Moses, and Acièh, the wife of Fer’oun. All three approached me. Meriem had 70,000 keuchk, all made of emerald. The mother of Moses had 70,000 keuchk made of white pearls, and Acièh had 70,000 made of red hyacinth and 70,000 made of red coral.
Fifth. An angel was seated on a throne, with moody air and contracted brows. At each of the four corners of this throne were 700,000 steps of gold and of silver. All around there was such a multitude of angels that God alone could know their number.
Fifth. An angel was sitting on a throne, looking gloomy with furrowed brows. At each of the four corners of this throne were 700,000 steps made of gold and silver. All around, there was such a crowd of angels that only God could count them.
On the right of the throne I saw resplendent angels, all clothed in green, breathing exquisite perfumes, pronouncing words which charmed the ear, and whose countenances were of such dazzling beauty that the eye could not gaze upon them. On the left I saw the angels of darkness, with faces and garments of black, of discordant speech, and exhaling a pestilential odor. As they uttered the tesbih flames leaped out from their mouths. Before them were spears, maces, and piles of[222] fire-arms whose aspect could not be borne. The angel who was seated on the throne was covered from head to foot with eyes as brilliant as Venus and Mars. He had as great a number of wings. He held in his hand a leaflet, and before him was a small board on which he fastened his eyes and never raised them. There was also before him a tree whose leaves God alone could number, and on each leaf was written the name of a mortal. The angel had also a sort of basin at his disposal. Sometimes he plunged his right hand therein and drew out an object which he handed to the luminous angels on his right, sometimes he seized the object with his left hand and delivered it to the angels of darkness.
To the right of the throne, I saw radiant angels, all dressed in green, emitting delightful fragrances, speaking words that enchanted the ear, and possessing such breathtaking beauty that the eye couldn't bear to look at them. On the left, I saw the angels of darkness, with black faces and clothing, making dissonant sounds, and giving off a foul smell. As they recited the tesbih, flames shot out from their mouths. In front of them were spears, maces, and piles of[222] weapons that were unbearable to behold. The angel sitting on the throne was covered from head to toe with eyes as bright as Venus and Mars, and had an equal number of wings. He held a leaflet in his hand, and in front of him was a small board where he fixed his gaze and never looked away. There was also a tree in front of him whose leaves only God could count, and on each leaf was written the name of a mortal. The angel also had a basin at his disposal. Sometimes he dipped his right hand into it and pulled out an object which he handed to the radiant angels on his right; other times, he grabbed the object with his left hand and gave it to the angels of darkness.
At the sight of this angel, my heart was filled with awe, a trembling seized my whole body, and I felt my strength abandoning me. I questioned Gabriel, who said: It is Azraël, whose face no one can behold; he who destroys joys and who sunders all ties. Then, addressing him directly, Gabriel said, Behold, O Azraël, the Prophet of recent times, Mahomet, the friend of the All-Merciful. Azraël raised his head, smiled, and arose to do me honor.
At the sight of this angel, my heart was filled with awe, a tremor took over my entire body, and I felt my strength slipping away. I asked Gabriel, who replied: It’s Azraël, whose face no one can look upon; he who takes away joys and breaks all connections. Then, speaking to him directly, Gabriel said, Look, O Azraël, the Prophet of recent times, Mahomet, the friend of the All-Merciful. Azraël lifted his head, smiled, and stood up to honor me.
Be thou welcome, he said. The Most High hath created none more worthy of reverence than thou; thy people are also the most favored of all in his sight. As for me, I feel more compassion for thine, than for their fathers and mothers. Thou hast rejoiced my heart, I answered, and thou hast freed my soul from its anguish. Nevertheless, there remains one care. Why do I see thee so full of sadness and grief?
"Welcome," he said. "The Most High has created no one more deserving of respect than you; your people are also the most favored of all in His eyes. As for me, I feel more compassion for your people than for their parents. You have filled my heart with joy," I replied, "and you have relieved my soul from its pain. However, there is still one concern. Why do I see you so full of sadness and grief?"
Apostle of God, he replied, since almighty God appointed me to this ministry I fear that I shall not worthily fill the office and that I shall be unable to render account for it. And what, then, is that bowl? I asked. It is the entire lower world from Mount Kâf to Mount Kâf; it occupies no more space than that in my eyes, and I wield there a supreme power. And that small board? It is that which marks the appointed hour of every creature. And this leaflet? It is the record of all that happens. And that tree? On its leaves are inscribed the names of all creatures, happy or unhappy, with their felicity or their misery. If anyone be sick, his leaf becomes yellow. When the moment of his death comes, this same leaf falls on the tablet, where his name is blotted out. Then I stretch forth[223] my hand and seize his soul whether it be in the east or the west. If it be the soul of one blessed, I give it to the angels on my right, who are the angels of divine mercy. If it be the soul of a reprobate, I consign it to those on my left, who are the angels of damnation.
Apostle of God, he replied, since God has appointed me to this role, I fear that I won’t be able to fulfill it properly and that I won’t be able to give a proper account for it. And what is that bowl? I asked. It represents the entire lower world from Mount Kâf to Mount Kâf; it takes up no more space than that in my eyes, and I hold supreme power over it. And that small board? It marks the designated time for every creature. And this leaflet? It records everything that happens. And that tree? Its leaves are inscribed with the names of all creatures, happy or unhappy, along with their joy or suffering. If anyone is sick, their leaf turns yellow. When the moment of their death arrives, this leaf falls on the tablet, where their name is erased. Then I stretch forth[223] my hand and take their soul, whether it is in the east or the west. If it is the soul of a blessed person, I give it to the angels on my right, who are the angels of divine mercy. If it is the soul of someone condemned, I pass it to those on my left, who are the angels of damnation.
And what is the number of all these angels?
And how many angels are there in total?
I know not; only every time I receive the soul of one dying there are present 600,000 angels of mercy and 600,000 angels of damnation, who observe to which category the soul belongs, and those who have assisted once at this function will never return to witness it again until the day of the resurrection.
I don't know; every time I receive the soul of someone dying, there are 600,000 angels of mercy and 600,000 angels of damnation present, who watch to see which category the soul belongs to. Those who have witnessed this event once will never come back to see it again until the day of resurrection.
Angel of Death, I said, is it indeed thou who dost seize the souls of all dying?
Angel of Death, I said, is it really you who takes the souls of everyone who is dying?
Since I was created I have never moved from this place where thou dost see me now, but I have in my service 70,000 angels, each of whom has likewise under his orders 70,000 angels. When I desire to seize a soul, they go to conduct the soul of the dying one into his throat, whence I receive it, stretching forth my hand from this throne.
Since I was created, I've never left this place where you see me now, but I have 70,000 angels serving me, each of whom has 70,000 angels under their command. When I want to take a soul, they go to guide the soul of the dying person to their throat, from which I receive it, reaching out my hand from this throne.
I entreat thee, said the Prophet, to consider the weakness of my followers and to take them only with gentleness and care.
I urge you, said the Prophet, to consider the vulnerability of my followers and to treat them with kindness and care.
I call Allah to witness, said Azraël, he who hath created thee the seal of prophets and his chief friend, that the Creator (everlasting glory to him!) in person urges me 70,000 times night and day to take the souls of the followers of Mahomet gently, and to let all my dealings with them be as considerate as possible. Assuredly I have more affection for them than their own mothers.
I call Allah to witness, said Azraël, he who has made you the final prophet and his closest friend, that the Creator (everlasting glory to him!) personally urges me 70,000 times a day and night to take the souls of the followers of Mahomet gently and to handle all my interactions with them as kindly as possible. Truly, I care for them more than their own mothers do.
Sixth. I also saw there a sea whose waters were whiter than snow. Gabriel, questioned by me, told me that it was called the Sea of Snow, and if a drop of its waters escape the heavens and earth would perish with cold.
Sixth. I also saw a sea there whose waters were whiter than snow. Gabriel, when I asked him, told me that it was called the Sea of Snow, and if a drop of its waters were to escape, both the heavens and the earth would freeze.
Seventh. I saw the blooming temple beïti ma’mour. [According to others, the beïti el ma’mour was situated on the sidret-el-mountehâ above the seventh heaven. However this may be, this is the description of it given by the Prophet.] It is a mansion of red hyacinth with two portals of green emerald. Ten thousand lustres of red gold hung from the ceiling, adorned with hyacinths and gems every one of which shed[224] forth more light than the sun. At the door of this temple was placed a pulpit of gold and a minaret of white silver, whose height was that of a 500-years’ journey. Since the temple was created, and so it will be until the day of the resurrection, every day 70,000 angels coming under the arch bathe in a sea of light; they make the circuit like pilgrims clad with the ihrâm, repeating Lebbeïk, lebbeïk (We are here, we are here); and once they have performed this duty their turn will never come again until the day of the resurrection.
Seventh. I saw the blooming temple beïti ma’mour. [Others say that the beïti el ma’mour was located on the sidret-el-mountehâ above the seventh heaven. Regardless, this is the description given by the Prophet.] It is a mansion made of red hyacinth with two green emerald portals. Ten thousand fixtures of red gold hung from the ceiling, decorated with hyacinths and gems, each one giving off[224] more light than the sun. At the entrance of this temple was a pulpit of gold and a minaret of white silver, standing tall as a journey of 500 years. Since the temple was created, and it will continue to be so until the day of resurrection, every day 70,000 angels enter through the arch, bathing in a sea of light; they circle around like pilgrims dressed in ihrâm, repeating Lebbeïk, lebbeïk (We are here, we are here); and once they have fulfilled this duty, their turn will never come again until the day of resurrection.
Then Gabriel, taking me by the hand, led me to the blossoming temple and said to me, Apostle of God, perform here the functions of imam, and let the angels take thee for a model. I said a prayer of two rik’at, and I served as model for the angels who people the seven heights of the heaven. At the sight of this multitude surrounding me there came to my mind that my followers might unite in the same manner. He who penetrates all secrets and hidden things made a commandment of the desire nestling in my heart: O Mahomet, there should be among thy followers a meeting of this kind and which will be a day of reunion, yeomi djum’a.
Then Gabriel, taking my hand, led me to the blooming temple and said to me, Apostle of God, perform the duties of imam here, and let the angels take you as their example. I said a prayer of two rik’at, and I became a role model for the angels who populate the seven levels of heaven. Seeing the multitude around me made me think that my followers could come together like this too. The one who knows all secrets and hidden things commanded what was in my heart: O Mahomet, there should be a gathering like this among your followers, and it will be a day of reunion, yeomi djum’a.
[In certain commentaries it is said that on the day of reunion the angels who people the heavens meet at the blossoming temple. Gabriel recites the ezân upon the minaret, Esrâfil pronounces the khotbèh in the pulpit; Mikaïl fills the office of imam, and the angels of the seven heavens follow his directions.
[In some commentaries, it’s mentioned that on the day of reunion, the angels in heaven gather at the blooming temple. Gabriel calls the ezân from the minaret, Esrâfil delivers the khotbèh from the pulpit; Mikaïl takes on the role of imam, and the angels of the seven heavens follow his lead.]
When the prayer of the day of reunion is finished, Gabriel says: O ye angels, bear witness that I yield the recompense for my ezân to the muezzin of the followers of Mahomet. Esrâfil, in his turn, says that he yields to their khatib the reward of the khotbèh, and Mikaïl abandons to them the recompense for the imamat, while the angels do as much for all the faithful who join in common prayer. Then the most high God, speaking to the angels, says: Do ye think to show me what generosity is, I who am the Creator of generosity! Be ye witnesses that I remit all the sins of the followers of Mahomet, and that I deliver them from hell!]
When the prayer for the day of reunion ends, Gabriel says: "O angels, bear witness that I give the reward for my ezân to the muezzin of Mahomet's followers." Esrâfil then says that he gives the reward of the khotbèh to their khatib, and Mikaïl gives them the reward for the imamat, while the angels do the same for all the faithful who participate in communal prayer. Then the Most High God, speaking to the angels, says: "Do you think you can teach me what generosity is, I who am the Creator of generosity! Be witnesses that I forgive all the sins of Mahomet's followers, and that I save them from hell!"
Eighth. There, it is said, the Prophet saw the sun, which, according to a tradition, is 160 times the size of the terrestrial globe. According to Ibn-Abbas, its breadth is that of a 60,000-years’ journey. When God created the sun, he[225] made for it a golden barge, on which he placed a throne of red hyacinth, with 360 steps, on each one of which were 1,000 angels. The sun was placed on the barge, which is placed on a throne by 360,000 angels. Every day they guide the barge on the sea of the fourth heaven from sunrise to sunset; then they devote themselves to the adoration of the Most High. The next day, 360,000 other angels come to take the places of those who did this service the day before; and so will it be until the day of the resurrection without the recurrence of the same angels’ turn. The Lord God has said: The sun goes to its fixed point.
Eighth. It is said that the Prophet saw the sun, which, according to a tradition, is 160 times the size of the Earth. Ibn-Abbas states that its width is equal to a journey of 60,000 years. When God created the sun, He[225] made it a golden barge, on which He placed a throne made of red hyacinth, with 360 steps, each one attended by 1,000 angels. The sun was set on the barge, which is carried on a throne by 360,000 angels. Every day, they guide the barge across the sea of the fourth heaven from sunrise to sunset; then they devote themselves to the worship of the Most High. The next day, another 360,000 angels arrive to take the places of those who served the previous day; and this will continue until the day of resurrection without the same angels returning. The Lord God has stated: The sun moves to its fixed point.
According to certain commentaries, the fixed point of the sun is beneath the arch, to the foot of which this star is brought back every night, and where it is prostrated before the Most High until the dawn. At that moment, obedient to the divine command, it comes forth from the east, and so it will be until the approach of resurrection day. It will then receive the command to rise in the west. This tradition is preserved in the book of the deceased Imam Talebi, entitled “Araïs” (“The Betrothed”).
According to some commentaries, the sun has a fixed point beneath the arch, where it returns every night to bow down before the Most High until dawn. At that moment, following the divine command, it rises from the east, and it will continue to do this until the day of resurrection. After that, it will be commanded to rise in the west. This tradition is recorded in the book of the late Imam Talebi, titled “Araïs” (“The Betrothed”).
Then, said the Prophet, I reached the fifth heaven.
Then, the Prophet said, I reached the fifth heaven.
Without pausing, we proceeded forward. As soon as we had reached the fourth heaven, Gabriel, always at his post, passing before me, knocked at the gate, saying: Open! Who is there? he was asked. I, Gabriel, he replied, accompanying Mahomet, the king of apostles. Be ye welcome! exclaimed the angels who guarded the gate, and who, opening the gate, approached us. This heaven was of gold entirely red. Here was an angel named Salsail. He advanced to meet us, and Gabriel saluted him, whereupon Salsail said to me: Receive our congratulations, O Mahomet! Thou who art in so great favor with the Lord God, thou who art the greatest of all prophets! It is for thee to intercede for thy followers, O well-beloved of the Lord, for thee whose happy star has made thy followers the most fortunate of all!
Without stopping, we moved ahead. Once we reached the fourth heaven, Gabriel, always at his station, stepped in front of me and knocked on the gate, saying: Open! Who's there? someone asked. I, Gabriel, he answered, accompanied by Mahomet, the king of apostles. Welcome! shouted the angels who were guarding the gate, and as they opened it, they approached us. This heaven was completely made of red gold. An angel named Salsail came to meet us, and Gabriel greeted him. Salsail then said to me: Congratulations, O Mahomet! You who are so favored by the Lord God, you who are the greatest of all prophets! It's up to you to intercede for your followers, O beloved of the Lord, for you whose fortunate star has made your followers the most blessed of all!
I saw innumerable choirs of angels standing to receive the commands of Salsail. All recited unceasingly the tesbih, nor did they grow weary night or day. Here, too, I saw David, whom I saluted. He returned the salutation and said to me, Welcome, O apostle of truth, venerable brother, august[226] prophet! With David I also saw Solomon in this heaven. As soon as they saw me they came to meet me, and exchanged salutations. Here I saw seated on a throne an angel whose luminous brilliancy filled the heaven. So imposing and majestic was his appearance that none can look upon his countenance. His head almost touched the arch, while his feet reached down below the earth. The entire universe was for him as a plain where each particular man is as a porringer.
I saw countless choirs of angels waiting to receive the commands of Salsail. They continuously recited the tesbih, never growing tired day or night. I also saw David, whom I greeted. He returned my greeting and said to me, "Welcome, O apostle of truth, esteemed brother, great prophet!" With David, I also saw Solomon in this heaven. As soon as they saw me, they came to meet me and exchanged greetings. I noticed an angel seated on a throne, whose radiant brilliance lit up the entire heaven. His presence was so grand and majestic that no one could look directly at him. His head nearly touched the arch, while his feet extended down to the earth. To him, the entire universe felt like a flat surface, where each individual was like a small dish.
Before him also was a large tablet on which he constantly fixed his eyes. Opposite the angel was a gigantic tree whose boughs were covered with green leaves, and two awe-inspiring spears were suspended before him; one white, and the other black. Entirely absorbed in his ministry, the angel paid attention to no one, and his harsh and frowning features gave him an altogether terrible and forbidding expression. At the sight of him, my soul was seized with awe, my heart grew cold, and my body trembled. Who, then, is that angel? I asked of Gabriel. At what task is busied this being of such imposing mien? Behold, said Gabriel, him who slays the sons despite their fathers’ cries, who makes children orphans, and causes the rich to weep even as the poor; he who dissolves all unions, and turns laughter into tears; Azraël himself, who bears away all souls, and leaves lifeless those who were replete with life.
Before him was a large tablet that he constantly focused on. Opposite the angel stood a massive tree with boughs full of green leaves, and two awe-inspiring spears hung before him; one was white, and the other black. Completely absorbed in his task, the angel noticed no one, and his stern and scowling features gave him a truly frightening and intimidating look. At the sight of him, I felt a sense of awe, my heart chilled, and my body shook. Who is that angel? I asked Gabriel. What task is this imposing being carrying out? "Look," Gabriel said, "at him who takes the lives of sons despite their fathers’ pleas, who makes children into orphans, and brings tears to the rich just as he does to the poor; he who breaks all bonds and turns laughter into weeping; Azraël himself, who takes away all souls, leaving those who were full of life lifeless."
I then approached him, and saluted him, but so occupied was he, that he did not glance toward me.
I then walked up to him and greeted him, but he was so focused that he didn't even look at me.
Brother, cried Gabriel to him, turn to this side; doff thy fierce expression, for here is the prophet of recent times, the friend of Allah, and the prince of apostles. He raised his head and saluted me, saying: Pardon me, O imam, for during the long time that I have been busy in accomplishing my work, I have not lifted my head a single time. Tell me, I said, what is that tablet, what is that tree, and what are those spears?
Brother, Gabriel called to him, come over here; drop that fierce look, because here stands the prophet of recent times, the friend of God, and the leader of messengers. He lifted his head and greeted me, saying: Forgive me, O imam, for during all the time I've been focused on my work, I haven't looked up even once. I asked him, what is that tablet, what is that tree, and what are those spears?
O Mahomet! he answered, this tree causes the death of all those who live on earth. Every one of them has his leaf on this tree, although the slime of which they were moulded was taken from the earth. Every one of them also has his name written on the leaf which is assigned to him as well as on this tablet. In whatever part of the world he is when his existence reaches the fatal hour, his leaf dries and falls at[227] once. At the same time his name is erased from this tablet and disappears, even as he himself is wiped out and departed from the life of the earth. It is then that I take possession of his soul so inevitably that no one can find a way to escape his destiny. As for myself, I never have one minute of distraction and let nothing escape me, and never do I hearken unto the entreaties of anyone. If it be the soul of one of the elect, I seize it with this white spear. If it be, on the contrary, the soul of a reprobate, I use the black lance. If the soul be that of a faithful follower of thy creed, O Mahomet! I assist him to ascend to heaven in light; but if it be that of an infidel, I suffer it to fall in torment down to hell amid encircling gloom.
O Muhammad! he replied, this tree causes the death of everyone who lives on earth. Each person has their leaf on this tree, even though the clay they were made from was taken from the earth. Each one also has their name written on the leaf assigned to them as well as on this tablet. No matter where they are in the world, when their life reaches its end, their leaf dries and falls at[227] once. At the same time, their name is erased from this tablet and disappears, just as they themselves are wiped out and leave the life of the earth. It is then that I take possession of their soul so inevitably that no one can escape their fate. As for me, I never have a moment of distraction and let nothing slip past me, and I never listen to anyone's pleas. If it is the soul of one of the chosen, I take it with this white spear. If it is the soul of a condemned person, I use the black lance. If the soul belongs to a faithful follower of your belief, O Muhammad! I help them ascend to heaven in light; but if it belongs to an unbeliever, I allow it to fall in torment down to hell amid surrounding darkness.
THE ROSE AND THE NIGHTINGALE
(Gül and Bülbül)
BY
M O H A M M E D F A S L I
[Metrical Translation by J. von Hammer-Purgstall and Epiphanius
Wilson]
BY
M O H A M M E D F A S L I
[Metrical Translation by J. von Hammer-Purgstall and Epiphanius
Wilson]
I
For through it blossoms the rose garden of the soul; And through it sings the nightingale of the heart.
Each individual letter carries the rose's color,
And so it beautifies the garden of our faith.
B represents the peak of creation's growth,
The rose that grows in the fields of Paradise.
S is the sultan, governing M;
The dew drop sparkling on the edge of the buds.
A is the cypress of God's kindness,
The sanback buds, true buds of promise. The L leads to leaves of happiness,
Like the curled locks that adorn the grove of truth; The H is like the eyes of hyacinths; Fresh as a rosebud when it begins to bloom;
The R is like the land of roses,
Tossed here and there by the morning wind.
The H is the gentle breeze that flows across the plain,
And is a symbol of everlasting grace;
What is the N but Eden's Nenuphar
The dot sits on it like a pistil point.
The J is like a jasmine flower,
Leaning over a blooming violet. The double mark above the L There is dew on the leaf of hyacinths.
The points are simply drops of dew,
That rests on tulips, roses, and violets.[232]
The vowels in the sentence express their sounds. Like breezes filling the meadows of Gulistan; Symbols of peace are visible all around,
Like the peace of Eden in the world; So, we finally arrive at Gulistan,
And look at the newly bloomed roses with delight.
And you, oh Fasli! come to the rose garden,
And express your deep love for the rose.
II
The Praise of God, the Wonders of God, and His Marvelous Acts
You brought sweetness to the open air,
And spread the scent of musk in the East;
The springtime owes her vibrant crown to you; The famous rose gardens owe their reputation to you.
It was you who painted the rose's gallery; And China's beautiful land was born from you.
The festival of roses is from you; The guests at the rose owe their cheerful moments to you; Yours is the burning aloe from the East;
Your loud singing of the nightingale; From you, the rose gets its vibrant color; From you, the nightingale sings her melody;
The tulip's heart shines with love for you;
Enjoy the scents of the cypress branches; The heart of nature opens up at your smile; And by your grace, the spring waters flow.
Your anger brings the violet down to the ground. It's at your anger that it wilts.
You brightest candles in the forest clearing,
And sometimes in your flames the tulip dies; And the narcissus, like a beggar hunched over, You elevate with your crowns of gold; Yet, it’s their voices and their words that give praise
With melody, your name in forest clearings.[233]
Yes, from the very seeds your praises come up; And the gentle young ones of spring mention your name. The living and the dead celebrate your greatness,
The source from which the light of life flows; No man can truly praise your name.
Sing then for yourself, the glory that is yours; Who is the only power that with a word You created heaven and earth. The western breezes gently blew. Where there was solid land and ocean. And, as your simple command rang out, The earth was created and the world was shaped.
It's you who gave her a place on Earth,
You created hidden treasures in the hills.
You send down your raindrops on the dust;
Refreshing all the plant leaves.
You united the earthly elements
And lift the archways of the sky.
And harness the four stubborn winds of the sky; The great world-dragon is your talisman.
You gave life to everything. You provide food for both snake and ant; And the Earth's treasures are known by your grace,
And by your grace, all things are possible.
On the night’s canvas, with skilled hands,
The bright principles of your law are written down. And beautifully displayed by the signs
And letters of the blue sky.
For the wisdom of Bismillah is the B,
Allah is the great source of nature.
Next comes the essence of the universe;
Our Scripture is the source of all books,
And it's clearly written on its page, "He has set up a throne in the heavens." And underneath it, the scribe Almighty wrote
The lines that describe the most sacred throne.
Next, he described the seven heavens in order; In the first chapter of Alcoran’s scroll. The sea and land are divided there,
And the book was called holy Scripture.[234]
Then he wrote those treasures of the world,
The Proofs, the Ordinances, and the Laws.
In the last chapter, he discussed man, And so the holy record was finished.
III
A Message to God’s Generosity, Holiness, and Purity
You gave both body and life. Yet you gave man unique attributes Of beauty and intellectual brilliance.
You made the face of man to be a mirror,
To reflect all of your beauty's brightness;
And as your sun-like beauty spread its rays, Beauty in the beautiful is celebrated. In beautiful calm, you shine over everything; Wherever I look, I see your beauty; And no landscape has a single charm. But what your shining beauty offers to it. Oh you all-powerful, a pinch of dust
You turn to the beauty of the world. And a friend's face turns fiery,
For your beloved light is shining out there.
You give the beautiful one a radiant cheek,
To those in love, the dance feels effortless. You make the locks of Medschnuus wave,
And every hair becomes a trap of love.
Yet all this beauty comes back to you; And every beautiful look reflects your face;
And in the eyes of lovers, you can see Nothing but your own perfection in a mirror.
Loved for your own beauty's glow,
Are you accepted by everyone, as you should be? Wherever your beauty is seen,
The fame of your great beauty is well-known.
But when your gaze calmly shines on people,
It completes the happiness of lovers.[235]
For you alone on earth are harmony;
Everything else is just a pointless dream.
Life in the world is fleeting, nothing more. Than the reflection in a mirror; Things are just words waiting to be expressed,
And names the only truths of life.
The sun of beauty shines its light everywhere,
And everything it touches comes alive.
Your power amazes human reason; makes The mind unravels and the brain spins. No human understanding can grasp your essence; Reason and intellect before they fail.
No one can understand your nature, nor can explore With an intellectual gaze, your truth's abyss. Men's understanding is like a child; And only by yourself can you be known.
O God, I was conceived and born in sin,
And to the passion that lowers my spirit;
Fast held, captivated by the beauty,
Grief was a part of my early years; In empty minds, sensual desire ignited,
And wine soaked me like an empty skin. Eagerly, I gave in to the goblet’s allure, And hung around like a drunk person over drinks;
Sip after sip, I drank the red wine,
And disregarded the pleas for virtue. I gave up all the beliefs of life,
And turned away from all acts of devotion; But what would be the benefit of praying repeatedly? To someone like me who feels distant from God?
If I sometimes head towards the mosque It's just a pleasure to see the beauty there.
I raise my hands in prayer toward the place
Where the beautiful women of the gathering sit.
I often wait at the Beautiful Portal,
To hide my sins behind a religious façade.
I'm sad about the situation I'm in;
Oh Lord, please forgive the wrongs I've committed.
Under Your control, O Lord most high,
Are acts of good and acts of evil established.[236]
If it were obedient for a thousand years,
The world could never see you as you truly are. And sins committed for a thousand years
Could not diminish your worth at all.
And I, who am incapable of doing anything on my own,
How can I, Lord, show my obedience to you? Yet I believe in your unity,
And with a sincere heart, follow your law.
Show me the way to unity,
That I can guide myself properly. Allow my eyes to still reflect your face;
My heart welcomes the light your knowledge brings. Don't let my soul stay in complete darkness,
But shine the light of grace on my way.
Drive from my heart the instincts that lower me,
And fill it with the brightness of your love.
Oh, let my eyes always reflect you; My tongue will always speak of you alone; My heart is filled with love for you and lit With all the beauty of your unity.
Let me see your hidden truth revealed,
And show yourself to me alone.
Why should people look for the light? And turn towards the presence of God? Make me intoxicated with the wine of love,
And from my emptiness, your creature shape.
I urge for the excitement of love; I seek nothing but You, Jehovah.
So the name of God is on my lips;
And still I say, “There is no god but God.”
I don't care if my soul ends up doomed. As long as I see the great Amen.
Just let my soul be filled with truth. And my heart followed the path of light.
Sincerity is the rule I establish,
Gratitude is the guiding principle of my life.
My heart shall be cautious of hidden lies; Of pride and the destructive fire of resentment.
Oh, transform my essence; reveal everything to me,
Though I am poor, I have access to your grace, [237]
And put out the fire of anger in my soul.
Eliminate greed and lust in me; May pleasure never take control of my life,
Nor should chastity be lacking in my heart.
Don’t ignite me with the harmful flames of anger,
But cool it in the steady flow of thought.
Do not lead me down paths of cruelty. And let your justice guide the world.
Make honesty my protector; and let me see
The beloved Kaaba stone of my longing.
Let contentment be my refuge as I hurry. As I travel to the desired land,
And when the vision appears before my eyes,
Allow me to never stray from your law again.
May my habits never control me,
But tradition always shifts at my command.
May I never be abandoned by your grace,
May my obedience always be perfect; And shape my desires to fit the spirit of prayer,
May they bloom with flowers of happiness. When I kneel, I lower my mind to the ground, So that my prayer will always be uninterrupted.
When I am placed on honor's high seat,
Give me the strength to handle success.
Keep me free from hypocrisy,
And in your service make my mind sincere. Grant me daily growth in my obedience,
May it be fed by the knowledge of the Prophet,
And let my words always express your praise.
IV
Hymn of Praise to the Lord of Lords, for the Glory of His Creatures, and to the Prophets
Is the great light that illuminates lives; And in the arrangement of celestial bodies[238]
He is the circle's first and greatest line;
And he, the highly respected, beloved, Mahomet, Mustapha, and Mahmoud named, Originating from the Haschim family, the lineage of Koreish, The Monuments were first published to the world. He came from God's hidden treasure house,
Like the morning light in the East,
To be on Earth as the prophets' guide, to be The amazing director for those who are pure at heart.
When his features stop shining in the world, It feels like the sun is covered in the sky; And when his greatness does not show itself,
The skies no longer rise up high.
Without the shadow of his greatness,
The throne itself would wobble in decay.
When he's angry, he throws things in frustration. The rushing water and the dust of the earth;
His amazing life was bound to succeed,
But both the worlds of heaven and earth were lost. The world and everything in it exists for him; Angels, humans, and air demons; And the nine heavens exist because of him;
For him, the heavens reveal their secrets; He is the foundation, cause, and purpose of the world, And he maintains the beauty of the world.
His law remains the guiding light of the age; And Allah shines in his appearance.
Humanity in guilt and deep confusion
Had lost my way in searching for the truth. Until the kindness of his law I found them again and took them to the path,
Before the brilliance of his law emerged,
Humanity was disconnected from God.
Muhammad revealed the way that leads to God;
He was the guiding star in the night sky; The leader of the pilgrims on their journey; The refuge of the world's rulers:
When Muhammad appeared on Earth,
He lit the candle of knowledge.
Muhammad, known as the prince of prophets, to be,[239]
Was first in the highest level of holiness.
Muhammad shapes the world's future; In him, existence isn't limited by space;
Muhammad is the source of light for everyone;
The guide and protector of the universe.
Adam was once the pride of the world,
But he is a greater counterpart to Adam.
It was he who saved Noah from the flood;
And so the well-being of the entire earth was maintained.
Enoch went up to paradise,
But he, a human being, ascended to heaven.
While Abraham was known for his love,
Mahomet only holds the throne of love.
And while Moses stands on Sinai,
Muhammad occupies the highest position in heaven.
It's true that Jesus brought the dead back to life;
Life was given to the dust by Muhammad.
Though Joseph had a handsome appearance,
Mahomet is the beautiful Savior.
God gave great wisdom to King Solomon,
The prophet’s wisdom was Mahomet’s gift. Even though David was God's representative on earth,
Truth in Mahomet is exemplified.
The grandeur of his nobility is endless,
His honor and power are limitless. When he allowed his great power to flow freely, He tore apart the curtain of the moon. And see the amazing miracles he performed;
"I've been poisoned," the lamb said to him. Like the dark cypress that blooms in summer, He didn't cast a shadow on the ground he walked on; But light surrounded him from head to toe,
And people saw his path without shadows.
Shadows emerge from the realm of darkness,
And never has a shadow shone with light. That bright full moon shines light, not shadows down,
Yet the shaded trees cast their shadows over the cornfields. The people set up a shade tent. Their shadows on him in the bright sunlight. His beautiful eye, the window to his soul, [240]
Was raven black in the bright light.
He looked around in every direction and saw everything, Before him, behind him, close to him, or far away. For in that eye was light as clear as a sunbeam,
And the sun itself was eclipsed by it. Counting all his miracles would be pointless,
Although I should work until judgment day;
Even if I could express them with a thousand voices,
I should leave out ten thousand yet-to-be-sung. Only his journey to the highest heaven
Can fully testify to his excellence.
V
How He, the Master of Both Worlds, on the Night of His Celestial Journey, Rose From the Heart of the Earthly Crowd to the Peak of Divine Oneness
Like a group of princes gathered The bright stars were shining above. And the full moon cast its silver light; It was the time of the great feast of Ramadan.
On a night like that, the moon was sitting high in the sky. Above the thousands of starry specks in the world;
A queen with her nobles. His house was flooded with clear moonlight.
And from the moon, now fourteen nights old,
Then came Gabriel, the messenger from heaven.
He said: "Oh you who are like the moon on earth,
And like the sun in its pure light Art is distinguished and the master of accolades here,
Accept the thousand greetings I send,
With this greeting, God sends a call,
For the enjoyment of His Majesty.
So, let’s start this journey with a strong sense of longing,
The All-Wise wants you by his side.
Leave the crowd behind to find unity[241]
And experience the essence of pure goodness.
The angels are all positioned below your throne,
You are the noble ruler of the heavens.”
As Ahmed listened to the messenger, He praised the Lord of heaven with heartfelt prayer.
He calmly got on the cherubim,
And quickly rose towards his heavenly friends.
He moved like a refreshing morning breeze that blows,
Towards the sanctuary on Zion's hill.
Soon he, the master of all grace, arrived; And, as the leader of the pure spirits,
He stood in heaven and moved through the stars, While constellations celebrated his arrival. He sat enthroned in the original heaven, The moon was growing to its full size. With deep respect did the queen of night Welcome the visit of the prophet form. Then he made his way to the second heaven; The heavens of Mercury welcomed him as he arrived. There on heaven's page was shown to him The amazing wonders of creation's work.
At last, he soared up to the third heaven, And Venus greeted him with warm kindness.
Deep joy filled his passionate heart with excitement,
As lutes of love play their sweet melodies. In the fourth heaven above the shining fields, he walked, His shadow added a glow to the sun.
Gently cast that shadow on the star,
Illuminating the place that embraced it.
At the fifth heaven, he looked, and there it was! He saw That Mars had drawn his sword, filled with fear,
However, with humility, the man of God He welcomed them, greeting with the proper respect. On the sixth throne, Jupiter sat proudly,
Once joyful, celebratory, ruler of heaven and earth.
He welcomed the Prophet with smiles. And thrived on his journey with joy.
Saturn, the king of the seventh ring,
Welcomed him into his circle of light.
“I come,” the Prophet said, “from darkness to light;[242]
"Please don't turn me away from your door." Then he climbed up the sunlit path, To that clear area where the stars are set,
And in the glow of his arrival,
Great joy spread throughout the entire region. And as his kind shadow was cast there,
He found himself on the grassy plain,
Whose carpet stretches out in front of the throne of God.
And he who was the first in the highest heaven,
I heard a voice in that bright place, calling out, "Oh, walk on my lands, because in your footsteps lies peace." He traveled throughout the entire region. And finally stood in front of the Tree of Life.
Before the Tree of Life, he took a moment to pause; There, his guide had instructed him to rest. Then he moved on to the throne of his beloved God, The God who is not limited by time or space.
All the dark memories of the world were forgotten,
For there, the light of the one God shone brightly. And there he stood next to God,
Greater than a prophet or a seraphim.
His deepest self was overwhelmed with joy.
Only God exists within that circle; God, infinite and absolute, is present,
In the full glory of his qualities. The divine light of life is revealed,
Clear as a flawless diamond in the sky.
There, he saw something no one had ever seen before,
And heard what had not yet reached any human ear.
For speech in heaven is silent, and the heart Speaks out loud, but without making a sound.
He was then allowed to go back. To the waste hill land of his hometown.
He traveled through heaven and blessed it with his presence,
On his way back to Earth again. And when he got to his couch, he realized that all That endless journey through the limitless Happened in the blink of an eye.
The prophets welcomed him with a loud cheer,
And share the exciting news of his return,[243]
And everyone who heard it focused their thoughts on God.
Everyone was filled with heavenly joy.
All thanks and gratitude go to Heaven. Everyone's hearts and souls were filled with light,
Diving right now into the Sea of Truth.
VI
A Blessing on the Prophets, the Mediators for the People, along with a Prayer of Intercession and a Greeting to His Companions
My heart goes out to you, and you, who stand As mediators on the journey to truth,
Carefully consider the good and bad in your heart.
Prophet, my spirit is filled with joy.
Be kind to me, hear my plea,
For when you plead for sinners, the whole group Many followers show their respect at your feet.
In the past, it was revealed
A guideline for what’s right and wrong, balanced on a scale. Everything was centered around justice. The world exists for you. All the world has hoped, O mediator.
So, be a mediator for me, And grant me the peace of Eden. Why should I be afraid when my guilt is endless,
Is the grace you can give infinite? For my weaknesses are limitless,
I am overwhelmed by my own wrongdoing. My sins, my sins are many. And I have not been able to see the end of God.
Now I lie prostrate at your feet,
I touch your hands, I beg for your attention,
For if your kindness won't intervene
What does this sigh mean? And if your kindness won't provide support My soul must roam through the maze of grief,
And yet I hope your interceding prayer Will gain some relief for my tortured soul;[244]
And I wish you countless blessings. And on all who follow you,
To everyone who walks the path of good; To all the leaders of the holy group;
On those four chosen ones, on all friends; On the fundamental forces of both worlds.
In the land of the wise king, On Ebubeker, who is the master of truth,
Then upon him who is the only true lord,
Omer, the most noble and pure among men; Next to him was the loyal scribe of the Koran,
On the noble Osman, Haffan’s son; On Ali, my friend and a friend to everyone;
To whom all areas of knowledge were revealed.
Next on the list, for whom my eyes crave—
On Hassan and on Huscin, both princes, Most noble in purpose and dignity; To Omar, Hamsa, and Abbas, whom I greet,
With countless greetings, while I lie A thousand congratulations at their feet.
VII
What inspired this poem and how is the story structured?
And streams flowed with intense desire as they moved along,
And a clear blue sky hovered over the world,
The rose and tulip opened their petals wide,
In a garden as beautiful as paradise, Where sand and soil were covered in vibrant green.
The whole earth was glowing in the morning light,
As if a new Eden had appeared. The tulips stretched along the mountain walls,
Held up their cups with eager hands. And all the flowers were waking up from sleep,
And day was taking over from the disappearing night.[245]
Narcissus flowers had filled their golden blooms,
Quenching their thirst with sips of sparkling dew.
Every rose in the garden looked like a king,
And every little flower was a knight wearing a belt. The nightingales were sighing in the grove,
And the stream and forest were filled with deep delight. The cypresses swayed as they danced,
And the whole world was filled with happiness.
In the garden stood a group Of friends, focused on fun and enjoyment; For everyone, big or small, whether it's day or night,
Pleasure banquets came to that garden. But I stayed withdrawn in the woods,
And wandered, lost in my own thoughts. Then a sophisticated man came to me
And a gentle appearance, and of noble heritage. For many years, my friend had laughed And cried with me, whether in joy or in sorrow.
Then he said, "My friend, wake up." Don't linger here in aimless laziness,
For spring has brightened the dewy world, And God's magic fills the garden clearing; On the world's leaf, he writes the message clearly:
"Oh, come and see God's monument on earth!
Why are you taking so long? Look at this surrounding world!
How beautiful is Earth—it's paradise.
For spring brings the vibrant life back to the blooming year,
And if you live, the thought must lift your heart.”
Hearing my friend's pleas, He was influenced by his kind nature.
He guided the way into the garden, I walked in; there was a grove of roses. We walked across a flat area, where we saw
The scene decorated with blooming elder trees.
The place was grand, as the hillside glimmered With the fresh beauty of Eden's garden.
Such scenes open the heart and bring joy,
And above everything, they spread the soothing balm of peace.
Freshly cut roses were hung all around; You could hear the nightingales from every grove.[246]
And in this place of marvelous beauty A thousand words quickly passed between friends,
And warm greetings emerged, bringing comfort to hearts. With warm conversation; poetry Lent her charm to the band’s conversation, They quote both prose and verse interchangeably; The story of the Mesnevi sparked discussion; The discussion focused on meaning and expression.
Then, with my friend, I had a conversation; In a friendly tone, he said to me; "The nightingale is singing loudly today,
And you, whose heart is absorbing joy From the heartfelt song of the nightingale,
Why are you silent in the world? Your breath and words should bring new life; Your word brings healing; it should come from your mouth. The stream that provides refreshment to people.
Why are you silent and lifeless; without a song? Write a book with poetic elegance
Fulfill and demonstrate the extent of your power; God granted you the destiny of a poet.
Where does your carefree laziness come from? He in whom the mind is stronger than the body Only someone who is alone can create a song that touches the heart.
Write a book that will carry your name. Going back to the earliest records. For sure, the name of the person whose mind “Those who focus on beauty will never fade away.”
As I heard this helpful advice, A strong ambition took hold of my spirit.
I replied, “Friend, I agree with your advice; Your words have enriched my soul; I'm listening to everything you've said,
Anyone who challenges you is a fool.
But, even with plenty of skill and enough wit I could write a book in just one week,
The world would ridicule the work of imagination,
"Even though my ability to speak is unmatched." Then everyone in the circle ignored my plea,
Putting a thousand chains on my heart.[247]
"But," I continued, "it's for daily bread
We work hard, and barely can the pen keep up with the demand;
When I let my brain take the lead, A thousand worries about physical needs bother; Caught up like this, I can't think of any new ideas,
"And all my spirit's best emotions fade away." “Stay,” said my friend, “this argument is pointless,
These timid excuses are pointless. Be brave. Isn't the nightingale behind prison bars Always ready to sing her sad song? And in its cage, the happy parrot Learns to echo the words of people,
And chats with endless cheer, And sings in a blissful joy." "My friend," I replied, "in these times we live in The world is just a servant to gold;
The pursuit of honor and position is the goal of everyone,
Merit follows like a servant on foot. How dirty is the spirit of the world!
True fame comes from true wisdom. Where can we find the exceptional scholar?
Unfortunately, the world is full of ignorance; Who cares today about books of poetry or prose? Who has the courage to walk the path of poetry? There could be magic in the song you sing,
"But the boring world is boring to every note." He replied, “What does all this chatter mean?
No man with a goal can accept this plea.
Do you really think the world is as empty as you say? Stop complaining, and face things with bold courage, If you have jewels, bring them to the market;
The buyer is easy to locate.
What reason do you have for this delay? How can you thoughtlessly waste the passing time? Merit will always earn the praise of people.
But show your beauty boldly. The Shah will first make amends; He understands the value of words; He is a critic of both poetry and prose, Skilled, generous, and wise.[248]
You must dedicate your poem to him,
Your poem is unique and written in a double rhyme. And in this work, your name along with his "Will live until the very judgment day.”
As soon as the Shah was appointed, I felt it was pointless. They were all excuses, and I replied to him:
"Friend of my soul, I will start the work." I swear it on my life, today!
But in what style should it be accomplished?
"That I can accomplish a great task." He said: “My dearest friend, what other topic But the rose legend is enough for you? The legend of the rose's beauty,
The legend of the love-struck nightingale.
Tell us the fate, the struggle of bird and flower,
Everything they did and who they were; put this into rhyme. In that great book of yours, and with the skill
"With your unerring genius, share the story." Touched by these words, I picked up my pen And went to the task with eager anticipation.
The legend of the nightingale I wrote,
And dedicated it to the one who governs
The land, with the Shah’s name at the forefront
I created a book that everyone has praised.
VIII
Praise for the Pearl of Lordship, the Great Prince of Heaven, Whose Compassion and Intent Reach from Heaven to Earth.
Is like an angel or a Jupiter; Face of the moon and the beauty of the sun His wealth and his lineage are equal. He is a prince of noble and joyful descent,
Of great reputation and intellectual strength.
The great honor of the Osman house,
Elected as the Sultan of the region,
Is Shah Mustapha Ben Suleiman, born __A_TAG_PLACEHOLDER_0__? A very shah from royal lineage.
He is the man who skillfully guides, Has filled the world and this era with happiness.
Worth is the only banner and the crown. Which win, by merit, throne, and crown. Deserving heir of the Osman kings
Among the sultans, like a monument He stands, a beacon of bright success.
King of the moon and the reflection of success.
He in the sparkling jewel box of happiness We shape the pearl of great destinies,
A king who is so full of integrity, That he is the Nuschernan of his time; So generous and brilliant he He surpasses the fame of Hatim Tais. His justice governs the world,
Which is sustained and supported by his grace.
His just mind brings happiness to everyone,
His kindness is their greatest benefit.
He addresses the bad with seriousness,
But he generously showers his blessings on the good. And as he sees grace and anger in people
He either takes the goblet or draws the sword.
He is a hero with a bold and brave appearance,
Whose appearance is the fear of Rusteman.
As the autumn breeze blows across the meadow And the reeds tremble, just like the hearts of enemies. When Gog and Magog unleash their threats
Their defeated power is pushed back once more;
And when the lands are struck with panic and fear,
The enemy's armies are trampled in dust.
And Tahmas shakes at the sight of his shining sword
As Euas once did, the great Timur trembled. The Persian's head was stained red with his blood;
No wine ever flowed in a redder stream.
His royal heart was then torn between concerns,
To scare his enemies and help his friends.
Fear of the Shah softened the enemy's anger,
His compassion warmed friendly hearts with love.
The fear of him made Rusteman feel weak,[250]
And fly, with bloody spoils following behind him. And while his kindness soothed the world
He gained the affection of both young and old. And as his strength and power grew significant He made everyone's heart resonate with his own. As the tall cypress casts a shadow around, His presence overwhelmed his enemies with anguish; Before his greatness and his high status,
The spirit of the Earth's people faded away.
And if the brave Dschemschid were still alive, He would submit himself into slavery to the Shah.
When Skender first saw his shining splendor He wanted to be the servant of such a king.
If Feridum could see his greatness now,
He would have pledged loyalty to his house.
And at his doorstep, Cæsar would have fallen, Like a slave, his sword covered in laurel. O mercy, you have the entire world Led captive by your rule of righteousness.
Through all your time of sighs and bitter tears,
You are the only one loved by night and day,
And in that time, great Alexander sees
The wolf and the lamb eat their meal together.
There’s no robber hiding now, waiting to kill,
Our only trap is in a woman's appearance;
And no man beats his chest in sorrow and sadness,
But the drum beats a joyful rhythm. How should I measure your happiness and peace!
The joyful brilliance of your holiness!
If all the trees and bushes were turned into pens,
And every leaf turned into a book,
And the seven seas turned dark like ink,
And every area was written on again and again,
Out of a thousand writers, only one gets recognized,
Out of one thousand, it would be recorded. And as we gather here to say our prayer,
Let our petition be based on justice. For you, like the sun among the stars,
Art ruling over all the skies; Wise King and Lord of Light[251]
You are wise, for wisdom has made you a king, Shah.
May God grant you a long life,
And bring a fair disgrace upon your enemies.
May God's grace lead you to happiness; And fill the earth with your amazing name.
May you wear the crown on your head for a long time,
And may your enemies be defeated. May God bless the entire royal family with long life.
And grant the land happiness, rain, and productivity.
May age, peace, and happiness come. And may your rule shine with endless glory. Who responds Amen to this prayer of mine? May he never face any misfortune!
IX
The Start of the Captivating Story and the Heartwarming Tale
And from your hidden place, show yourself; You know very well the meaning that is hidden. In the rose garden of the deepest thoughts. You have waited a long time, quiet like a budding flower; Breathe out the meditation of the Rose,
Let your voice sing in the tone of love
A song filled with the melody of love. So sweet that Sohre, when your song is heard,
The lute will be thrown to the ground in anger. And so the Nightingale in the Gulistan She began her legendary tale with a song. Once, in the ancient days that are long gone,
In a country that's enjoyable above all, There was a shah, the current king of Kum,
He was kind, gentle, and generous.
Good luck came with him wherever he went;
He was as pleasant in behavior as he was in appearance.
He was moderate in every action; Everyone appreciated all his actions. His mind was pure, and his heritage was marked by fame; He won everyone's heart with his kindness and compassion;
He was a king of noble lineage;
They named him Springtime because he had a spring-like appearance.
He celebrated the earth, as if with spring rain,
His presence was like a breath of paradise; Renowned for its magnificence and hospitality,
He was well-known for his unwavering commitment to justice. His command spread farther than the wind, And poured out its heavy flow like a bubbling stream,
Refreshing in its righteousness,
Like gentle eastern winds, earth and time. When he spoke, no one heard anything else, But his. So sang the joyful Nightingale.
And no man pulled his sword from the scabbard; Even the sword lily disappeared from the heath; And no weapon ever pointed caused an injury,
Except for the thorns that pierce the bulbul’s heart.
And no crown was taken unlawfully; And the east wind spared the tulip's circle. Even if the earth were covered with a lot of greenery,
A leafy company that no one can count,
It would be much easier to count the leaves in a forest. Then count the flowers that grew in his palace.
Like a group of guards, wearing golden helmets,
Narcissus flowers were arranged in countless groups; With lips and glasses glowing ruby red,
The beautiful flowers serve as cup-bearers; The lilies stand tall like guards,
Dressed in a sleek green armor, wielding a flashing sword. There are many cypresses lifting their tops high,
And green banners richly cover them.
From the tall walls, a rain of thorns is fired, As lances fly through the air and take down lions. Ambassadors in crowds, from the east and west,
Bring crowns to him, and willingly offer tribute—
Jewels that shine like celestial bodies in the sky,
And gems are the reward of fortune's finest moment.
In his grove, there's a grand rose. The grace of God is looking after it;
And he is happy with his lovely daughter,[253]
Who, like a rose bush, enhances the beauty of the world.
Her name is Rose, even though she’s still a bud—
A bud in beauty's garden, fresh as morning: These buds were round, like rosy lips that beckoned. For kisses filled with intense desire;
Such was the beauty that belonged to them, Everyone in the world was captivated and gazed at them.
X
Description of the Rose's Beauty in Every Part
Above and below, they move with equal charm,
And their entire life reflects the essence of beauty; And each is gifted with equal beauty.
Her wild hair Wishing long life to the heart of those who loved.
And she represented the essence and symbol of beauty, By whom did human happiness descend to earth; And many hearts were caught in those traps,
And longed as mine did, from a thousand wounds.
Her figure was like branches from paradise,
The lotus bowed when it was seen; Her shape outshines all other trees and makes The cypress and the plane tree are forgotten. Cypress has never waved with such grace; For that figure of the Rose was truly soulful.
The constellations' crystal signature Shines out like Alexander's mirror.
Venus in Sagittarius is her,
Where the sun and moon cross the sky together. And so her face is like a blank slate. On which the Lord has written—“A child of light,”
And in her eyebrows, arching over her eyes,
We see the dual moon that appears in Mars.
Connected like the double arches of a bridge
Are those two bows of beauty and joy.
Without that beautiful entrance, The beautiful house would fall into ruin.[254]
And those two arches lead into the house,
Where beauty itself is nurtured like a child.
How skillfully the magic bow is strung,
The double bow with just a single span!
And every look that comes from this bow is aimed Flies to the target and makes the red blood spill. That eye—enchantment itself is resting there,
And the source of magic flows beneath that brow.
Whoever gazes into those shining eyes
Must cry, “Now God be with you, fair lady.”
Like Narcissus flowers, the eyes beautify. The beautiful garden of a happy face. They are twin stars of flame that archers aim at, Like arrows shot from a strong, bent bow.
Two Turks, who in the court of Shinar’s plain Fall asleep, feeling drowsy after drinking, on the floor.
The look that captures the heart of everyone
Is like a dagger worn by the acid,
Which dagger sharpens with every cut it makes; For every glance with an arrow, the heart's blood flows. The sidelong glances are like skirmishers—
A group of lancers charging into battle. Each waving curl is a teasing bolt,
That brings unrest, not comfort, to the soul.
Her nose is like a streak of cloud in the shadow,
Where the essence of beauty resides;
It’s a jasmine, still budding and not yet in bloom,
Set in the beautiful garden of the face.
A finger that, through the power of magic, Has split the moon's circle in two.
Her cheeks, what are they but two fresh roses,
Which great archangel are you talking to? Two red pages that boys have read
Their first lesson in the knowledge of love? No, they are most like the rising sun,
From which the light of the earth comes. The small mole on the lady's cheek Is just a contrast to highlight her beauty;
It's just a sign of noble ancestry,
A beautiful seed in a field of flowers.[255]
Every face always shows A line or feature that dominates everything; No mole can claim such superiority; It's her eyes that draw us in. The ears adorned with flawless pearls Their beauty is reflected in the sea; There are two roses with dew on them. Radiantly set with stunning pearls.
The lips that completely overshadow the joys of the world Are like the holiness that Mary demonstrated,
They are like rubies that draw in men's souls
And connect with their spirit even without saying a word.__A_TAG_PLACEHOLDER_0__ And if I reveal the pleasure of those lips,
What should I say about the mouth?
It’s true that God created worlds from nothing.
But I'm uncreative; my words are vain. The tongue is like a singing nightingale. Which sits above a rushing waterfall; It's a bird with brilliant words. Just like the rubies in a jewelry box. A wise interpreter whose words are honest,
Showing all the hidden feelings of the heart,
The teeth are just like dewy pearls,
Which sparkle on the rosebuds in the grove.
They are the gemstones that create a connection
Between two rows of reddish-brown bumps;
They are the gems in a jewelry box,
Which hide their brightness in concealment.
Their sugary sweetness surpasses every other sweet; And even honey, doubly sweet, stands out. The chin is like a beautiful apple hanging, With its constantly changing beauty, it catches the eye; The apple is the most beautiful fruit of all. The Rose’s chin is more attractive,
And like the quince that hangs unpicked, she says,
"I am the result of beauty; do not pick me." The dimple in the chin is like a well;
And whoever falls into it must remain a captive. The chin is like beauty's tambourine,
Where the hanging locks gently sway; [256]
And when their playful chatter starts It is the march of beauty that they play. Her neck is like a smooth, white camphor. And darkened with the layer of falling hair.
Without light, there’s a burning fire within,
A fire of pride that is also unpredictable.
It mostly looks like a white cloud from heaven,
A silver column placed in the hall of beauty.
And we can easily tell her arms are like
The handles of a silver-wrought vase. By the trumpeter of these beautiful arms A thousand lives have been lost in violence and anger; Hers are the whitest arms in the whole land,
White as the hand of Moses once was,
Her arm sits in a sleeve that it fills with light; Like a crystal, which is clear itself.
The hand is unmatched in its beautiful shape.
And in the light that beauty brings to it. The Lord has given this hand a beautiful bracelet. Of fascination that surrounds the wrist.
Beneath that hand, seeking its desired touch,
The country and its people are quiet and subdued.
Nor does the henna dye those fingers red, But of course, the tips are coral-like.
Every fair finger is a silver pen. Which writes the winning lines of the heart.
The hand is like the moon; the fist is like the sun.
The fingers are the nice rays they shine. And as the powerful Scribe created their outline,
He wrote beauty in every fingernail. Each fingernail is like a rose petal,
A rose leaf that decorates the rose's stem; And just like each nail resembles the full moon,
Each fragment cut from them resembles a crescent. Her chest is a crystal-clear tablet,
A waterfall that sparkles in Paradise.
It’s the most glorious and the purest light
That ever crashed down in waves from the heights of heaven.
The feet are silver pillars, pedestals. Supporting the palace of beauty, strong and beautiful.[257]
They fly like arrows to the highest throne in heaven; They stand as twin graces, always side by side,
And like an anchor is the firm foot,
Holding in heaven the white moon’s treasure.
XI
The Shah Arranges for a Tutor for His Daughter Rose
In beauty gentle, but only partially shown,
So the father saw his daughter’s face. He grew strong and thanked his God both day and night.
He observed her beauty with a worried gaze,
And hoped it would reach full perfection. And brought in a teacher who could guide his child. Along the path where knowledge can be gained.
He wrote in an old book of pages. Like a fire, the valuable knowledge she should examine. He handed her the precious book; It was a new adventure for the Rose.__A_TAG_PLACEHOLDER_0__ And she started with the old tutor To read the lines of learning's alphabet.
Page after page, the book was examined,
But everything felt boring and uncomfortable to her.
She learned about the history of Gulistan,
She memorized the history of Bostan,
It soon had taken control of all of Vaharistan,
She read the history book in the Divan,
Yet full of grace, her mind is definitely sharp,
She had no talent for writing prose or poetry.
XII
Morning and Evening in the Rose Garden
And when the sun is on the world's high throne He showed the Rose the brightness of his orb,[258]
The sun happily saw his beloved daughter Was in her most vibrant beauty completely adorned. He knew that she deserved happiness,
That she deserved her royal position.
Another was the ruler of a kingdom that provided
Peace and joy everywhere in the world,
His castle was a green fortress,
Green was the color of its foundation stones; Inside was adorned with great splendor,
There were plenty of tulip beds and cypress branches. The master who built this grand structure They named it the Rosary; By those who were familiar with the beautiful city well It usually went by another name.
And every grove, wild rose, and meadow Each had its own specific and distinct title.
In this city, the ruling king Grant the Rose the highest position in the government,
And so the city could be full of charm. He gave it the Rose to be its flower;
And happily entering the grove,
She sat on the throne in honor there; And immediately, everyone in the world was filled with joy,
And all the world was swept by gentle winds,
The scent of his smells filled the world.
And they were so charming that it completely captivated me in ecstasy; The hours passed by in peaceful happiness,
And the stream and soil rested in blessed peace.
XIII
The Attendants of the Pure Rose and a Description of Her Noble Court Service
And so starts her clear and exciting song:
The rose of a straightforward mind and gentle spirit,
With an open heart and a kind spirit,
Has chosen for the employees of her household
A group of loyal followers who are genuine at heart.[259]
The first was the guardian of the sherbet cup;
Friend of laughter, tears, and good times;
Each morning, she prepared the rose water,
The red wine that fills the glade with its aroma. It was the delight and joy of the Divan,
And shared the name and praise of the dew.
Another was the cheerful bartender.
Ruby on his belt, and his cup a carbuncle; With rosy cheeks, he stood out, For beautiful lips, the painter's choice. His deepest heart was filled with love,
And stained blood-red with intense desire.
He drank the wine that fueled his passion's fire,
And he never failed to have a wine cup in his hand. He was the leader at every Rose festival,
And the guests called him by the Tulip’s name.
Another was the garden’s eye, and appeared The very lamp and eye light for the grove.
His face was full of thought,
So filled with the serious look of meditation. The brightness of his eye was in its socket,
And wise men realized that it was obvious. This was the prophet of the flawless gaze,
Who was in charge of the Divan, the president. He found five golden coins in his hand. He carried them on the petals of his cup:
He passed around the goblet day and night,
And he was drunk with wine, both late and early; As long as wine was being served at his table, He wouldn’t close his eyes until dawn. The glance of the close was truly him, And in the rose garden is Narcissus known; And since he has his cup in his hand
The gold Cup is he among the flowers named. Sword-Bearer was another waitstaff;
The keeper of the vast Rosary; He carried his unsheathed sword behind the Rose,
He watched over her closely, both night and day.
An unmatched skilled fencer Was he, in short, the prefect of the town? __A_TAG_PLACEHOLDER_0__ A brave Cerberus and dragon he, Whose sword and dagger were always in his hand.
He was truly a loyal servant,
And his reputation spread far and wide. In the rose garden, his friends Had called him the Free Lily of the glade.
And there was another person, just as free as he was,
Whose stature had become as elevated as his intellect; He stood tall, with a graceful head, He was the true leader of the grove.
He seemed to rise as tall as a column,
And like an arrow, he followed his path; And so in Gulistan, both day and night He watched as a porter at the entrance gate. He kept his loyal watch day and night,
Standing upright was what he wanted most; He didn't realize that his all-day job was tough,
While standing on one foot in front of the gate; He was an impressive man. A strong man, and his name was Cypress.
There was another, like a messenger. Becapped, who stole crowns to make a living; No one in this world has ever been like him; He always seemed to surpass all competition.
As soon as he rushed out of the western post,
He reached to the east in the blink of an eye.
He was so light that as he followed his path, No cloud of dust rose up under his feet.
He was a young kid, lively in his games,
And East Wind was his name in the world.
Another had a pure character,
And straightforward in his thoughts, and open in demeanor; His deepest feelings were pure and untouched,
And as beautiful as his cheeks were, everyone admired them. And his gentle heart was open to love; His genuine nature brings a smile to others. And while his heart was so pure and clear, He was the mirror-bearer for the Rose;
And he was winning from his constant talking; And men had given him the name Brook.[261]
Another was a thief, full of tricks
Of deceit like a dark-skinned Indian.
He could easily trap his victim in a trap; He was a thief full of pranks and tricks.
He could spin the thread out with amazing skill. And hang suspended by a single hair. His cunning was endless, and more tricks Were in it more than in a woman's curly hair.
His heart was full of tricks and deceptions,
And as a flower, his name was Hyacinth.
And each of these is spread out around the Rose
As attendants to the king and queen. And in the rose garden occasionally
The Rose refreshment looks for cups of wine.
The Rose stands out among all the flowers around. Was adorned with pleasing elegance, and therefore
She gained a good opportunity, in which She might prepare for greater happiness.
XIV
How in the Morning the Mirror-holder of the Soft-cheeked Rose Holds the Mirror, and How the Rose Takes Pride in Her Beauty
And there, her face was reflected in the mirror; And in the light shone her beautiful face,
Because it was reflected in the calm stream.
And in a thousand ways, the Rose was aware. Everyone in the world believed how beautiful she was.
She lifted herself above her cloak of night,
And freshly awakened in the streaming sunlight; To display her beautiful outfit completely She sat on a ruby throne; Her beauty truly shone there; It shone brightly in red on red. She sat like a queen among her people on a throne; All the other kings were just dust on the road.
But to make her beauty evident,[262]
She needs to reflect her image in the glass.
And look! the brook in front of her flowed along, And placed the shining mirror at her feet.
And when she saw her reflection there,
She was so beautiful that she was filled with amazement. And when she saw herself looking so fresh and bright
And she was beautiful, but a bit vain; And blushing red with delight in her own charms,
"Ah, God," she exclaimed, "there is no god but God!
What beauty have you given to me, O Lord,
What excellence among the flowers is mine!
What elegant eyebrows curve gracefully above my eyes!
They set them off like a canopy. How diamond-like and gray those eyes look!
Their gaze could awaken the hearts of the dead.
How shiny are those amber locks! Their light
Must inspire amazement in people's minds.
And oh, how sparkling are these cheeks of mine!
For after these, the moon itself is dull. And what a lovely beauty mark that little mole is,
What looks better on the soft cheek!
Who will now appreciate eyes that glare so fiercely, And the harsh looks that cut like swords they throw? But here are eyelashes that sparkle quickly,
Like friends standing together in battle. And then that mouth, whose breath is sweet enough “To bring the vibrant life-blush to the lifeless.”
The lightning of self-love struck her heart,
And she was filled with pride by her beauty,
“And oh,” she said, “is houri in the world,
Oh, peri, so delightful to see? Has anyone ever been adorned with such beauty, Am I being observed in the universe? Such beautiful charm that God has given to me,
He hasn't given even this to anyone in this life. And can my beauty be compared now,
Isn't my face unmatched? The world acknowledges that never before in history Has such a prize of beauty been shown; I am the beauty that has never been seen before,[263]
"The only fair that no one can compete with." So she praised herself to the highest honor,
And claimed that beauty was absolute,
Then called the Eastern Wind, her messenger, And said, “O loyal supporter of my words,
Help me in my overwhelming confusion,
And brighten up the night of uncertainty for me.
Explore the lands of Syria and Kum,
As you look across all the fields you travel through, (Either in the West or East,
Where evening darkens, or where morning shines,
Check if you get to any place you might reach. Is there anyone more beautiful than me? If there's anywhere with beauty like mine,
And whether there’s perfection reaching me.
Let everyone know about my beauty, May the one who listens be filled with passion. Let the people of that time be informed,
All beauty has been dedicated to me;
That humans have not received it as their gift In a shape as perfect as mine; The fair needs to learn how to assess their charms
Alright, and know how few they actually have,
And that I may only claim true beauty; "The others are slaves, while I alone am the queen." The messenger East-Wind, as he heard her words,
Kissed the ground in front of the monarch's feet. "You are truly the only beautiful,
My Queen, the stunning, the Queen of Light.
Who would deny that this is true,
Except for the one who has lost their sight? Who answers 'No' to the question of your beauty?
Everyone views your grace as bright and pure,
And the entire world is filled with light. From your great beauty, like the dawn of day. I'll make my way through the furthest corner,
"From the bright East to the cloudy West.”
He spoke and immediately set out on his journey,
Let out a loud blast and moved with the wind; He directed his path like a flock of birds. And found beauty everywhere; He quickly traveled across the land of Kum,
And soon he found himself on the borders of Persia.
He soon crossed into the lands of India,
Next to Manchuria and China's plain.
And here on the path of beauty, he found himself,
And heard of one called Beauty’s King Supreme.
He eagerly went into his presence, And, gently blowing, saw him face to face; So he traveled across the entire world and saw Nothing, far or near, is as beautiful as his friend.
He traveled through hills and valleys day and night. Now listen to what ultimately happened to him.
XV
The East Wind Meets the Nightingale, and They Talk About the Beauty of the Rose
In verses like these, his song of sorrow: "There was a traveler, the servant of desire,
Who has endured many wrongs because of love, His chest felt pain, and his heart was filled with rage; He was a dervish, wearing a hood like any monk. During the day, he openly expressed his complaint, And at night, I watched the skies above. His only purpose these days was love,
For love alone had taken him as its slave.
And during his time of trial, he faced his struggles. In love compressed and completely immersed in love:
His very essence was made up of love, In love, the letter of his life was written. And now, with no one important in his life, He was engulfed in the passionate flames of love. Sometimes he sang a love song out loud,
As sighs of deep sorrow escaped his heart. He sang Ghasele, charming young man and beautiful, Who attracted the souls of many newcomers
With his clear mind and captivating qualities; [265]
A cheerful young man, gentle and kind-hearted. His voice brought joy to everyone’s heart,
His music drove sadness far away,
And when his flute-like sounds burst forth loudly, He ignited the flame of passion in every soul. His breathing sounds brought joy to the land,
And those who listened to him clearly understood.
In short, he was a caring young man,
In everything, prepare for some venture.
Though now I'm broke, feeling hopeless, and aching for love, He was noble by descent and birth,
Who gave his lands and ancestry to the winds,
And allowed himself to dwell on sad thoughts.
His crown and throne were whimsically rejected, And to the power of love, I gave up everything. For he was truly driven mad by love,
And as an obsessed man wandered the world.
His speech was purely the expression of love,
And he was called the Wandering Nightingale.
With quick steps, the East Wind hurried along his path. Like a bird messenger across the entire world; And suddenly, he heard a melody of love, In tones of sad lament. Caught by the song, the East Wind paused,
I happily listened for a long time to that refrain; For a song like that made his heart swell, And felt like the scent of summer in the air.
He hurried forward to see the person, Who was so infatuated and so filled with sorrow; And said: "You are truly deep in love,
And from love's cup filled with desire. Your voice fills the soul with passion,
Why do you stir our emotions like this? Where did your song get its powerful charm from,
Does it really ignite the human heart? Who are you, and what name can I call you? And from which master did you learn your song?
Where did this chosen lot of yours come from? What inspiration stirs your soul? What does the ecstasy that controls your mood mean, [266]
And gives your voice its overwhelming charm? You whom such extraordinary gifts glorify,
How did you fall so low? Why do your brows disgrace this mournful hood,
And you, why are you sitting in the dirt?
Love is clearly written on your face,
And love's wound has clearly pierced your heart. Are you in love? How has your passion been? "Now is the time to share, so tell me honestly."
"You see here," he said, "a beggar,
With tearful eyes that plead to the soul of compassion.
It's love that has taught me in the school of sorrow, But I have never learned what my name is.
You ask me where I come from,
Love is where I come from and where I belong.
My foot still turns back, calling out for love; It's love that inspires me and gives me creativity; For I am someone whose mind is overwhelmed by love; And in the world, I roam, searching for love.
I rush by without a second thought and don't care about resting,
But travel can't provide the comfort I desire.
And often I give my love complete freedom,
Until I no longer have control over my mind;
And at the whim of love, I am swept away, So I will always wait for love’s command; In short, this feeling of love completely overwhelms me,
And takes away my ability to choose.
Now I feel mindless, lost, and without direction,
Tossed around like a toy at the mercy of Fate.
I am held back by love, and pushed forward Here and there like an autumn leaf.
I have no other desire in my heart,
Where love and only love prevails.
The shame of love is greater than the reward of honor. To me, and more than just luck's favor. The very darkness of love is sweet to me,
What good is worldly happiness without this passion? [267]
The hand of pleasure has made everything smooth and clear. The mirror of my heart reflects Love itself. Love is nothing to be ashamed of because love brings happiness;
"True shame is found in worldly happiness."
He voiced his excitement, filled with great joy. He said, “Oh, you, who are so troubled,
Who from the pain of your hidden wounds Groaning and sighing, like a man in love,
Tell me, where is the lady you love?
Who does your soul's intuition turn to? Who is the Leila that captivates you like this? Who has caused you so much grief?
Where is the Schirin that is troubling Ferhadan like this? Who is the Afra of your passionate fire?
Which king would you dedicate your life to? Who are you losing sleep for? And to whom do you plead for compassion? What light in the whole world is famous enough
To keep you hovering like a moth in its flame? And from which rose do you sing, nightingale, "Should you be a slave to the sound of music?"
Thus spoke the warbler: “Your words are gracious,
So, I'll make my song straightforward. From the moment I was conceived,
Love was deeply intertwined with my very being,
And in my mother's womb, it was revealed to me. That love should be my only source of knowledge.
And that amazing artist Nature created for me
The only kind of beauty is to be loved.
And since my life was locked in my spirit, Only love can unlock my soul.
And without any hindrance or reservation, so far,
I have freely shared my song of love. Yet I don't know for whom I burn, for whom Day and night, I endure in this fire. But may this flame continue to shine,
I still don't know how it started. That's how my life goes; a lonely individual __A_TAG_PLACEHOLDER_0__ I live in ignorance of the one I love,
Of the one who ignited this fiery torch within me; To whom I raise this pleading hand. Restless, oh me, these tired sighs I let out, But I still don't know the queen I long for.
This harsh struggle is all I've ever known,
I am unaware of everything else. Now tell me, what your current course might be,
Where do you come from, and where are you going? What message are you sent with,
Who are you looking for in this land? What is the purpose of your wandering search,
And who are you, and what is your name? What was the first beginning of your life,
And in which country are you from?
You bring the scent of genuine truth,
And it must be a trustworthy creature; Your breath gives life to every human soul,
And in your scent is a human soul.
The breath of health is definitely your gift,
"Before it, even the dead might come to life." The East Wind listened to these golden words, Then replied: “Stranger, friendly and kind,
I, in exchange for everything you've shared, I will share my story with complete honesty.
I also, like Abdallah, work hard,
I’m just as confused as you are.
I believe a child who is blessed with beauty As changeable and unpredictable as the wind; It's desire that makes me roam,
And gives me the essence of my life.
My swirling path is like a vortex; And without any direction, I drift away.
I can’t pause for a moment and rest; Desire is the only motivation I recognize for taking action.
My origin is pleasure and desire,
Which in the howling desert brought me to life.
And for my external situation, my joyful friend,
I have my home in a rose grove.
I am a servant to the royal Rose,[269]
And always be attentive to her wishes,
My breath refreshes all the flowers,
“And brightens the rose garden with cheerful light.”
Then the Nightingale said, “Oh, happy friend,
Your breath brings health and purity to me!
But what do you mean by a rose garden?
"Please tell me who this princess is?" Then the Wind, which nurtures life in all things, said: "I'm happy to share, and you'll be glad to listen." There is a place within the lands of Kum.
It’s called the rose garden, the Rose's domain;
There, in a pleasant climate, this town Is equally famous as paradise,
Of paradise mixed with the beauties of Eden;
And fresh flowers are always blooming there.
The waters shine like springs of paradise; The dust smells as sweet as the finest musk;
The watered plain is like a mirror stream. That shines over Eden's joyful land; The dust is just amber, completely unvalued; This healing home is a paradise.
Inside, it's filled with all things beautiful,
And unmatched siren melodies echo. It truly deserves to be called paradise,
For every clearing, there are radiant houris shining. The Rose is the queen and ruler of the town,
Which holds dominion over the entire world.
The Rose, ruling in beauty, is one of a kind,
And her charm makes all other worlds more beautiful.
She is the princess of all that is beautiful,
The beautiful moon in the sky. All celestial spheres are beneath her feet
When she sits comfortably on cushions of joy. May she be both praised and idolized by me, Whose gaze could draw you into a state of bliss!
The bloom of love lights up her eyes;
Magic weaves through her hair. Her eyebrows are beautiful like the crescent moon;
Her mole is like a shining evening star;
The eye, when filled with anger, shines like a dragon; [270]
It targets all who love. No bravery can withstand the fear that spreads By the arched eyebrows that are above her eyes.
The flash, as soon as it's experienced by a person,
Confuses his mind and outsmarts him. Those eyes can steal the very essence of life; The whisper of the mouth alone can bring it back. Whoever gazes upon their beauty declares
It is God who sends a blessing on this face; In short, she only does the perfect show,
As the only beauty in the world. And I have traveled through a hundred realms,
And I have never found anyone like her. For beauty is so prominent in her. That she is the epitome of perfection in the world. She is the padishah, the queen of light,
As a servant to such a queen, I bow; I quickly handle her task when she asks, "And rush through my journey like the wind."
He threw himself to the ground, crying out. His heart was filled with passionate desire,
And in the pain itself, he found joy. The dew of strong passion filled his eye,
And the pain of love tore at his heart; He cried out in pain, sighed, and groaned,
His eyes were filled with tears from unworthy love.
Then he said to the East Wind anxiously: "Why should this sudden fire take over my life?
What is the arrow shot by emotionless fate
Is this instant shot directed at my exposed chest? What is the goblet with its tempting drink
Has it taken away my senses while I was drinking?
How should I think about the dazzling light? That flits around my spirit like a moth? [271]
What is this flash of lightning, whose sudden brightness Ignites a world of fear in my soul? What a rush is this that takes me away And hits me deeply as it passes by? Who is this unfamiliar guest who has come to me And takes away my reason with his words? Peace, like a bird, slips out of my hand,
And my whole soul lies in complete ashes.
The old pain has drained the energy of the new,
"And that beauty overwhelms my heart."
XVI
The Clever East Wind Advises the Roaming Nightingale
Whose heart and soul were ignited with a fierce passion,
And said, "Now tell me, you shameless one,
Where have your courtesy and manners gone? Where can a beggar find such dignity,
That he could ask a princess to be his bride in love? What drives you to such extremes? Be careful, or you will eventually lose your mind.
Compare her height with your status; What can a beggar ask from royalty?
The Rose is charming in countless ways,
The Nightingale is just a clear singer;
Even if you sing your love a thousand times,
Don't hope to win the Rose's fragrant charm. Where do you get such a suitable gift of value,
What makes you ready to join the gentle Rose? Give up passion, with its deep torments,
And avoid this emptiness of reckless desire.
Even if you were to live a thousand years,
You will never reach the level of the Rose.
Even if you shout Gulgul a thousand times,
You will never stir the lady's heart.
So, stop tormenting yourself further,
Do not waste your efforts on unproductive tasks.[272]” When the Nightingale heard these words, He began a heartfelt complaint; And said: “Even though I am just a dervish,
Yet the wounds that hurt my heart are still fresh.
I appear to be a beggar on the outside,
But I am still the king of love. Love gives me independence in the world,
My kind of begging is worth a crown.
I love the Rose, and I will always love it,
And a fakir might sometimes love a king; Common sense is truly the guide to a sensible life,
But true love never promotes common sense;
The lover, in what he does, has a special privilege,
Just like the drunk and the homeless person.
Those who value moderation first, Can never experience the luxury of love.
The lover who feels embarrassed and shy Can never see the beauty that is shy.
Until the lover rejects the public shame
He earns no trust or kindness from his love.
Even though I have no interest in the Rose,
It's enough joy for me to talk about her.
Even though there's no reward for the pain of my passion,
But love itself is good enough for me,
And the one who understands the harmony of love
Will think enjoyment is less than absence. Who lives fully in the embrace of his love Is always afraid it will fly away;
He who happily has observed its journey Is happily hoping it will come back soon.
To me, absence represents love and respect,
Although my heart is denied fulfillment.
I live in a constant flow of pain. And willingly give up love’s outcome.”
The East Wind realized it was pointless to try The passion of this beggar trying to satisfy,
For advice didn’t help him at all.
His love kept burning like an aloe flower,
And every word he said was accompanied by sighs,
And his heat dried him up like dried leaves.[273]
So he left him and continued on his way. Into the areas of the rose garden;
There at the ruler's feet, he kissed the ground, And said to her, “O righteous queen of light,
Let it be written with the utmost precision,
Above all, the Rose is beautiful,
Although I have traveled through many realms "I haven't found a beauty like yours."
XVII
How the Sad Nightingale Arrives in the Rose Garden
And overwhelmed by a deep longing,
The Nightingale started to sing loudly
His love lost in notes of bitterness; A deep longing pulsed in his throat,
And he was pierced by the sharp thorn of bad luck.
Hit by the pain of love, like a tree that senses the axe, He finally collapsed lifeless to the ground;
Fainting from the pain of love and feeling numb,
He lay down as if he were slain by absence. From songs of sorrow, his love is filled with sadness,
And longing has become as thin as a hair. At last, the truth was embedded in his soul. That inactivity only makes things worse.
So he got up and put on suitable clothes,
He set out on his way to see his love.
Love appeared to stretch its wings for his departure,
Across the field and hill, carrying him forward. By the subtle guidance of his friend
He traveled day and night in passionate love.
He arrived at the town of United Hearts; He went straight to the rose garden. And now we've finally arrived at Gulistan,
He was surrounded by the scent of his love. And on the outside of the garden fence A friend arrived who waited diligently,[274]
A traveler, who without waiting even an hour Was rushing from this garden to the sea.
The stainless Brook, whose spirit gleamed in light,
The traveler exploring the world. He came straight from the garden of the Rose,
His chest dressed in clean, fluttering folds, And when the Nightingale saw him approach,
With an enthusiastic greeting, he approached him. The Brook respectfully bowed to him,
And looked at the newcomer with eager eyes. He saw that a beggar was standing in front of him,
A beggar, sick and overwhelmed with sorrow. It was love that had brought him to that low point. And love marked him on the forehead,
Then the Brook said, “Oh you, driven mad by love, And bowed to the ground by love and pain,
Why are you wearing this sad and lifeless expression? Is your heart not feeling any warmth in your veins now? Who marked this love-token on your face?
Who has given you the name of love? Where is the center of your heart's desire,
Who claims you and demands you for itself? And what has made you drunk from its drink? "What cedar has cast its shadow over you?"
I’m a beggar, and my love is a queen.
I am completely broke, but she is wealthy;
She has a beauty that shines like the sun,
And I am darker than a sunbeam's speck.
In the garden of beauty, she blooms like a rose,
And I am nothing but the poor Nightingale.
I am known by no name, but she speaks up, "And by her own graces, she names herself."
With sorrowful cries of sadness and sounds of lament. [275]
Then he started a song about lost love,
With trills and runs of many swirling tones.
“And love,” he said, “distracts my senses,
With a deep desire for that ruby mouth.
The lightning bolt of love that hit my heart,
Devastated in the depths of my heart.
The heart's strength can no longer endure,
It has been worn down by feelings of love.
Love has turned my life to ashes; Love only gives me the ability to sing;
And love has filled my deepest heart with passion,
It's love that brings out the sweat-drops of the heart,
For love has expelled me from my home; My soul is suffering from illness because of love. And love has exhausted my singing voice;
The secrets of my soul have been betrayed by love.
The flame of love has touched my heart,
My soul is ignited by the power of love;
For love has chosen my heart to be its companion; But this love feels like a halter to me.
I have become a joke because of Love,
“And love has placed my name among the foolish.”
He said, "Poor wretch, drunk on love, Don't torment yourself anymore, because God is compassionate.
For a better fate has he planned for you,
For it was he who gave your love her charm; Your music touches my soul, And I will take you directly to the Rose.
Look at her beauty before you die; "And in her happiness, let your intense passion express itself."
And joy filled his mind at that moment,
"O sir," he said, "is this just sleep and a dream?
The scent of success reaches my senses.[276]
You who have brought me joy, may you be happy, And lucky in either universe.
You who help me achieve my biggest wish,
May all your goals lead to happiness.
What news do you bring me that is most beloved? For your reward, you can have my very soul.
I give you my soul, I give my life,
"O bring me to the gem of my love."
To Cypress, who is the gatekeeper.
I hope that by this means, the Rose
"May I engage you as a person of truth.”
XVIII
How the Nightingale Got into the Rose Garden Thanks to the Kind Help of the Cypress
A castle shining bright in light.
It sparkled like a organized army in uniform; The water was pure, and the earth smelled as sweet as musk. An atmosphere of holiness and abundance prevailed.
Whoever came to this from Edentown
One might think his resting place was paradise.
How could it not be a paradise? For the one who hoped to find love there? When the sorrowful Nightingale saw the spot
He stood breathless and filled with wonder. [277]
Above him was the arch of blue sky,
And at his feet, the beautiful river flowed. Then the river said, "Pay close attention and look You give some relief to your burning heart; Meanwhile, I stand here, and as a man "I'd like to introduce you to the portal’s guard."
I have a polite message to share with you.
Please open your lips to me, I ask of you; If you could lend me your ear for a moment, I know my prayer will be answered right away.
Here I am with a broke stranger,
To illustrate how the road leads to this location.
He is a man who is both kind and responsible,
Of the purest nature and purpose; A dervish and a kind-hearted man.
But he is lost and suffering from the pains of love,
In appearance, he looks like a fakir,
But in the world of science, he is a leader.
A kind friend, a compassionate companion,
With a clear mind and a compassionate spirit,
A poet filled with spiritual light
"Is he, and in his imagination young."
XIX
How the Wandering Nightingale Spends the Night Alone With His Sighs and Tears Until Morning
When friends and enemies are both asleep,
Yet, to the music of the Nightingale,[278]
Awake, for Bulbul then stay up all night. And shared with the world his sorrowful song,
While reflecting on the beauty of the Rose.
For a strong passion awakened in his heart,
And with his sad and sorrowful voice
He began to mourn for his dearly loved one.
And thinking about his sad situation,
And in his loneliness, all alone,
He started his sad and sorrowful song: "O queen who lives in a carefree world,
O you who are the moon in the sky of beauty,
Half of all beauty's bloom belongs to you;
You are the rose blossom of beauty's paradise,
Oh, pay attention to the message I have to share,
As I start to express my sorrow. For my love for you, I’m sick to the point of death; And all my understanding fails me; Some hidden pain has worn down my patience,
I'm upset in this fair world of yours,
My trapped heart is fighting in a trap,
And my whole soul is trapped in sorrow.
And through the pain of my amazed sight,
I feel as weak as the new-born moon. Some energy, like in the pursuit, drives my spirit forward; Even now the shining knife is at my heart.
For, oh! the beauty of your cheek has cast Fire in the gloomy house of my mind;
And all the dangerous shine of your eye,
It's like a sharp sword aimed at me.
My suffering has split my heart in two,
And in great despair, I was ruined. I dissolve into nothing in the sorrow of love,
And dive deeply into a sea of sorrow;
For I am filled with the pain of passion,
My deepest self aches in pain and blood; I am overwhelmed, and the absence is painful for me.
And like a tiny speck, I float in desire.
My love pain hurts me like a hot iron, My eye is like a glass filled with wine; Oh, help me, for I can’t endure any longer; __A_TAG_PLACEHOLDER_0__ Oh, please spare me any more hits of contempt.
My strength is no match for this burden,
And all my weakness is guilt-free.
O slender Rose, will you let your bird Should still speak of absence and neglect
With a heart pierced by thorns, always hidden from you? Now beauty rests in the lightest sleep,
And a deeper sadness holds back my prayers to you.
O Rose, be careful of the wind of sighs,
For, like the morning breeze, it damages the rose.
Have some compassion for this distracted heart,
"Please be kind and heal me of my pain." So sang the silver-throated nightingale, So he sang, with his heart on fire with love.
But there was nothing that noticed or soothed His pain and tears were still his only relief.
No one paid attention to his sad song,
And no one understood the reason for his sadness.
To him, the world was completely dark,
He was surrounded by an endless maze,
On one side were the shadows of the night,
And on the other side was the power of fate. The world was filled with gloom and sadness,
The very stars were dim in deep sleep,
And darkness would not give way to the light,
And there was no sign of morning on the hills.
And those long, lonely hours were filled with darkness. Of suffering, while there was no escape.
XX
The sleepless nightingale is troubled in the dark night and cries out in grief.
So he directed his chanson to the night:
"What does this dark and gloomy night mean,
Which torments every soul with fear? Is it from being away from the one you love that it comes,
Is the moon now hiding her welcoming light? Is all the brilliance of the sunlight extinguished? And all the circling Pleiades took flight? Has my sorrow dimmed Saturn’s light,
So that his rings don’t shine anymore? Has Jupiter abandoned his happy place? Is it due to the unhappiness on Earth?
Has Mars been defeated in battle,
Are all the heavens really dressed in black? Why won’t the sun show its face? Has he, the source of light, turned to darkness? Has Anahid, in total apathy,
Thrown to the ground, her lute of poetry? Is Mercury, the messenger of heaven, grown Black like the ink that dries on his pen? Why does the world have this dark appearance? Has my sorrow brought this sadness? Why does morning fail to appear? Surely my chanson hasn't stopped it. Why does the night take so long to come? Is it that the day keeps me away from my love? Surely the day of resurrection is coming,
When all the stars fall down to the earth!
Who has closed the window of the moon? And has the golden lampstand of the sun been broken? Is it the way I sigh
That colors the whole earth with gloomy shades?
Has the light of the dart abandoned heaven? Does the sky mourn for my sorrow? The starry eagle pauses in its flight.
Or has he moved on to a place of darkness? Has Vega fallen, heartbroken,
"Down from her peak of happiness?" When he had expressed this lone complaint loudly, He spoke to himself like this: “Why is it that the ruler of the world
Has placed me in this valley of distress? For neither my mother nor my father Have I been anything but a source of pain? Oh, it would be better if I had never been born,
And all my blood had drained away like milk![281]
Before I closed my eyes to sleep, Death's sword had sentenced me to oblivion.
Or while I was still resting in my cradle, My life had slipped away from me early on.
Oh, how I long for the mother’s milk that touched my lips
Had become toxic in that very hour!
Oh, if only a swift arrow had pierced my heart,
And cut the thread of life in an instant!
Oh, that some venomous and deceitful snake Had bitten me to death on my bed!
Oh, that some fierce vulture had carried me away. To its solitary nest in the heights of Kaf!
And when the gentle hand of a loving mother Dressed her baby in the finest clothes,
Oh, that some tough highwayman, For the love of all my wealth and fancy things,
Had ruthlessly drawn his sharp rapier And my head hit the ground from my shoulders!
Why does the world hold back from putting me,
As its main enemy, amidst dangers and troubles? Why is there this disaster of sadness
"Has it not secretly pierced my heart?" So he sang out his sad song, The moon appeared in the clear sky,
And when he gazed at the vast expanse of heaven,
So he spoke to the goddess of the night.
XXI
The Nightingale in His Loving Pain Nervously Speaks to the Bright Moon
That fills the whole sky with your light,
Do you find your home in some bright sun, Where do you get your enchanting light? Have you gained borrowed glory from there, What do you see to fill the world around you? The thick and ugly darkness Turns bright and clear as you arrive. __A_TAG_PLACEHOLDER_0__ Don't leave me feeling abandoned all night long,
But lead me to my love’s awake retreat.
To me, a traveler on the rough road,
Be a guide and leader on a clear path. And when you move in your blessed orbit, Let your light shine like a captivating song.
You are truly the shining moon of the night,
Throwing the light spots of your face across the sky. Oh, shine your light on this friend of yours,
Who strolls through life without any sunshine. Be there for the poor, who need comfort, The remedy for every wound beneath which they struggle. Just one look from you has the power to dispel
The intense pain of suffering in the poor.
Needy, friendless, and completely alone, Suitable object for your comforting assistance.
And since his sorrows are unmatched,
And without changing his breath, he carries you love,
And since loving you is considered a crime,
Please absolve him of his guilt. If you turn away from a beggar’s path,
Before the people, you will feel embarrassed. When men criticize him and erase his name,
Or let his name be forgotten by his people,
If you finally become resistant to him, "There’s no hope for compassion for his soul." While the heartbroken lover expressed his grief, The sky sparkled in the light of day.
XXII
The lovesick nightingale greets the risen morning in a clear and appropriate way.
Through the power of truth and sincerity,
Your heart is illuminated by the pure light of truth,
And open to the world like the day itself.
May your pure joy light up my heart,
Make yourself known to that moon in the sky; [283]
It’s she who shines her light on this world,
When you have cast your light upon her surface; Oh, lift this dark cloud of sadness from me,
And call to me the woman I love.
Tell her: ‘That poor man's heart is aching; He travels across the world without saying a word.
To this unfortunate traveler on the path of love
You must show pity and compassion as needed,
For lack has ripped the cloak from his back,
And love has brought him down to the ground.
He sees nothing in front of him except the grave,
And never looks away from it.
Oh, don't trample on the helpless. Stop the surge of anger that’s coming at him!
When this unfortunate man needs a bite to eat,
The beggar can still show off a full wallet. He has neither wealth nor influence, my queen,
But he is not lacking in achievements, my queen;
When gold and silver are lacking, that’s enough. To see your tears and compassionate gaze.
Be kind, then, to this skilled man,
And provide support to an inspired bard.
The prince who treats the poor with kindness
"His actions demonstrate his kind gentle nature." While the nightingale spoke in this way, The sun was shining brightly in the sky,
And as he noted it, he turned away from the moon. And focused his thoughts on the sun.
XXIII
The Sad Nightingale Speaks to the World-loving Sun, While His Heart Burns With Intense Longing
You are the illuminator of the angel realm,
Your brightness lights up the entire world, And extends to the garden of the Rose.
It is through your hard work that everything is. [284]
And are formed from basic atoms.
You are the eye and light of the entire world,
Light for people's vision, and brightness for the stars.
Unless the moon got her light from you,
She was in darkness until judgment day; But if you do look at the morning,
The darkness of night would never fade from the east.
You are truly the morning gateway to love,
Spreading your light in the morning footsteps; Oh, let my intense passion shine on her, And plead with humble words at her gate. Go respectfully to the place where she stays,
And throw yourself at her magical feet.
Oh, talk to that moon over there about my love,
And tell her, beautiful ruler of the skies,
Your great beauty has captivated your lover, And like a shadow pressed into the dust.
For him, there is no light in the world,
His painful absence keeps him trapped. The night without her hurts him deeply,
Oh, just give him a glimpse of your beautiful face.
Oh, change the loneliness of one long night. For the joy of a happy day.
Let him, who is deeply consumed by passion, Gaze at his love with a yearning eye. This unfortunate person is your prisoner,
Have compassion for the wandering devotee.
His only wealth is suffering and hardship.
And he is contemptible all for you.
He stands unnoticed in the vast house of the world,
Reach out your hand to welcome those who are despised;
The window sill and doorframe of your house,
Let his Sacred Stone and Mecca be. He watches through the night until morning comes, And calls out your name in his distress.
From morning to night, he thinks of you alone; From dawn to dusk, his heart is devoted to you.
He whispers his prayers only in your ear,
He turns his worried gaze solely to you. You are his belief, and he rejects all others; __A_TAG_PLACEHOLDER_0__ You are the group and tradition that he loves.
The belief he expresses is your love.
Do not offend the Muslim's beliefs. Grant, queen, the request of your devoted admirer,
O Queen, grant favor to his wish.”
He spoke his deepest thoughts aloud, But all his pleading and suffering were in vain.
And so he turned away from the sun and moon,
Like Abraham, he called out to God.
XXIV
The Nightingale, in His Distress, Turns Away from the Sun and Moon and Offers a Prayer to God
Of pain, to Wisdom and All-Knowing,
And cried out: “O God, who is the Lord of all,
Who eases sorrow and hears prayer,
You know the hidden secrets of the world,
For you are the ruler of both heaven and earth.
You know well the situation I'm in;
And my burden just keeps getting heavier; No human mind can understand what I have endured,
How burdened I am by a heavy load of shame; How I have been a victim of unfortunate sorrow,
And have given in to the intense feeling of sadness.
I am consumed by passionate desire and anguish,
But your grace rules in blessed calmness; I can't open my heart to anyone,
For every word crushes me and wears me out; I feel alone in someone else's home,
Feeling hopeless without my beloved. Nothing stays the same for me except for grief. And criticism. Has anyone ever had such a fate? And no one feels sad about my suffering,
My eye alone produces these pearly tears; No friend is part of my criticism,
My sadness of sighs is something I bear alone.
No one feels sorry for my terrible situation,[286]
Nor does he pay attention to the wounds on my bleeding chest.
If I die, there won't be any mourners. Except for this passionate heart of mine.
I walk through the valley of amazement,
O God, when will I arrive at the place of joy? Oh, by this heart that reaches out to you for help,
By the deep sighs that hurt me as they rise, By the strong pulse of my whispering heart,
By the beloved Rose that I trust, By the beauty of a distant view,
By all the joy of brave love,
By the great honor of my dear friend,
By the unfortunate fate of the one who loves her,
By the dark weeds that my dedication expresses,
And by the tears that fill my eyes like blood, Due to the misfortune and anger I'm experiencing,
By the one who keeps me apart from my love, Yeah, by the sweet charm of her lips,
And by my genuine honesty, By the sadness of the one who loves,
And by his pure integrity of heart,
By what brings sorrow to the lover,
And by the night-long pain that he suffers,
By all the light that shines on the moon,
By all the brilliance of our world,
By daylight and the splendor of midday sun,
In the deep darkness of midnight,
By the ground beneath us and the sky above,
And by the busy crowd on judgment day,
In Adam’s early days of innocence,
By Him who is the master of purity,
By Seth, by Noah, and by Abraham,
By Gabriel, who delivered the message, By Moses, who spoke as both a prince and a preacher, By Jesus and the light that Mary provided,
By all the love that great Muhammad earned,
Through his patience and grandeur,
By his youth and his home,
By his great power that nothing could conquer:
By the common grace of God’s name[287]
And by the divine unity of his nature,
Don’t burn me with the fire of separation,
Give me the ultimate joy; Oh, gently warm her cold heart for me,
And ease it with the mildest touch;
Pour out your balm of compassion into her heart,
"That my pain can finally be eased."
XXV
The Beautiful Rose Listens to the Nightingale's Song, and Even Though She Feels Inner Joy from It, She Maintains an Attitude of Aloofness and Disdain.
And offers his prayers to God,
The rose suddenly noticed while resting A beautiful melody fills the air; A tune crept into her listening ear. Which filled her heart with the joy of passion.
As she listened to the romantic Nightingale
She asked, “What sound of music do I hear? The spirit of life fills the song!
Who is singing the song?
Ah, what a singer, what a musician he is!
A singer and a teacher of mystical knowledge in one. Has Venus come from heaven to see us,
"And pour such floods of music on the earth?" And then so she could understand the truth correctly,
She called Narcissus for help.
As soon as he showed up at her request,
She said, “Oh you, the watchful eye of our group,
I just heard an amazing burst of music. Who can brag about such a gift for singing? The soul eagerly nourishes itself with that sound,
It is completely immersed in pure joy.
Go out and search, then come back and tell me. Which craftsman sings so sweetly? Did he come down from heaven, like the dew?
Or did he emerge, like a tulip, from the meadow?[288]
Go, ask questions, and find out where the sound came from,
What is the singer's name and where was he or she born?
Dear friend, thorough and probing questions are made,
"And bring me the answer you find." Then Narcissus said, “It is with great joy, I’m going to learn what you’ve asked me to do; As soon as I see his face I will figure out his character right away. At that moment, Narcissus went, To retrieve her information about the bird.
He finally found the miserable outcast, That with the Cypress tree stood together, And day and night, his sorrowful song flowed,
And shared his deep passion with the world.
He kindly asked the Cypress tree,
And discovered the real state of the bird.
He found out that the Nightingale was in love,
And deeply troubled by the ache of love.
And to the Rose coming back, I shared everything with her—
His name, and in what sad condition he was. He said he was a wretch, robbed of reason,
Forever consumed by the flame of love.
An exile, driven by his passion To wander in distant lands from coast to coast.
He finally found his way. To lay his heart down at her feet. A being full of good qualities,
And everything achieved in the melodic art.
As soon as the Rose heard this story, Her heart was filled with hidden happiness.
As her beauty ignited with desire, Her charming demeanor was overshadowed by anger. Then she said, "Why is the beggar here? He overwhelms me with his relentless sorrow. When will this blatant arrogance come to an end,
Which sound cries out like an alarm through the night? Where will his boldness take him next? Perhaps he wants to stay with us.
What’s causing all this noise and crying? Who is it that draws his blood with a sword thrust?[289]
What bird does this poor traveler say he is? I don't understand the language he speaks.
His rhapsody stills my ear with pain, And still, the song he sings is nice to me.
What is the bird of bad luck doing here? We don't have space for such a bird with us. Who is the brazen beggar that has arrived? To take a post so close to the queen at night? Since he came to us with his noise
My head is spinning and I can't think straight.
He keeps me from sleeping all night long,
Now tell me about this urge to punish. Why does he reach out to me day and night,
Does he not realize his passion is hopeless? Surely this fool and beggar doesn't hope Is there a way to get closer to the Rose in the rose garden? Love hasn't faded his complexion; unheated iron Isn’t darker than his cheeks. Tell him to leave and go away from our lovely home,
Nor expect to gaze at me with romantic interest. Ask him to overcome this intense desire,
No more singing in vain about his love story.
The wanderer shouldn't assume based on his feelings "To come from afar, the empress of the world."
XXVI
The Wise Narcissus Confronts the Chatty Nightingale
Narcissus went to confront the Bulbul, And said: “What does this sad poem mean?
How is it that you've ended up in such a dark situation? What wit and manners can you claim to have? Who is weeping in this paradise of heaven? You, born and raised in the lap of misery, Has added boldness to suffering.
Your words have awakened the flowers,
And deprived of sleep are the eyelids of our queen.[290]
How appropriate it is that a beggar, Should I join a princess in the joy of love? Our Princess Rose has come out of her chamber,
And filled with great anger at your words.
She says, "The servant needs to think about himself,
And never again speak my name so boldly. He has revealed his secret to the world, And made my name a common reference among people.
Through him, my name will be spoken by all voices. Who treats me as his prize for the whole night:
Now let him hear the noise of his song,
Or I will confront him with vengeful anger.
Let him associate with those who are in the same situation, Otherwise, my anger will fall on him. My name is no longer on his lips, And let my image fade from his memory. Right now, he's only stirring up anger,
"And bad things will happen to him in the end." So Narcissus freely spoke to him With a sigh, the Nightingale responded; And, while he no longer dared to sing out loud,
His silent sighs filled his heart. He felt ill from separation,
He stood in shock, astonished, and weak-hearted; And now Narcissus walked back the way he came,
And left him lying there like a lifeless lump. His heart was burning with intense anger,
Caught in the fiery whirlwind of its suffering.
The pain of separation left him speechless;
And he fell to the ground, completely unconscious; He lay there for a long time as if he were drunk with wine,
As if his love were satisfied by futile desires.
Finally, his senses returned to him, As he looked out, his eyes were filled with tears.
He then decides that he will renew his lay,
If only he is up for the task.
All day long, he sighs in solitude, And patiently endures his unfortunate situation.
Yet he stays silent and no longer sings,
And no one knows the pain he went through.
[291]
XXVII
The East Wind Encounters the Wandering Nightingale and Delivers Messages From the Gentle Rose
And gave in to the light of day,
When the buds had opened their eyelids once more,
And nodded in the wind over all the earth,
The Nightingale sat in complete misery,
A miserable outcast in a bleak world.
His song only intensified his pain,
And now his silence tormented him even more.
And suddenly, the East Wind arrives for him,
The East Wind, sustainer of nature’s life; As he gazed at the Nightingale,
A wave of pity struck him in his thoughts, And the Cypress moved alongside him. He found no remedy to heal the sorrowful bird.
The bird, deeply pierced by the pain of separation,
He couldn’t escape the fate of his friend.
Nor would he crush the suffering person, Whose life appeared weak like a passing shadow.
Then he approached and warmly greeted him,
The bird responded with a series of sighs. "Welcome, good sir," the East Wind said to him, "What wind has brought you to this safe place here?
Why are you longing like this in your song?
Does being away from your loved one make you feel sad? How pale and exhausted you look!
You have been worn out by all your suffering; Your eyes are filled with tears of sorrow,
Your heart is aching from the pain of its passion. What could have troubled the depths of your soul? Thank God you're now with a friend!
You now reside in the palace of the Rose,
Why aren’t you as happy as the Rose?
Since you are not deprived of your hope,[292]
Good luck must have definitely smiled on you.
Here you are living in a lonely place,
Why are you showing so much grief and sadness? What pleasure can you find in a mournful song,
Oh, tell me, poor soul, what pleasure can you find?”
The thin-faced bird responded with a sigh, And said: “Oh friend, partner in my sorrow,
Even though I now stay in the rose garden,
I am still a singer of laments. For the door that leads to her, I love. Is closed off to me, as you can clearly see. Still like a pilgrim, I am a stranger here,
And still the light of my Mecca is out of reach for me.
The knife of grief is stuck in my heart,
Being apart from my love has brought me down; Being away has taken away the nourishment of life,
Being away has clouded my happiness. I still see neither trust nor loyalty in a friend, And a friend's presence still brings new pain. Though I may appear to be in good shape on the outside,
I’m still far away from my beloved joy.
I can't fully enjoy my dearest yet,
And I lack patience and determination. I see no sunlight that I can trust in its rays; But countless sorrows and pains confront me. Over my distress, all human empathy rests. And my great pile of pain rises to the heavens.
And no one advocates for me in front of my love,
That she should feel compassion for my situation.
So, worn down by my intense passion, Day and night, I remain in distress.
Oh, if that elegant being knew about me,
She would be less cruel to me.
Then the face of Pity would appear before her eyes, She wouldn't give up my life for suffering.
Oh, help me, you who are my only hope,
Take the fallen one by the hand and guide them; Tell her how this miserable person is doing. And make me promise to show you appreciation.
Oh, let her know about my aching feelings,[293]
Of all the hardships I go through,
Let the fires of intense craving warm your tongue,
"To ensure that her heart is filled with compassion for me.”
XXVIII
The Soul-nurturing East Wind knows the Nightingale and notices signs of compassion in the beautiful Rose.
"Stop tormenting yourself, unhappy one,
Your sadness and grief break my heart; I’m a messenger from that queen over there; I won’t deny you anything within my power,
I will work for you with all my strength. I will tell her about your sufferings, And let her know how you're doing. The noble woman must pay some attention to you; I will support your cause as long as I have the strength. Perhaps my words will sway her thoughts. And make her feel compassion for your situation. "Be brave!" he said, and off he went, Heading to the palace of the Rose.
He quickly rushed to the Rose. And threw himself down before her on the ground.
And said: “Oh, majestic sun of beauty,
O moon, O sky filled with pleasures,
May God continue to enhance your gracious beauty,
And fulfill all your wishes!
May he never bring disgrace upon your honor,
And may your life be prolonged for many years!
A poor stranger, not a traitor, but a genuine person,
A suitor consumed by his desires,
He comes to you as if he were your servant,
For he has fallen deeply in love with you; The love that ignites his heart For him, life’s cup is sweet but filled with poison. He is your true slave in heart and soul,[294]
Dedicated to you through all suffering and need; In your contempt, he finds his nourishment,
And in the pain you give, he finds pleasure. He mourns all night, expressing his complaints to the world,
How he suffers because of his love for you,
Powerless during the day, weak, and anxious,
He walks through towns and fields, drunk with sorrow; The hand of love is now silencing his song,
The blow of sadness has now brought him down. He zips from one song to another, filled with love,
Weak like the new moon in daylight,
He loves your compassion and your kindness,
Still eagerly moving along the path of love.
Oh, that you would, bright sun of beauty,
Show him all the wonders of your grace!
Because only your smile can make him feel wealthy,
And make the beggar-man rule as a king.
Does the tall cedar bend from exhaustion,
From the shadowing ground beneath, it spread? And must the sun shine with diminished brightness,
From shining in the beggar's humble home? Does it sacrifice its dignity? When Solomon talks to a fool? The flowing water that brings life to the world
Is currently on its downward trend.
Think sadly about his brave life,
Whose spirit was always inclined toward goodness. Now the poor are brought down to the ground,
"Oh, let him discover his savior in you!”
The Rose responded after hearing what he said, "Go to this beggar, this storm-tossed" And tell him, since he loves so passionately,
And swears so passionately that he is my slave,
He must wait a little longer for my grace. And remain patient in his steadfastness. He must endure until healing begins,
Loving any man is a wise choice. Love is often perfected by absence;
And often, brought to nothing by unfulfilled results.
Whoever wants to stop the pain of love[295]
One must first abandon the rule of selfishness. The lover has no desire to satisfy himself;
He completely surrenders his will to the one he loves.
And if the dearly missed desire to be absent, How can he be warmed in the flame of fulfillment? And if she wants to stay away, How is this possible if he's nearby? When someone in love prioritizes pleasure above everything else,
His beautiful lover wants him to leave. Can anyone whose love is genuine and noble Always stay at peace while you're there. While he's only thinking about himself
And hurts his beloved out of selfishness,
So that if he just brushes the tip of her sandal She angrily turns away from him. For wounds are just the decorations of love,
“And everything else is just reckless passion.”
Hearing these words, the morning wind rushed Left for the Nightingale, who was grieving.
For when he received the message of the Rose
His self-control and understanding vanished.
He immediately started to cry out in sorrow, And shake the bushes in the rose garden.
A sad song played and he sighed deeply, As passion in the meadows of Gulistan.
To him, day and night felt the same,
For in love's frenzy, he lay awake both night and day.
XXIX
Description of the Morning and the Conversation Between the Beautiful Rose and Her Nobles and Leaders
And the sky glowed with intense longing,
And dawn was like the warm glow of red wine,
And in the morning, sipping from the golden cup,
It seemed like a chaotic, unruly partygoer, The Rose, who noticed the mood of the day,
That morning was bright and beautiful,
And the entire landscape around was filled with burning passion,
And the morning's beauty appeared cheerful with playful delight, She felt a yearning in her beautiful garden. For great enjoyment at a fun feast.
So she ordered that on the lawn A throne of greenery should be built for her,
And that the sweet and calm morning dew Should fill the Tulip's goblet with her wine.
The people living in the grove accepted it. And quickly went to follow the queen’s order.
As per her high command,
The party spirit ignited all around. The Rose herself was in charge of the gathering,
And at her feet, the loyal Cypress stood, And all the guests enjoyed themselves with dew,
And Tulip's followers filled each crystal bowl. As Narcissus picked up the goblet
A strong wave of desire washed over the crowd.
The Hyacinth let her flowing hair down,
The Musk let out her offering for the feast. The lilies giggled and stuck out their tongues, Waking the celebration with a silver melody.
Stunned with amazement at such a scene,
The wry-necked violets stood and blinked their petals. The crazy brook rushed past the rushing crowd,
With shouts echoing the loud chaos,
And bursting forth with the urge of desire
The joy that filled his heart. The wind blew gently, like a breath from God,
And never stopped on its restless journey.
His touch felt like gentle caresses of longing,
His whisper is a spell of joy,
At high tide, the water flowed smoothly and luxuriously, The noise of the celebration echoed around the world.
They drank full cups of joy that day,
And tipsy drinkers filled the glade. The flowers absorbed all that loving nectar,
And rent clothes lie drunk.[297]
The tulips took hold of the wineglass one by one,
Their bosoms overflowed with pleasure. The Cypress, ignited by the winds' fumes,
Start dancing and having fun in a cheerful way, Not even the wind could tell which direction he ran,
For now, his mumbling tongue was silent from drinking.
The violet took two sips from the beaker,
Then he lowered his head and fell into a deep sleep— The rose garden was completely destroyed,
And the lilies fell onto their swords. The Nightingale, as a devoted lover, true,
A weak, troubled stranger, Is completely consumed by love; And intoxicated by the very wine of love,
As he watched the feast from the bushes,
His tears of bitter anguish flowed like wine.
Tears were his drink, his eyes the shining cup,
The reed pipe dances with the song of his sorrow,
And all the while he was consumed by grief,
Turning away from such a strange festival. Then he started to sigh and express his sadness. And share all his troubles with the world.
His very shape was designed like a lute,
From which the melody is played note by note.
His chest throbbed like a beautiful sorrowful lute, His voice was like a lute’s sad melody,
He expressed his love pain in the crowd,
As if his heart expressed its longing. He sighed and cried out with his loud "Lack-a-day," And burned like incense in a shrine of love.
And while the Rose was bright in the crowd of pleasure, Poor Bulbul mourned in the shadows of his misfortune. The Rose enjoyed herself among her favorite things,
Poor Bulbul suffered in his song of sorrow; Many days passed by that brought
Joy to the rose and sorrow to the bird.
[298]
XXX
The far-traveling nightingale can't find relief for his suffering and finally writes a letter to share his troubles.
And never saw a glimpse of the truth.
He never saw her appear in his sight,
She never spoke his name out loud.
The bird kept its loyalty, And her approach was always distant.
She didn't really understand his grief,
Though patience was still painful for him. Then the fool in love finally said to him, "Why don’t I write to her?" I can't share my sorrow with others,
I will explain my situation to her myself; I will endure the pain that overflows in my heart. And share all my suffering with her. My eyelashes will be my pen
And from my eyes, I will distill my ink; The tears that fall like blood under my eyelids
"Is ink enough to write my love letter?"
With pain, he picked up the pen. And wrote his letter with a heavy heart.
The letter started with compliments,
Praise be to God and the blessed prophets. Then he said, "O beloved of my heart,
You who show no compassion for those who love,
Is there no limit to your irresistible charm? Is there no end to my overwhelming pain? Is your stubbornness still persistent? Is your love an endless enchantment? Is it really the tradition of the fair
Is their great beauty supposed to be heartless? Oh, put aside your stubbornness, pay attention to the prayers of love,
Look at the emptiness of my heart.[299]
If beautiful things were ever stubborn,
They might still feel desire despite their hardness; Don't let this soul, filled with intense passion, weaken, And this split heart will burn in its fire. From a deep longing both night and day, I grieve,
My heart and my eyes are filled with sorrow.
The sword of agony has stabbed me deeply
And changed a lot about how I think,
I no longer have the strength for patience,
I can no longer bear the separation. Oh, feel sorry for me, my own, because I am weak,
I am overwhelmed and feeling weak today.
The sword of separation pierces my heart
And colors me with the tulip's reddish hue.
My tears are like the Oxus from my eyes,
Pale as the lime is the color of my cheeks.
Have mercy on me in my weakness—
My strength and energy have faded away from me.
Have mercy on me. My patience is fading,
The sword of absence pierces my soul.
No longer can patience withstand the pressure,
And my blood will be avenged on you. Don't turn me away, O Rose, but have compassion for me,
Isn't the Rose the Nightingale's joy? The beauty of the Rose's charm emerged. Long ago since the Nightingale arrived. Oh, don't look at your partner with anger; What is he but a reflection of your beauty?
For still through Medshnun's wild and strange excitement Leila's perfect beauty had long been famous.
And if no moth had ever been eaten
The taper never knew the adoring wing,
The more love the longing lover feels,
His love should long for him even more. And when the lover continues to pursue love,
The one you love should never be turned away. Oh, you stubborn one, don't be angry,
But listen to the prayer of someone who dies for you,
Because of your stubbornness and self-satisfaction
You have brought nothing to your worshipper.[300]
I admit I'm not your equal;
There would be no grace in pity if I were. O queen, make me happy with your compassion,
"And free me from the chains of despair.”
And when the Nightingale finished his letter,
His next thought was about sending it. "How will I find a messenger
"Is this letter meant for my dearest?" Finally, he found an appropriate messenger. To deliver his love letter to the queen.
XXXI
The Nightingale Sends a Letter Through the Jasmine, Written with All His Heart.
He was a mail carrier, quick and reliable,
And stood as a messenger in front of the queen.
This young mail carrier, silver-bright,
Whose manners shone as brightly as his face, Confident and skilled in delivering a message,
He always held a written scroll in his hand. The jasmine's starry glow belonged to him,
The passion and the height of a tree,
His elegance graced the garden clearing,
And Sandbach is the name they gave him.
The Nightingale gave him his orders. And shared his secret with a loyal heart,
And said to him, “Oh, my generous friend, May the Most High have mercy on your soul!
Why shouldn't you bring news to the queen?
Of all her slaves, who has dreamed about her charms? If you will deliver this letter for me,
Everything I have in the future will be yours,
Since that faraway beauty through you "May it favorably respond to my prayer." The Sandbach commission took on, And said: “It’s all good; stay positive. I just hope[301]
Your letter that is written by your hand
"May bring no bad luck to the queen." He picked up the folded letter in his hand,
And his foot followed quickly after his hand. He bowed low when he reached the Rose's seat,
And handed her the love letter. The Rose got the billet-doux from him,
And read the running text on its page.
As soon as she grasped the meaning of the note, And how the longing bird in pain suffered,
Then she said, “Tell me how the poor man is doing.
Does he still grieve and cry out for compassion? Does separation still tear at his heart? Does his heart ache like the heart of a tulip? Send my heartfelt greetings to the miserable one,
And hope he finds relief from his suffering.
May he no longer grieve if fate allows,
And let his heart no longer be consumed by sorrow.
I will always be loyal to him,
And lower myself to help him in his trouble;
Since he has been apart from me,
Consumed by the fire of his pain,
I will now do so with more kindness. Soothe the intense passion of the person. And I feel obligated to provide proof. To respond to these words of love. Then she took a pen in her hands, And wrote a response to the Nightingale.
XXXII
The Dainty Rose Replies to the Distracted Nightingale's Letter Through the Tall Jasmine Sandbach
Then she continued, “Oh you wild wanderer,
O heartbroken one who knows no remedy,
It’s love that has weighed down your entire life[302]
And entangle you in this distraction's mess.
How is it that the sorrow of your love Has separation changed you so much? How should my absence affect your heart,
And what does my heart's love matter to you?
Does separation’s knife hurt your spirit,
Has desire set your heart on fire? Are your eyes still filled with bitter tears, And sorrow, does it leave you feeling empty inside?
What's wrong, friend? Are you not feeling well? Are you always suffering in pain? Are you so passionately in love with me? Are you really rushing to feel my love? I see, poor soul, that suffering pushes you so, That I must be loyal out of sympathy.
It’s time that I comply with your request. You should consider me a friend.
That I should give my beauty to your hand
As long as you are deserving of the gift.
You've been a slave to separation for so long,
You should now be the celebrated king of fulfillment.
You've long sipped from the cup of deep separation. Now swear to me in the cup of enjoyment. The one who is brave on the journey of love. Deserves to see his loved one in person.
Be happy now, your pain has ended. "The day of complete achievement has come." As the pen moved across the written page,
She finished the short letter with a kiss,
Then handed it to the messenger, and so Let anyone who has cried and felt sad now celebrate. Sandbach took the letter in his hand, The letter that should uplift the Nightingale,
And said: “I bring you good news of joy,
No longer will the unfortunate person spend their hours sighing,
Now happiness has awakened from sleep. "And on the joyless, joy has been granted." He eagerly handed him the note.
"The Lord is incredibly merciful," he said,
"Because often after being away, we find fulfillment comes." [303]
"Stop, then, the noise of your troubles." As soon as the Nightingale heard the news, He was overwhelmed with intense desire.
He kissed the letter and read it with his eyes, Then opened it and closed it again.
He said, “The letter is a charm,
A written patent by the grace of God,
A letter of relief in God's name,
"Of freedom from hopelessness and sorrow." And as the Nightingale read the letter
His passionate cry erupted from him,
A wave of inspiration took hold of his soul—
He revered each symbol individually,
He joyfully thanked the Lord, And with a surge of happiness, praised the pen. The essence of all those letters was given to him,
New life replacing the end of love.
His strong desire stirred his aching throat,
And he could sing nothing but about the Rose.
XXXIII
Description of the Night and the Criticism the Deceitful Hyacinth Gave in Response to the Poor Nightingale
Was clearly lit as if by daylight,
When shades of darkness blend with light
Strolled through fields of hyacinths.
The moon was high in the sky, And around her was a group of stars.
On this night, the Nightingale spoke In sweet melodies, the passion of his soul. He sang at first in his happiness and excitement
His song in every style the poets were familiar with. On this night, a hyacinth appeared,
A cunning and deceitful woman. In her dark night outfit, she moved quickly forward,
To stroll through the clearings of Gulistan.[304]
Then suddenly she heard a sweet note; Like Anka’s echo, the storm of song arrived. She approached and saw the poor pilgrim,
Who sighed as if he sought comfort. She settled herself close to the minstrel, He looked up at Bulbul and greeted him. And said to him, “Please tell me your name.
"Why are you shouting so loudly?"
"Because of love, I forgot how much I cried." She said, "To whom has love dedicated you?
Who is it that your heart and soul love? He said, “I am the servant of my love,
"For someone in love is both captivated and a learner too.”
She said, “What symbol and sign do you carry? "Where do you come from? What is your homeland?"
He said, “Love has no flag and no home,
"No specific home in any land." She said, “Tell me about this pain you’re feeling,
"Tell me the secrets of your loving heart." He said, "I have no other guide but love." And here he stopped and didn't say another word.
She said, “What is love like? "And does it bring the lover any gain?”
He said, “Love reduces its slave to nothingness,
"It gives up every benefit, but brings joy." She said, “So, what is the purpose of love? "Does the one who loves finally find rest and a home?"
He said, “The purpose of love is to bear suffering,
"The heart, through love, ultimately finds all its endings in pain." She said, “A wise person never desires pain,
"Better is the one who avoids restlessness." He said, “Anyone who doesn't suffer is not truly a man,
Manhood must be rooted in suffering,
And the one who is suddenly overwhelmed by pain "It suits him to endure patiently." She said, “So, you take pleasure in pain, then,
"Stop your sighing and focus on self-control." He said, "Did you have any medicine for your pain?" He said, "I don’t need anyone until my heart is broken." She said, “And who are you mourning for?” He said, “My one and only, my beloved queen.”
She said, "But tell me what her name is?" He said, “Oh no, I have forgotten her name.” She said, "Think about it until it comes back." He said, “Do lovers have the ability to think?” She said, "What makes your speech so puzzling?" He said, "My love's hair has trapped me." She said, “Give up this obsession with your queen.” He said, "But that would mean giving up my soul." She said, "Your mistress is not faithful to you." He said, "Her disdain is enough for me." She said, "Her fulfillment is not possible." He said, “Without her, I'm sure to die.”
She said, “Go away and leave this rose garden.” He said, “Leaving this place is like leaving life.” She said, "No one feels sorry for you." He said, "Still, I will praise pity." She said, "Do you really hope for happiness in the end?" He said, "Doesn't the sun shine light on everything?" She said, "You're lying under the sword of pain." He said, "Alright. I have nothing to add." She said, “This separation is costing you dearly.” He said, “My blood, yes, and my soul too.” She noticed that this poor, miserable young man still A response given to every one of her jabs.
The hyacinth glared with jealous passion, Her face darkened with bitterness and anger.
She said, “It’s clear to me at last, This clumsy person is in love with the Rose herself,
And could it be that in the rose garden Is such a reckless wanderer really supposed to show up? What is he doing here in Gulistan?
What is he doing in our garden area?
He must be banished from the place immediately,
So that he won't walk through our beautiful glade again.
It's truly a shame that one
"So poor should lie at our doorstep." And the hyacinth was very excited. She spent a long time thinking about trickery, deception, and schemes. She was well-versed in the deceitful ways of trickery,
And enjoyed cunning schemes.
And now she attempted some way to create To clear the gardens of Gulistan.
XXXIV
The Devious Hyacinth, Consumed by Envy, Plots to Have the Nightingale Banned From the Rose Garden.
An obstacle that immediately came into view.
Often the owner of a loyal friend Is saved from the grips of despair,
The rose is surrounded by many thorns,
And where the treasure is, snakes wrap around. And where a friend shows up to lift the spirits An enemy also stands up to challenge,
A ruthless enemy had been appointed this way. To stand his ground as the protector of the Rose.
The royal guard of her Majesty,
Her attentive master is always at her service,
Envious and tyrannical, With malicious intentions, taking pleasure in causing hurt. Whose nod was terrifying like a rain of spears,
Whose eyelashes were as sharp as darts.
He always stood with a dagger at his belt. And in his hand, the lethal spear; Like Mars standing watch in a prison,
He was armed on each limb with a knife and a spear,
And the one who just extended his hand Was torn and damaged down to the quick.
Everything he did was filled with bitter anger,
And in the rose garden, his name was Thorn.
The hyacinth joined him that day
In her effort to get rid of the Nightingale.
And with the thorn, she planned to bring him harm,
And kept this secret in her troubled heart,[307]
From the lovely shade of Gulistan Bulbul might be banished forever.
The hyacinth, involved in many intrigues, Filled with rage, I approached the deadly thorn, And said: “Oh you, what are you angry about now? Don't you have any sense of honor or pride? In this rose garden, a wanderer stands,
A fan of the Rose, a loud person,
A reckless fool, driven by jealousy, Who disrespects the Rose's royal name. But he is shameless and lacks any respect,
And talks all night long about nothing but love.
Could it be possible that someone like him Are you filled with passion for the Rose? That he through sighs and love songs Should we take away the fair name of our queen? That he should make her name the focus. Of everyday chatter in the marketplace?
The Rose will now become the topic of gossip through him,
And around the world, people will insult the Rose.
This wanderer has acted in this way. And many a false promise has been whispered to her.
I'm worried that his reckless boldness Her esteemed name may finally be tarnished. As soon as the thorn heard these treacherous news Each hair on his head turned into a sword,
And the assassin thorn spoke with great anger:
"God blame you for being a worthless fool! And why
Did you not see the wanderer long ago? Chained up, a prisoner right there, And place the chains of servitude around his neck,
"And lock him up tightly in the dungeon?"
She replied, “Even though I haven’t restricted him,
Yet I have talked with him many times. My council was still useless to the miser,
He responded to every word with a quick comeback. The thorn responded, “Show me the miserable person,
The drunkard and the town's seducer.
His blood will stain my dagger bright red,
For I will plunge it into his cowardly blood.[308]” As he said this, he jumped up from his seat, the thorn sprang forth. And pulled out his dagger in a surge of anger.
The very moment he found the Bulbul
He inflicted many wounds with his shining blade,
And said to him: “Bold beggar, you Who knows neither modesty nor mercy,
What brought you to the harem of our Queen?
Consider her position and your lowly status,
You who shout about your troubles every night Don't you feel any shame? Go away,
Enough with all this noise and commotion. Is this a prison or a lady's retreat?
How is it that you can say this without a hint of shame? Do you keep calling her name over and over? Don't show yourself here anymore, filthy beggar,
Go hide that foolish face of yours.
Or else without any hindrance or delay
"I will stab your heart with my dagger." With that, the thorn pierced the Nightingale,
Causing him multiple waves of suffering.
And now the Nightingale cries out in pain. And a thousand cries of sorrow fill the grove.
He exited the grove, the rose garden of love,
And sang his sadness until dawn.
XXXV
The Ruthless Thorn Offers Advice to the Delicate Rose
As soon as he had offended the Nightingale
Went quickly to see the Rose,
And gave her advice in a lengthy speech.
And said to her, “What happened, Rose,
That such a fool could profess his love for you, And the absolute lowest of the low Can his speeches disrespect your name? You are the pearl, the princess. Could it be
Should a nameless beggar come close to you?[309]
That night and day with his constant song He makes everyone in the grove talk about you? Do you really approve of his daring? And smiles on his passion and desires,
And listen to a fool like this And listen to the words he says to you,
So that the beggar is proud of your favor. Is Shameless bragging about his crime and puffing himself up? He is a man of limitless arrogance,
And of untamed audacity.
Please don't encourage him, my dear queen.
The homeless person knows the truth about himself.
I have stabbed him in the chest with my sword, leaving wounds. And happily laid him bleeding on the ground. And I didn't do that out of fear for you,
But out of respect for this lovely grove. As soon as the Rose heard these words of anger, Heartbroken, her rage took over her. She said, “What has this beggar done to you,
Why would you pierce his soul with pain like this? He is an innocuous person in great trouble,
In sorrow and confusion. He arrived with all his love songs
Two days ago, a visitor in this beautiful grove. It's a shame that you've wronged and hurt him like this!
Sure, no one has this guest disgusted with contempt.
Does it suit a generous soul? To insult and bring disgrace upon a guest?
Tell me what harm he ever did to you,
This foreign pilgrim and pure hermit, That you have chosen to do this Your cruel blade against his chest? Was it because he sang with a full heart? A song of sadness brings joy to our souls.
He was the musician of our joyful yard,
And won the flowers to lift their cup higher.
He didn't endure his chains without reason. Then what shame can I possibly have in this? For beauty and achievement complete
Have always prayed to love. [310]
And beauty itself is completed through love,
And beauty without love fades away. When love wraps itself around beauty's shape
It doesn't give any stigma to what it holds.
And nothing can spoil the crown of beauty,
Though countless people talk about her name.
Was Joseph dishonored in Egypt,
When was he the object of the people's love? Go, leave the poor man in peace,
Don't harass him; have pity on him. You must not oppress him with cruelty,
"Make sure to treat him kindly from now on." When the thorn heard the Rose’s scolding,
His hair stood up like needles on his head. What he heard wasn't what he wanted,
And trouble spread across his face.
And now the royal audience was over,
He went to visit Spring, the king of the garden.
XXXVI
The Cruel Thorn Mocks the Lovesick Nightingale in Front of the King of Spring
And standing on his feet in front of the throne, He said, "My ruler for all eternity,
May your prosperity remain unbroken! There’s a rogue hanging out in the rose garden. Day and night, a rogue incurable Anyone who is captivated by the Rose lives,
And intoxicated with love's cup is in distress.
Neither night nor day does he stop complaining. As he shares the wonders of the Rose,
Neither night nor day can I overpower him.
The beggar still has a poetic fire burning,
He has no shame or self-respect in life,
And finds joy in solitude through drunkenness. The Rose herself is trapped by his song,[311]
And feels compassion for this lovesick drunk. Now the situation has reached the final stage,
And he has caught the attention of the Rose.”
As soon as the monarch heard the thorn's speech, Annoyed, he spoke to the attentive servant: "Where is this beggar, looking pale and intense?
“Let him be captured and locked in a cell.”
So he sent his hunter to the grove,
A relentless-hearted hunter.
And said to him, “Go find the beggar-man
"And put him in chains without mercy.”
As soon as the king's decree was issued, They quickly searched the clearings of Gulistan,
And looked for in the rose garden beds For signs of the melodious Nightingale.
XXXVII
The wounded nightingale spots the violets, its companions in hard times. They come closer, and the nightingale gets trapped in a cage.
Makes the expression on his face clearer,
And so it happened that when the Nightingale
He felt his chest pierced by the thorn's attack,
Far away from the clearing of Gulistan,
He crossed many fields and grassy plains. And as he looked for comfort, He saw a struggling man in a quiet corner,
Who sat in weakness and suffering,
His figure slumped in deep sadness.
He looked defeated, sad, and worn-out, Such is the life of those whom love has blessed. He sat in the weeds of sadness on the plain,
He was dressed in mourning blue robes, His head drooped down onto the mossy ground,
As if his thoughts drifted away from reality.
He inhaled the sweet, loving scent of the grove,[312]
His cup was filled with the wine of suffering.
He had a tongue that never made a sound,
It was often pushed aside from sheer exhaustion.
And since he filled his vials with his tears, They called him the violet in the garden.
The injured Nightingale approached him,
Seeing someone completely powerless,
But he was consumed by unrequited love,
His body shook with pain and distress.
Here Bulbul found a friend in trouble,
And with a question, she tried to encourage him, And said: “My friend, what has happened to you?
How is it that love has been so harsh with you?
I see, you are a worthy servant of love,
From which you are so weak and overwhelmed.
What’s on your mind that’s making you sigh? Traveler, why are you wearing this sad blue? Has your loved one done you wrong? Or has a competitor taken your spot?
For grief has bent you over with its weight,
And your soul is out of tune because of grief.
Who is it that has thrown you to the ground? Who allowed you to be a victim of greed? Men's feet have walked all over you,
As a struggling outsider in the gay community.
Did your loved one wound you to the core? Or is it that a rival is tormenting you?
Tell me, unfortunate one, what’s bothering you, because your suffering, "Binds you immediately in a bond with my heart." He noticed how the violet, soft-spoken, With a stammering voice, I finally answered him, "I'm also hurt by the arrows of love,
So my situation shows off your cleverness,
It’s love that brings my heart down to the ground,
It's grief that has brought me down to the ground. For oh, my soul has been ignited by love,
I yearn for satisfaction and relief.
The breath that constantly escapes from my lips Has stained my clothing with this sad blue, And the desire for the Rose has led to death.[313]
Being away from her has affected me; It’s love that makes me humble myself in the dirt.
In this form, I travel across the whole world.
I'm tormented by the pains of love,
And in the end, the dust becomes my home.
As much as I love the beauty of the Rose,
Unfortunately, I will never be able to enjoy that beauty. For she doesn't know about my suffering,
And I might never express it to her heart. And no one knows the pain in my mind.
I don't have any friends I know in this place,
And now I feel so weak and lacking courage,
"I can't even talk about my distress." When the Nightingale saw this poor man, He felt sympathy for his suffering,
And each one spoke freely to the other. Of all their troubles, and many other things as well.
Then suddenly, the royal spy came near,
With dark eyes and a sly expression, As these two talked together, And grieved over the passion of their love,
The clever trap was set above the bird,
Corn was scattered to lure the prey. The Nightingale was captured by a ruthless hand,
And in an instant, thrown into captivity.
And for the pain and suffering of the unfortunate A cage was brought in with many iron bars,
Then he was locked up in the cage.
The cage will always be his prison,
And now the Nightingale was finally caught,
And forever excluded from peace and joy.
He felt like a nervous, poor prisoner now,
What’s more like a prison than a cage? Day and night in that cage, he cried,
Overwhelmed by absence and the pain of love.
They brought him in his cage before the shah,
Before the shah, he sang his everyday song.
The Nightingale was ill from enduring pain. Ah, look at how deceiving the world can be!
[314]
XXXVIII
King August Emerges in the East and Wreaks Havoc on the Earth
Soften your attitude with desire.
Create a compelling story based on truth,
And with hot breath, rush through the world in a fury. Oh, let the words from the pen flow like fire,
And let the world just burn down. Whoever ignites the narrative Will brighten up the world's circle.
In Eastern lands, there sat on a throne with great power. A powerful and respected king. A ruler who could ignite the earth,
He was a hero with a passionate heart.
His soul was filled with fiery happiness,
And the world let out a sigh under his conquering power,
And he was accustomed to his powerful anger To bring destruction to all the land.
He shone brightly in every corner of the earth,
And a shining passion radiated wherever he walked.
Even though he was naturally passionate,
Everything he advised was marked by wisdom.
He reached out to the mountain with the essence of life,
And shared her energy with the entire world.
A fire king who sat on a throne of light,
His name combined the essence of the sun and moon; His happiness grew warmer and warmer,
And the world fell under his control. And his enthusiasm grew more and more, His anger and intensity left the earth in ruins,
The world was ignited like a fire. His deadly hand spread fire all around. The people took off the clothes they had been wearing,
They were so afraid of his rage coming. During his reign, no one went outside,
And everyone stayed at home,[315]
Until they got tired of this calm, And everyone was willing to endure his glow,
And everyone was happy to be in the shade, Some are in the garden, some are by the city wall. Meanwhile, the world was on fire in harsh suffering,
And like a temple altar, they worshipped him. The sparks of horror burned even brighter,
And the mighty banners of his power soared even higher.
Finally, he referred to him as the "Emperor of the World,"
His banners waved proudly in the sky,
The colors of heat filled the sky. The dust, in his honor, became fire,
His fire filled the universe with light,
His anger burned like hot coal in a furnace.
Eventually, he spread his warmth far and wide,
The smell of burnt wildfowl spread across the land,
His anger stifled even the sigh of love,
And in the stream, he burned the stone.
And by the power of his raging fire The birds flying in circles were roasted as they went, And every grain was dried out on its soil.
The smell of musk, extinguished in flames, The world turned into nothing but a pit of ash,
And nothing green remained on the plain.
And the tyrant's power grew even more,
And the scorched streams were dried up in their banks.
And increasingly with terrible cruelty,
What time the people were stretched on the rack,
The ladder to the heavens was shining brightly,
And sent out sparks like those from a furnace grate.
And the earth sensed his passion like a punishment,
And turned ashen-colored into dust.
And no one wore shoes in the heat,
And the brain spun from the overwhelming blast,
And in the river that reflects the sky The fish and cattle were just shriveled shapes.
In short, the world became a tired wasteland,
Fire blazed all around, and heat,
Driven by the harsh anger of the explosion, Took all the beauty from the world of humans.
[316]
XXXIX
King August Brings the Warm Wind and Fire to the Rose Garden
Is powerful in his use of authority;
He gathered all the nobles of the region. To heaven, to meet him at the great gathering. He was warmed by luck and by greatness,
And filled with pride through his power and authority. And so he spoke among his powerful lords:
"Travel as quickly as you can over the farthest reaches of the earth,
I am now the master of the entire universe;
Look in my hand; it's melting, showing how weak it is!
The intensity of my anger fuels it,
And my heat moves from one sweating brow to another.
And now there's only one being living on earth Who hasn't felt the warmth of my breath? Is there a king of greatness and strength? "Who hasn't felt the fire in my eyes?" They replied, "Your Majesty, the world is lit up!" It’s very true that your anger controls the world. And yet in Rūm, there’s a small town
Like the world has never seen before.
It's governed by its own monarch;
His throne is decorated with emerging honor; The town is named the Garden of the Rose,
The king is called the monarch of spring.
There the green blade that peacefully lifts its head "Has never experienced the intensity of your heat." As soon as the monarch August heard these words His chest was filled with intense heat. He said, "Right now, we will start the task
Of the forgotten realm's devastation.
And while its monarch happily enjoys a peaceful heart
Disaster will fall upon him.[317]
And yet it's necessary, first of all,
I'll send a messenger to them, To show my greatness in their eyes
And share the news that I’m sending to them.
That when they find out about my plan, out of fear
Their courage may melt away like ice in the spring. For he must say that I have come to conquer. And capture the people of the town.
The monarch must be handed over to me,
"And everyone has to live in fear of my power." There’s a courier waiting for his request,
Who, like a flea, can be found here and there; He moves like lightning in his speed, And quick as the flame, or as the thought.
From his breath, heated like someone with a fever,
He had been named Samum and was known by everyone. And he was closely tied to the East Wind,
His older brother, as it appeared to be; The first of them is the joy of Spring,
The second is truly King August’s servant.
He waits to deliver the message from the king,
Who said, “Oh, lightning-speeding messenger,
Now hurry over to that rose garden,
And to the king who bravely rules there, say With your warm breath and your fierce words.
Ignite a burning passion within that small space,
For from your mouth, fire falls like rain,
Your words can cause destruction all around. Make sure you don't speak softly to the king,
Make sure you don’t speak too angrily. Tell him: “You are doomed to ruin, stay quiet,
For soon my anger will consume you with flames.
For what permission has been granted to you? To rule in peace in this rose garden
Without any fear of my overpowering strength,
Without considering the fury of the season? Will you not listen to the word that says
Of the brilliant flash of my anger? Consider and think about it How you can save your country from my drought.[318]
Give up your throne and crown like a slave,
And stand outside my gate. Give up your kingdom, take your hands off it, And so gain peace and forgiveness for the land.
But if you refuse to follow my wishes,
And do not give me your land and throne,
Be sure of this, that on your unlucky head "Swift destruction will come without mercy." When Samum received this message from the king
Quick as a storm, he rushed along his path,
He ruined every meadow he walked through,
And found the end of his journey in Gulistan.
XL
Samum arrives in the town of Rose Garden and delivers to the Monarch of Spring the message from the fierce King August.
And he angrily set it on fire; The tulip sparked a longing in her that felt like fire, And breathed heavily in the rose garden.
The tulip sparkled like a flicker of fire,
Narcissus, like a lantern, cast her light, Then danger threatened the residents,
And the rose blushed even more beautifully out of embarrassment.
The king himself was in desperate need,
And with a fiery look, he raised his voice. He thought carefully about what had happened to the state,
And saw the real scope of the situation.
As he fully understood his situation, The scorching heat drained him completely. Then filled with bold and high royal courage, He gathered his strength and looked for suitable advice. And said: “What fire has come to us?
Who is this tyrant August, and what has he done? Someone has stirred up his anger so much that he appears So stubborn and so filled with anger? I will hold back the bitterness of his flames,[319]
My sword will calm his anger like water does fire.
He is not a cause for concern to me,
Not even twenty thousand furnaces like him,
He will not go any further on this ground,
My sword will kill him just like heat is cooled by a stream.
Go, tell him to be ashamed,
And reduce this intense heat,
And remove his fires from the land,
And stop this crazy campaign about our walls,
Or he himself in his own flames will soon "Be turned to ashes at my command." With that answer, Samum replied. To the ruler of the summer; He brought him news from the Shah of Spring,
Delivering the answer exactly as it is, word for word,
In August, when he received the message he had heard, explode in a fit of intense anger. And charging forward, he immediately gave his orders,
"Let everyone in my kingdom come together armed,
And make preparations quickly and efficiently. "The rose garden in ruin must be destroyed."
XLI
King August sends his son as Field Marshal to the City of Rose Garden, and the King of Spring, unable to resist him, withdraws to the highlands.
He radiated brilliant light from head to toe.
His nature was the essence of light,
His traffic was the fire department,
He spread light across the universe,
And he raised his high brow to the peak. It was fire that created the jewelry of light,
His name was just like the morning sun.
As lord and field marshal, he set off. And urged his horse into Gulistan. King Spring was shocked by the news he received,[320]
So his enemy had made their way here. He assembled all his nobles for advice,
And rallied all his strength for acts of bravery. He gathered everyone for war, the residents
He called upon the rose garden for the battle.
The lily pulled her broadsword from the sheath,
The thorns in hand felt like sharp arrows poking me. Even the cypress is now ready for battle,
Stood ready with her knitting needles like a spear.
The tulips open their petals like a bow,
Even the dew got its pebble-stones ready. The violets bent them into a harsh bow,
The daisies sent their arrows into the air,
The stream put on its sparkling armor, And stood dressed in a full suit of armor. Like janissaries, all the plants nearby,
They held their pikes and partisans in their hands. And every bud carried a threatening weapon,
And positioned themselves as shields in front of the Rose.
They stood in organized lines like warriors positioned. For war and conflict in support of what is right.
Now when the sun entered the rose garden, He immediately fired off a fierce volley,
And with his heat, he started to destroy,
Like a torchbearer for Eastern kings.
And look! the people in the rose garden
Diminished, burned away like candles in a mosque.
The lily drooped like a fading flame,
And quickly dropped the sword from her hand.
The red tulips turned to a dark black,
And dropped their decorated shields from their hands.
In a harsh crowd, the green arbors fell apart,
And the whole city turned to ashes.
Who can endure the destruction of the fire?
Who can fight against its lethal legacy? When the news finally reached Shah Spring His glory and power diminished. Even though he had a hard time keeping the conflict going,
He realized he was destined to be defeated,
And right away, he took off running,[321]
Abandoned the battlefield to withdraw. Retreating may seem cowardly, but there are times When even the bravest courage advises a retreat.
When stronger enemies defeat those who battle It's better to retreat than to act hastily. Such was the thought that influenced the monarch Spring,
And so he took the Rose and ran away with her.
He quickly climbed to an alpine cliff,
Which was next to a range of rugged hills,
He took all his followers with him,
And the entire mountainside was filled with people, So he rested on the high peak,
And lived safely and peacefully from then on.
And from that mountain, there was a green plain that sloped down. Where happiness and prosperity dwell.
XLII
The Monarch Spring also runs away from the mountain peak and vanishes, while the Monarch August, in his rage, sets the city of Rose Garden ablaze.
Had to give up the rose garden. Then the monarch August arrives with immense joy,
To take his place on the empty throne.
The garden residents worried with anxious concern,
For the flame of anger still burned its way, And all the greatest families were destroyed,
For the intense heat of the fire had consumed their blood.
Its rage quickly dried out the tulips,
And burned the narcissus’ eyes to blindness,
The Rose garden is surrounded by brilliant flames,
And fire rules supreme among the thickets. As soon as he had destroyed every bower,
He set out to find the ruler Spring.
And said to each, “Where is the king Spring?
And where has Princess Rose gone?[322]” They told him they had escaped to the mountaintops,
Where the cool, fresh Alps overlooked the scene.
When the King of Summer found out about this, He sent his army after him,
He said: “Send out and destroy the monster,
Let the fire consume it like a beating heart.
Bring me the ruler Spring, please. And pull the Rose into the mud for me.”
As soon as he had issued this firman,
The sun is shining on the Alps. And with his army, destruction caused,
As if he would let the world be destroyed, And when the king Spring came into view,
The tyrant would gladly assassinate him.
In a short time, he kept the king at a distance, Captured on the Rose, and immediately abandoned the land. Wherever he went, nothing was left behind.
Nothing showed up where his path used to be.
No sign remained of Monarch Spring's territory,
The Rose was nowhere to be found on the meadow.
Both from the mountainside had vanished,
And no one knew how far they had escaped. The sun, victorious, shone brightly. Finish off every last trace of the enemy.
He said, “Spring, the monarch, has been completely banished,
And there isn't a single footprint left of him,
And no one seems to know where he has gone,
"And where to find the glory of the Rose.”
When King August considered this, He no longer felt any worries in his heart,
And in one day, he created the rose garden. Nothing but a party spot full of excitement. And yet he mixed benefits with waste, Showering a thousand blessings right there. He softened what was unripe and made it sweet, He brought what was once uncivilized maturity. Sent tranquility into the landscape, And mixed a mild sweetness with his anger. Finally, he completely abandoned his campsite,
And he traveled back home to the East.[323]
He floated effortlessly on the wings of the ether,
And finally arrived at his permanent station. As he left the calm meadow, He heard the news about more significant matters.
XLIII
Autumn Arrives from the North to Govern the City of Rose Garden
The world is so skilled at dressing itself in bright colors,
He brought greatness to the world,
A glorious king generous with gold.
High in the North, his palace home was located,
He always sat throned in mercy. This king was cold-hearted,
Moderation was his defining characteristic.
His only job was to spread gold,
To provide humanity with the joy of its glow.
In other qualities, he was abundant,
But there was no one who scattered gold like he did.
He was also a painter with exceptional skill,
One of a kind in art and generosity. Before the beauty of his diverse colors Highlight all the masterpieces of the world.
He colors the green curtain of the earth,
And Mani's self might be curious about the work.
He is a great painter, with a flawless technique,
A colorist with perfect skill,
He gives life to every trembling leaf,
Until it displays a hundred shades of fire. He stamps it with the shine of the gold,
Until its shadow is completely on fire.
He colors with impressive skill. With a haze of rose and saffron in every grove.
The master of a dual skill is he,
And known for his talent in both areas,
And every artist he is familiar with __A_TAG_PLACEHOLDER_0__ He is called by no other name but Autumn. He is rich in strength and knowledge,
And by his grace and constant kindness, During his reign, the world remained at peace,
Because he provided such freedom to the world.
He shared his gifts with every land and place,
A model of generosity,
And through his gifts, finally brought down to earth,
He at least leaves the hungry feeling satisfied.
To him of little value, gold was considered worthless,
He spread it around like dust and dirt. Although he was well-known for his kindness,
He knew well how to harm with his strength. When he was angry, his breath turned to frost,
And those who saw him with fear turned pale. The world with its summer beauty Changed to other colors with his touch,
Out of fear of him, the rose garden started to fade,
And faded into shades of soft gold.
He was a remarkable performer in his field,
His pity was intertwined with his rage.
He was naturally cold, made of half ice. And half of his intellect was made up of water.
Yet often did he shine with a fiery gaze,
The blessing he brought was greater than the curse,
And when he spoke softly with anyone His face was filled with a warm glow.
But as it approached the end, he became bitterly cold,
And maintained that attitude right to the very end.
Shah August once took on a royal demeanor. His place among the nobles in the council. He gathered all his ministers around him. To welcome his emirs and his nobles, Suddenly, he received the news. That the entire garden was in ruins. That king of the mead was exiled, And the beauty of the bower was completely ruined.
When King August heard the news
The news made him shake like a leaf.
Filled with impatience and anxiety He rushed to check out the garden clearing.
Even though he truly believed the news was real,
He wanted to have real proof,
And that he could obtain this evidence, A spy must be on the mission assigned.
XLIV
XLIV
King Autumn Sends a Reconnoitring Party to the City of Rose Garden, and in a Moment Conquers It, and Paints It in His Own Livery
King Autumn sends a scout team to the City of Rose Garden and quickly takes control, draping it in his own colors.
His nature was a blend of warmth and coolness, The Persians referred to him as Scatterer of the Leaves; And when this title was not granted,
They called him Plucker of the Summer Leaves.
The monarch August approached him and said: "Now listen to me carefully, you swift one,
Head to that bower right now,
And bring me news of everything you see,
And as you dart like a free spirit,
Show mercy to Gulistan.
Let moderation guide all your actions,
And win the hearts of everyone in the countryside.
Do not be like a sudden blast of cold frost, But first comes a warm and sultry breeze;
Start spreading the generous gold, And bring happiness through power and honor. You are rich in color just as you are, "Spread your colors over every leaf and blade." As the leaf-picker listened to the king’s speech
He left quietly on his journey.
He quickly arrived at the rose garden,
Carrying out the orders of his king.
He spread light and beauty wherever he went,
And he covered everything with gold.
And yet his demeanor was not harsh or severe,[326]
And he brought blessings wherever he went.
He mixed among the flowers,
He played with them gently and affectionately,
He asked questions, as he was well-suited to do, With his relentless determination.
And the flower beds with various colors were marked. Unnecessary to recount his actions. When he saw the situation of the rose garden,
He quickly returned straight to the King. Telling him everything that had happened Of the good and bad regarding the rose garden.
The king immediately ordered that in arms His cavalry should charge into the garden realm.
He took his place as king in the clearing,
And all the residents there were taken captive. And as he usually does, to bring happiness to the world, He generously placed his gold on everyone’s head. And everyone suddenly became wealthy in life,
And everyone wore a golden caftan.
His hand was full of kindness and generosity,
He scattered it across the land in every direction. He gave them a bunch of gold as a prize.
They shimmered from head to toe with the metal. And then the ruler of the kingdom His demeanor changed significantly.
For where his voice was kind and welcoming,
He now showed his anger and his hate.
And all the people in the garden, pale with fear,
Fell to the ground, overwhelmed by fear,
And at first, he was both sweet and kind,
Now he was consumed by intense rage.
He threw the inhabitants of the garden out, The garden lay bare in vast horror.
He tossed the floral decorations down, The leaves and branches spread over the ground,
And as he destroyed everything all day long,
And in the end, a peaceful calm followed. And so, as nature continues on its path, Silence and tranquility come from violence.
[327]
XLV
King Winter shows up in the East and sends his icy winds across the Earth.
His breath was cold, and his appearance was gloomy, His heart and every action are cruel. To moderation, he was a deadly enemy,
And troubled the people with his harsh frost.
He was a ruler who succeeded through coldness,
King of the world known to men as Winter.
As soon as his voice was heard throughout the land
The people recoiled at his fierce attack;
His cold breath could cool the flames of hell,
For he was colder than ice's touch,
And just as his power could extinguish the flames of hell,
His anger could turn paradise into hell. For when his breath was strongest, like a fire,
He burned and made people feel the pain of hell.
His unpredictable, volatile, and intense anger,
The elemental world lay in ruins.
Once his lance was aimed at the people, he shot. It was like a poker stirring the fire,
And when a homeowner saw his face,
He quickly turned him back into the house,
And while his anger was unrestrained,
He led the people to the fireplace. And so he grew in the intensity of the cold. That the world lit its fires and gathered around them. The streets were blocked by his invading power,
And in the houses, piles of fuel were burning. The people in the mosques gathered closely,
For safety in the heat of the altar fires.
To protect herself from his overpowering influence
The rose garden turned into a fiery hearth,[328]
Yet he didn’t hold back his breath of frost,
But placed his hand on Autumn’s gentle warmth. And when that king appeared on Earth
He raced him neck and neck for the win,
And like a flood, his anger flowed rapidly,
And everything was rigid in his presence. The water turned into solid ground,
And the world was filled with crystal tears, And each person walked around with their head covered.
The sun in the sky hid itself out of fear.
Both the poor man and the rich were compelled to To keep warm in fur and wool cloaks. And each one of the city's elegant people Wrapped around his head was an expensive fur robe. In short, Winter rules, a supreme king,
During the final days,
And his command rushed as quickly as water,
And like the wind, it blew across every country. While he himself stood with dignified seriousness Spread his silver frost all around,
He spread his silver with such generous hands That house and the heather sparkled with silver glimmers.
XLVI
King Winter Wrecks the Rose Garden in a Snowstorm
He stood at Winter's call, a servant, A minion who followed his orders. He had a winter-like personality,
And in the world, he was known as Snow.
He was as white as crystal camphor is,[329], And he was as cold as crystal camphor,
And he felt as soft as cotton to the touch,
But cold as the toughest block of ice.
He was the most reliable assistant of winter,
And he was sent to devastate Gulistan.
And he immediately set out on his way. To conduct his battle in the rose garden.
And suddenly, as if by the hand of fate, The snow fell heavily from the fluffy clouds,
And one night in the rose garden
Victory reigned in the valley and in the fields.
It was stacked high above each sloping roof,
And a white cloak was spread over everything. It threatened to swallow up men and horses, And like a shower of camphor enveloped everything. When Gulistan saw this tragic event A reign of terror emerged in its territory.
The snow was seen dancing on every roof,
And shine down like bright swords and lances.
As the snow blanketed the tree branches Winter settled over the garden,
And all his army set up camp in their tents, And the entire city was at their mercy. And in Autumn, when he realized this,
Shuddered and shook like aspen leaves. Although he would have liked to start a fight, He realized it was useless to hope for victory.
At last, completely defeated, he retreated in flight. And looked for his old home and his place. But Winter still asserted his dominance,
And sat as king on the throne in Gulistan. He commanded, “Let no one from this time "Ask about the bower and the garden's beauty." And while he was there, the entire rose garden Should it be reduced to a pile of ashes,
And anyone who is reckless enough to dare This order to reject and ignore, Anyone who breaks this strict command,
Anger should be addressed directly.
So everyone in that place was feeling down,[330]
And the whole area was covered in harsh frost. And everyone who just extended his hand Was stripped and damaged like a dried-up branch.
And by the awful tyranny of cold The happiness of everyone changed. And as this fate came to the glade
Every creature eagerly gathered around the fire. Gray hairs and hair still shiny and bright with youth
Pushed against the high altar around the fire. The fire burned around the hearth early and late,
The fuel was as valuable as the flame,
And to provide warmth to a single home Was worth the value of an aloe flower,
And those who sold the fuel were really happy,
And the wood market was a royal domain,
And he who carried a bag of gold with him. Was poorer than the guy who owned a forest.
In short, the cold tyrant ruled over everything,
And each man found his house to be a prison cell.
For Winter’s powerful ruler dominated everything,
And swept freely over all the woods.
He generously spread silver everywhere,
And the entire world was covered in silver frost. The cedars wore a silver crown,
And the whole garden was decorated with a silver braid.
The streams were dressed in silver armor, And clusters of silvery ice decorated their banks.
So Winter launched his campaign for a while. In the area of the rose garden.
But let me tell you how it all went down in the end.
He stepped back and left the garden open. [331]
XLVII
The Monarch of Spring goes south to visit the King of the Equinox, from whom he seeks assistance. The King quickly assures him of help, and he returns to the City of Rose Garden with that support.
And sounds echo in the entrance hall,
What good has your loud song been,
Has the time for your success arrived? You must spend your time within the cage,
Who could once walk through the rose garden.
Surely you have had enough of suffering spread, And now I must still feel disappointed and yearn. Your flight has only brought you contempt,
Now, let your eager wings spread and take flight. When bad luck reaches its peak,
Relief is provided to those who are suffering.
And all your lamentations, what are they To the Rose that laughs through your sorrow? He who has fully sipped from the cup of legend Sings like this, deep and low in the depths of misery.
And when the king who sets the world ablaze,
And has the joyful August for his name,
Captured the city of the rose garden,
And conquered it and kept it under control. And defeated all the treasures of the Spring,
To leave his palace and his court behind, The king Spring, leaving his domain,
Fled to the safest city in the South.
He rode many days, working hard and suffering, And finally arrived in a faraway land,
In the realm of a powerful czar,
Whose brows were adorned with signs of happiness.
He was a king of incredible power,
Full of generosity and strength.
His noble demeanor was shaped by gentleness.
Kind-hearted, sociable, and gentle.[332]
For he was born under lucky stars,
Of those bright stars that signal the arrival of day.
He was a lord of light, lifted high From his noble background and great reputation; His happiness filled the world with light,
He was known as the Harbinger of Spring.
The Spring knew this king well, Who was a direct descendant of his lineage.
As King Spring spreads these news far and wide, The Harbinger of Spring carried the message, And went to greet Spring as it arrived,
Honoring him in every possible way. The monarch who moved among gentle breezes,
Gave many honors to the prince of Spring,
As he approached, he came close to the throne,
He brought him up to sit beside him on the throne.
And for one day, a feast and welcome took place. In celebration and joy. And behold! among the guests the question arose What is the actual state of things? Then the king spoke, inquiring about the Spring,
Why he had run away from Gulistan.
"How did you arrive," he asked, "and where are you headed?" What has brought your feelings here,
To step out of the garden's blessed calm,
"And over the paths of travel, struggle your way?"
So Monarch Spring told him everything. What happened to the town of Rose Garden,
And how that king who was named August by man Violence had taken over the land,
How he had squandered it with intense passion,
And all the rose gardens turned to ash;
How Autumn had the chance to ruin brought,
And how the harsh Winter ruined it.
And all that took place in the rose garden
He explained everything in detail to the powerful shah.
And when the king learned the sad news,
His soul inside him turned to fury,
And as soon as King Spring had shared everything The Harbinger of Summer shouted out loud:[333]
"Lord of the world, may nothing confuse your soul,
Get rid of sorrow from your worried heart; No longer will your patient mind be tested,
There is hope once more for Gulistan.
And if the Lord of heaven grants good fortune, You shall return to your kingdom once more,
And seated in power again in the rose garden "Will crush every enemy to the ground." And when the Spring monarch heard this comfort He supported the promise with a wish,
And said: “Oh king, you are a loyal friend,
And may misfortune never cross your path.
May you live long in honor and fame,
And may your happiness be surrounded by strength,
As soon as I heard that high-sounding word of yours
Tranquility returned to my soul. Even though the campaign has caused destruction to everything,
"It hasn’t taken away all my hopes." The Harbinger of Spring, when he heard this, He quietly placed his hand on his forehead, And he hurriedly made preparations For a campaign to the garden bower.
So the shah chose this place. He might set up his tent in the rose garden.
XLVIII
The Harbinger of Spring Takes Control of the City of Rose Garden, Defeats King Winter, and Celebrates the Triumph of the Spring Monarch
The world was filled with bright happiness. The news of new arrivals filled the clearing,
And the trees stood together in tight rows.
And everything that grew in the garden Was burned and affected by past troubles,
And yet once again, the waters of life stirred to life,
Everything was infused with the ever-present green of Spring.[334]
Though everything had been dead for many days,
Now that they’re alive again, they raised their hand,
And everything pulsed with intense passion. And the East Wind arrived gently, And blessings accompanied his journey.
And all the flowers showed their faces again,
And above everything, the summer light shone. The cypress trees were dressed in joy,
And danced in many circles around the meadow And each narcissus woke up from its sleep.
The tulips lifted their bright heads again,
And as the harsh face of war faded away
The land was populated again like in the past.
And when King Winter saw the sunlight The people of the land return once more,
And that the meadows he had crossed Were finally handed over to the enemy,
He was overwhelmed with grief, shame, and anger, And fueled by the feeling of his defeat.
The snow, overcome by the arrival of Spring,
In total shame, it sank to the ground.
Honestly, it had already been messed up over The rose garden with her fiery anger,
Snow now felt itself overwhelmed and weak; His host was defeated at every turn.
As the snow melted into the ground,
Tears flowed across every field. The Winter could no longer hold his ground,
And quickly he began to pull back.
He turned back toward the West,
And gave up possession of the land.
And on the land, the light of justice shone. And the truth won out while falsehood was embarrassed.
As Spring's messenger arrived in the land,
King Spring himself came back to claim what was rightfully his. He sat down again on his throne,
And then his messenger disappeared from the scene.
[335]
XLIX
The monarch springs up to his throne and takes up residence in the city of the rose garden.
Flourished, like in the glorious days of the past,
He revealed the treasures of his strength there,
And in the dust, he scattered shining pearls; He showered honors on every resident,
And everyone was dressed in green cloaks,
And Gulistan is restored once again;
And the grove and garden open their hearts wide,
And light is shining in Narcissus' eyes,
And joy is in the hearts of everyone in the world; The tulips wear their ruby crowns once again;
The glade of Gulistan is full of flowers; The cypress once again takes his office, And stands as a doorkeeper at the garden gate.
And all the lilies unsheathed their swords again,
And every thorn sharpened its arrow tip,
The sandbach revealed his shiny rolls In tune with the fragrant life of nature. The new plant life, vibrant The field and fallow were dressed in satin green. And everyone in the world fixed Into the garden as a paradise.
The world became an Eden filled with happiness,
And fresh vibrance sparkled in the Spring. The Rose took her place on the throne once more; The hyacinth wore her purple locks, The messenger East Wind in the grove Woke up to life from his skeleton; And every stream flowed with intense passion,
And every flood surged forward with a towering force; The rose garden regains its beauty,
And peace and quiet prevail all around. And as the Rose climbs to her high throne,
The nobles come at her command; The dew, her favorite drink, offers; The tulips in her serving goblets bring, And each person drinks based on their desire;
And respect and good wishes come with wine.
And all the time, joyous celebration prevails,
The joyful celebration continues day and night.
L
The Fair Rose Sends the East Wind to Comfort the Sad Nightingale
And said: “Where is that pathetic idiot
Who was drunk with wine and love?
How is the man of sighs and tears doing? How can he live separated from our grove? Are we no longer going to hear that lute of his? What is it that has interrupted his exciting story? Has his heart been taken by pain? Was he perhaps driven from sorrow to despair? Has the flame of absence consumed him? Is he killed by my sullen look? Is it the thorn that has brought him low in suffering, "And he enlisted among my deadliest enemies?"
They said to her with a friendly greeting: "O Rose, the most beautiful example of charm,
The unfortunate person who was pierced by the thorn Has since been made a prisoner in a cage.
By night and day behind the bars of the cage He sings out his tune of sorrow. He still mourns, and all his sorrowful song Cuts to the heart of listeners. And in the bleak prison house trapped "Nothing brings him any joy or comfort." And when the gentle Rose heard this news,
She sighed about the beggar's situation.
"And will the prisoner, held in shackles,[337]
"Never achieve happiness again?"
And filled with compassion, as his savior, She summoned the East Wind, her messenger,
And said: “East Wind, who brings joy to every soul,
Now let your breath blow on that beggar. Find him, and greet him wherever he is,
And honor him in every way you can.
And say to him, ‘O heart filled with pain, That feels pain without comfort,
How has the pain of absence killed your spirit? What hit you with such grief? You are trapped inside this small cage,
And overwhelmed by pain, grief, and fear.
The dagger of your grief has pierced your heart; The pain of missing you consumes my heart; You've long endured the weariness that absence creates; It's time for you to experience the joy of fulfillment.
Though absence overwhelms you like a storm,
You are still deserving of the joy of love.’
Go, my East Wind, and with words like these, Try to comfort him with the news of happiness.
Absence will no longer drain his thoughts,
"Comfort him, then, and restore his spirit." The messenger East Wind, when he heard this, He responded with "Long live the Queen," and off he went. He traveled far and wide, and everywhere he looked To discover where the sorrowful nightingale lived.
LI
The Pining Nightingale is suffering in the cage and turns to God. The gentle east wind arrives and informs him about the situation.
In the difficult situation of being apart from his love; And in the cage, he sang his sad song,
Giving up on happiness. And in the cage, he stood, crying out loudly, And mourning was his prayer of the morning; Every morning he prayed to God,
To send him help in his terrible situation,
And said: “Oh God! I'm suffering in the dust,
Caught in misery in this small cage; The collar of separation tightens around my neck; Being apart from my love keeps me stuck here.
My spirit trapped within my nauseating self. It's like a miserable bird in a cage.
Power and injustice have brought me low
Into a small corner of the world.
Oh God! Why can't life break free from this cage? And find its home in the stars?
Sometimes you are kind to human prayer,
Oh, set me free from this cursed cage!
I never stop expressing my sorrow,
For I am killed by the pain of separation;
And no one pays attention to my sad story,
When I think about my missing love.
And there’s no one who brings me, in my love,
The news that I seek about my loved one.
Oh, that the Queen would show some compassion, And smile in acknowledgment at her slave!
O Lord, I run to you for your help,
And upon you, I place my solid foundation;
So I melt your Spirit with my sighs; You cannot ignore my request. O God, my God, by all your radiant light,
Please help me, don’t leave me all alone!
You who are the Author of all things that exist,
"Please open the door to my freedom." So the unfortunate bird continued to sing, The god the suffering seeker heard; When a troubled soul reaches out to God
God always hears his loud complaint.
And throughout that time, the Nightingale could be heard,
Every soul that prays sincerely. The hardships surrounding that prisoner increased. We are almost at their limit now;[339]
For the East Wind, which lifts the spirits of people,
Arrived and saw the Nightingale in a cage,
And came and said, “Hello, Your Grace,”
And lowered his forehead to the ground. He said: “How are you doing, prisoner?
How are you trapped in pain like this? And what wrongdoing are you guilty of,
Are you really locked up in a cage like this? Who found you guilty of a crime,
Is it true that you have been sent to confinement? Who is it that has spread rumors about you? And place you like this behind the prison bar,
When you find such joy in freedom, Who is it that has caused your heart so much pain? How did you end up as a prisoner like this, Are you struggling with the pain in your heart? Return once more to the meadows of Gulistan,
"Now, let's hear you share what your heart truly wants."
LII
The Captive Nightingale Responds to the Kind East Wind, Who Delivers Greetings to the Longing Lover From the Glorious Rose
He cried out with heavy sighs and deep sadness; "Listen to me; I will share my sorrow with you.
I, a poor man, make amends for love,
And all the guilt lies with the jailer. Love is the only guilt I admit,
This is the reason for all my troubles here.
While love has thus bound my deepest self,
"My song alone strikes a note of freedom." And the East Wind replied to this statement.
“Heroic sufferer,” he responded to him, "Don't torture yourself anymore, the path of love
Finally, the focus is on achieving the desired goal; [340]
You have long endured this terrible hardship,
The time for happiness is finally approaching.
The regal Rose sends her greetings to you,
And communicates the message through this herald; Your long-lasting passion comes to an end,
It's time to close the chapter on your pain.
You will soon be freed from your prison. "Don't mourn any longer, help is here." Then the East Wind delivered the pleasant message, With that, the Rose had sent him on his way; And when the bird got that sweet message,
He fell to the ground, completely overwhelmed with joy.
And said: “Oh, please tell me the news she sends,
For I have received it at a fortunate time; The moment when I landed on earth out of sorrow,
"I receive the news of happiness." With a grateful heart, he thanked the Lord; And to the East Wind, every blessing desired,
And on its way back, the East Wind traveled,
And the bird started singing songs of gratitude.
And when the East Wind arrived at the joyful Rose
He said: “Oh Light that shines upon the world,
The Nightingale is trapped in a cage;
The cage feels like a prison to the bird;
And he is overwhelmed with love for you; And suffers through the pains of love.
His songs reveal the weariness of his heart,
Often as he breathes them on the attentive wind. And often he thinks that all his life, Is now trapped in a tight cage;
And soon his spirit will be surrendered,
Unless the pain of his song is quieted.
I have seen many people suffering, "I have never seen anyone in such a state of weakness." [341]
LIII
While the Nightingale is trapped and suffering in his cage, the Rose comes to visit him and check on how he is doing.
He has long lived dedicated to my love,
And he has endured many pains and anguish. Because he can't look at my face.
Yet since this beggar is so hopeless,
And so overwhelmed by his beautiful suffering,
It's time for me to learn about his character,
And check in on the lonely person.
It's our duty to go and comfort the sick; And my main responsibility now involves this bird.
Come, East Wind, that brings joy to earthly hearts,
Please show me the way to his home.
It’s your job to bring happiness to the wandering outcast,
And release him from the confines of the cage.”
The Wind of East replied with approval: "You, who, like gold, have stood the test of time,
Enjoy the happiness of life for a long time,
And in both worlds, you may find happiness.
Now it's time for you to face that wretch. “Console him in pity before he takes his last breath.”
The graceful Rose immediately began her journey,
And she directed her path towards the Nightingale. And while the Nightingale continued with his theme,
And still in disappointed passion yearned,
His heart swelled with joy, When everything was explained to him about the Rose's message. Relying entirely on the grace of God,
He adorned himself in a dazzling outfit,
And he thought to himself that he would be
Like sunlight shining on the specks of dust; So his face should be lit up by the cheerful sunlight, [342]
When the sun shines high among the stars, And the day has reached the peak of noon,
And the round moon shines brightly in its full glow.
And now the Rose came to visit him,
And asked him how his life was going.
She saw that he was completely overwhelmed and defeated,
And all his strength shattered by bad luck.
And when she saw him, she stood in amazement, And through amazement was frozen.
As soon as the Nightingale saw her,
He started his sad song, And fainting, collapsed from passion to the ground,
And he lay still from his painful wounds.
He closed his eyes and pressed against the dust.
His cheeks, pale from tears of long absence; While intense passion burned within him. Like a beggar, he lay there crawling on the ground, And said: “Oh God, what dream is this I’m seeing?
Am I taken into the realm of fancy,
So the sun of happiness can shine bright,
And I see the shine of the moon? That happiness has finally come to me; And the moon reveals her face through storms; That my troubles have finally come to an end; That exile in reunion is coming to an end; That healing comes to the wounds of pain; "And does my heart encounter the healing touch of mercy?" As the bird lay weakened, The Rose looked at him with affection; And there was nothing left for him but kind thoughts;
In gentle compassion, she opened her heart. And she sweetly asked how he was doing,
And how it turned out with his troubles,
And feel sorry for her majestic heart captivated, While he, she saw, was filled with intense passion. And while the Rose scattered her jewels everywhere,
The Nightingale expressed his soul. The bird sang loudly, and the flower listened attentively,
And gentle touches were exchanged; A lot was said on both sides,[343]
And when their greetings finally came to an end,
And the Rose began her journey home,
The Nightingale started to sing. And when the dearly loved one had left,
The love-struck bird called out to her fruitlessly; And once again started his loving song,
Echoes of his pain. All his intense passion had returned to him,
That fleeting happiness was just a dream.
He said, while lost in his thoughts of wonder, "Where has this sweet union of happiness gone?" Oh, what an amazing event this is!
It's hard to believe this has happened; And since the world is an insubstantial display,
How is it that I experience real suffering? Where is distress, and where is happiness? Where is the compassion, and what can we trust?
And this beautiful Rose who stood in front of my cage,
Where are the gentle touches of my friend?
Will happiness come back to me through her? Or was my hope just a fantasy—
The fantasy of intense desire—
"Why does it fade from my view so quickly?"
In this situation, the miserable singer offered, From his aching throat, he cried out for pity’s help.
LIV
The Beautiful Rose Sends the Joyful East Wind to the King of Spring, Asking Him to Release the Nightingale.
And she grieves a lot for the lost Nightingale; And said: “East Wind, my messenger,
Send my message out across the world. I want you to be my tool,
Through which release and support my bird will be at ease. Ah! that the Bulbul with the open heart,
No one else should suffer in the deadly cage![344]
Now show your pity for that poor soul,
And set him free from the prison bars.
Go to the king of the world; And talk to him with many heartfelt words;
And then you will be given the opportunity. The Bulbul has a sad story to share with him.
And let him know how the miserable person in prison suffers,
Overwhelmed by suffering and misery; The king will show compassion for his people,
And show kindness to those in need.
He will be fair and kind to the bird. "And gladly set him free from the cage." The East Wind started running upon hearing this command,
He quickly made his way to the king. He lay down at the palace entrance,
And he lowered his face to the ground. His desires and his prayer made known to him,
In response to the royal inquiry.
And there were many reports about this and that,
He came until the very end of all his news. He talked about many things in various ways. And information was provided about this and that.
And then it finally happened that he arrived. To share the tale of the Nightingale,
And said, “O you, the esteemed one,
A king blessed with every appealing quality,
How is it possible that in your day
Should the cry of innocent suffering be heard? That the poor prisoner in a cage should suffer? Should the strong oppress the weak? That night and day, the weak should express their sorrow,
And endure the pain without guilt? That he should be chained and in shackles—
Who has a sweet voice that is always eloquent? And is it good that a king as just as you Should someone tread on such an innocent person? That he should cry for help from inside the cage,
During such a frustrating time of suffering? That he should mourn day and night And no one listens to his sorrowful song?[345]” When this high king of the world He said, "Have the lives of the poor really come to this?" Is he still locked up in the cage,
Trapped in the web of his pain and misery? Now his sorrowful imprisonment must come to an end.
"Go get him and let me see his face." As soon as the Shah's decree was issued,
The news of it reached the Nightingale.
One of the courtiers quickly rushed out,
To help the unfortunate person find happiness.
And he was immediately let out of the cage. And brought before the king.
And as soon as the celestial king’s gaze Saw the suffering and misery of the unfortunate, And saw how awful and weak he looked,
And how he became nothing but skin and bones,
And everything is wasted by the pain of separation,
And faded like the crescent moon,
He asked him about each detail,
And regarding his public behavior in the past.
The Bulbul showered blessings upon his head,
And he knelt in the dust with his face down; Then he continued on with a tone full of intense passion, As a gazelle swiftly turns in its circle; From his sweet lips, he sang to the Shah. The full expression of his talented heart.
And as his passionate trills and sad notes Filled with amazement, the royal mind, He had control over him through his art, A singer with exceptional talent. As the king listened to his song,
He felt a wave of pleasure fill his heart,
And said: “Oh, what an artist I hear!
Well suited to fill my heart with joy.
It's unfair to this miserable man
To throw him mercilessly in a prison cell,
Because truly inside the rose garden
He positions himself as a friend next to the Rose.
For since this beggar is a true prophet,
I believe he is a companion for a king.[346]
Now let the Nightingale take care of the Rose,
And let him stay with her wherever she is. She has no servant as loyal to her heart, "Let him talk to her wherever she is." And immediately the monarch gave an order In the rose garden to bring the bird,
That he might bring medicine and healing To everyone enduring the pain of longing for the Rose.
The Nightingale bowed deeply to the ground,
He praised with songs of blessing The king looked on with longing and desire,
And finally arrived at the rose garden.
LV
The Kind East Wind Brings News to the Rose About the Nightingale’s Release
And polite greeting received him.
Who asked the Bulbul where he was headed, And who had fulfilled his longing; And he told him every detail,
How he had been freed from intense pain. The cypress looked amazed,
Here and there, he tossed his head, And said to him, "Finally, my beloved bird,
"Your home will be built on my peak." So there stood the cypress and the Nightingale,
From now on, they formed a genuine friendship. But the East Wind had blown gently to the Rose,
Quick as an arrow shot from a bow, And in a joyful voice, his message said:
"O Rose, celebrate! I bring you good news;
The Shah, when free, has Bulbul released,
"And brought happiness to the lonely,"
Then he told her everything that had happened; As everything he had seen. The day was warm, and the Rose laughed out loud,
And rocked herself with pleasure among the leaves.[347]
In a rush, she threw on her red cloak,
And gratefully gave her garment to the Wind. She placed a ruby gem in his hand,
And she breathed all her lovely fragrance on him.
And gold was scattered around the rose garden,
And all the people walked over gold for dust.
And the Rose bloomed in all her most impressive beauty,
And laughed happily in her warming heart.
LVI
Description of the Morning Feast Hosted by the Beautiful Rose, to Which She Invites the Nightingale, and Enjoys His Company in Deep Passion, Kindness, and True Love
When the day was bright with the joy of sweet rewards,
And the world's appearance was like a rose fountain,
When the world blossomed like a flowering rose,
And people like nightingales sang out in joy,
Then it was that the Rose, in Gulistan,
Dressed herself in a pure gold caftan. She was red both on the outside and on the inside,
And the red turban that sat high on her forehead. She adorned herself with happiness and joy,
And she threw a green cloak over her shoulders. And to make up for all the pain we've caused in the past
She sends out invitations to a feast, That she might bring joy to troubled hearts, And fill their glasses with the wine of joy.
She told the tulips about her plan,
And asked them to fill the shining cup with wine. She told the dew to spill its sparkling wine
Into the cup of each blooming flower.
She offered narcissus with his cup full,
To show himself as a party animal that day, And that the cypress should be in front of the gate
Stand by, waiting for her command.[348]
She saw the meadow covered in green,
And everything is newly dressed in the world of flowers.
The elegant lily lowered her shining sword,
And stood calmly next to her fireplace. The hyacinth gave up his plans of harm,
And reflected on his deserving contributions.
And as the Rose sent this decree out,
The whole Gulistan was decorated for the celebration. And they quickly rushed to the garden feast,
Determined to refresh their spirits. The Rose herself, with a happy expression, took on The special spot in the rose garden,
And all the other nobles gathered around, At the garden feast, in lines and groups; And the bright cup was passed from person to person; And each one promised the dark wine to the other. In a cup of pure gold, a frothy drink The Rose happily toasted to everyone. And she drank the red wine two more times,
With my heart and eyes focused on the Nightingale.
She noticed that from the circle of her court,
The bird sat alone, distant from everything. And then she lifted her veil from her face,
That she, unlike her usual self, could be clearly seen; And said: "The time for sadness has passed,
Now let each person in pain present their case to us. So why should the Bulbul sit alone,
Why not lighten our feast with his songs? For now in the deadly night of separation,
He has truly earned the glory of the dawn. "Go," she said to the East Wind, "bring to me
"That sad singer for this festive time." The East Wind, sustainer of all that exists,
Well knew the kindness of the princess's heart; And so he said to the Nightingale:
"O sorrow singer, may your fate be filled with happiness.
The Rose, who now welcomes you warmly, Invites you to her celebration; O Bulbul, don't trouble yourself any longer, For you have reached the goal of your desire.[349]” And as the lovesick Bulbul heard these words, He turned to God with a grateful heart.
At last he arrived, with many heartfelt thoughts,
To the festival, the Rose was arranged. The Rose honored him in every way she could; And took him in to care for him. And said, “Oh, sad one, what’s bothering you now? You are now comforted for all your absence. And now it is destined by good fortune,
That I should give you a small promise.
My flight has completely thrown your song off tune,
And turned away from the music of your song.
Now stop wandering off,
You can definitely hang around here for a bit; For all the pain I have caused you,
A thousand faithful promises be given back. It is the tradition of the beautiful one,
"That she should strengthen her suffering with her trust." Regarding the Nightingale, these kind words Were addressed in gentle tones like this, He blamed himself a thousand times,
And he stood there, silent, weak, and unsteady. He said, “The word that comes from you is good,
And trust that comes after suffering
It's good, and what you do is well done.
For above all, a caring sweetheart exists;
And I've spilled my blood out of love for you,
If you were to kill me, I wouldn't complain. For you, the breath of life inside me struggles,
"I even welcome separation as a joy.”
So the Rose and Nightingale enchanted Romantic conversation time. Then they started to drink the red wine; And many goblets sparkled to the top. They took sips of the rosy-colored wine, During the feast, the sounds of the pastoral pipes could be heard,
And Bulbul poured out his clear notes with passion. They echoed through all the ranks of Gulistan,
Like a sweet lute, they floated through the air, And often, in the loudest trills, they explode like flames. [350]
He was gazing intently at the shining Rose,
In heartfelt desire, gentle like a touch. Now his love blazed like aloe flowers; And in his beautiful song, he let out sighs.
Even though he was made happy by his intense joy, He still longs for the kisses he desires with deep sighs. The goblet was often filled with golden drinks,
But kisses were the sweetness in the cup.
As the bird started to drink the wine,
He stole a kiss from the lovely Rose's lips; He became more and more excited about the feast, With hearts completely melted, they walked arm in arm,
And as the alcohol began to affect him The guest lay unconscious on the ground.
And the glass went around during the celebration,
LVII
The Description of the Night and the All-Night Celebration with the Sound of Trumpets and Castanets
Were gathered in the palace of the moon,
So the nobles gathered in the rose garden,
With friendship and with a toast of wine.
And now the Rose was filled with untamed longing,
The Nightingale sang its most beautiful song. And the narcissus turned on its golden lights,
And lit up all the areas of the grove,
And the glass moved around among the cheerful crowd,
And the lute and castanets created their music. The flutes started to play their high-pitched notes, Mixed with the jingling tambourine.
And the flowers were arranged in groups, rank by rank. Buds sounded the horn, and roses drummed, [351]
The very violets in the music came together. As the larch trees all rustled in unison. Narcissus drummed with a loud, booming beat,
Throughout the entire crowd, the rhythmic tomtom echoed, The lilies held the hautboys in their hands,
The tulips played their bagpipes, and each one performed. On every side, the instrument he selected, And so the cheerful concert filled the groves.
The cypress led the dance on its own terms,
His step matched the musician's beat,
And the East Wind gently sighed over everything,
Amid the noise of the flute and horn. And so the celebration echoed loudly and clearly As flutes or fading harmonies are meant, And loud shouts filled the rose garden,
And the whole city echoed with the sound of drums. And the sleepy fumes of wine caused unsteady feet, The red from many lips was kissed away.
The Nightingale is happily intoxicated,
Lost in the tune of his longing.
He thinks about the lips of the one he loves,
And doesn't stop sipping the red wine,
And the Rose blushes as she promises him,
And she transforms all his intense longing into happiness. And gentle protests can be heard,
And happy promises are made between them,
And love from both sides shares its fragrant essence,
And the sweet thrill of passion fills that hour,
And there wasn't a cloud in the calm sky.
The lover was completely captivated by his beloved,
And ever higher wrapped in pleasure’s wave,
Until all awareness of life was gone.
The Rose and Nightingale together there,
In a peaceful home. And they shared many words of affection,
Weaving through the complexities of their love in conversation,
The opportunity was favorable.
They were joined together and would never be separated. The lover and the one he loves
Were united in the passionate moment. [352]
The love dance continued until dawn,
The celebration of passion continued until dawn.
No sleep, their eyelids shut, until morning. They didn’t stop drinking the red wine.
LVIII
The Happiness of the Rose and Nightingale Doesn't Last
The Rose and Nightingale celebrated a festival,
Until the relentless cruelty of fate Turned all their love into complete misery.
The Rose became the target of every breeze,
The Nightingale fell straight into the dirt,
The path of destiny was set for them to drink
The cup of despair to the last drop. Those who receive a smile from their companion,
Are never completely broke,
And this very treacherous world betrays us all,
With skill and the clever use of deception.
And when the dish brings honey to our lips,
A deadly poison hides in the bowl.
And if we rely on a single moment with a cup
It kills us until the blood flows in streams. When did two days bring equal peace? But that distress didn't happen right after? When was the moment that the greatest joy was bestowed,
But after that, there was finally misery? The treasure is a snake; the gold is just worthless stuff,
Their elegance is like a wilting leaf, their remedy brings decay,
And pain is just the consequence of joy,
Their life becomes nothing more than a vapor. Darius, Alexander, where are they? Who used to conquer every land? Finally, they both traded their joy for sorrow. For the sorrow of death, the honor of their life.
Where is the king Solomon, whose throne From peak to peak of the Caucasus was established,[353]
He whose elevated throne was a plaything for every wind,
To let it drift wherever it wanted to go? Finally, the wind carried away the high throne,
And today, Solomon is just a name.
Where is Schamshid, whose deep design Was the world shaped into a living form? But even his brilliance faded away in the wind,
And suddenly he turned to dust.
Where is he now, the Lord of all the world,
The king of kings, the renowned Feridun? He also gives his power to the spoiler,
Thrown to the ground to blend with the dust.
Still in this house, there remains only one,
The eternal, living God.
This world has only two portals, which actually Are far apart from each other,
For through one door, a man enters the house,
And with the other, he makes an exit.
Who in this house happily stays forever,
From where did the Prophet take his flight? And since he never stayed long in this house,
How can you think your fate is eternal there? What is the world, O Fasli, but a lodge
Where do caravans stop just for the night? Don't place your trust in its permanence,
For an ambush is always waiting for it.
Be suspicious of it, because it can never last, Disregard it, because it won't help you.
LIX
Declaration of the Hidden Meaning Which for the Mystic Lies in This True History and Mournful Narrative
Declaration of the Hidden Meaning That the Mystic Sees in This True Story and Sad Tale
If you have any knowledge in your mind,
Don't see these events as mere stories,
Because in the words, there is meaning. [354]
And what good can come from pointless stories, Unless there is some hidden meaning in them? Some lessons from a fable often come,
So pointless stories are often unhelpful.
And so the hidden meaning of history Declares the sequel to both you and me. For now, when the story comes to an end,
You need to learn the lesson from the story.
The Shah, the dazzling king of the Spring,
Is intellect that endures forever. The Rose, the daughter of the Shah,
Genius is the child of the intellect.
The city known as the rose garden
Is life really meant to be spent on beds of luxury?
The Nightingale on the rose garden The human heart, which yearns for brilliance. Genius perfects the heart,
And so, is of romantic genius.
The East Wind is the air of pain,
Whatever blows between the heart and soul,
And the clear vision that stays throughout life Is the narcissus in the rose garden.
The tulip bends its cup into a circle,—
It's friendship with its kindness. I would like to explain to you about the cypress. It represents the free symbol of integrity. The stream is the essence of a pure soul,
Where the beloved is reflected clearly. And in the dew that acts as wine for the flowers The shining tenderness of God is evident. What is the lily if not bravery?
The violet represents a beautiful heart,
The hyacinth is toxic jealousy,
The thorn represents anger that drives everyone apart.
And what we refer to as Summer and Winter,
It must also have a double meaning for you.
For one brings many blessings to your life,
The other empties this world of ours; And on the nature of each of these
All the ups and downs of the year depend. [355]
The one is as powerful as anger in its time,
And along with it takes away man's strength; For a person when passionate intensity dominates the sky Spends his entire life consumed by the flames of heat.
And this is August blazing like a brand,
That ruins the city of the soul.
So it will be clear to you how any fire Destroys the joy of King Spring.
As soon as suffering takes hold of life
It overwhelms the soul and mind. For intellect, its role falls short,
So anger has ruined everything. The other source of strength is love for others,
Which always brings a blessing along with it.
Its purpose is to enhance kindness,
And bring new color to the meaning of life.
So I call it Autumn: it is well known. Its nature as separate and distinct—
Since anger and passion are now fulfilled,
And life enters a gentle twilight. While nature is constantly in peaceful decline It's like the coolness of a man's fading day.
And so the king of winter finally appears
The human life and spirit to take over. The king who restores the rose garden It’s just the light and health that purifies a person’s soul.
Both anger and passion yield to him,
And God's own light finally shines down with blessings. This king offers support to both the heart and the mind,
And takes control of the entire area.
He releases the spirit from the burden of feeling,
And broadens the outlook of the soul; Then heart and spirit come together in a kiss,
The wedding of the Rose and Nightingale.
[356]
LX
The Close of the Book
The End of the Book
Are as pleasing as the petals of a rose;
Where genius is like the Nightingale,
And passionately picks them from the flower.
It’s genius mixed with the delights of Gulistan,
Tinting the cheeks of the daffodil with a brighter color.
Each verse is like a brightly colored rose,
And Bulbul is the protector of the grove.
The letters stand in line like cedars,
The lines flow across the page like little streams. The terms like rank and file are arranged in order,
The meaning is like a diamond in the rough. And so the poet has set up for you
A celebration of kindness, a delicate spread,
A cherished book of the deepest wisdom,
Which everyone in the world will welcome with joy.
The book stands tall like a giant monument,
And every line of it is the doorway to Eden.
And I have added a meaning underneath it,
Which is the Gulistan of its beautiful words.
It came from the depths of my pure imagination,
My talent is celebrated for its fame,
It’s me who dressed the legend in these words,
The language and the meaning are both mine,
And in this legend, there is nothing deceitful,
My taper's light no will-o'-the-wisp, And those who see the symbol will value it,
The book from the title page to the colophon.
I didn't borrow anyone's words, and I walked No path that has been walked until now.
Out from the doorway of my mind There flowed the words of good and evil.
And I've written many beautiful songs.
From the sorrowful melodies of the Nightingale.
So that this book, so incredibly interesting, [357]
Will the fair ever be loved? I hope that God will protect the volume,
And keep it safe from two misadventures.
First from a critic who is clueless and boring,
Who, like a mule, the poet crushes,
A critic lacking intelligence and understanding, Who can't understand the meaning of the words,
But distorts the meaning of every elegant line,
And doesn't hear the music in the verse.
One point he focuses on, to another unaware,
And blends poetry with prose.
Thinks he has a poetic spark,
And to correct a hundred lines of mine.
Then from the writer who, like someone under a spell,
Does nothing but erase every flaw in the book.
He covers the book with stains as if it's a cloak,
And keeps all its beauty hidden. He puts his mark where it’s unnecessary,
And he makes mistakes every time he tries to correct them; His criticism should be challenged,
His misuse of language makes me smile,
Even the misspelling makes him guilty.
He hardly even knows his own letters,
His very pen can't write straight,
His twisted fingers can barely hold the pen. Now, Fasli, your poem's end has finally arrived.
Thank God for all the beauty of your songs. Leave poetry behind and focus your thoughts on God,
And thank him that you've reached the colophon.
Your book is one of happiness and joy,
It will often be carried in the hearts of lovers.
And now the numbered verses come to an end. The tale of the Rose and the Nightingale.
HISTORY OF THE FORTY VEZIRS
INTRODUCTION
IT is related that the wife of a great king unjustly accused his son, by another mother, of an act of treachery against his father; and that that king was wroth, and for forty mornings caused his son to be led forth to be slain; and that that king had many vezirs, all of whom were peerless in the sea of understanding, and in thoughtfulness and sagacity, and full of plans and devices; and that when the king each morning caused his son to be led forth for execution, these vezirs gave the king counsel, and each morning a vezir, telling a story, calmed the king’s heart and turned away his wrath, and saved the prince from his hand; and again, that each night that crafty lady, letting not the king rest, ever incited him to the slaughter of the prince, and with enticing and beguiling words, repeated each night a story to the king, and made his understanding forsake him; and that through the words of that crafty lady, every morning for forty days he caused his son to be led into his presence to be slain; and that the vezirs by telling a story delivered him. After forty days the innocence of the prince was manifested and the falsehood and calumny of the crafty lady disclosed; and she received her due, and the prince was greatly loved and esteemed before his father when the truth of his affair was known. The adventures of the king, and the lady and the prince, and his governor and the vezirs, and what befell between them, will be related; and sixteen of the stories told by the vezirs in the forty days, and by the lady in the forty nights will be set forth and narrated. “With God is grace: how excellent a friend is he![362]”
IIt’s said that the wife of a powerful king unjustly accused his son, from another mother, of betraying his father. The king was furious and, for forty mornings, ordered his son to be brought out to be executed. The king had many wise ministers, all exceptional in their understanding, thoughtful, and full of clever plans; and each morning, when the king had his son brought out for execution, these ministers advised him. Every morning, one of the ministers would tell a story, calming the king’s heart and cooling his anger, thus saving the prince from death. Meanwhile, that scheming woman, not letting the king rest, constantly urged him to kill the prince. Every night, she lured the king with her enticing words and told him a story that clouded his judgment. Because of her manipulative words, every morning for forty days, he had his son brought before him to be executed. Yet, the ministers saved him with their stories. After forty days, the prince’s innocence was revealed, and the deceit of the scheming woman was exposed. She got what she deserved, and the prince was greatly loved and respected by his father when the truth came to light. The adventures of the king, the woman, the prince, his guardian, and the ministers, along with the events that transpired among them, will be shared; and sixteen of the stories told by the ministers during those forty days and by the woman during the forty nights will be narrated. “With God is grace: how excellent a friend is he![362]”
They tell in history books, that there was in Persia a great king, whose name was Khānqīn, and in the grasp of whose possession were the Seven Climes. As he was gracious and able and sagacious, kingliness and the bases of empire were present in him. God most high had give him a fair son, by whose beauty the people of the world were bewildered. Whosoever looked upon his loveliness would say, “Is it magic, this?”[3] and he who beheld his tall figure would exclaim, “This is no mortal!”[4] Fair was his beauty and charming was his self, and desired of lovers. Moreover, his were accomplishments and perfections; he had no rival in the reading of science, or in penmanship, or in archery, or in horsemanship; and his fair character was talked of and celebrated among high and low. The king, too, whenever he saw him, experienced a hundred thousand pleasures, and looked upon him as the source of his life. The mother of this youth was of the lovely ones of China.[5] One day she fell ill, and at length, no remedy availing, she was received into Mercy. Thereupon, after some time had passed, his father married the daughter of a great king and brought her to his palace.
They say in history books that there was a great king in Persia named Khānqīn, who ruled over the Seven Climes. He was gracious, capable, and wise, embodying the essence of kingship and the foundations of an empire. God had blessed him with a handsome son, whose beauty left people in awe. Anyone who saw his loveliness would say, “Is this some kind of magic?” and those who observed his tall figure would exclaim, “He can't be human!” His beauty was striking, his charm captivating, and he was greatly desired by admirers. Additionally, he was skilled and accomplished; he had no equal in studying sciences, penmanship, archery, or horsemanship, and his admirable character was renowned among everyone. The king, whenever he laid eyes on him, felt immense joy and considered him the source of his life. The mother of this young man was one of the beautiful women of China. One day, she fell ill, and ultimately, no cure was found, so she was taken into Mercy. After some time, his father remarried to the daughter of a powerful king and brought her to his palace.
After a while this lady fell in love with the prince. For a long time she hid her love in her heart, and, saying in herself, “He is my step-son, what help for it!” she disclosed it not. But when, day after day, she looked upon his beauty, she was no longer able to bear with patience the fire of love, and, bringing into the field the wallet of craft, she was busy night and day with stratagems. Now the king had given the prince to a governor to be taught the sciences of astronomy and astrology, and the boy was night and day occupied acquiring them. One day the governor looked at the youth’s horoscope, and perceived there was a space of forty days in most sinister aspect. Did he say a word about this, he would be pointing out a great calamity; so he was exceeding grieved, and his heart was contracted. But he said to the prince, “I have this day looked at thy horoscope and seen a most sinister aspect; such is it, my life,[6] that thou must obey the command and[363] decree of God most high, and observe my injunction, else thou shalt die.”
After a while, this lady fell in love with the prince. For a long time, she kept her feelings hidden, telling herself, “He’s my stepson, what can I do!” But as she gazed at his beauty day after day, she could no longer bear the anguish of her love. So, she devised strategies and schemes, working tirelessly day and night. The king had entrusted the prince to a governor to learn astronomy and astrology, and the boy was constantly immersed in his studies. One day, the governor examined the boy's horoscope and noticed a period of forty days with a very negative alignment. If he mentioned this, it would indicate a major disaster, so he felt a deep sense of sorrow and unease. However, he told the prince, “Today, I looked at your horoscope and saw a very ominous alignment; it is such, my dear, that you must follow the command and decree of the Most High, and heed my warning, or you shall face death.”
The prince heard these words of his governor and his color changed, and he said to his teacher, “Order what thou wilt: command is thine.” Quoth the teacher, “O son, the way of averting this calamity is thus stated in the book: for the space of forty days thou shalt not speak one word though a naked sword be above thy head.” Then he bade the prince bear in mind certain of the holy names and blessed litanies, and sent him to his father. The governor thereupon hid in a vault and concealed himself.[7] When the prince came to his father, the latter said to him, “My son, what hast thou read and written this day?” but the prince gave no answer to his father. Again quoth the king, “O my life, what does thy master?” again he gave no answer. Again his father said, “O life of my life, what has befallen thee? Why dost thou not speak?” Again he gave no answer. Then said the king to his son’s guardian, “The boy is sad to-day, take him to his mother, maybe that his heart will expand.” Then the guardian took the youth to the lady and said, “Lady, this youth is sad, he has not uttered one syllable to his father this day, therefore has he sent him to thee, that peradventure he may speak beside his mother.” The lady was glad and said, “Clear the house, go, be off; that I may learn somewhat of the prince, and banish his sadness and grief.”
The prince heard his governor's words, and his face changed. He said to his teacher, “Do whatever you think is best; it's your command.” The teacher replied, “My son, the way to avoid this disaster is explained in the book: for forty days, you must not say a single word, even if a naked sword is held over your head.” Then he instructed the prince to remember certain holy names and blessed prayers and sent him to his father. The governor then hid in a vault to avoid being seen. When the prince reached his father, the king asked him, “My son, what have you read and written today?” but the prince didn’t respond. The king asked again, “Oh my dear, what does your master say?” Still, the prince kept silent. Once more, the father asked, “Oh, dear child, what’s wrong with you? Why won’t you speak?” Again, there was no answer. The king then said to the prince’s guardian, “The boy seems sad today; take him to his mother—perhaps she can help lift his spirits.” The guardian took the young man to the lady and said, “Lady, this young man is downcast; he hasn’t said a word to his father today, so he was sent to you, hoping he might speak with his mother.” The lady felt happy and said, “Clear the room, and let’s be alone; I want to find out what’s bothering the prince and help him feel better.”
When she was alone with the youth the lady threw her arm round his neck, and said, “O my life, ah, my lord, what has befallen thee that thy heart is thus sad, and that thou art disconsolate and mournful? Whatever thy father possesses is in my hand; if thou wilt make thy heart one with mine, and act according to my words, I will turn away thy sadness.” To her too the prince gave no answer. Again said the lady, “Thou art a grown-up youth, I too am a young lady; thy father is a decrepit old man, with neither thought nor discernment; if thou wilt assure me, and swear to me, and accept me as thy legal wife, I will make shift to kill thy father and make thee king in his stead. First, I swear by God, and for God, and in God, that I speak these words from the bottom of my heart[364] and from my very soul, and that I will not falsify these words; do thou likewise assure me, and swear to me that I may act accordingly.” The prince answered not a word.
When she was alone with the young man, the lady put her arm around his neck and said, “Oh my love, what’s happened to you that you look so sad and miserable? Everything your father has is in my control; if you join your heart with mine and follow my lead, I can take away your sadness.” The prince didn’t respond to her again. The lady continued, “You’re a grown man, and I’m a young woman; your father is an old fool with no sense. If you can promise me, swear to me, and accept me as your lawful wife, I can arrange to get rid of your father and make you king in his place. First, I swear by God, and for God, and in God, that I speak these words sincerely from my heart and soul, and that I won't go back on my word; now you also promise me and swear to me so I can act on this.” The prince didn’t say a word.
Quoth the lady, “O dearer than my life, should thou ask how I will kill thy father; lo, in the treasury are many kinds of poisons, of one of which if a person eat, he turns ill and after three months dies. The people will not know the cause of his death, and will not suspect that he has eaten poison. They will say he but took ill, and will doubtless make thee king. Should thou say I am thy step-mother and wonder how thou art to marry me, the way is this: send me off to my own country, and while yet on the road, send someone after me who shall come in the guise of a robber and pounce upon us by night and seize me; so it will be said that robbers have seized me. Then buy me as a slave girl from that man, and make me thy wife; so none will know.” But the prince answered her not at all, and spake not. Then the lady grew desperate at his not speaking, and her patience was exhausted, and she said, “O my soul, O my gliding angel, why wilt thou not speak to me?” And she put her arm round his neck and drew him to her and made to kiss him. And the prince was wroth, and he smote the lady’s mouth with the back of his hand, so that her mouth filled with blood.
Quoth the lady, “O dearer than my life, if you ask how I will kill your father; look, in the treasury are many kinds of poisons, one of which, if someone eats it, makes them ill and after three months, they die. People won’t know the cause of his death, and won’t suspect that he has ingested poison. They’ll say he just fell ill and will surely make you king. If you wonder how I, your stepmother, could marry you, here’s the plan: send me back to my own country, and while I’m on the way, send someone after me who will come disguised as a robber, attack us at night, and capture me; so it will be said that robbers took me. Then buy me as a slave girl from that man, and make me your wife; that way, no one will know.” But the prince said nothing in response; he remained silent. Then the lady became desperate from his silence, her patience wore thin, and she said, “O my soul, O my gliding angel, why won’t you speak to me?” She wrapped her arm around his neck and pulled him close to kiss him. The prince was furious and struck the lady’s mouth with the back of his hand, causing her mouth to fill with blood.
When she saw this conduct the fire of anger blazed up in the hearth of her breast, and the sparks from the fumes of her pride gained her heart, and she cried, “Out on thee! fool! boy! I sought to raise thee to the throne and make thee king, and thou didst strike me thus; now will I speak to thy father that he shall hew thee in pieces, small even as thine ear.” And she dishevelled her hair and smeared the four sides of her robe with the blood of her mouth and sat down, sad and tearful, feeble and wailing. Then the youth went to his private apartments. After a time the king came to the harem, thinking to inquire of the lady concerning the affair of the prince, and he saw her seated besmeared with red blood. And the king marvelled at this sight, and said to the lady, “What is this matter? explain to me.” She said, “O king, that degenerate son of thine! God forbid that he be son of thine!” “What is the matter?” said the king.
When she witnessed this behavior, the fire of anger ignited in her chest, and the sparks from her pride filled her heart. She shouted, “Get away from me! You foolish boy! I tried to elevate you to the throne and make you king, and you treated me this way; now I’ll tell your father to cut you into pieces, just like your ear.” She let her hair down, smeared her robe with the blood from her mouth, and sat down, sorrowful and tearful, weak and wailing. Then the young man went to his private quarters. After some time, the king entered the harem, intending to ask the lady about the prince's situation, and he found her sitting there covered in red blood. The king was amazed by this sight and said to her, “What’s going on? Please explain.” She replied, “Oh king, that disgraceful son of yours! God forbid he’s really your son!” “What’s the matter?” the king asked.
The lady replied, “I saw that degenerate youth that he was[365] sad, and I cleared the palace that I might banish his sadness, and I said to him, ‘My son, why art thou sad?’ Then he stretched forth his hand and made to do me wrong, but I prevented him. Then he said to me, ‘Why dost thou flee me? if thou wilt be my mistress and make thy heart one with mine, and assure me thereof, it is my intention to kill my father and make thee my wife; and the riches, and the country, and the throne, and the kingdom will be ours,’ But I consented not, and he desired to kill me that I might not make known this matter to the king. And I cried out for the saving of my life, and he left me in this plight and went away. Now, O king, know of a surety that he purposes evil against thee, and see to the saving of thine own life, else crown and throne will go from thy hands; so ere he kill thee do thou kill him that thou be secure from his wickedness.” When the king heard these words from the lady he was wroth, and that night sleep came not to his eyes.
The lady replied, “I saw that troubled young man, and I cleared the palace to help him with his sadness. I asked him, ‘My son, why are you sad?’ He reached out his hand and tried to hurt me, but I stopped him. Then he told me, ‘Why are you fleeing from me? If you agree to be my lover and unite your heart with mine, I plan to kill my father and marry you. All the riches, the land, the throne, and the kingdom will be ours.’ But I didn’t agree, and he wanted to kill me so I wouldn’t tell the king. I screamed for my life, and he left me in that situation and went away. Now, O king, know for sure that he plans to harm you, and take care of your own life, or the crown and throne will be taken from you. So before he kills you, do what you must to kill him and protect yourself from his wickedness.” When the king heard these words from the lady, he was furious, and that night, sleep eluded him.
In the early morning he went forth and sat upon his throne, and caused the prince to be brought before him, that he might order the executioner to smite off his head. The courtiers who were beside him got the executioner to delay, and at once sent word to the vezirs. As soon as they knew what was happening, the vezirs came with all speed to the presence of the king, and said, “O king, how has the prince this day thus merited the anger of the king?”
In the early morning, he went out and sat on his throne, ordering for the prince to be brought before him so he could tell the executioner to behead him. The courtiers around him got the executioner to delay and immediately alerted the viziers. Once they heard what was happening, the viziers rushed to the king and said, “O king, how has the prince earned your anger today?”
The king related to the vezirs the events that had taken place, whereupon the grand vezir said, “Slay not thy son, trusting on the woman’s word; do not a deed beyond the ordinance of God and the law of the Messenger:[8] and there is no permission in the law for one to act on a woman’s word. If there were witnesses that the prince had done this thing to the lady, then were command the king’s; but spill not blood unjustly, that afterward thou suffer not regret and remorse. They have said that whatsoever oppression there be in a country it is incumbent on him who is king to banish it; where then were room for kings to do deeds beyond the law and spill blood unjustly? If they be negligent in the matter of banishing oppression, God most high will visit and afflict them with four sorts of troubles: firstly, he will make their life short;[366] secondly, he will let the enemy prevail against them; thirdly, he will give the enemy aid and victory; and fourthly, on the resurrection day he will be wroth with them and consign them to the torment of hell.
The king told the vezirs about the events that had occurred, and the grand vezir said, “Don’t kill your son based on a woman’s word; don’t do anything that goes against God’s rules and the law of the Messenger: [8] and there is no allowance in law for someone to act solely on a woman’s statement. If there were witnesses who saw the prince do this to the lady, then the king could give a command; but don’t spill blood unjustly and later feel regret and remorse. They say that any oppression in a country must be dealt with by the king; so how could kings act outside the law and kill unjustly? If they neglect to eliminate oppression, God most high will punish them with four kinds of troubles: first, He will shorten their lives; [366] second, He will allow their enemies to overpower them; third, He will grant their enemies support and victory; and fourth, on the day of resurrection, He will be angry with them and send them to hell.”
“He then is wise who will not for a five-days’ life lose the hereafter, and is not needless. And, moreover, the holy Messenger (peace on him!) when going to perform the ablution would first of all perform it with sand; the companions asked, ‘O Apostle of God, is it lawful to perform the sand ablution when there is water?’ The most noble beloved of God replied, ‘I fear lest death let me not reach the water.’ Now, O king, be not presumptuous through worldly fortune and kingship, and consent not to a deed contrary to the law, and ruin not thy hereafter, trusting in the woman’s word. For by reason of the craft of woman has many a head been cut off; and the blessed Messenger hath said, ‘Whatsoever misfortunes befall my people will befall them through women.’ And wise is he who looks at the beginning and end of an affair, like that king who took counsel with his sons and his vezirs and the elders of the country, and was prospered alike in the world and the hereafter. And that story is a fair story; if the king grant leave I will relate it.” The king said, “Tell on.” Quoth the vezir:
“He is wise who won’t sacrifice his future for just five days of life and isn’t unnecessary. Also, the holy Messenger (peace be upon him!) would always use sand for ablution first before using water; his companions asked, ‘O Messenger of God, is it permissible to use sand for ablution when there is water available?’ The beloved Messenger of God replied, ‘I worry that death might come before I reach the water.’ Now, O king, don’t let your worldly power and kingship make you arrogant, and don’t agree to anything that goes against the law, risking your future based on a woman’s word. Many have lost their heads because of a woman’s cunning; the blessed Messenger said, ‘Whatever misfortunes my people face will come through women.’ It is wise to consider both the beginning and the end of a matter, just like that king who consulted his sons, his advisors, and the elders of the land and succeeded in both this world and the next. That story is a good one; if the king allows, I will share it.” The king said, “Go ahead.” The advisor replied:
Trial of the Three Sons
“There was of old time in the palace of the world a great king, such that the world was under his rule. He had lived enjoying sovereignty for a hundred and twenty years in the palace of the world, and was grown old and knew that in the near future he would be given to drink of the potion of death. And the king had three moon-faced[9] sons and likewise three able and skilful vezirs. One day quoth the king to his vezirs, ‘The end of this my life draws nigh; the natural life of man is a hundred and twenty years, after that not an old man remains. Now I have reached that state and the affair is thus, I wish to appoint one of my sons to my place, and, leaning my back against the wall of abdication, take rest. Which of my sons do ye deem worthy of the throne?’ The vezirs said,[367] ‘O king, long be thy life; a person’s good and bad are not known till he have been proved; for two things are the touchstone of a man; the first is wine, the second, office; in these two things is a person’s manfulness apparent and manifest. This were best, for nine days let these thy three sons enjoy the throne and sovereignty, and with this touchstone let the king prove them; whatever be the character of each of them, it will appear; for the rest, let the king order accordingly,’
“There was once a great king in the palace of the world, and he ruled over all. He had enjoyed his sovereignty for one hundred and twenty years, but now he was old and realized that soon he would face death. The king had three sons with faces like moons and also three talented and skilled advisors. One day, the king said to his advisors, ‘My life is coming to an end; the natural lifespan of a person is one hundred and twenty years, and I have reached that point. I want to appoint one of my sons as my successor, and then I will step back and rest. Which of my sons do you think deserves the throne?’ The advisors replied, ‘O king, may you live long; a person’s true nature is not revealed until they have been tested; there are two main tests of a person: the first is wine, and the second is power. In these two situations, a person's true character becomes clear. Therefore, for nine days, let your three sons rule the throne and experience sovereignty; through this, you can evaluate them. Their true qualities will be revealed, and then you can decide accordingly.’”
“When the king heard these words from the vezirs they seemed right good to his heart, and he commanded that each son should sit for three days on the throne and exercise sovereignty, and declared that he would allow whatever they should annul or appoint, and whatever they should grant from the treasury, and whatever justice or oppression they might show, and that no one should say aught. Then the eldest son of the king sat upon the throne and directed the government, and he practised justice and equity on such wise as cannot be described. He loved the doctors and turned from the foolish, and gave the high offices to the learned, and withdrew from listening to things forbidden and what was vain, and strove much in well-doing.
“When the king heard these words from the advisors, they felt right to him, and he ordered that each son should sit on the throne for three days and practice ruling. He declared that he would allow whatever they decided to change or create, whatever they would take from the treasury, and whatever justice or injustice they might carry out, and that no one should protest. Then the eldest son of the king took the throne and managed the government, practicing justice and fairness in ways that are hard to describe. He supported the wise and ignored the foolish, appointed knowledgeable people to high positions, stopped listening to forbidden things and nonsense, and made great efforts to do good.”
“Then the king, to prove the judgment of his son, sent him three persons from prison, one was a murderer, and one a thief, and one an adulterer; and with them he sent the complainants. When they came before the prince the complainants stated their case and the witnesses bore witness that these three persons were indeed guilty, and that these words were no calumny against them, but true. When the prince knew how the case was, he said, ‘On a man’s coming into the world he is the blood of his father’s and mother’s hearts; and, after bearing these many troubles and afflictions, a man in forty years becomes mature; so it is not well to slay him in a minute, as God most high will in the hereafter surely punish him in hell.’ And he made them vow that henceforward they would do no such deeds, and set all three at liberty. And for the whole three days he ruled with justice.
“Then the king, to test his son's judgment, sent him three prisoners: one was a murderer, one a thief, and one an adulterer; and along with them, he sent the accusers. When they appeared before the prince, the accusers presented their case, and the witnesses confirmed that these three were indeed guilty, and that the accusations were not false, but true. Once the prince understood the situation, he said, ‘When a person is born, they represent the love of their parents; and after enduring many hardships and struggles, a person becomes mature after forty years; so it’s not right to execute someone in an instant, as God most high will surely punish them in hell in the afterlife.’ He made them promise that from then on they would refrain from such actions, and he released all three. For the next three days, he ruled with justice.”
“On the fourth day the turn came to the middle son, and he likewise sat upon the throne and directed the government. He abased the learned and promoted the foolish; and adopted as habit wine and music, and as profession avarice and [368]meanness. Brief, he was the opposite of his elder brother. According to the custom, they sent to him too three criminals. When the prince heard how the case was he said, ‘Men like these are the thorns of the country;’ and he ordered that the three of them perished. When he too had ruled for three days, the turn came to the youngest prince, and he likewise sat upon the throne and directed the government. He gave to the doctors the post suitable to the doctors, and to the learned the high offices, and to the strong and impetuous young heroes, military fiefs, and to the champions, feudal domains; and he registered their pay. He honored each of them according to his position, and abased the unmannerly. Brief, he put each one in his proper place, like a string of pearls; and he left not his gate unlocked lest the foe should triumph over him.
“On the fourth day, it was the middle son's turn, and he also took his place on the throne and ran the government. He looked down on the educated and favored the ignorant; he indulged in wine and music, and made greed and [368]meanness his trade. In short, he was the complete opposite of his older brother. As was customary, they sent him three criminals. When the prince learned about their cases, he said, ‘People like these are the thorns in our side;’ and he ordered that they be executed. After he ruled for three days, it was the youngest prince's turn, and he too sat on the throne and governed. He appointed doctors to their appropriate roles, gave high positions to the learned, military estates to the strong and daring young heroes, and feudal lands to the champions; he also recorded their salaries. He honored each person according to their status and looked down on the rude. In short, he placed everyone in their rightful position, like a string of pearls; and he kept his door locked so that enemies couldn't take advantage of him.”
“The king again sent three culprits from the prison that he might try his judgment. When they were present the servants informed him, and he said, ‘Bring them one by one,’ Then when the witnesses had borne witness that the man had indeed committed murder, the prince said, ‘Murder is of two kinds, the one intentional, the other accidental; and the intentional is also of two kinds, the first when a person strikes another with an iron instrument and kills him, him it is needful to put to death in retaliation; and they have written in the Book of Dues that if one person strike another with a stick and kill him, or if he throw him into a fire, then the fine for blood and the expiation alike become necessary. And the other too is accidental, when the expiation is incumbent, and he is culpable, but the fine for blood does not become necessary. And that is accidental when a person shoots an arrow at a deer, and it glances and hits a man and kills him; as God most high hath said, “Then whoso killeth a believer by mischance, then (the expiation is) the freeing of a believer from bondage ... but if he find not (the means of doing so), then a fast for two consecutive months.”’[10]
The king sent three prisoners from jail to test his judgment. When they arrived, his attendants informed him, and he said, “Bring them in one at a time.” After the witnesses testified that one of the men had indeed committed murder, the prince remarked, “There are two types of murder: intentional and accidental. Intentional murder also has two subcategories: the first occurs when a person attacks another with a deadly weapon and kills him, which requires the death penalty in retaliation. The Book of Dues states that if someone strikes another with a stick and kills them, or if they throw someone into a fire, then both blood compensation and atonement are necessary. The accidental type happens when atonement is required, and the person is blameworthy, but blood compensation is not necessary. An example of this is when someone shoots an arrow at a deer, and it deflects and accidentally kills a person. As God Almighty has declared, 'If anyone kills a believer accidentally, the atonement is to free a believing slave... but if they can't find a way to do that, then they must fast for two consecutive months.’[10]
“Then the prince asked and learned that he had murdered intentionally; so they executed him. After that they brought the thief; and the prince said, ‘If anyone, sane and of age, steal ten minted dirhems of silver, his hand must be cut off, as also if he steal one dīnār of gold, even as saith the Apostle[369] (peace on him!), “No cutting save for a dīnār or ten dirhems.” When one thus commits theft his right hand must be cut off at the wrist; if he commit theft again, his left hand must be cut off; if he commit it a third time, his right foot must be cut off; and if he commit it yet again, he must be put in prison till he repent.’ Then the prince caused the man to receive the due of his crime. After that they brought him who had committed adultery, his case also they exposed, and they gave him the due of his sin conformably to the law.
“Then the prince asked and found out that he had intentionally murdered; so they executed him. After that, they brought in the thief; and the prince said, ‘If anyone, of sound mind and of age, steals ten minted dirhems of silver, his hand must be cut off, just as if he steals one dīnār of gold, as the Apostle[369] (peace be upon him!) said, “No cutting except for a dīnār or ten dirhems.” When someone commits theft, their right hand must be cut off at the wrist; if they steal again, their left hand must be cut off; if they steal a third time, their right foot must be cut off; and if they do it yet again, they must be imprisoned until they repent.’ Then the prince had the man receive the punishment for his crime. After that, they brought in the person who had committed adultery, their case was also exposed, and they gave him the punishment for his sin according to the law.”
“The nine days were completed, and the king assembled his vezirs and said, ‘Lo, ye have seen the rule of my three sons, which of them is worthy the throne?’ Quoth the first vezir, ‘O king, thy eldest son is worthy,’ Quoth the second vezir, ‘Thy middle son is worthy,’ Quoth the third vezir, ‘Thy youngest son is worthy,’ When the king heard these words of the vezirs his doubts were not removed; and he said, ‘O vezirs, the words of the three of ye are contrary each to other.’ And forthwith he commanded the people of the country that on the morrow they should all come out to the plain. The next day the whole of the folk were assembled on the plain; then the king rose on his feet and said, ‘O people, do not to-morrow on the resurrection day seize hold of my collar and say, “Thou hast oppressed us,” and so wrest from me my meritorious acts and render me confounded and ashamed. Now be ye kind and look not at my kingship and know that before God most high there is none meaner or more abject than myself.’ And he wept full bitterly. And the rich and poor assembled there wept all of them together.
“The nine days were completed, and the king gathered his advisors and said, ‘Look, you've seen how my three sons govern; which one of them deserves the throne?’ The first advisor replied, ‘O king, your eldest son is worthy.’ The second advisor said, ‘Your middle son is worthy.’ The third advisor stated, ‘Your youngest son is worthy.’ When the king heard these opinions from his advisors, his doubts were not resolved; he said, ‘O advisors, your words contradict each other.’ Then he ordered the people of the kingdom to gather in the plain the next day. The following day, the entire population gathered on the plain. The king then stood up and said, ‘O people, do not on the day of judgment grab my collar and say, “You have wronged us,” and take away my good deeds, leaving me confused and ashamed. Please be kind and do not look at my kingship; remember, before God the Most High, I am no better than anyone.’ And he wept bitterly. The rich and the poor gathered there wept together.”
“Then turning again, the king said, ‘O friends, lo, my time is at hand; do ye absolve me for the hereafter. I have three sons, whichever of them ye wish, him will I seat upon the throne. If he be just, ye will enjoy rest and bless me, and I shall be at rest in the place where I lie; but if he be cruel, ye will not have rest neither shall I have rest.’ The people said, ‘May the king’s life endure full many a year! may God most high be well pleased with our king! We are well pleased with our king; whatever we may have against our king, let him be absolved. We are pleased with whichever son he see worthy the throne; but since the king has given the choice into our hands, let him seat his youngest son upon the throne. He[370] is wise as well as learned and skilled in the affairs of the world; if the king see fit, the wise is worthy the seat of honor, as this has come down in the traditions, “A wise youth taketh precedence of a foolish elder.” For the rest, the king knows.’
“Then turning again, the king said, ‘Oh friends, my time is near; please absolve me for what comes next. I have three sons, and whichever one you choose, I will place on the throne. If he is just, you will find peace and bless me, and I will be at peace where I rest; but if he is cruel, neither you nor I will find rest.’ The people replied, ‘May the king live for many more years! May God Most High be pleased with our king! We are satisfied with our king; whatever grievances we have against him, let him be absolved. We are pleased with whichever son he thinks is right for the throne; but since the king has put the choice in our hands, let him place his youngest son on the throne. He[370] is wise, learned, and skilled in worldly matters; if the king believes so, then the wise should be honored, as it is said, “A wise youth takes precedence over a foolish elder.” The king knows best.’”
“Then the king went to the palace and ordered that they adorned the throne, and the grandees of the state came, and all were present. Then he took his youngest son by the hand and made to seat him on the throne, when his brothers came forward and said, ‘O father, all the folk say that he is accomplished and wise and that he knows well the law and the government; now we have some questions to ask of him, which if he answer, we also will contentedly resign to him the throne and stand in his presence with folded hands;[11] but if not, the crown and throne indeed become him not.’
“Then the king went to the palace and ordered that the throne be decorated, and the nobles of the state gathered, and everyone was present. He then took his youngest son by the hand and moved to seat him on the throne when his brothers stepped forward and said, ‘Father, everyone says he is skilled and wise and that he understands the law and governance well; now we have some questions to ask him, and if he answers them, we will gladly give him the throne and stand before him with our hands folded;[11] but if he cannot, then the crown and throne are not rightfully his.’”
“The king said to his youngest son, ‘What sayest thou?’ He replied, ‘Whatsoever their questions be, let them ask them.’ They said, ‘What is meant by Sultan?’ He answered, ‘By Sultan is meant one who has certificate and warrant, that we obey the command and ordinance of God most high: the Sultan is the shadow of God on the earth.’ And they asked, ‘To whom is it worthy to be king by birth?’ He answered, ‘First the king’s lineage must be manifest, then his descent must be perfect, then he must observe the habits of the just monarchs. They said, ‘Who is just?’ He answered, ‘The just is he who transgresses not the law.’ They said, ‘Who is unjust?’ He replied, ‘He who rather than obey the law, brings in innovations of his own, so that it may be easy to amass wealth with oppression.’ They said, ‘What manner of persons should kings appoint vezirs?’
“The king said to his youngest son, ‘What do you think?’ He replied, ‘Whatever their questions are, let them ask them.’ They asked, ‘What does Sultan mean?’ He answered, ‘A Sultan is someone who has the authority and the legitimacy to enforce the commands of God most high: the Sultan is the reflection of God on earth.’ Then they asked, ‘Who is deserving of being a king by birth?’ He answered, ‘First, the king's lineage must be clear; then his ancestry must be impeccable; finally, he must follow the practices of just rulers.’ They asked, ‘Who is just?’ He replied, ‘A just person is one who doesn’t break the law.’ They then asked, ‘Who is unjust?’ He answered, ‘An unjust person is one who, instead of obeying the law, introduces their own changes, making it easier to gain wealth through oppression.’ They asked, ‘What kind of people should kings appoint as viziers?’”
“He answered, ‘They should appoint those persons in whom are two characteristics, the first of which is that they be endowed with prudence and resource, and the second that they be wise and accomplished; for learning in a man is a second understanding.’ They said, ‘How many sorts of people are needful to kings?’ He answered, ‘Four kinds of people; the first, skilful vezirs; the second, valiant warriors; the third, an accomplished scribe who is perfect in Arabic and Persian and the science of writing; and the fourth, a clever physician who[371] is most able in the science of philosophy.’ They said, ‘How many different things ought always to be in the thoughts of a king?’ He answered, ‘Four different things; the first, to do justice to the people; the second, to use aright the money that is in the treasury; the third, to distribute offices properly; and the fourth, to be not negligent concerning enemies.’ They said, ‘How many different traits should the king adopt as his wont?’ He answered, ‘Four; the first is a smiling face; the second, a sweet speech; the third, generosity; and the fourth, mercy to the poor.’ They said, ‘How many kinds of courtiers are needful to the king?’ He answered, ‘Four classes are requisite; first, the wise; second, the learned; third, the valiant champions; and fourth, musicians: from the wise he will learn the law, from the learned he will acquire the sciences, from the valiant champions he will acquire chivalry, and by the musicians will his heart be expanded.’
“He answered, ‘They should choose individuals who have two main traits: first, they should be prudent and resourceful, and second, they should be wise and skilled; because learning in a person is like having a second understanding.’ They asked, ‘What types of people are essential for kings?’ He replied, ‘Four types; the first, capable ministers; the second, brave warriors; the third, a skilled scribe proficient in Arabic and Persian and the art of writing; and the fourth, a knowledgeable physician who[371] excels in philosophy.’ They inquired, ‘What should always be on a king's mind?’ He answered, ‘Four key issues; first, to deliver justice to the people; second, to wisely manage the treasury; third, to properly assign positions; and fourth, to remain vigilant regarding enemies.’ They asked, ‘What traits should a king cultivate in himself?’ He said, ‘Four; the first is a friendly smile; the second, pleasant speech; the third, generosity; and the fourth, compassion for the less fortunate.’ They inquired, ‘What types of courtiers are necessary for the king?’ He replied, ‘Four classes are needed; first, the wise; second, the knowledgeable; third, the brave champions; and fourth, musicians: from the wise he will learn the law, from the knowledgeable he will gain insight into the sciences, from the brave champions he will learn about chivalry, and the musicians will uplift his spirits.’”
“They said, ‘Of which class should the king consider himself one?’ He answered, ‘Let him consider himself of the great sheykhs who have reached God, for it will cause him to be just.’ Then he turned to his brothers and said, ‘O my brothers, ye have put these many questions to me and I have answered the whole of them to the best of my power: I too have a question.’ So they said to him, ‘Ask on.’ Quoth he, ‘What do the kings of the world resemble, and what do their agents resemble, and what do the people resemble, and what do the king’s enemies resemble, and what do the sheykhs resemble?’ Then they both bent their heads and pondered. After a time the prince again said, ‘This is no time for pondering; lo, there the question; lo, there the throne.’ Quoth they, ‘We are unequal to this question.’ Then the king took his youngest son by the hand and seated him on the throne and said, ‘O son, may God ever aid thee and may thy foes be overthrown!’ Then all the nobles of the state and the people came and said, ‘May the throne be blessed!’ And they made him king over them.
“They said, ‘Which class should the king consider himself a part of?’ He replied, ‘He should see himself as one of the great sheikhs who have reached God, as this will lead him to be just.’ Then he turned to his brothers and said, ‘O my brothers, you have asked me many questions and I have answered all of them to the best of my ability: I also have a question.’ They responded, ‘Go ahead and ask.’ He said, ‘How do the kings of the world compare, and how do their agents compare, and how do the people compare, and how do the king’s enemies compare, and how do the sheikhs compare?’ They both lowered their heads and thought about it. After a while, the prince said again, ‘This is not the time for thinking; look, there’s the question; look, there’s the throne.’ They replied, ‘We can’t answer this question.’ Then the king took his youngest son by the hand, placed him on the throne, and said, ‘O son, may God always help you and may your enemies be defeated!’ Then all the nobles of the state and the people came and said, ‘May the throne be blessed!’ And they made him king over them.
“Then the king said, ‘O son, do thou answer the question thou puttest to thy brethren, that we may hear.’ Quoth the prince, ‘O my father, this world resembles a pasture, and these people resemble the sheep that wander in that pasture, and the king resembles their shepherd, and the owner of the sheep[372] is God most high, and the nobles resemble that shepherd’s dogs, and the enemy resembles the wolf, and the sheykhs and the wise resemble the guardians appointed by God most high over the shepherd, who forbid the shepherd by the order of God most high whenever he would do evil to the sheep. O father, in very truth I am a feeble shepherd, I see the sheep, and I perceive that even while we say, “Let not them come and hurt the sheep,” we become ourselves partners with the wolf. Should the Owner of the sheep ask us about his lambs, woe, woe to us!’ And he wept full bitterly. The princes acknowledged the sovereignty of their younger brother.
“Then the king said, ‘Oh son, please answer the question you posed to your brothers, so we can hear it.’ The prince replied, ‘Father, this world is like a pasture, and the people are like the sheep that roam in that pasture. The king is their shepherd, and the owner of the sheep[372] is God Almighty. The nobles are like the shepherd’s dogs, the enemy is like the wolf, and the sheikhs and the wise are like the guardians appointed by God Almighty over the shepherd, who prevent him from doing harm to the sheep whenever he tries. Father, truly, I am a weak shepherd. I see the sheep, and I realize that even while we say, ‘Let us not allow them to hurt the sheep,’ we ourselves become accomplices with the wolf. If the Owner of the sheep were to ask us about His lambs, woe, woe to us!’ And he cried bitterly. The princes recognized the authority of their younger brother.”
“Then the King took up a handful of dust and put it on his eye and said, ‘O eye, how long a time is it I have been king, and how great wealth have I amassed and brought before thee by this much oppression and justice, and thou wast never satisfied! And with how many beauties have I made merry and enjoyed the best of what they had till thou hast lost all pleasure in taking it! And how many delicacies have I eaten and how many sherbets have I drunk, and thou art not content! Why then didst thou not look to these affairs and see not? True is it what they say, “Naught fills the eye save a handful of dust.” Woe, woe, to us!’ And he wept. And all the nobles assembled there were moved to pity and they wept together. Then the king arose and went to his oratory and gave himself up to devotion.
“Then the King picked up a handful of dust, put it on his eye, and said, ‘Oh eye, how long have I been king, and how much wealth have I gathered and brought before you through this much oppression and justice, and you were never satisfied! And how many beautiful ones have I enjoyed and had the best of what they offered until you lost all pleasure in it! And how many delicacies have I eaten and how many drinks have I had, and you are still not content! Why then did you not pay attention to these matters and see clearly? It’s true what they say, “Nothing fills the eye but a handful of dust.” Woe, woe to us!’ And he cried. All the nobles present were moved with compassion and they wept together. Then the king stood up, went to his oratory, and devoted himself to prayer.”
“After some time the king laid his head upon the pillow of death and felt that his life had touched its end, and he said, ‘Do now before my eyes that which ye should do when I am dead, that I may see it.’ Then they laid the king upon his throne in the palace. And they scattered sifted dust below the castle and cut up strips of damask and strewed them with dust. And all the slave girls put on black and dishevelled their hair and scattered dust upon their heads and began to weep together, crying, ‘Alas! woe! alas!’ so that hearts were rent. Then came the vezirs, who likewise fell to weeping together and exclaiming, ‘Shall a king so just as this be found?’ After that they ordered that they brought a coffin with great reverence; then the three princes, when they saw the coffin, wept blood in place of tears and cried, ‘This is the horse our father rideth now!’ And they adorned it with jewels[373] and placed upon it a jewel-set crown and held over it the royal parasol.
“After a while, the king rested his head on the pillow of death and realized that his life was coming to an end. He said, ‘Do now before my eyes what you would do when I’m dead, so I can witness it.’ Then they placed the king on his throne in the palace. They scattered sifted dust below the castle, cut up strips of damask, and spread them with dust. All the female servants wore black clothing, disheveled their hair, scattered dust on their heads, and began to weep together, crying, ‘Alas! Woe! Alas!’ until hearts were broken. Then came the ministers, who also began to weep together, exclaiming, ‘Will a king as just as this ever be found?’ After that, they ordered a coffin to be brought with great respect; when the three princes saw the coffin, they wept tears of blood and cried, ‘This is the horse our father rides now!’ They adorned it with jewels[373], placed a jewel-encrusted crown on it, and held the royal parasol above it.”
“Then four great lords came and took hold of the frame of the coffin and bare it away. And before the coffin went the sheykhs singing chants and hymns. And the devotees held copies of the sacred volume before them; and great nobles and nobles’ sons marched in front. Before them were a hundred sweet-voiced dirge singers who wept and cried, ‘Ah! woe! alas!’ And from one side they scattered gold and silver and jewels on the coffin; and there were some 10,000 horsemen with golden saddles and broken stirrups and snapped bows. And behind these was an array of slave girls, all clad in black, whose wails and cries rose to the heavens.
“Then four high-ranking lords came and grabbed the frame of the coffin and carried it away. In front of the coffin, the sheikhs sang chants and hymns. The devotees held copies of the sacred text in front of them, while prominent nobles and their sons led the procession. Ahead of them were a hundred sweet-voiced mourners who wept and cried, ‘Oh! woe! alas!’ From one side, they scattered gold, silver, and jewels over the coffin; there were also around 10,000 horsemen with golden saddles, broken stirrups, and snapped bows. Behind them was a line of slave girls, all dressed in black, whose wails and cries reached the heavens.”
“When the king saw those things he sighed and ordered that they took him down from the throne; and he turned and said, ‘While yet alive I have seen my death.’ And he took a handful of earth and threw it on his head and said, ‘Earth, though this long sovereignty has been mine, I have done no righteous deed which will endure.’ And again, ‘O vezirs, I would that ye endow for me.’ Thereupon the vezirs wrote what amounted to 10,000 aspres a day; and they founded free kitchens and colleges, and they settled the revenues of certain towns and villages on the free kitchens. When the business of the endowments was finished, they brought the sections of the Koran, and to each section reader they gave five sequins; and to each of the devotees and dervishes they gave 500 sequins.[12] Then they brought the food, and all the plates were of gold or silver; and to all before whom they placed a dish they said, ‘Thine be food and plate.’ When the banquet too was finished they freed all the male and female slaves; and three days later the king departed for the Abiding Home.
“When the king saw these things, he sighed and ordered to be taken down from the throne; he turned and said, ‘While I am still alive, I have witnessed my own death.’ He took a handful of earth and threw it on his head, saying, ‘Earth, although I have held this throne for so long, I have done no righteous deed that will last.’ And again, he said, ‘Oh vezirs, I wish you would arrange for me.’ Then the vezirs documented what amounted to 10,000 aspres a day; they established free kitchens and colleges and allocated the revenues from certain towns and villages to those free kitchens. Once the arrangements for the endowments were completed, they brought in sections of the Koran, and each reader was given five sequins; to each of the devotees and dervishes, they distributed 500 sequins.[12] Then they brought the food, and all the serving dishes were made of gold or silver; to everyone given a dish, they said, ‘Here’s your food and plate.’ After the banquet was over, they freed all the male and female slaves; and three days later, the king departed for the Eternal Home."
“Now, O king, I have told this story for that the king may, like that sovereign, inquire, and act conformably to the words of the vezirs and the people, and in compliance with the command of the law, that he be not a prey in the world to remorse and in the hereafter to torment.” And he kissed the ground and made intercession for the prince. When the king[374] heard of these wondrous events from the vezir, he perceived how the world had no stability and he sighed and sent the youth to the prison and went himself to the chase.
“Now, Your Majesty, I've shared this story so that you may, like that ruler, ask questions and act in accordance with the advice of your ministers and the people, following the law, so that you won't suffer regret in this life or punishment in the next.” He then bowed to the ground and prayed for the prince. When the king[374] heard about these incredible events from the minister, he realized how unstable the world was, let out a sigh, and ordered the young man to be sent to prison while he went off to hunt.
When it was evening he returned and came to the palace, and went in to the lady who rose to greet him, and they sat down. After the repast the lady began to speak about the youth and asked concerning him. Quoth the king, “I have again sent him to the prison.” The lady said, “This matter which has happened is no light matter, but thou art negligent and wouldst act upon everyone’s word; and they have said that the negligent person is not exempt from one of three conditions; either he is a fool, or he is ignorant, or fortune has turned its face from him. O king, the negligent does no perfect deed; be not negligent, for to be negligent in this affair is madness. O king, this thy story resembles that of another king, upon whom five times fell the enemy by reason of his negligence; but mayhap my king has not heard that story.” The king said, “Tell on, let us hear.” Quoth the lady:
When evening came, he returned to the palace and went to see the lady, who stood up to greet him, and they sat down. After their meal, the lady began to talk about the young man and asked about him. The king replied, “I have put him back in prison.” The lady said, “What has happened is serious, but you are careless and would just go by what everyone says; they say that a careless person fits into one of three categories: either they are a fool, or they are ignorant, or luck has turned against them. Oh king, a careless person does nothing well; do not be careless, as being careless in this situation is madness. Oh king, your story is like that of another king, who was attacked by enemies five times because of his carelessness; but perhaps my king hasn’t heard that story.” The king replied, “Go on, let us hear it.” The lady said:
Strategy Over Strength
“There was of old time a king, and he had an enemy greater than himself. One day that hostile king assembled a mighty host and came against that weak king. The latter, having no other resource, assembled all his army and went forth to meet him. Although he much besought that strong king and said, ‘War is not a good thing, come, consent not to this calamity, make not thyself guilty of the blood of so many Moslems;’ and mentioned how the holy Apostle hath said, ‘If two Moslems fight against each other with swords or other implements of war, and one kill the other, both the killer and the killed shall enter hell;’ and made many and many an excuse, it was in vain.
“There was once a king, and he had a rival more powerful than himself. One day, that enemy king gathered a large army and marched against the weaker king. The latter, having no other option, rallied all his troops and set out to confront him. Even though he pleaded with the strong king, saying, ‘War is not a good thing; please don’t bring this disaster upon us, and don’t make yourself responsible for the bloodshed of so many Muslims,’ and reminded him how the holy Apostle said, ‘If two Muslims fight each other with swords or other weapons and one kills the other, both the killer and the victim will end up in hell,’ and he offered many excuses, it was all for nothing.”
“When the king saw that all his entreaty was of no avail with the enemy, he perceived that it was necessary to find some plan to avert this evil. Now the king had three skilful vezirs, these he summoned to give counsel. He said, ‘O my vezirs, what is your advice in this matter?’ The chief vezir came forward and said, ‘My king, in the present circumstances the military might of our enemy is great; most assuredly are we[375] unable to oppose him. Now the best way were this, that we put off the battle and return to our country; he will certainly come after us, but we will enter into a strong castle and rest there till that time when fortune will surely turn toward us likewise; thus are the affairs of the world, now gladness, now woe.’ He likewise asked the second vezir, ‘What is thy advice, let us see?’ So he said, ‘O my king, all that the first vezir has said is wise; but it is never allowable to show weakness before the enemy, for inasmuch as thou displayest weakness will he become strong; so if now thou shun battle and flee, thou wilt be giving him opportunity. Wise is he who, although the enemy appear overwhelming, fears not death and gives the foe no answer but the sword.’
“When the king saw that all his pleas were useless with the enemy, he realized he needed to come up with a plan to prevent the disaster. The king called for his three skilled advisers and asked, ‘O my advisers, what do you suggest we do?’ The chief adviser stepped forward and said, ‘My king, given the current situation, the enemy’s military power is significant; we certainly can’t fight against him. The best course of action is to postpone the battle and retreat to our homeland; he will surely follow us, but we can take refuge in a strong fortress and wait until fortune favors us again; such is the nature of the world, sometimes joy, sometimes sorrow.’ He then turned to the second adviser and asked, ‘What’s your advice, let’s hear it?’ The second adviser replied, ‘O my king, everything the first adviser has said is wise; however, it’s never wise to show weakness to the enemy, because if you show weakness, they will gain strength. If you avoid battle and run away now, you’re giving them an advantage. A wise person, even when faced with a strong enemy, does not fear death and responds only with the sword.’”
“Then, said the king to the third vezir, ‘What is thine advice in this matter?’ The vezir answered, ‘O king, manliness is of ten parts, nine of which are stratagem and one of which is strength; and by stratagem is the affair of enemies ever finished, for they have said that the affair which one stratagem finishes 100,000 soldiers cannot finish. If the king will be guided by this humble one, to-night of a sudden we will attack the enemy and fall upon his camp, and, if it please God most high, we will cut off the heads of many of them.’ The king approved this stratagem of the vezir, so when it was midnight and the enemy was negligent they fell upon his camp from every side, and slaughtered the foes till morning, and their king fled to his own country.
“Then the king said to the third vizier, ‘What’s your advice on this matter?’ The vizier replied, ‘O king, bravery is made up of ten parts, nine of which are strategy and one is strength; and strategy is how we deal with enemies, for it’s been said that what a strategy can accomplish, 100,000 soldiers cannot. If the king will listen to me, tonight we will suddenly attack the enemy and strike their camp, and, if God wills, we will take many of their heads.’ The king agreed with the vizier’s plan, and when midnight came and the enemy was careless, they attacked the camp from all sides and slaughtered the foes until morning, forcing their king to flee back to his own country.”
“So was this weak king victorious, and he returned to his own land. But that fugitive king went to his country and assembled an army, and again marched against this king. Then the weak king, having no other resource, went forth to meet him, and they pitched opposite each other.
“So, this weak king was victorious and returned to his own land. But that fleeing king went back to his country, gathered an army, and marched against this king once more. Then the weak king, having no other options, went out to meet him, and they set up camp facing each other.”
“The weak king said to his vezirs, ‘What is your advice this time, let us see?’ Then quoth the third vezir, ‘O king, we shall again finish our affair by stratagem.’ Said the king, ‘What stratagem shall we use? they will be very watchful this night.’ The vezir replied, ‘Stratagem is not one; let them keep watch till morning, we shall this time employ another stratagem.’ Quoth the king, ‘Speak on, let us see.’ The vezir said, ‘We will hide in ambush 2,000 strong impetuous youths; and as soon as it is morning we will go out against the enemy[376] and fight a little, then we will appear to flee, and they shall follow after, thinking to fall upon us; and when the foremost of the host reaches us we will turn and fight with them and cut them down. Thereupon our soldiers who are in ambush will rush into the field and take the hostile army in the centre; and, if it please God most high, we will strike hard with our swords and seize their leaders, and take their flags, and tear in pieces their ensigns; and in this way will we overcome the foe.’ The king liked this plan of the vezir, and by this stratagem they sabred the foe and were again victorious. And the king returned smiling to his country.
“The weak king said to his advisors, ‘What’s your advice this time, let’s hear it?’ Then the third advisor said, ‘O king, we’ll finish our business again with a clever plan.’ The king asked, ‘What plan should we use? They’ll be very watchful tonight.’ The advisor replied, ‘There isn’t just one strategy; let them keep watch until morning, we’ll use a different strategy this time.’ The king urged, ‘Go on, let’s hear it.’ The advisor explained, ‘We’ll hide a group of 2,000 eager young fighters in ambush, and as soon as morning comes, we’ll charge at the enemy[376] and engage them briefly, then pretend to flee, making them chase us, thinking they’ll attack. Once the front line reaches us, we’ll turn and fight back against them and take them down. Then our soldiers hiding in ambush will charge into the battle and catch the enemy army in the middle; and, if it pleases God the Most High, we will strike hard with our swords and capture their leaders, take their flags, and tear apart their banners; and this way, we will defeat the enemy.’ The king liked this plan from the advisor, and with this strategy, they cut down the enemy and were victorious again. The king returned smiling to his kingdom.”
“The other strong king in the greatness of his wrath cried out, ‘What means this that thus weak a king routs my army and puts me to flight on this wise! God most high gives victory to whom he will!’ Then he assembled an army of which he, himself, knew not the number, and went against that poor weak king. They gave the king word, and he, having no other resource, went forth again, and they pitched opposite each other. Again the weak king questioned his vezirs. Then the third vezir said, ‘O my king, our affair is finished by stratagem.’ Quoth the king, ‘What stratagem shall we employ?’ The vezir said, ‘O king, let us send an adroit headsman, who will go and by some stratagem kill him; and when the head goes the foot is not steady.’
“The other powerful king, furious with rage, shouted, ‘What does this mean that such a weak king defeats my army and drives me away like this! God almighty grants victory to whomever He chooses!’ Then he gathered an army whose size he didn’t even know and set out against that poor weak king. They sent word to the king, and with no other options, he went out once more, and they camped across from each other. Again, the weak king consulted his advisors. Then the third advisor said, ‘O my king, we can finish this with a clever plan.’ The king asked, ‘What kind of plan should we use?’ The advisor said, ‘O king, let’s send a skilled executioner who can go and, through some trickery, kill him; once the head is gone, the body can’t stand steady.’”
“The king approved the vezir’s words, and sent a headsman with a dagger, who went and somehow made shift to smite that strong king that he well-nigh slew him, and then took flight. But while he was fleeing they caught him and hewed him in pieces. When they saw their king that he had reached the bounds of death, they said, ‘There is no fighting in such plight;’ and they fled, bearing their king. They came to their country and appointed a physician, and after some days the wound got better. And that king again assembled a host and came against the poor weak king. The latter, having no other resource, went forth to meet him and again sought counsel of his vezirs. The third vezir said, ‘O my king, our affair is finished by stratagem.’ The king asked, ‘What stratagem wilt thou employ this time?’ The vezir said, ‘This time let us send an ambassador and offer some money and some slave girls and say, “We submit to thee.” And we will give poison[377] to one of the slave girls we send, and tell her to give it to the king to eat when she finds an opportunity; and in this way will we gain the victory over him.’
“The king agreed with the vezir and sent an executioner with a dagger, who somehow managed to attack that strong king, nearly killing him, and then fled. But while he was escaping, they captured him and chopped him into pieces. When they saw their king had reached the brink of death, they said, ‘There’s no fighting in this situation;’ and they ran away, carrying their king. They returned to their country and appointed a doctor, and after a few days, the wound healed. The king then gathered an army and marched against the poor weak king again. The latter, having no other options, went to confront him and once more sought advice from his vezirs. The third vezir said, ‘O my king, our issue can be resolved with a trick.’ The king asked, ‘What trick do you propose this time?’ The vezir replied, ‘This time let’s send an ambassador with some money and some slave girls, saying, “We submit to you.” We will poison one of the slave girls we send and instruct her to give it to the king when she finds an opportunity; in this way, we will achieve victory over him.’[377]”
“The king deemed the vezir’s words good, and by that stratagem they poisoned that king. And this king mounted and attacked his army, and, as when the head goes the foot is not steady, it was beaten. They took their king, and, after a thousand stratagems, conveyed him to a castle and tended him, and at length he recovered. Again he assembled an army, and again they went against that weak king. So the latter, having no other resource, again went forth to meet him. He summoned his vezirs and asked advice. Again the third vezir said, ‘O king, our affair is finished by stratagem.’ Quoth the king, ‘Give advice.’ The vezir said. ‘O king, this time he comes with great caution, and has posted men on the roads and at the stations who seize on everyone who passes. If the king deem good, we will write a letter and address it to his vezirs and great nobles, and it shall be on this wise:
“The king considered the vezir’s words to be wise, and using that trick, they poisoned the king. After that, he rallied his forces and attacked his army, but just like when the head falls, the foot can't stand, so they were defeated. They captured their king, and after many clever plans, they took him to a castle where they cared for him, and eventually, he recovered. Once again, he gathered an army and launched another attack against that weak king. Left with no other options, the latter set out to confront him. He called his vezirs and sought their counsel. Once more, the third vezir said, ‘O king, our success lies in strategy.’ The king responded, ‘Give your advice.’ The vezir continued, ‘O king, this time he approaches very carefully and has placed men on the roads and at the stations to capture anyone who passes by. If you find it acceptable, we can write a letter addressed to his vezirs and high-ranking nobles, and it should say this:
“’“After greeting: Be it not concealed that your letter has come and all that you say is understood. Long life and health to you! We indeed hoped it from you. Now let me see you. Display manliness and valor. Seize him on the road and bring him to me, and that country shall be yours; such and such a place to so and so, and such and such a district to so and so.” Then we will seal it, and split a staff and put it therein, and give it to a man and send him to them. They will find the staff and take it to the king, who will undoubtedly read it, and look upon those vezirs and nobles as traitors, and murmurings will arise among them and they will split into parties. And by this stratagem we will again find relief.’
’“After greeting: It's no secret that your letter has arrived and everything you said is understood. Wishing you long life and good health! We were indeed hoping for this from you. Now, let me see you. Show your strength and bravery. Capture him on the road and bring him to me, and that land will be yours; this place to this person, and that area to that person.” Then we will seal it, split a stick and place it inside, give it to someone, and send them to deliver it. They will find the stick and take it to the king, who will surely read it, see those advisors and nobles as traitors, and unrest will spread among them, resulting in divisions. And with this plan, we will once again find relief.’
“The king did so. And in that way they brought the letter to that king, and as soon as he had read it, fear for his life fell upon him. Then he turned back and went to his country and seized those vezirs and nobles and slew them. At length all the nobles turned from him and wrote a letter and sent it to this king, and it was thus: ‘For the love of God come against this tyrant, and we will aid thee.’ When the king had read the letter he assembled an army and went to that[378] country, and on the battle day all the nobles came and submitted to him, and they seized the other king and surrendered him. So he took that country through stratagem; and because that strong king was negligent he lost his country and his head, for they slew him.
“The king did just that. They delivered the letter to him, and as soon as he read it, he was filled with fear for his life. He then returned to his homeland, captured the viziers and nobles, and had them killed. Eventually, all the nobles turned against him, wrote a letter, and sent it to this king, saying: ‘For the love of God, come against this tyrant, and we will support you.’ After reading the letter, the king gathered an army and marched to that[378] country. On the day of battle, all the nobles came and submitted to him, capturing the other king and handing him over. Thus, he took that country through clever tactics; and because that strong king was careless, he lost both his kingdom and his life, for they executed him.
“Now, O king, I have told this story for that my king may know and not be negligent, and lose not life and kingdom through the stratagem of that unworthy youth.” When the king heard this story from the lady he was wroth, and said, “To-morrow will I slay him.”
“Now, Your Majesty, I've shared this story so you know and won’t be careless, risking your life and kingdom due to the deceit of that unworthy young man.” When the king heard this from the lady, he was furious and said, “Tomorrow, I will kill him.”
When it was morning and the sun showed his face from behind the castle of Qāf,[13] and illumined the world with light, the king came and sat upon his throne, and commanded the executioner that he bring the youth and he gave the word, “Smite off his head.” Then the fourth vezir came forward and said, “O my king, it is not seemly in kings to hasten in all things with precipitancy; above all the spilling of blood unjustly is deemed by the wise most blameworthy and hateful. They have declared that the trials of a king are four: one is haste; another, trusting to wrong; another, considering not the end of matters; and another, negligence. Haste is that which disappoints those who seek good and profit for themselves; wrong is that which brings about wars and uses armies unjustly and does evil things; considering not the end of matters is that which employs hurry instead of deliberation; and negligence is that which inclines to music, and lust, and taking counsel of women. And they have said, ‘Let one take counsel of a woman and do the opposite of what she says;’ even as spake the holy Apostle (peace on him!) ‘Consult them and do clear contrary.’[14]
When morning came and the sun peeked out from behind the castle of Qāf,[13] lighting up the world, the king sat on his throne and ordered the executioner to bring the young man forward, saying, “Chop off his head.” Then the fourth vizier stepped up and said, “O my king, it's not wise for rulers to rush into everything; above all, shedding blood unjustly is considered by the wise to be extremely blameworthy and detestable. They say a king faces four trials: one is haste; another is trusting the unjust; the third is failing to consider the outcomes; and the fourth is negligence. Haste disappoints those who seek good and profit for themselves; wrongdoings lead to wars, misusing armies, and committing evil acts; failing to consider the outcomes means acting in a rush instead of thoughtfully; and negligence leans towards indulgence in music, lust, and consulting women. They have also said, ‘Take advice from a woman and do the opposite of what she says;’ just as the holy Apostle (peace be upon him) said, ‘Consult them and do the exact opposite.’[14]
“In compliance with this tradition the king must not obey the woman’s word; and through the words of women have many men suffered remorse and fallen under the wrath of God. And the story of Balaam, the son of Beor,[15] is a strange story; if the king grant leave, I will relate it.” The king said, “Tell on, let us hear.” Quoth the vezir:[379]
“In keeping with this tradition, the king must not follow a woman's word; many men have experienced regret and faced God's anger because of what women said. The tale of Balaam, the son of Beor,[15] is quite unusual; if the king allows it, I will share it.” The king replied, “Continue, we’re listening.” The vizier said:[379]
The Tricks of Women
“One day Moses (peace on him!) went against a tribe, and they were of the people of ‘Ad, and they called their chief Og, the son of Anak.[16] One day Moses (peace on him!) by command of God summoned these to the faith, and resolved to fight and war with them if they were not obedient. So Moses (peace on him!) assembled four hundred and four-score thousand men and proceeded against the ‘Adīs. When they were come near the ‘Adīs, he sent twelve men as ambassadors to that tribe. Now Og had gone out to look about, and he saw the twelve men coming, so he put the whole of them into his sack and slung it over his shoulder and turned back and went away. He brought them to his tribe the ‘Adīs and said, ‘See the host of the Messenger Moses which is come seeking to make war with us;’ and he held the mouth of the sack downward and the twelve men rolled out.
“One day, Moses (peace be upon him) confronted a tribe from the people of ‘Ad, whose chief was Og, the son of Anak.[16] Another day, by God’s command, Moses (peace be upon him) called them to embrace the faith and prepared to fight them if they refused to obey. So, Moses (peace be upon him) gathered four hundred and eighty thousand men and headed toward the ‘Adīs. When they got close, he sent twelve men as ambassadors to that tribe. Og, meanwhile, went out to scout the area and when he spotted the twelve men approaching, he grabbed all of them, stuffed them into his sack, slung it over his shoulder, and headed back. He brought them to his tribe, the ‘Adīs, and said, ‘Look at the army of the Messenger Moses that has come seeking to battle us;’ and then he held the sack upside down and the twelve men tumbled out.”
“And that tribe saw them that they were small of stature, for their own stature was twice that of these. And they all made mock of them and laughed at them; but they killed them not, but sent them back. They returned and told these things to Saint Moses, and fear fell upon all the host. Then Saint Moses (peace on him!) took his rod in his hand and went against that tribe of ‘Ad. Og the son of Anak saw that Moses (peace on him!) was himself coming, and straightway he went and pulled up a rock like a mountain and put it on his head, and went that he might cast it upon the host of Moses (peace on him!). But God most high commanded an angel that he went in the likeness of a bird and smote that rock with his beak and clave it, and thereupon it passed like a circle of cursers down before the face of Og. And straightway Saint Moses came up, and his stature grew to forty cubits, and his rod to forty cubits, and he leaped up forty cubits, and smote Og on the heel with his rod; and God most high slew Og.
“And that tribe saw that they were small in size, as their own size was twice that of these. They all mocked them and laughed at them; however, they did not kill them but sent them back. They returned and told Saint Moses what had happened, and fear fell upon the entire camp. Then Saint Moses (peace be upon him!) took his staff in hand and approached that tribe of ‘Ad. Og, the son of Anak, saw that Moses (peace be upon him!) was coming and immediately pulled up a rock like a mountain, placed it on his head, and moved to throw it at Moses' camp. But God most high commanded an angel to take the form of a bird and struck that rock with its beak, splitting it apart, and it rolled like a circle of cursers before Og's face. Immediately, Saint Moses approached, and his height increased to forty cubits, and his staff also grew to forty cubits. He leaped up forty cubits and struck Og on the heel with his staff; and God most high killed Og.
“Then Saint Moses (peace on him!) returned to his people and gave them tidings of Og being slain; and they were all glad. Then Saint Moses passed thence and made for the country of Sheykh Balaam, the son of Beor. When he was[380] come nigh, they brought word to the sheykh that Saint Moses was coming against him with many warriors. Whereupon the sheykh’s disciples said, ‘O sheykh, if that host come into our land, it will lay waste all our land; thou must find some help for this.’ Then were they silent. The sheykh said, ‘What should we do?’ They answered, ‘Curse him.’ The sheykh said, ‘He is a Messenger; I cannot curse him.’ And howsoever much they urged the sheykh, it was in vain. Now the sheykh had a cunning brawling wife; her they besought, saying, ‘Speak to the sheykh, and we will give thee much money,’ The woman answered, ‘I will manage it.’ When the sheykh came to his house he desired to take counsel of his wife; she said, ‘Curse him.’ The sheykh replied, ‘He is a Messenger; how can I curse him?’
“Then Saint Moses (peace be upon him!) went back to his people and told them the news that Og was defeated, and they were all pleased. After that, Saint Moses moved on toward the land of Sheykh Balaam, the son of Beor. When he was[380] close, they informed the sheykh that Saint Moses was approaching with a large army. The sheykh’s disciples said, ‘O sheykh, if that army enters our land, it will destroy everything; you need to find help for this.’ They fell silent afterward. The sheykh said, ‘What should we do?’ They responded, ‘Curse him.’ The sheykh replied, ‘He is a Messenger; I cannot curse him.’ No matter how much they urged him, it was useless. Now, the sheykh had a clever, quarrelsome wife; they approached her, saying, ‘Talk to the sheykh, and we will give you a lot of money.’ The woman replied, ‘I will take care of it.’ When the sheykh got home, he wanted to consult with his wife; she said, ‘Curse him.’ The sheykh responded, ‘He is a Messenger; how can I curse him?’”
“The woman persisted so that the sheykh was constrained to lift up his hands and curse him. His curse was heard; and Saint Moses, who was fourteen leagues distant, remained for forty years in the wilderness; even as God most high saith in his Word, ‘For forty years shall they wander about in the earth,’[17] Then Saint Moses knew that there was some reason for this, and he prayed and humbled himself before God most high, and said, ‘My God, send him who is the cause of our thus wandering, from the world to the hereafter without the faith.’ His prayer was accepted at the court of God, and that sheykh went from the world to the hereafter without the faith by reason of a woman; even as God most high hath said, ‘And his likeness was as the likeness of a dog.’[18]
“The woman insisted so much that the sheikh had no choice but to raise his hands and curse him. His curse was heard; and Saint Moses, who was fourteen leagues away, spent forty years in the wilderness; just as God Most High says in His Word, ‘For forty years shall they wander about in the earth,’[17] Then Saint Moses realized there was a reason for this, and he prayed and humbled himself before God Most High, saying, ‘My God, send away the one who caused our wandering, from this world to the hereafter without faith.’ His prayer was granted before God, and that sheikh left this world for the hereafter without faith because of a woman; just as God Most High said, ‘And his likeness was like the likeness of a dog.’[18]
“Now, O King, I have told this story for that these many men have been cast forth from the court of God for following the words of women. Then is it incumbent on the king that he judge accordingly, so that he become not a prey to remorse; for too late repentance profits not. Beware and beware, slay not the prince on the woman’s word.” And he kissed the ground and made intercession for the prince for that day. When the king heard this story from the vezir, he sent the prince to the prison and went himself to the chase.
“Now, Your Majesty, I've shared this story because many men have been cast out of God's court for following the words of women. It's important for you to judge wisely, so that you don't end up filled with regret; once it's too late, remorse is of no use. Be cautious and remember, don’t harm the prince based solely on a woman's word.” Then he kissed the ground and pleaded for the prince that day. When the king heard this story from the vizier, he sent the prince to prison and went hunting himself.
When it was evening the king came to the palace, and the lady rose to greet him, and they sat down. After the repast[381] the lady again began to speak about the youth, and the king said, “This day too my vezirs would not let me be, so I have sent him to the prison.” Quoth the lady, “I know all the plot of those vezirs, day by day each of them plans some trick or wile; they purpose to discredit me with thee, so they say that women are lacking in understanding, and that by reason thereof they are plotters and liars. These words of theirs are false, do not assail the truth; for these see me, that my trust in my king is strong. Yet I am aware of their case and their hurtful deeds; and for that I would defend my king from their craft and malice, are they enemies to me. An thou desire, my king, I shall say no more; and they may do whatsoever they will. But all these are of single tongue and single aim, and I fear they will bring some calamity upon thee and some evil upon me; and afterward thou shalt repent, but it will avail not.
When evening came, the king arrived at the palace, and the lady stood up to greet him, and they both sat down. After the meal[381], the lady started talking again about the young man, and the king said, “Today my advisors wouldn't leave me alone, so I sent him to prison.” The lady replied, “I know all about those advisors; each day they come up with some trick or scheme. They want to make me look bad to you, saying that women lack understanding and that because of this, we are schemers and liars. Their words are lies; don’t fall for them. They see my strong trust in my king. Yet I can see their intentions and harmful actions; for that reason, I want to protect my king from their deceit and malice, as they are my enemies. If you wish, my king, I will say no more, and they can do whatever they want. But they all speak with one voice and have one goal, and I'm worried they will bring disaster upon you and trouble upon me; and then you will regret it, but it will be too late.”
“My king, thou hast assembled some men of low birth and made them vezirs and confided all thy affairs to them, and thou thinkest them honest; Heaven forefend they should be honest when some of them are the sons of cooks, and some of bakers, and some of butchers; it is even as when Khizr[19] (peace on him!) showed another king the origin of his vezirs, but mayhap my king has not heard that story.” The king said, “Tell on, let us hear.” Quoth the lady:
“My king, you have gathered some common folks and made them advisors, trusting them with all your matters, believing them to be honest. Heaven forbid they actually are honest when some are the sons of cooks, others of bakers, and some of butchers. It's just like when Khizr[19] (peace be upon him!) showed another king the backgrounds of his advisors, but perhaps my king hasn’t heard that story.” The king replied, “Go on, I want to hear it.” The lady said:
The Search for Khizr
“There was in the palace of the world a king who was very desirous of seeing Khizr (peace on him!); and he would ever say, ‘If there be anyone who will show me Khizr, I will give him whatsoever he may wish.’ Now there was at that time a man poor of estate; and from the greatness of his poverty he said in himself, ‘Let me go and bespeak the king that if he provide for me during three years I will show him Khizr; by three years either I shall be dead or the king will be dead, or he will forgive me my fault, or I shall on somewise win to escape: and in this way shall I make merry for a time.’ So he went to the king and spake those words to[382] him. The king said, ‘An thou show him not then, I will kill thee;’ and that poor man consented.
“There was a king in the palace of the world who really wanted to see Khizr (peace be upon him!). He would often say, ‘If anyone can show me Khizr, I will give them whatever they want.’ At that time, there was a very poor man, and out of his deep poverty, he thought to himself, ‘Let me go and tell the king that if he provides for me for three years, I will show him Khizr. In three years, either I’ll be dead, or the king will be dead, or he’ll forgive me for not delivering, or I might somehow find a way to escape: this way, I’ll have a bit of fun for a while.’ So he went to the king and said those words to[382] him. The king replied, ‘If you don’t show him to me, I will kill you;’ and the poor man agreed.
“Then the king let give him much wealth and money, and the poor man took that wealth and money and went to his house. Three years he spent in merriment and delight, and he rested at ease till the term was accomplished. At the end of the time he fled and hid himself in a trackless place, and he began to quake for fear. Of a sudden he saw a personage with white raiment and shining face who saluted him. The poor man returned the salutation, and the radiant being asked, ‘Why art thou thus sad?’ but he gave no answer. Again the radiant being asked him and sware to him, saying, ‘Do indeed tell to me thy plight that I may find thee some remedy.’ So that hapless one narrated his story from its beginning to its end; and the radiant being said, ‘Come, I will go with thee to the king and I will answer for thee;’ so they arose.
“Then the king gave him a lot of wealth and money, and the poor man took that wealth and money and went to his house. He spent three years in joy and enjoyment, living comfortably until the time was up. When the time ended, he ran away and hid in a remote place, filled with fear. Suddenly, he saw a figure in white clothing with a shining face who greeted him. The poor man returned the greeting, and the glowing figure asked, ‘Why are you so sad?’ but he didn't reply. Again, the glowing figure asked him and swore to him, saying, ‘Please tell me your situation so I can help you.’ So the unfortunate man shared his story from start to finish, and the glowing figure said, ‘Come, I will go with you to the king and I will vouch for you;’ so they got up.”
“Now the king wanted that hapless one; and, while they were going, some of the king’s officers who were seeking met them, and they straightway seized the poor man and brought him to the king. Quoth the king, ‘Lo, the three years are accomplished; come now show me Khizr.’ That poor man said, ‘My king, grace and bounty are the work of kings; forgive my sin.’ Quoth the king, ‘I made a pact; till I have killed thee I shall not have fulfilled it!’ And he looked to his chief vezir and said, ‘How should this be done?’ Quoth the vezir, ‘This man should be hewn in many pieces, and these hung up on butcher’s hooks, that others may see and lie not before the king.’ Said that radiant being, ‘True spake the vezir; all things return to their origin.’ Then the king looked to the second vezir and said, ‘What sayest thou?’ He replied, ‘This man should be boiled in a caldron.’ Said that radiant being, ‘True spake the vezir; all things return to their origin.’ The king looked to the third vezir and said, ‘What sayest thou?’ The vezir replied, ‘This man should be hewn in small pieces and baked in an oven.’ Again said that elder, ‘True spake the vezir; all things return to their origin.’
“Now the king wanted that unfortunate man; and, as they were on their way, some of the king’s officers who were searching for him confronted them, and they immediately captured the poor man and brought him to the king. The king said, ‘Look, three years have passed; now show me Khizr.’ The poor man replied, ‘My king, grace and generosity are the work of kings; please forgive my transgression.’ The king responded, ‘I made a promise; I will not have fulfilled it until I have killed you!’ He turned to his chief advisor and asked, ‘What should be done?’ The advisor said, ‘This man should be cut into many pieces, and these should be hung on butcher’s hooks, so that others may see and not lie before the king.’ The radiant being said, ‘The advisor speaks truly; everything returns to its origin.’ Then the king turned to the second advisor and asked, ‘What do you say?’ He replied, ‘This man should be boiled in a cauldron.’ The radiant being said, ‘The advisor speaks truly; everything returns to its origin.’ The king looked at the third advisor and asked, ‘What do you say?’ The advisor replied, ‘This man should be cut into small pieces and baked in an oven.’ Again, the elder said, ‘The advisor speaks truly; everything returns to its origin.’
“Then quoth the king to the fourth vezir, ‘Let us see, what sayest thou?’ The vezir replied, ‘O king, the wealth thou gavest this poor creature was for the love of Khizr (peace on him!). He, thinking to find him, accepted it; now that[383] he has not found him he seeks pardon; this were befitting, that thou set free this poor creature for the love of Khizr.’ Said that elder, ‘True spake the vezir; all things return to their origin.’ Then the king said to the elder, ‘O elder, all my vezirs have said different things, contrary the one to the other, and thou hast said concerning each of them, “True spake the vezir; all things return to their origin.’ What is the reason thereof?’ That elder replied, ‘O king, thy first vezir is a butcher’s son, therefore did he draw to his origin; thy second vezir is a cook’s son, he likewise proposed a punishment as became his origin; thy third vezir is a baker’s son, he likewise proposed a punishment as became his origin; but thy fourth vezir is of gentle birth, compassion therefore becomes his origin; so he had compassion on that hapless one and sought to do good and counselled liberation. O king, all things draw to their origin.’[20]
“Then the king said to the fourth vizier, ‘Let’s see, what do you say?’ The vizier replied, ‘O king, the wealth you gave this poor person was for the love of Khizr (peace be upon him!). He accepted it, hoping to find him; now that he hasn’t found him, he seeks pardon. It would be fitting for you to set this poor person free for the love of Khizr.’ The elder said, ‘The vizier speaks the truth; all things return to their origin.’ Then the king said to the elder, ‘O elder, all my viziers have given different answers, contradicting one another, and you’ve said of each of them, “The vizier speaks the truth; all things return to their origin.” What is the reason for this?’ The elder replied, ‘O king, your first vizier is the son of a butcher, so he leaned to his origin; your second vizier is the son of a cook, and he too proposed a punishment fitting his origin; your third vizier is the son of a baker, and he likewise proposed a punishment fitting his origin; but your fourth vizier is of noble birth, so compassion suits his origin; thus he has compassion for that unfortunate person and advises liberation. O king, all things draw to their origin.’[20]
“And he gave the king much counsel and at last said, ‘Lo, I am Khizr!’ and vanished. Then the king went forth from his palace, but could see no sign or trace of that radiant elder; and he said, ‘I much longed to see Khizr (peace on him!); praise be to God, I have attained thereto, and he has told me the origin of my vezirs.’ And he commanded that they gave that poor man much wealth.
“And he gave the king a lot of advice and finally said, ‘Look, I am Khizr!’ and disappeared. Then the king left his palace but couldn't find any sign or trace of that radiant elder; he said, ‘I really wanted to see Khizr (peace be upon him!); thank God, I’ve achieved that, and he has revealed to me the background of my advisors.’ And he ordered that they give that poor man a lot of wealth.”
“Now, O king, I have told this story for that thou mayst know that thy vezirs are of low origin, and that fidelity will not proceed from them. In this matter too their words tally with their origin; lose not the opportunity, for to spare an enemy is great folly.” The king heard this story from the lady, and said, “To-morrow will I roll up the scroll of his life.”
“Now, O king, I've shared this story so you know that your advisors come from humble beginnings, and you can't expect loyalty from them. In this case, their words reflect their origins; don't miss this chance, because sparing an enemy is a huge mistake.” The king listened to the lady's story and said, “Tomorrow, I will finalize the scroll of his life.”
When it was morning and the world, like to him who had won to Khizr, was illumined with light, the king sat upon his throne and commanded the executioner that he bring the youth, and he gave the word, “Smite off his head.” Thereupon the fifth vezir came forward and said, “O king of the world, slay not the prince thus hastily, and cast not to the winds the counsels of these many vezirs; for as they take pearls from the sea and string them, so do these string their[384] words; they are speakers such that Mercury in the sky could not match their suggestions. O king, the reason of that which thy vezirs have said to thee is this, that the Apostle (peace on him!) hath said that whoso seeth his king do an act contrary to the law, and hindereth him not therefrom, hath departed from the Canon. Now, O king, deem not the words of thy vezirs mistaken; it is even as they have said, ‘Let him who would see Khizr in the flesh, look upon a wise, accomplished and learned vezir.’ And again, ‘If one seek to do a righteous deed, let him arrange the affair of some poor creature with a king.’ Mayhap the king has not heard the story of Khizr and a vezir.” The king said, “Tell on, let us hear.” Quoth the vezir:
When morning came and the world was filled with light, like someone who had met Khizr, the king sat on his throne and ordered the executioner to bring the young man, commanding, “Chop off his head.” Then the fifth vizier stepped forward and said, “Oh king of the world, don’t kill the prince so rashly, and don’t disregard the advice of these many viziers; just as they gather pearls from the sea to string them, these advisors present their words carefully; they are eloquent speakers, unmatched even by Mercury in the sky. Oh king, the reason for what your viziers have told you is this: the Apostle (peace be upon him!) said that anyone who sees their king act against the law and does not prevent them has strayed from the Canon. Now, oh king, don’t assume your viziers are mistaken; it is just as they’ve said: ‘Let anyone who wishes to see Khizr in the flesh look at a wise, skilled, and knowledgeable vizier.’ And again, ‘If one wants to do a righteous deed, let them help a poor person with a king.’ Perhaps the king hasn’t heard the story of Khizr and a vizier.” The king replied, “Go on, we’re listening.” The vizier said:
The Vezir and Khizr
“There was, of old time, a king who had an experienced vezir; and Khizr (peace on him!) would ever come to that vezir. One day the vezir looked upon the affairs of the world, how they abode not with anyone; and he withdrew from the vezirship, and chose the corner of retirement, and gave himself up to worship. A long time passed, and Khizr (peace on him!) never once came to him. The vezir marvelled and said, ‘Why does not Khizr (peace on him!) come to me? Now ought he to come every day.’ Then he said, ‘There must indeed be some reason for this.’ Thereupon he saw that Khizr had appeared, and he said, ‘O Khizr, while I was vezir thou didst ever come to me, is it for that I have withdrawn from the world that thou comest not now?’ Khizr (peace on him!) replied, ‘O vezir, outwardly thou didst perform the duties of vezir, inwardly I did; therefore was there a bond between us; now thou hast withdrawn therefrom, and that bond is gone from between us, so I come not to thee.’ When the vezir heard these words from Khizr, he went and asked back the vezirship, and he received it, and Khizr (peace on him!) came to him as before and ceased not.
Once upon a time, there was a king who had an experienced vizier, and Khizr (peace be upon him!) would often visit that vizier. One day, the vizier observed the state of the world and realized that nothing lasts. He stepped down from his position and chose a life of seclusion, dedicating himself to worship. A long time went by, and Khizr (peace be upon him!) never came to see him. The vizier wondered and said, “Why doesn’t Khizr (peace be upon him!) visit me? He should come every day.” Then he thought, “There must be a reason for this.” Soon after, he noticed Khizr had appeared, and he said, “O Khizr, when I was a vizier, you always came to me. Is it because I’ve withdrawn from the world that you no longer visit?” Khizr (peace be upon him!) replied, “O vizier, you fulfilled the duties of a vizier outwardly, while I did so inwardly; that’s why we had a connection. Now that you’ve stepped away from that role, our bond has faded, so I don’t come to you.” When the vizier heard Khizr’s words, he went back and requested his position as vizier again. He received it, and Khizr (peace be upon him!) returned to him as before and continued to do so without fail.
“O king, I have told this story for that the king may hearken to the vezir’s words and follow them, and pass his life in happiness. Beware, O king, be not overhasty in this affair, that afterward thou suffer not remorse.” When the king heard this story from the vezir, he sent the prince to the prison[385] and went himself to the chase, and that day he took much game.
“O king, I have shared this story so that you may listen to the vizier’s advice, follow it, and live a happy life. Be careful, O king, not to rush into this matter, or you may regret it later.” When the king heard this story from the vizier, he sent the prince to prison[385] and went out hunting himself, where he had a successful day.
In the evening he came to the palace, and the lady rose to greet him, and they sat down. After the repast the lady asked about the youth; the king said, “This day again such an one of my vezirs made intercession for him, and I sent him to the prison.” Quoth the lady, “O my king, how good were it, could he be reformed by such conduct; but this youth is incapable of reform; for he resembles that snake which first stings his mother as she bears him and kills her, and then stings his father and kills him. God most high will take vengeance on him; and his eyes will be blinded as though he had looked upon an emerald.[21] If a drop of an April shower fall upon a snake it becomes poison, but if it fall into an oyster it becomes a pearl;[22] and if the Koran, great of glory, fall upon a believer’s heart, it is faith and knowledge. And it is notorious that whoever nurses a snake falls at last a prey to its poison. A certain man formed a friendship with a snake and used every day to bring it a portion of food. He went to the snake’s hole and laid it there, and the snake would put its head out of its hole and eat that food, and when it was satisfied it would frolic about, and that man would play with it. One day he came and saw that the snake was out of its place and quite stiff from cold; ‘O poor thing,’ he said, and took and put it in his bosom. When the snake got warm it at once raised its head and stung that unhappy man, and killed him, and fled and entered its hole. And thus have they said, that if one foster a swine, that brute will not leave off till in the end it hurt him. It is even as the story of that sherbet-seller and the Moor.” Said the king, “Tell on, let us hear.” Quoth the lady:
In the evening, he arrived at the palace, and the lady stood up to welcome him, and they sat down. After the meal, the lady asked about the young man; the king replied, “Once again today, one of my advisors pleaded for him, and I sent him back to prison.” The lady said, “Oh my king, how wonderful it would be if he could be reformed by such actions; but this young man is beyond hope for change; he’s like that snake that first bites its mother as she gives birth and kills her, then bites its father and kills him. God Almighty will take revenge on him; his eyes will be blinded as if he had gazed at an emerald.[21] If a drop of an April rain lands on a snake, it becomes poisonous, but if it lands on an oyster, it becomes a pearl;[22] and if the glorious Koran falls on a believer’s heart, it becomes faith and knowledge. And it is well known that whoever cares for a snake ultimately falls victim to its venom. A man once befriended a snake and brought it food every day. He would go to the snake’s hole and place the food there, and the snake would poke its head out and eat, and once satisfied, it would play around, and the man would enjoy playing with it. One day, he came and noticed the snake was outside its hole and stiff from the cold; ‘Oh, poor thing,’ he said, and took it and placed it in his embrace. As the snake warmed up, it immediately raised its head and bit that unfortunate man, killing him before retreating back into its hole. And so they say, if someone cares for a pig, that brute will keep moving until it injures him. It’s like the story of the syrup seller and the Moor.” The king said, “Continue, we want to hear more.” The lady responded:
The Sorbet Vendor and the Moor
“There was of old time in a great city a sherbet-seller, and he had a son, a loveling of the age, who was so fair that he seemed a second Joseph;[23] and he used to sell sherbet in the shop. The folk would come to gaze upon this youth’s beauty,[386] and they would give a sequin for each cup of sherbet, and drain it; and whenever they drank a cup they would say it was the water of life. Now one day a swarthy Moor came to that country; and as soon as he saw the youth, the hapless Moor’s power of speech left him, and he could not stir one step from where he stood, but leaned against the opposite wall bewildered. After a time he recovered his understanding, and, rising and falling like one drunk, he came up as best he could to the youth, and gave a sequin and drank a cup of sherbet, and went away. For a time he came every day and drank cups of sherbet at a sequin each, and looked on the beauty of the youth.
“There was once a sherbet-seller in a great city, and he had a son, a charming young man, so handsome that he was like a second Joseph; [23] and he used to sell sherbet in the shop. People would come to admire this youth's beauty, [386] and they would pay a sequin for each cup of sherbet and drink it; and every time they drank a cup, they would say it was the water of life. One day, a dark-skinned Moor came to that country; and as soon as he saw the youth, the poor Moor lost his ability to speak and couldn't move from where he stood, leaning against the opposite wall, confused. After a while, he regained his senses, and swaying like someone drunk, he approached the youth as best he could, paid a sequin, drank a cup of sherbet, and went away. For a while, he came every day to drink cups of sherbet for a sequin each and admired the youth's beauty.
“One day the youth told this thing to his father, and his father perceived that the Moor was ravished with the boy, and said, ‘O my son, bring that Moor to the house to-morrow, and let us see what manner of man he is.’ The next day when the Moor came to the youth, he invited him to his house, and took him and went to his father. After they had eaten, the father of the boy asked of the Moor’s case and dwelling. The Moor saw what his intention was, and answered, ‘I have no dwelling, I am a stranger.’ The boy’s father said, ‘Thou art a stranger; we will give thee a dwelling, stay with us.’ The Moor was glad and counted it a boon to his soul; even as they have said, ‘The loved one’s ward is paradise.’ So they showed the Moor a dwelling. He abode for some days, and gradually his love for the boy increased; and one day he showed him a precious stone, and said, ‘An thou let me take one kiss of thee, I will give thee this stone.’ With a thousand graces the boy consented, and the Moor gave him the stone and kissed him, and said, ‘My life, my master, I love thee from heart and soul, flee me not; I know a talisman which will open before thee; if thou wilt come with me I will open it, and give thee so much gold that thou shalt never again know poverty.’
“One day the young man told his father about something, and his father realized that the Moor was infatuated with the boy. He said, ‘Oh my son, bring that Moor to the house tomorrow, and let’s see what kind of man he is.’ The next day when the Moor came to visit the boy, he invited him to his house and took him to meet his father. After they had eaten, the boy’s father asked the Moor about his situation and where he lived. The Moor understood what he was getting at and replied, ‘I have no home; I am a stranger.’ The boy’s father said, ‘You are a stranger; we will provide you with a home, stay with us.’ The Moor was pleased and saw it as a blessing; just as they say, ‘The ward of the beloved is paradise.’ So they showed the Moor a place to stay. He lived there for a few days, and his affection for the boy grew stronger. One day, he showed him a precious stone and said, ‘If you let me kiss you just once, I will give you this stone.’ With a thousand charms, the boy agreed, and the Moor gave him the stone, kissed him, and said, ‘My life, my master, I love you with all my heart and soul; don’t run away from me. I have a talisman that will open doors for you; if you come with me, I’ll unlock it and give you so much gold that you’ll never know poverty again.’”
“The youth told this thing to his father, and his father gave him leave; so the Moor took him, and they went without the city; and he brought him to a ruin. Now there was a well there, full to the mouth with water; and the Moor wrote on a piece of paper and laid it on the well, and thereupon all the water vanished from the well. The Moor and the boy de[387]scended to the bottom of the well, and saw a locked door. The Moor wrote a charm and fastened it on the lock, and it opened forthwith. They went in and saw a negro holding in one hand a great stone to throw upon anyone who entered. The Moor repeated a charm and blew upon the negro, and the negro laid the stone that was in his hand upon the ground, and let them pass. They went on and saw a dome of crystal, and at the door of the domed building were two dragons, who stood facing one the other with open mouths like caverns. When they came near, these flew at them, but the Moor repeated a charm and blew on them, and they vanished.
“The young man told his father about this, and his father gave him permission; so the Moor took him, and they left the city together. He brought him to a ruin. There was a well there, completely full of water; the Moor wrote something on a piece of paper and placed it on the well, and immediately all the water disappeared. The Moor and the boy went down to the bottom of the well and saw a locked door. The Moor wrote a spell and attached it to the lock, which opened right away. They entered and saw a Black man holding a large stone to throw at anyone who entered. The Moor recited a spell and blew on the man, causing him to set the stone down on the ground and let them pass. They continued on and saw a dome made of crystal, and at the entrance to the domed building were two dragons facing each other with their mouths open like huge caves. As they approached, the dragons swooped down at them, but the Moor recited a spell and blew on them, and they disappeared.”
“Then the door of the domed building opened and they went in, and they saw that in one corner thereof was gold, in another corner silver, in another corner all manner of jewels, and in another corner was raised a throne upon black earth, and on that throne was a coffin, and in that coffin lay a renowned man dead. Upon his breast was a gold tablet, and on that tablet was written: ‘I was a king, and I ruled the whole earth, and whithersoever I went in this world I conquered. I had many many champions and great wealth and treasure. Some little of the wealth I owned I gathered here. Me too death spared not; but made me even as though I had not come into the world. Now, O thou who seest me in this plight, take warning by me, and remember my soul in prayer, and be not presumptuous through the wealth of this world for a few days’ life.’ And that was all. Then the Moor and the youth took as much as they desired of the gold and silver and precious stones and black earth, which was the philosopher’s stone, and went out. The Moor repeated a charm and blew upon the well, and it was again all full of water; and he went back with the boy to their house, and they gave themselves up to mirth and merriment. Day and night they ceased not therefrom an instant.
“Then the door of the domed building opened, and they entered. In one corner, they saw gold; in another, silver; in yet another, all kinds of jewels. In one corner, there was a raised throne made from black earth, and on that throne sat a coffin, inside which lay a famous man who was dead. A gold tablet rested on his chest, and inscribed on that tablet were the words: ‘I was a king who ruled the whole earth, and wherever I ventured in this world, I conquered. I had countless champions and great wealth. Some small portion of my wealth is gathered here. Death did not spare me either; it made me as though I had never entered the world. Now, you who see me in this state, learn from my fate, remember my soul in your prayers, and do not be arrogant because of the wealth of this world for just a few days of life.’ And that was all. The Moor and the young man took as much gold, silver, precious stones, and black earth, which was the philosopher’s stone, as they desired, and then they left. The Moor recited a charm and blew into the well, and it was full of water again; then he returned with the boy to their home, and they indulged in joy and laughter. They did not stop day or night.”
“One day the boy asked the Moor to teach him the charms he had repeated in the talisman. The Moor consented, and instructed him for many days and taught him. One day, of a sudden, the boy said to his father, ‘O father, I have learned the whole of the charms for the talisman, so we have no longer any need of the Moor; let us poison him.’ But his father consented not, and said, ‘Let us turn him away; let him go else[388]whither.’ Quoth the youth, ‘The turning away of him would not do; he is a great master, he might do us an injury, so let us poison him ere he play us some trick; and I will take as much gold and silver as is needful from that buried treasure.’ The Moor heard him and knew that fairness purposed foulness, and he straightway disappeared from there.
“One day, the boy asked the Moor to teach him the spells he had recited in the talisman. The Moor agreed and taught him for many days. One day, suddenly, the boy said to his father, ‘Oh father, I’ve learned all the spells for the talisman, so we no longer need the Moor; let’s poison him.’ But his father disagreed and said, ‘Let’s just send him away; let him go elsewhere.’ The young man replied, ‘Sending him away won’t work; he’s a powerful master and could harm us, so let’s poison him before he tricks us. I’ll take as much gold and silver as we need from that buried treasure.’ The Moor overheard him and realized that kindness was hiding malice, and he immediately vanished from there.”
“Now, O king, I have told this story for that the king may know that no good has ever happened to anyone from youths. Yea, O king, be not negligent, kill the youth, else the affair will end in evil.” When the king heard this story from the lady he was wroth and said, “On the morrow will I slay him.”
“Now, O king, I’ve shared this story so that you know no good has ever come from young people. Yes, O king, don’t be careless—kill the youth, or things will end badly.” When the king heard this story from the woman, he was furious and said, “Tomorrow, I will kill him.”
When it was morning the king sat upon his throne and caused the youth to be brought, and commanded the executioner, “Smite off his head.” The sixth vezir came forward and said, “O king of the world, beware, act not on anyone’s word till the crime be proved against the prince; for the resurrection is at hand, and lying and cunning and craft abound. The wise man is he who turns off sin and evil that he may not afterward begin to bite upon the finger with regret and remorse and be repentant, and who takes the woful by the hand and gives happiness to the unhappy, and who repulses not him who comes to his door, but sees his needs and provides for him, and who never lets himself be deceived by a woman’s word; for these laugh in one’s face. Mayhap my king has not heard the story of the tailor youth and the woman.” The king said, “Tell on, let us hear.” Quoth the vezir:
When morning came, the king sat on his throne and had the young man brought before him, commanding the executioner, “Cut off his head.” The sixth vizier stepped forward and said, “Oh king of the world, be careful and don’t act on anyone’s word until the prince’s guilt is proven; for the time of reckoning is at hand, and deceit and trickery are everywhere. A wise person is someone who avoids sin and evil so they won’t later regret and feel remorse, and who helps the unfortunate and brings happiness to those in despair, and who doesn’t turn away anyone who comes to their door, but sees their needs and supports them, and who never lets themselves be fooled by a woman’s words; because they often laugh in your face. Perhaps my king hasn’t heard the tale of the young tailor and the woman.” The king said, “Go on, we want to hear it.” The vizier replied:
The Tailor and the Woman
“Thus relate they: In the time of Saint Jesus (peace on him!) there was a tailor youth who had a fair wife, and they greatly loved one another. One day they made a pact that if the woman died first, her husband should take no other wife, but throw his arms round her tombstone, and weep till morning; and if the youth died first, the woman should do likewise. By the decree of God the woman died. After the tailor had wept and lamented he buried her, and fulfilled his pact, and threw his arms round his wife’s tombstone and wept. And he constantly kept watch over the grave. One day Jesus (peace on him!) when passing by that place, saw a youth[389] weeping and embracing a tombstone, and he went up to him and asked why he wept. The youth related all.
“Here’s the story: In the time of Saint Jesus (peace be upon him!), there was a young tailor who had a beautiful wife, and they loved each other deeply. One day, they made a promise that if the woman died first, her husband would take no other wife but would wrap his arms around her tombstone and cry until morning; and if the young man died first, the woman would do the same. By God's decree, the woman passed away. After the tailor had mourned her, he buried her and kept his promise, embracing his wife's tombstone and weeping. He regularly watched over her grave. One day, Jesus (peace be upon him!) was passing by that place, saw a young man[389] crying and holding onto a tombstone, and approached him to ask why he was weeping. The young man shared everything.”
“Then Jesus (peace on him!) prayed, and the woman became alive, and came forth from the grave in her shroud. And Jesus (peace on him!) proceeded on his way. The youth said, ‘One cannot go thus in a shroud; wait thou here a moment till I go and fetch clothes from the house; then thou shalt put on these clothes, and we will go together.’ And he went quickly to the house, leaving the woman there. Suddenly the son of the king of that country passed that spot, and saw a fair woman sitting wrapped in a shroud. As soon as the prince saw that woman he fell in love with her from heart and soul, and he said to her, ‘Who art thou?’ She answered, ‘I am a stranger; a robber has stripped me.’ Thereupon the prince ordered his servants to take the woman to the palace, and clothe her in clean garments.
“Then Jesus (peace be upon him!) prayed, and the woman came back to life, emerging from the grave in her shroud. Jesus (peace be upon him!) continued on his way. The young man said, ‘You can’t walk around in a shroud like that; wait here a moment while I go get some clothes from home; then you can put them on, and we’ll go together.’ He quickly went to the house, leaving the woman behind. Suddenly, the son of the king of that country passed by and saw a beautiful woman sitting wrapped in a shroud. As soon as the prince laid eyes on her, he fell deeply in love and asked her, ‘Who are you?’ She replied, ‘I am a stranger; a robber has taken my things.’ Then the prince commanded his servants to take the woman to the palace and dress her in clean clothes.”
“When the youth returned with the clothes he found not the woman there, and he cried and asked of the passers-by. No one had seen her. The poor man, asking and asking, met the prince’s servants. These asked the tailor why he wept. He replied, ‘For a time my wife was dead; but now, praise be to God, she is become alive through the prayer of the messenger Jesus; I went to fetch her clothes, but she has disappeared: therefore do I weep.’ They answered, ‘The prince sent that lady to the palace this day.’ Thereupon the tailor went before the prince and complained, saying, ‘The woman thou hast taken is my wife.’ The prince asked the lady, she denied and said, ‘This is the robber who stripped me of my clothes and made off; praise be to God, if thou kill him now, thou shalt gain great reward.’ The prince commanded that they bound both the tailor’s hands behind his back. Although the poor tailor cried aloud, it was no avail; they put a rope round his neck and led him to the gallows.
“When the young man came back with the clothes, he didn’t find the woman there, and he shouted and asked the people passing by. No one had seen her. The poor man, continuously asking, encountered the prince’s servants. They asked the tailor why he was crying. He replied, ‘For a time my wife was dead; but now, thank God, she is alive again through the prayer of the messenger Jesus; I went to get her clothes, but she has vanished: that’s why I’m crying.’ They responded, ‘The prince sent that lady to the palace today.’ Then the tailor went to the prince and complained, saying, ‘The woman you took is my wife.’ The prince asked the lady, and she denied it, saying, ‘This is the thief who took my clothes and ran away; thank God, if you kill him now, you will receive a great reward.’ The prince ordered that they tie the tailor’s hands behind his back. Even though the poor tailor cried out, it was no use; they placed a rope around his neck and led him to the gallows.”
“Then they perceived Saint Jesus on the road, and they waited. When he came near he asked of their case, and they told him. Then he bade them stop and went himself to the prince; they called the woman, and he said, ‘This woman is the wife of yonder youth; I prayed and she became alive.’ When the woman saw the messenger she was unable to deny, but spake the truth. Jesus (peace on him!) prayed again,[390] and that woman died; and the youth was rescued from the abyss whereinto he had fallen, and he repented of his having wept so long a time.
“Then they saw Saint Jesus on the road, and they waited. When he got close, he asked about their situation, and they explained it to him. Then he told them to stay put and went over to the prince; they called the woman, and he said, ‘This woman is the wife of that young man; I prayed, and she came back to life.’ When the woman saw the messenger, she couldn't deny it and spoke the truth. Jesus (peace be upon him) prayed again,[390] and that woman died; and the young man was saved from the pit he had fallen into, and he regretted having cried for such a long time.”
“Now, O king, I have told this story for that thou mayst know that the inclinations of women are ever to works of evil, craft, and wickedness.” And he kissed the ground and made intercession for the prince’s life. When the king heard this story from the vezir he sent the prince to the prison, and went himself to the chase.
“Now, O king, I have shared this story so that you may understand that women’s tendencies are always towards evil deeds, deceit, and wickedness.” And he kissed the ground and pleaded for the prince’s life. When the king heard this story from the vizier, he sent the prince to prison and went out hunting himself.
In the evening he returned from the chase and came to the palace, and the lady rose to greet him, and they sat down. After the repast the lady fell to speaking about the youth. The king said, “To-day such an one of my vezirs made intercession for him, so I have again sent him to the prison.” Quoth the lady, “O king, thou dost not believe my words; but at length, in the near future, some hurt will befall thee from the youth; for this night I saw a vision, which it is, as it were, a duty on me to tell my king, and incumbent on thee to hear.” Said the king, “Tell on, let us hear.” The lady said, “This night thou wast holding in thy hand a golden ball, and that ball was adorned and set round with rubies and jewels, and its brilliancy lit up the world; and thou wast playing, throwing up the ball and catching it in thy hand. And this youth was sitting by thy side watching, and ever and anon he asked for the ball, but thou gavest him it not.
In the evening, he returned from the hunt and arrived at the palace. The lady stood up to greet him, and they sat down. After dinner, the lady started talking about the young man. The king said, “Today one of my advisors spoke on his behalf, so I sent him back to prison.” The lady replied, “Oh king, you don’t believe my words; but soon, you will face some trouble because of the youth. Last night, I had a vision that I must share with you, and it’s important that you listen.” The king said, “Go on, we’re listening.” The lady said, “Last night, you were holding a golden ball, beautifully adorned with rubies and gems, shining brightly in the world. You were playing with it, tossing it up and catching it in your hand. The youth was sitting next to you, watching, and he kept asking for the ball, but you didn’t give it to him."
“Of a sudden, while thou wast heedless, he snatched the ball, and for that thou hadst not given it him when he had asked was he angry, and he struck the ball upon a stone, so that it was shattered in pieces. And I was grieved, and I went and picked up the fragments of the ball, and gave them into thy hand, and thou didst look upon those fragments and didst marvel, and with that I awoke.” Quoth the king, “What may the interpretation of this vision be?” The lady said, “I interpreted this dream: that ball is thy kingdom; and this youth’s snatching it from thy hand is this, that this youth came to me and said, ‘I wish to kill my father and sit upon the throne, and I desire to make thee my wife; and all the men of the kingdom have turned to me, and now the kingdom is wholly mine, do thou likewise submit to me?’ Had I submitted to him, ere now he had killed thee and accomplished[391] his affair. Ah! the fortune and auspiciousness of my king averted it. And his striking the ball upon the stone is this, that if he had become king after thee, he would have utterly ruined the kingdom. And my going and picking up the fragments and giving them to the king is this, that for that I obeyed not the youth, but came and told the king, he seized him, and the kingdom remained in his hand. But had not I done so, know of a surety that ere now the kingdom would have passed from thy hand; yea, thy life, too, would have gone. That is the interpretation of the dream. O king, the story of this degenerate youth resembles that of a certain king’s son; mayhap my king has not heard it.” The king said, “Tell on, let us hear.” Quoth the lady:
“Suddenly, while you were distracted, he grabbed the ball, and because you hadn’t given it to him when he asked, he got angry and smashed the ball against a stone, shattering it into pieces. I felt sad, so I went and picked up the fragments, gave them to you, and you looked at those pieces in amazement, and then I woke up.” The king said, “What could this vision mean?” The lady replied, “I interpret this dream: that ball represents your kingdom; and the way that young man snatched it from your hand signifies that he came to me and said, ‘I want to kill my father and take the throne, and I want you to be my wife; all the men of the kingdom support me, and now the kingdom is completely mine, so you should also submit to me.’ If I had submitted to him, by now he would have killed you and fulfilled his plan. Ah! The fortune and favor of my king prevented it. And his smashing the ball against the stone means if he had become king after you, he would have completely destroyed the kingdom. My picking up the fragments and giving them to the king means that because I did not obey that young man and instead came to you, you seized him, and the kingdom remained with you. But if I hadn’t done that, rest assured that by now the kingdom would have slipped from your grasp; indeed, your life would have been at risk, too. That is the interpretation of the dream. O king, the tale of this misguided youth is similar to that of a certain king’s son; perhaps my king hasn't heard it.” The king said, “Go on, let us hear.” The lady said:
Adopted Son's Story
“In the palace of the world there was a king in whose country was a robber, such that none could escape from his hands. And in that king’s country was a great khoja. That khoja and his wife were travelling with some money, when of a sudden, while they were on the road they met that robber. He forthwith stripped them and made them naked and took them captives. He put their clothes in the cave which he had chosen for his dwelling, and bound both the khoja’s hands behind his back and laid him in a corner; and then he gave himself up to mirth and merriment with the woman. After seven or eight months the robber released the khoja and his wife. So these went forth from the cave, and saying, ‘There is nor strength nor power save in God, the high, the mighty,’ they set their faces in a certain direction, and fared on till one day they entered a city. And they took a dwelling in that city and settled there.
“In the palace of the world, there was a king whose country had a robber from whom no one could escape. In that king’s land, there was a wealthy man known as the khoja. The khoja and his wife were traveling with some money when suddenly, on the road, they encountered that robber. He immediately stripped them, leaving them naked, and captured them. He tossed their clothes into the cave he had chosen as his home, tied the khoja’s hands behind his back, and placed him in a corner while he entertained himself with the woman. After seven or eight months, the robber let the khoja and his wife go. They exited the cave and, saying, ‘There is no strength or power except in God, the Most High, the Mighty,’ they headed in a certain direction until one day they arrived in a city. They found a place to live in that city and settled there.”
“When the woman’s time was come she gave birth to a boy; but as they knew that the boy was the robber’s, they would not accept him, and they laid him at the door of the mosque. The king of that country happened to pass by and asked concerning him, and the people who were present answered that his parents had no means of bringing him up and so had left him there. Now the king had no son, and he took pity on this child and adopted him and made him his son, and[392] said, ‘If God give him life and he die not, he shall sit on the throne after me and be king.’ So they took the boy and brought him to the palace, and appointed him a nurse, and made him clothes of all manner of stuffs. Day by day he grew, and when he had reached his seventh year he was a moon-faced boy, such that he who looked upon his countenance desired to look thereon again.
“When the woman was ready to give birth, she had a boy; but since they knew the boy was the robber’s, they refused to keep him and left him at the mosque entrance. The king of that country happened to walk by and inquired about him. The people there explained that his parents couldn’t support him, so they abandoned him. The king had no son, and feeling sorry for the child, he adopted him and made him his own. He said, ‘If God grants him life and he doesn’t die, he will sit on the throne after me and be king.’ So they took the boy to the palace, found him a nurse, and provided him with clothes made of all kinds of fabrics. Day by day he grew, and by the time he turned seven, he was a beautiful boy, so enchanting that anyone who saw his face wanted to gaze upon it again.”
“And the king appointed a teacher and a governor for the boy, and he learned science and good conduct. When he had reached his twelfth year he had acquired sciences and accomplishments. After that, they instructed him in horsemanship; that too he acquired in a few days. And every day he would go into the square and take a ball and play; and all the world marvelled at his beauty and dexterity, and the king felt delight as often as he looked upon him. Now the king had also a daughter peerless in beauty. In the course of a few years this girl grew up and reached the age of puberty, and the boy fell in love with her. He would brood over this, saying, ‘Alas! would she were not my sister, that I might marry her.’ Now the boy was a valiant youth, such that the king’s emirs and vezirs applauded his valor; and he overcame the king’s enemies who were round about, and made them subject to his father; and no one could stand before his sword. The king had betrothed his daughter to another king’s son, and when the time was come they wished to take the girl from the king.
“And the king assigned a tutor and a guardian for the boy, so he learned science and proper behavior. By the time he turned twelve, he had gained knowledge and skills. After that, they taught him how to ride horses; he mastered that in just a few days. Every day, he'd go out to the square, grab a ball, and play; everyone admired his beauty and agility, and the king felt joy every time he looked at him. The king also had a daughter, unmatched in beauty. Over the years, the girl grew up and reached puberty, and the boy fell in love with her. He would ponder this, saying, ‘If only she weren't my sister, I could marry her.’ The boy was a brave young man, well-regarded by the king’s emirs and viziers for his courage; he defeated the king’s enemies surrounding them and brought them under his father's control; no one could withstand his sword. The king had promised his daughter to another king’s son, and when the time came, they wanted to take the girl from the king.”
“And the king commanded that they should make ready; and thereupon the youth, to make clear what was in his heart, asked a legist this question, ‘If a person have a garden and the fruit of that garden ripen, should that person eat it or another?’ The legist replied, ‘It were better that person should eat it than another.’ Now the prince had a learned companion, and that companion knew the prince’s desire; for science is of three kinds: one the science of the faith, another the science of physiognomy, and another the science of the body; but unless there be the science of physiognomy, other science avails not. Straightway that companion said, ‘O prince, if there be in that garden you ask of, a fruit forbidden by God most high, it were better that the owner eat it not; but if God most high have not forbidden it, then is it lawful for that person to eat it.’ Quoth the prince, ‘Thou knowest[393] not as much as a legist; yon man is a legist; I look to his decision.’ And he arose and went to his sister’s palace, and that hour he took his sister and went forth the city, and made for another city.
“And the king ordered them to get ready; and then the young man, wanting to express what was on his mind, asked a lawyer this question, ‘If someone has a garden and the fruit from that garden ripens, should that person eat it or should someone else?’ The lawyer replied, ‘It’s better for that person to eat it than for someone else.’ Now the prince had a knowledgeable friend, who understood what the prince desired; because knowledge comes in three forms: the knowledge of faith, the knowledge of reading faces, and the knowledge of the body; but without the knowledge of reading faces, the other types of knowledge are useless. Immediately, that friend said, ‘Oh prince, if there’s a fruit in that garden you’re asking about that is forbidden by God Most High, it’s better for the owner not to eat it; but if God Most High has not forbidden it, then it’s lawful for that person to eat it.’ The prince replied, ‘You don’t know as much as that lawyer; that man is a lawyer; I trust his decision.’ And he stood up and went to his sister’s palace, and that hour he took his sister and left the city, heading to another city.”
“Then the slave girls with great crying informed the king, and thereupon the king’s senses forsook him, and he commanded, ‘Let the soldiers forthwith mount their horses and pursue the youth and seize him.’ Straightway the soldiers mounted and went after the youth; and the king said, ‘From the low born fidelity comes not;’ and he repented him of his having taken him to son. The king and the soldiers appeared behind the youth, and the latter sprang into a hiding-place. And while the king and the soldiers were passing he slew the king from that hiding-place; and when the soldiers saw that the king was slain they each one fled in a different direction, and were scattered in confusion. And the youth took the girl and went to a city and took a house therein, and made her his wife; and he adopted the whole of what had been his father’s business, and turned robber.
“Then the slave girls shouted and told the king, and he lost control of himself. He ordered, ‘Let the soldiers immediately get on their horses and chase the young man and capture him.’ Right away, the soldiers got on their horses and went after the youth; and the king said, ‘Low-born loyalty is not reliable,’ and he regretted making him his son. The king and the soldiers chased after the youth, who jumped into a hiding place. While the king and the soldiers were passing by, he killed the king from that hiding spot; and when the soldiers saw that the king was dead, they all ran off in different directions, scattered in confusion. The youth took the girl and went to a city where he rented a house and made her his wife; he took over his father's business and became a robber.
“Now, O king, I have told this story, for that thou mayst know that the desire of this degenerate youth is to kill his father as that low-born one slew his; the rest the king knows.” When the king heard this strange thing from the lady, he said, “On the morrow will I slay him.”
“Now, Your Majesty, I have shared this story so you understand that this corrupt young man wants to kill his father just like that low-born one did. The king knows the rest.” When the king heard this strange revelation from the lady, he replied, “Tomorrow, I will kill him.”
When it was morning the king went and sat upon his throne, and he caused the youth to be brought and commanded the executioner, “Smite off his head.” Whereupon the seventh vezir came forward and said, “O king of the world, first look to the end of every business thou undertakest and then act accordingly; for on the day of battle it is needful, first to think of the way of retreat and then to set to, so that when it is ‘or fate or state,’ one may save his life. They have said, ‘On the day of strife be not far from the nobles: in the chase and the palace go not near them;’ and ‘He is profitable in the councils of a king, who in the day of security looks to the matters of war and the provision of weapons, and stints not money to the troops that these on the day of battle may be lavish with their lives in the king’s cause.’ It is incumbent on the king that he kill those who flee when they see the enemy (and after that the foes); for they resemble those who give[394] up a stronghold to the adversary. And they have said that a good scribe and a man who knows the science of the sword are very needful for a king; for with the pen is wealth collected, and with the sword are countries taken. Mayhap the king has not heard the story of a certain king and a vezir.” The king said, “Tell on, let us hear.” Quoth the vezir:
When morning came, the king sat on his throne and had the youth brought before him. He instructed the executioner, "Chop off his head." Then the seventh vezir stepped forward and said, "O king of the world, first consider the outcome of every action you take and then act accordingly; for on the day of battle, it’s essential to think about how to retreat before charging ahead, so that when it’s a matter of ‘fate or safety,’ one can save their life. It is said, ‘In times of conflict, keep close to the nobles; in the hunt and the palace, keep your distance from them;’ and ‘A wise advisor to a king is one who prepares for war and the supply of arms during peaceful times, ensuring that the troops will fight bravely for the king when the battle comes.’ The king should execute those who flee upon seeing the enemy (and afterwards, their foes); for they are like those who surrender a stronghold to the opponent. It’s also said that a skilled scribe and a knowledgeable warrior are essential for a king; for wealth is amassed with the pen, and territories are conquered with the sword. Perhaps the king hasn’t heard the tale of a certain king and a vezir." The king said, "Go ahead, we’re listening." The vezir replied:
The King and the Vizier
“There was in the palace of the world a king and he had two vezirs, one of whom was wise and learned and one of whom was foolish and ignorant. On the king’s taking counsel of them concerning the management of the affairs of the state, the ignorant vezir said, ‘O king, expend not money, give not money to the soldiers and warriors, or if thou give, give little; and let him who will stay, stay; and let him who will not stay, go. When thou hast money on the battle day, many will be soldiers to thee: where the honey is, there surely come the flies.’ His words seemed good to the king, who one day said to the learned vezir, ‘Get me a few men who will be content with little pay.’ On the vezir’s replying, ‘Men without pay are not to be had,’ the king said, ‘I shall have money when anything befalls, and shall find many men.’ Quoth the vezir, ‘So be it, I shall find men for the king who will take no pay and stir not day or night from his gate.’ The king was glad and said, ‘Get them, let us see.’
“There was a king in the palace of the world, and he had two advisors: one was wise and knowledgeable, while the other was foolish and ignorant. When the king sought their advice on how to manage state affairs, the ignorant advisor said, ‘Oh king, don’t spend money, don’t give money to the soldiers and warriors; or if you do give, give little; and let those who want to stay, stay; and those who don’t want to stay, go. On the day of battle, when you have money, many will be your soldiers: where there’s honey, the flies will surely come.’ The king found his words appealing, so one day he said to the wise advisor, ‘Find me some men who will be satisfied with little pay.’ When the advisor replied, ‘Men won’t come without pay,’ the king said, ‘I’ll have money when the time comes, and I’ll find many men.’ The advisor said, ‘Alright, I will find men for the king who will work without pay and won’t leave his gate day or night.’ The king was pleased and said, ‘Get them, let’s see.’”
“The vezir went and found a painter and brought him, and he painted a large room in the palace so that the four walls of that room were covered with pictured figures of men, and he decked all the figures with arms and implements of war, he depicted a mounted and armed host standing rank on rank. When it was completed the vezir called the king, and the king arose and went with him to that wall of pictures, and he showed the king the whole of them. The king looked and said, ‘What are these pictures? why hast thou ranged these here rank on rank?’ The vezir replied, ‘O king, thou desiredst of me men without pay; lo, these youths want no pay; so they will serve the king.’ The king said, ‘There is no life in these; how can they serve?’ The vezir answered, ‘O king, if lifeless pictures will not serve, no more will payless soldiers serve. Fief and[395] pay are as the life of the soldier; when thou givest not a man his fief or pay, it is as though thou tookest away his life; judge if a lifeless man could serve.’
“The vizier went and found a painter and brought him in, and he painted a large room in the palace so that the four walls were covered with images of men, and he adorned all the figures with weapons and gear for battle. He depicted a mounted and armed army standing in ranks. When it was finished, the vizier called for the king, and the king got up and went with him to see the wall of pictures. He showed the king all of them. The king looked and said, ‘What are these pictures? Why have you arranged them here in ranks?’ The vizier replied, ‘Oh king, you asked for men without pay; look, these youths don’t require pay, so they will serve the king.’ The king said, ‘There is no life in these; how can they serve?’ The vizier answered, ‘Oh king, if lifeless pictures cannot serve, neither will soldiers who are not paid. Land and payment are essential to a soldier’s life; when you do not give a man his land or pay, it is as if you take away his life; consider whether a lifeless man could serve.’”
“Again, ‘O king, if a paid army be not needful for thee, these will suffice; but living men require to eat and drink. If they get no pay they will not sacrifice their lives in the cause of the king or face the enemy; but they will hate the king and turn from him and evil will befall the king; but if the king be bountiful they will obey. Thus a noble had a young steward who used to serve him. One day the noble asked the youth his name. He replied, “God on thee, my name is Wittol.” Said the noble, “Can anyone be so called?” The youth answered, “Anyhow it is my nickname, never mind.” So they used to call that youth Wittol so long as he was at that noble’s gate. One day he went from that noble’s gate to another’s. One day that noble in whose service he had been happened to meet him, when he cried out, “Ho, Wittol, how art thou?” The youth replied, “O noble, say not so again, or thou shalt see.” The noble said, “My life, thou didst tell me Wittol was thy name; why art thou now angered?” The youth answered, “Then did I serve thee, and thou bestowedst on me worlds of bounties, so though thou calledst me Wittol, it offended me not; but now I never get a favor from this man that he should call me so.”
“Again, ‘O king, if you don't need a paid army, these will do; but living men need to eat and drink. If they don’t get paid, they won’t risk their lives for the king or face the enemy; instead, they will despise the king and turn away from him, and bad things will happen to the king. But if the king is generous, they will obey. Once, a noble had a young steward who worked for him. One day the noble asked the young man his name. He replied, “Honestly, my name is Wittol.” The noble said, “Can anyone really be called that?” The young man answered, “It’s just my nickname, don’t worry about it.” So they called the young man Wittol as long as he was at that noble’s place. One day he left that noble’s place for another. One day, that noble ran into him and shouted, “Hey, Wittol, how are you?” The young man replied, “O noble, don’t say that again, or you’ll regret it.” The noble said, “But you told me Wittol was your name; why are you upset now?” The young man answered, “Back then, I served you, and you treated me well, so even though you called me Wittol, it didn’t bother me. But now I don’t get any favors from this man for him to call me that.”
“‘Quoth the noble, “He who called thee so just now was I, not he; yet thou wast angered with me.” The youth replied, “God forbid I should be angered with thee; but if to-morrow the other were to hear that word from thee, he too would wish to use it; now was I angered lest he should call me so.”’ Then that vezir laid a dish of honey before the king; as it was night no flies came to it. And the vezir said, ‘They say that where there is honey, thither will the flies surely flock; lo, here is honey, where are the flies?’ Quoth the king, ‘It is night, therefore they come not.’ The vezir said, ‘My king, it is necessary to give soldiers money at the proper time; for bringing out money on the battle day is like bringing out honey at night.’ When the king heard these words from the vezir he was ashamed; but he greatly applauded the vezir, and thenceforth did whatsoever he advised.
“‘The noble replied, “I was the one who called you that just now, not him; yet you were angry with me.” The young man said, “God forbid I would be angry with you; but if tomorrow he hears you say that, he would want to use it too; I was worried he might call me that.”’ Then the vizier placed a dish of honey in front of the king; since it was night, no flies were around. The vizier said, ‘They say wherever there’s honey, flies are sure to gather; look, here is honey, but where are the flies?’ The king replied, ‘It’s night, so they don't come.’ The vizier said, ‘My king, it's essential to give soldiers money at the right time; bringing out money on the day of battle is like bringing out honey at night.’ When the king heard these words from the vizier, he felt ashamed but praised him greatly, and from then on, he followed all his advice.”
“Now, O king, I have told this story for that thou mayst[396] know that attendants and servants are needful for kings, and that masters of device and resource are requisite. Kings should take counsel of their vezirs in such matters that no defect may mar their fortune in the world or the hereafter. Now the prince is thy support and asylum, and all the folk, high and low, ask why he is fettered with the bonds of woe and a prisoner of the dungeon. And slaying the prince were like slaying the vezirs and all the world. Who would sit on the throne after thee that should know our circumstances? All grandees of the empire and lords of the state and noble seyyids would be cast down, and scattered to the winds and ruined. This woman is a woman lacking in religion and understanding; to give ear to and thus countenance those who are so lacking is not worthy our king.” And he kissed the ground and begged for the prince. So the king sent him to the prison.
“Now, O king, I’ve shared this story so that you might[396] understand that kings need attendants and servants, and that they require skilled and resourceful advisors. Kings should seek counsel from their advisors in matters to ensure that nothing tarnishes their success in this life or the next. The prince is your ally and refuge, and everyone, both high and low, is asking why he is bound by sorrow and trapped in a dungeon. Killing the prince would be like killing the advisors and everyone in the world. Who would sit on the throne after you and understand our situation? All the nobles of the empire and the lords of the state, along with esteemed families, would be brought low, scattered, and ruined. This woman lacks faith and understanding; listening to those who are so misguided is not fit for our king.” Then he kissed the ground and pleaded for the prince. So the king sent him to the prison.
Having returned from the chase, the king went to the palace, and the lady rose to greet him, and they passed on and sat down. After the repast the lady again asked for news of the youth. The king answered, “To-day too I have sent him to the prison.” The lady said, “Thou art a wise and just king; we will talk together this night and see whether or no by principle, by the law, and by custom, thou dost sin in thus vexing my heart. O king, there are many rights between husband and wife. And they have said that it is better to give a woman a handful of words than a skirtful of money. Mayhap the king has not heard the story of the sparrow and his mate.” The king said, “Relate it, let us hear.” Quoth the lady:
Having come back from the hunt, the king went to the palace, and the lady stood up to greet him, and they moved on and sat down. After the meal, the lady asked again for news about the young man. The king replied, “Today I’ve also sent him to prison.” The lady said, “You are a wise and fair king; let’s talk tonight and see if, according to principle, law, and custom, you are wrong to trouble my heart in this way. Oh king, there are many rights between a husband and wife. They say it’s better to give a woman a handful of kind words than a skirtful of money. Perhaps you haven’t heard the tale of the sparrow and his mate.” The king said, “Tell it, we want to hear.” The lady continued:
The Sparrow and His Partner
“There was in the blessed service of Saint Solomon (peace on him!) a little sparrow whose many tricks and gambols were ever pleasing to Saint Solomon. One day Saint Solomon saw not the sparrow by him, and he commanded the sīmurgh[24] bird to go fetch the sparrow wherever he might find him. For a long time the sparrow had not gone to his mate, and his mate had upbraided him, saying, ‘For this long time thou[397] hast left me and been with Solomon; dost thou love him more than me, or dost thou fear him? tell me.’ The sparrow answered, ‘By God, I would not give thee for the world: I am come but once to earth and shall not come again; I go to Solomon for diversion, I have no dread of him.’ While he was talking with many such vaunts and boasts, the sīmurgh arrived in haste and heard the sparrow bragging and said harshly, ‘Up, let us off; Saint Solomon wants thee.’ Then the sparrow, being beside his mate, plucked up courage and replied, ‘Off, begone, I will not go.’ The sīmurgh said, ‘I will indeed take thee.’ The sparrow answered, ‘Off with thee, get thee hence, or I will seize thee and rend thee in twain.’ Quoth the sīmurgh, ‘Until I take thee with me I will not budge from here.’
“There was a little sparrow in the blessed service of Saint Solomon (peace be upon him!) whose many tricks and playful antics always delighted him. One day, when Saint Solomon couldn’t find the sparrow, he commanded the sīmurgh[24] bird to go get the sparrow, no matter where he was. The sparrow hadn’t returned to his mate for a long time, and his mate scolded him, saying, ‘You’ve been with Solomon all this time; do you love him more than me, or are you afraid of him? Tell me.’ The sparrow replied, ‘By God, I wouldn’t trade you for anything in the world: I’ve come to earth just this once and won’t come back; I go to Solomon for fun, I’m not afraid of him.’ While he was boasting like this, the sīmurgh arrived quickly and heard the sparrow bragging. He said firmly, ‘Get up, let’s go; Saint Solomon wants you.’ The sparrow, feeling bold beside his mate, replied, ‘No way, I’m not going.’ The sīmurgh insisted, ‘I will definitely take you.’ The sparrow shot back, ‘Get lost, or I’ll grab you and tear you apart.’ The sīmurgh replied, ‘I won’t leave until I take you with me.’”
“Yet the sparrow heeded not, and the sīmurgh waited a while, but the sparrow would not go. Again said the sīmurgh to the sparrow, ‘O my life, give me an answer.’ Quoth the sparrow, ‘I tell thee begone from here; if thou speak again, my heart will bid me do somewhat else; but no, I will not slay thee. Off, begone, or I will do thee some hurt, and then go to Solomon’s palace and smite it with my foot, and overturn it from its foundations and pull it down about his head; now then, away fool, off, begone the road thou camest. Thou chatterest here and sayest not, “This is the sparrow’s harem; he is ill.”’ And he gave the sīmurgh a kick such that the latter knew not where it touched him, but he flew thence and reported the sparrow’s words to Saint Solomon. Solomon said, ‘When the sparrow spake these words where was he?’ ‘His mate was there,’ answered the sīmurgh. Then quoth Solomon (peace on him!), ‘There is no harm in one thus boasting and bragging in his own house before his wife. Though every stone of this my palace was raised by the toil of these many demons, still wonder not at his saying when beside his wife that he could shatter it with one foot.’ And this was pleasing to Solomon (peace on him!), and when the sparrow came he made him of his boon companions.
“Yet the sparrow didn’t listen, and the sīmurgh waited for a bit, but the sparrow wouldn’t leave. Again, the sīmurgh said to the sparrow, 'Oh my dear, please give me an answer.’ The sparrow replied, 'I’m telling you to go away; if you speak again, my heart will urge me to do something else. But no, I won’t harm you. Get lost, or I’ll hurt you, then I’ll go to Solomon’s palace, stomp on it, and knock it down to the ground. Now, off you go, fool, take the path you came. You’re just rambling here and not recognizing that “this is the sparrow’s territory; he is in trouble.”’ And he kicked the sīmurgh so hard that it didn’t even realize where it hit him, but it flew away and reported the sparrow’s words to Saint Solomon. Solomon asked, 'When the sparrow said these words, where was he?' 'His mate was there,’ the sīmurgh answered. Then Solomon (peace be upon him!) said, 'There’s no harm in one boasting in his own home in front of his wife. Even though every stone of this palace was built by the hard work of many demons, don’t be surprised at his claim, considering he’s beside his wife and thinks he could bring it down with one foot.’ This pleased Solomon (peace be upon him!), and when the sparrow arrived, he made him one of his close companions.”
“O king, I have told this story for that thou mayst know that one should thus love his wife and vex not her little heart, so that his wife may have naught against him. And God most high has given thee understanding; weigh my words in[398] the balance of understanding, and try them on the touchstone of the heart; if they stand not the test, I shall speak no more. I tell thee that this youth has stretched forth his hand to me and has been treacherous, and has moreover purposed against thy life; can there be greater crimes than these? O king, beware, be not negligent in this matter; for there is fear and danger for thy life and kingdom.” When the king heard these beguiling words of the lady he said, “On the morrow will I make an end of his affair.”
“O king, I’ve shared this story so you’ll understand the importance of loving your wife and not upsetting her heart, so she has nothing against you. God has granted you wisdom; consider my words in[398] the light of understanding, and test them against your heart; if they don’t hold up, I won’t say anything more. I tell you that this young man has reached out to me with treachery and has also plotted against your life; can there be worse crimes than these? O king, be cautious, don’t neglect this issue; there is fear and danger for your life and your kingdom.” When the king heard these deceiving words from the lady, he said, “Tomorrow, I will take care of this situation.”
When it was morning the king sat upon his throne and commanded the executioner that he bring the youth, and he said, “Smite off his head.” Whereupon the eighth vezir came forward and said, “O king of the world, slay not the prince on the woman’s word. One should be forgiving; above all, as no man is exempt from sin; for they have said that humanity is composed of forgetfulness. A man falls sometimes through the intrigues of an enemy and sometimes through the maleficence of the cruel sphere; or else he attains prosperity and falls into adversity. Mayhap the king has not heard the story of a certain vezir.” The king said, “Tell on, let us hear.” Quoth the vezir:
When morning came, the king sat on his throne and ordered the executioner to bring the young man. He said, “Chop off his head.” Then the eighth vizier stepped forward and said, “O king of the world, don’t kill the prince just because of a woman’s accusation. One should be forgiving; no one is free from sin. People say that humanity is driven by forgetfulness. A man can stumble because of an enemy’s schemes or the cruel twists of fate; or he might achieve success and then face hardship. Perhaps the king hasn’t heard the story of a certain vizier.” The king replied, “Go on, we want to listen.” The vizier said:
The Clever Vezir
“Of old time there was a king, and he had an experienced and learned vezir. One day the latter went to the bath, and while he was sitting beside the basin, his ring fell from his finger into the water; and it sank not in the water, but floated on the surface. Whenever the vezir saw this he sent men to his house and treasury, saying, ‘Go quickly, and hide in a certain place whatsoever I have in the treasury of gold and silver or rubies and jewels; for now is the king about to seize me.’ Then they went and acted according to his order. And as the vezir was coming out from the bath, men from the king arrived and seized him; and they put him in prison and took possession of whatever he had in his house and treasury.
“Once upon a time, there was a king who had a wise and knowledgeable advisor. One day, the advisor went to the bath, and while he was sitting by the basin, his ring slipped off his finger and fell into the water; instead of sinking, it floated on the surface. Whenever the advisor saw this, he sent men to his house and treasury, saying, ‘Hurry, and hide whatever gold, silver, rubies, or jewels I have in the treasury because the king is about to come after me.’ They followed his instructions. As the advisor was leaving the bath, the king’s men arrived and captured him; they imprisoned him and seized everything he owned in his house and treasury.”
“One day, after the vezir had been imprisoned for a certain time, his heart longed for a conserve of pomegranate pips, and he ordered the jailer, saying, ‘Make me ready a conserve and bring it, for my heart doth greatly desire it.’ Now the king[399] had forbidden that dish, and the jailer was afraid and made it not. And the vezir’s desire increased and he begged it of all who came to him, but no one made it and brought it through fear of the king. Brief, the vezir lay for a year in prison and longed for that dish, but no one found means to bring him it. One day the jailer made shift to cook that dish and bring it to the vezir. As soon as the vezir saw it he was glad; and they put it before him, but ere he had stretched out his hand to it, two mice, that were struggling with each other above, fell into the dish, and the food became unclean.
“One day, after the vizier had been imprisoned for a while, he really craved some pomegranate seed preserve and told the jailer, ‘Get me some preserve and bring it, for I really want it.’ But the king[399] had banned that dish, and the jailer was scared and didn’t make it. The vizier's craving grew stronger, and he begged everyone who came to him, but no one dared to bring it because of the king's orders. In short, the vizier stayed in prison for a year longing for that dish, but no one found a way to get it for him. One day, the jailer managed to cook that dish and bring it to the vizier. As soon as the vizier saw it, he was happy; they placed it before him, but before he could reach for it, two mice fighting above fell into the dish, making the food unclean.”
“Thereupon the vezir said, ‘It is good;’ and he arose and commanded his servants, saying, ‘Go, furnish the mansion, put that wealth you hid back into its proper place; my king is about to take me from prison and make me vezir.’ Then his retainers went and did as he had commanded. Hereupon came a man from the king who took the vezir from the prison and brought him before the king. Then said the king to comfort the vezir’s heart, ‘I put thee in prison seemingly to afflict thee; but really that thou mightest know, from experiencing imprisonment, speedily to intercede for the men whom I cast into jail.’ Quoth the vezir, ‘Nearness to a sultan is a burning fire: whatsoever conduct be observed toward me by the king is pleasant teaching.’ The king was pleased and commanded that they bring a robe of honor, and he put it on him and made him again vezir.
“Thereupon the vizier said, ‘That’s good;’ and he got up and told his servants, ‘Go, prepare the mansion, return the wealth you hid to its rightful place; my king is about to release me from prison and make me vizier again.’ Then his attendants went and did as he instructed. Soon after, a man from the king arrived, took the vizier out of the prison, and brought him before the king. The king then said to ease the vizier's heart, ‘I put you in prison seemingly to punish you; but really, it was so you could understand the experience of imprisonment and quickly advocate for those I have incarcerated.’ The vizier replied, ‘Being close to a sultan is like being close to a burning fire: whatever behavior the king shows towards me is valuable teaching.’ The king was pleased and ordered that a robe of honor be brought; he then put it on him and reinstated him as vizier.”
“Then when the vezir was come to his mansion his retainers and others asked him, saying, ‘Whence knewest thou of the king’s being about to imprison thee and seize thy wealth, and whence knewest thou of his being about to take thee out and make thee vezir?’ The vezir replied, ‘While in the bath my ring fell into the water and sank not, so I knew that my fortune had reached its perfection, and that what follows every perfection is declension, therefore did I so command; and for a whole year, while I was in prison, I longed for a dish of pomegranate pips, at length I got it, and mice polluted it so that I could not eat it, so I knew that my misfortune was complete and that my former estate was returned. And I was glad.’
“Then, when the vizier got back to his mansion, his retainers and others asked him, ‘How did you know the king was planning to imprison you and take your wealth, and how did you know he was going to release you and make you vizier?’ The vizier replied, ‘While in the bath, my ring fell into the water but didn’t sink, so I knew that my fortune had reached its peak, and that what follows every peak is a decline, which is why I gave that command; and for an entire year, while I was in prison, I craved a dish of pomegranate seeds, and eventually I got it, but mice contaminated it so I couldn’t eat it, so I knew my misfortune was complete and that my previous condition was restored. And I was glad.’”
“Now, O king, I have told this story for that the king may likewise know that every perfection has its declension. Until[400] now the prince and the vezirs were safe and esteemed before the king. Now he knows not in what malefic sign our stars may be imprisoned. A woman has rendered us despicable before the king and has bound him about with craft and wiles, so that these many learned and sagacious vezirs are impotent against her incitements; even as it is clear that when a fool throws a stone down a well a wise man is powerless to get it up again. O king, haste not in this affair; too late repentance profits not; for the prince is like a young bird that can neither fly nor flee, grant him a few days’ respite, haply this difficulty may be solved; and there is a reason for his not speaking. He is ever as a prisoner in thy hand; afterward, if thou will, kill him; if thou will, free him.” And he kissed the ground and begged for the prince. When the king heard this story from the vezir the fire that was in his heart was increased ten-fold and the tears poured from his eyes; and he sent the prince to the prison and mounted for the chase with his own cares.
“Now, O king, I've shared this story so you can understand that every strength has its weakness. Up until[400] now, the prince and the advisors were safe and respected in your eyes. Now, you don't know what bad luck the stars may bring us. A woman has made us look pathetic in your sight and has manipulated you with her tricks, so these smart and wise advisors are powerless against her influence; just like it's obvious that when a fool throws a stone down a well, a wise man can’t get it back up. O king, don't rush into this matter; it’s too late for regrets to help us; for the prince is like a young bird that can neither fly nor escape. Give him a few days’ delay; perhaps this problem can be resolved, and there’s a reason he isn’t speaking. He is like a prisoner in your grip; afterward, if you want, you can kill him; if you want, you can set him free.” And he kissed the ground and pleaded for the prince. When the king heard this tale from the advisor, the fire in his heart grew ten-fold and tears streamed from his eyes; he sent the prince to prison and went off to the hunt, burdened by his own concerns.
When the king returned he entered the palace, and the lady rose to greet him, and they sat down. After the repast the lady asked for news of the youth. The king said, “To-day too such an one of my vezirs made intercession for him, and I sent him to the prison.” Quoth the lady, “O king, I have given thee this much counsel, and it has produced no effect upon thee. It is as though a physician treated a sick man, and the treatment was without result, and that physician was powerless and attempted no other treatment, but left off; for if he treated that sick man again, he would kill him. Now, I too am powerless to speak to thee. I should say, ‘I will speak no more nor waste my breath in vain;’ still my heart pities thee, for the king’s realm and life will be destroyed. My head, too, will fall; for that I am in the same peril with the king do I speak. It is even as once when they cut off a person’s hand and he uttered no sound; afterward he saw someone whose hand had been cut off, and he wailed aloud and wept. Those who were present wondered and asked, saying, ‘O man, when thy hand was cut off thou didst not weep; why weepest thou now?’ That person answered, ‘By God, then, when they cut off my hand, I saw that there was not among you one who had met the like, and I said in myself that if I wept each of you would speak ill of me, for ye knew not the pain[401] of it; now that I have found a companion in my plight do I weep, for he knows the anguish I have suffered,’ Now, O king, thy head and my head are like to fall; if the king know not my plight, who should know it? Mayhap my king has not heard the story of the three princes and the cadi.” The king said, “Tell on, let us hear.” Quoth the lady:
When the king returned, he entered the palace, and the lady stood up to greet him, and they both sat down. After the meal, the lady asked for news about the young man. The king said, “Today, one of my advisers advocated for him, and I sent him to prison.” The lady replied, “Oh king, I’ve given you this much advice, and it hasn’t made any difference. It’s like a doctor treating a sick person, and the treatment fails, yet that doctor does nothing else and just gives up; if he tries again, he might just kill the patient. Now, I also feel powerless to talk to you. I should say, ‘I won’t say anything more or waste my breath on you,’ but my heart feels for you because the king's kingdom and life will be ruined. My life is at risk too; I speak because I share the same danger as the king. It’s like when someone had their hand cut off and didn't make a sound; then they saw someone else with the same injury and cried out in despair. Those around wondered and asked, ‘Why didn’t you cry when your hand was cut off?’ The person answered, ‘By God, when they cut off my hand, I saw that none of you had experienced the same, and I thought if I cried, each of you would judge me because you didn’t understand the pain of it; now that I’ve found someone sharing my suffering, I weep because he knows the anguish I went through.’ Now, oh king, our heads are both at risk; if the king doesn’t know my suffering, who should? Maybe my king hasn’t heard the story of the three princes and the judge.” The king said, “Go on, let us hear it.” The lady continued:
The Three Princes and the Judge
“In the palace of the world there was a king and he had three sons. One day this king laid his head on the pillow of death and called those sons to his side, and spake privately with them. He said, ‘In such and such a corner of the palace I have hidden a vase full of pearls and jewels and diverse gems; when I am dead do ye wash me well and bury me, then go and take that vase from its place and divide its contents.’ The king lay for three days, and on the fourth day he drained the wine of death and set forth for the abiding home. When the princes had buried their father according to his injunctions, they came together and went and beheld that in the place of those jewels the winds blew. Now the princes began to dispute, and they said, ‘Our father told this to us three in private, this trick has been played by one of us.’ And the three of them went to the cadi, and told their complaint. The cadi listened and then said to them, ‘Come, I will tell you a story, and after that I will settle your dispute.
“In the palace of the world, there was a king with three sons. One day, the king laid down for his final rest and called his sons to his side to speak with them privately. He said, ‘In a certain corner of the palace, I have hidden a vase filled with pearls, jewels, and various gems; when I die, make sure to wash and bury me well, then go retrieve that vase and share its contents.’ The king lay for three days, and on the fourth day, he embraced death and departed for his eternal home. After burying their father as he requested, the princes gathered and discovered that, instead of jewels, the winds had swept them away. The princes started to argue, saying, ‘Our father shared this secret with just the three of us; one of us must be playing tricks.’ They went to the cadi and presented their complaint. The cadi listened and then said to them, ‘Come, I’ll tell you a story, and afterward, I’ll resolve your dispute.’
“‘Once, in a certain city, a youth and a girl loved each other, and that girl was betrothed to another youth. When the lover was alone with that girl he said, “O my life, now thou comest to me and I am happy with thee; to-morrow when thou art the bride of thy betrothed, how will be my plight?” The girl said, “My master, do not grieve; that night when I am bride, until I have come to thee and seen thee, I will not give the bridegroom his desire.” And they made a pact to that end. Brief, when the bridal night arrived, the girl and the youth went apart; and when all the people were dispersed and the place was clear of others, the girl told the bridegroom of the pact between her and the stricken lover, and besought leave to fulfil it. Whenever the bridegroom heard these words from the bride he said, “Go, fulfil thy plight and come again in[402] safety.” So the bride went forth, but while on the road she met a robber. The robber looked at her attentively, and saw that she was a beautiful girl like the moon of fourteen nights; never in his life had he seen such a girl, and upon her was endless gold, and she was covered with diverse jewels such as cannot be described. Thereupon the bridle of choice slipped from the robber’s hands; and as the hungry wolf springs upon the sheep, so did the robber spring upon that girl. Straightway the girl began to sigh, and the robber felt pity and questioned her.
‘Once, in a certain city, a young man and a girl were in love, but the girl was engaged to another young man. When the lover was alone with the girl, he said, “Oh my love, now that you're here, I'm so happy; but tomorrow when you become your betrothed’s bride, what will happen to me?” The girl replied, “My dear, don’t worry; on that night when I’m a bride, I won't satisfy my husband until I've come to you and seen you.” And they made a promise to that effect. When the wedding night arrived, the girl and the young man slipped away from the festivities; and when everyone else had gone and the area was clear, the girl told her fiancé about the promise she had made to her heartbroken lover and asked for permission to fulfill it. Every time the bridegroom heard her say this, he said, “Go, fulfill your promise and come back safely in[402].” So the bride left, but on her way, she encountered a robber. The robber looked at her closely and was struck by her beauty, shining like the full moon; he had never seen such a girl before. She wore endless gold and was adorned with jewels beyond words. At that moment, the robber lost control, and like a hungry wolf pouncing on a sheep, he lunged at the girl. Instantly, she started to sigh, and the robber, feeling pity, asked her what was wrong.
“‘So the bride related to the robber her story from its beginning to its end, whereupon the robber exclaimed, “That is no common generosity! nor shall I do any hurt or evil thing to her.” Then said he to the girl, “Come, I will take thee to thy lover.” And he took her and led to her lover’s door and said, “Now go in and be with thy lover.” Then the girl knocked at the door, and that youth, who lay sighing, heard the knocking and went with haste and said, “Who is that?” The girl answered, “Open the door; lo, I have kept my plight, nor have I broken it, I am come to thee.” The youth opened the door and came to the girl and said, “O my life, my mistress, welcome, and fair welcome! how hast thou done it?” She replied, “The folk assembled and gave me to the bridegroom, then all dispersed and each went his way. And I explained my case to the bridegroom and he gave me leave. While on the road I met a robber, and that robber wished to stretch forth his hand to me, but I wept and told him of my plight with thee, and he had pity and brought me to the door and left me, and has gone away.”
‘So the bride told the robber her story from start to finish, and the robber exclaimed, “That’s no ordinary kindness! I won’t harm her.” Then he said to the girl, “Come, I’ll take you to your lover.” He led her to her lover’s door and said, “Now go in and be with your lover.” The girl knocked on the door, and the young man, who was sighing, heard the knock and quickly said, “Who is it?” The girl answered, “Open the door; look, I’ve kept my promise and haven’t broken it, I’ve come to you.” The young man opened the door, came to the girl, and said, “Oh my life, my love, welcome, truly welcome! How did you manage it?” She replied, “The people gathered and gave me to the groom, then everyone left and went their way. I explained my situation to the groom, and he let me go. On the way, I met a robber, and he wanted to take advantage of me, but I cried and told him about my promise to you, and he took pity on me, brought me to the door, and then left.”
“‘When the youth heard these things from the girl he said, “Since the bridegroom is thus generous, and has given thee leave to fulfil thy plight with me, and sent thee to me, there were no generosity in me did I stretch forth my hand to thee and deal treacherously; from this day be thou my sister; go, return to thy husband.” And he sent her off. When the girl went out she saw that robber standing by the door; and he walked in front of her, and conducted her to the bridegroom’s door. And the girl went in, and the robber departed to his own affairs. While the bridegroom was marvelling the bride entered, and the bridegroom leaped up and took the brid[403]e’s hands in his, and they sat upon the bed. And the bridegroom turned and asked her news of the bride; and she told all her adventures from their beginning to their end.’ Then quoth the cadi, ‘O my sons, which of those showed manliness and generosity in this matter?’ The eldest youth said, ‘The bridegroom, who, while she was his lawful bride, and when he had spent thus much upon her, gave the girl leave. What excellent generosity did he display!’ The middle youth said, ‘The generosity was that lover’s, who, while there was so much love between them, had patience and sent her back. What excellent generosity: can there be greater than this!’ Then asked he of the youngest boy, ‘O you, what say you!’ Quoth he, ‘O ye, what say ye? when one hunting in the night met thus fair a beauty, a torment of the world, a fresh rose; above all, laden with these many jewels, and yet coveted her not but took her to her place. What excellent patience, what excellent generosity!’ When the cadi heard these words of the youngest boy he said, ‘O prince, the jewels are with thee; for the lover praised the lover; and the trustful, the trustful; and the robber, the robber.’ The prince was unable to deny it, and he took the jewels from his breast and laid them before the cadi.
‘When the young man heard this from the girl, he said, “Since the bridegroom is so generous and has allowed you to fulfill your promise to me and sent you to me, it would not be right for me to reach out to you and act deceitfully. From this day on, you will be my sister; go, return to your husband.” And he sent her away. As the girl left, she saw the robber standing by the door; he walked in front of her and led her to the bridegroom’s door. The girl entered, and the robber went off to take care of his own matters. While the bridegroom was astonished, the bride came in, and he jumped up, took her hands in his, and they sat on the bed. The bridegroom turned and asked her how the bride was doing, and she told him all about her adventures from beginning to end.’ Then the cadi said, ‘O my sons, who among them showed manliness and generosity in this situation?’ The eldest youth replied, ‘The bridegroom, who, even though she was his rightful bride and he had spent so much on her, gave the girl permission. What remarkable generosity he displayed!’ The middle youth said, ‘The generosity belonged to that lover who, despite their deep love, was patient and sent her back. What remarkable generosity: can there be anything greater than this?’ Then he asked the youngest boy, ‘And what do you say?’ He replied, ‘What do you all say? When someone hunting in the night encounters such a beautiful sight, a torment of the world, a fresh rose; especially when she is adorned with so many jewels, and yet does not covet her but takes her home. What remarkable patience, what remarkable generosity!’ When the cadi heard these words from the youngest boy, he said, ‘O prince, the jewels are with you; for the lover praised the lover; and the trustful, the trustful; and the robber, the robber.’ The prince could not deny it, and he took the jewels from his chest and laid them before the cadi.
“Now, O king, I have told this story for that thou mayst know that in that I am true I would aid my king; and that the vezirs, in that they are traitors, would aid the traitor prince. And they are forty men, each one of them a wonder of the world, while as for me, I am but one and a woman, lacking in understanding: the rest the king knows.” When the king heard these enticing and beguiling words of the lady he said, “Grieve not, to-morrow will I kill him.”
“Now, Your Majesty, I’ve shared this story so you understand that I am loyal and want to help my king; meanwhile, the advisors are traitors who would back the traitor prince. There are forty of them, each a wonder in their own right, while I am just one woman, lacking in wisdom: the rest, the king knows well.” When the king heard these captivating and persuasive words from the lady, he replied, “Don’t worry, tomorrow I will have him killed.”
When it was morning the king sat upon his throne and thus commanded the executioner, “Smite off the head of that traitor youth.” Whereupon the ninth vezir came forward and said, “O king of the world, beware, slay not thy son on the woman’s word, and be not heedless of the import of this verse which God most high hath spoken in his Word: ‘And the stiflers of wrath, and the pardoners of men; and God loveth the beneficent:’[25] that is they are his peculiar servants. And the holy Apostle (peace on him!) hath said, ‘Whoso bridleth his[404] anger, he having power to avenge—God will call him on the resurrection day over the heads of the creatures that he may give him to choose from the houris which he pleaseth:’ that is he shall surely enter Paradise. Let one pardon him who has wronged him and forgive his servants their misdeeds, that God most high may pardon him and be beneficent to him; even as saith the Apostle (peace on him!) ‘The proclaimer shall proclaim on the resurrection day:—Where are they whose reward is (incumbent) upon God; none shall rise save him who hath forgiven.’ Mayhap the king has not heard the story of Hārūn-er-Reshīd[26] and the slave girl.” The king said, “Tell on, let us hear.” Quoth the vezir:
When morning came, the king sat on his throne and commanded the executioner, “Execute that traitor young man.” Then the ninth vizier stepped forward and said, “Oh king of the world, be careful not to kill your son based on a woman's word, and don’t ignore the significance of this verse that God, the most high, has spoken: ‘And those who restrain their anger, and pardon others; God loves the good-doers:’[25] that is, they are His special servants. And the holy Apostle (peace be upon him!) said, ‘Whoever controls his anger while having the power to take revenge—God will summon him on the day of resurrection over the heads of the creatures so he can choose from the houris he desires:’ meaning he will certainly enter Paradise. Let one forgive those who have wronged him and excuse their mistakes, so that God, the most high, may forgive him and show him kindness; just as the Apostle (peace be upon him!) said, ‘The announcer will call out on the day of resurrection:—Where are those whose reward depends upon God; no one will rise except for the one who has forgiven.’ Perhaps the king hasn't heard the story of Hārūn-er-Reshīd[26] and the slave girl.” The king said, “Continue, let us hear.” The vizier replied:
The Caliph and the Slave Girl
“Once the Caliph Hārūn-er-Reshīd sat upon his throne of estate; and the people of the city of Bagdad were late in coming to salute him. Therefore was the caliph exceeding wroth, and he thus commanded the chamberlains, ‘Whoso comes now do ye turn off and cast into prison.’ And they seized and cast into prison all of the grandees of the city who came. For three days the caliph went not out, neither spake with anyone; but sat full of fury: who could have dared to address a word to him?
“Once Caliph Hārūn-er-Reshīd was sitting on his throne, and the people of Baghdad were delayed in coming to greet him. This made the caliph extremely angry, and he ordered the chamberlains, ‘Turn away anyone who comes and throw them into prison.’ They captured and imprisoned all the nobles of the city who showed up. For three days, the caliph didn’t leave his room or speak to anyone; he just sat there in a rage: who would have dared to say a word to him?
“While in this state he desired to eat, and he ordered one of the slave girls to bring food. She brought it before him, but while laying down the dish, she was careless and spilt some part of it over the caliph. Forthwith the caliph rose in wrath and was about to hew the girl in pieces, when she said, ‘O caliph, God most high saith in his glorious Word, “And the stiflers of wrath.”‘[27] Straightway the caliph’s wrath was calmed. Again saith the slave girl, ’“And the pardoners of men.”‘[27] Quoth the caliph, ‘I have forgiven the crimes of all the criminals who may be in prison.’ Again said the slave girl, ’“And God loveth the beneficent.”‘[27] Quoth the caliph, ‘God be witness that I have with my own wealth freed thee and as many unfreed male and female slaves as I have, and that this day I have for the love of God given the half of all my wealth to the poor in alms.’ After that he let[405] bring into his presence all the prisoners who were in the jail and begged absolution of them; and as he had attained to the import of that noble verse, he put on each of them a robe of honor, and devoted himself to justice and equity. And now whoso mentions him doth add, ‘The mercy of God on him!’[28]
“While in this state, he wanted to eat, so he ordered one of the slave girls to bring him food. She brought it to him, but while setting down the dish, she was careless and spilled some on the caliph. Immediately, the caliph stood up in anger and was about to punish the girl, when she said, ‘O caliph, God Most High says in His glorious Word, “And the suppressors of anger.”’ Straightaway, the caliph’s anger was calmed. The slave girl continued, ‘“And the forgivers of people.”’ The caliph replied, ‘I have forgiven the crimes of all the criminals who may be in prison.’ The girl added, ‘“And God loves those who do good.”’ The caliph then declared, ‘God be my witness that I have freed you and as many male and female slaves as I own, and today I have given half of all my wealth to the poor as charity.’ After this, he had all the prisoners in jail brought before him, asking for their forgiveness; and having embraced the meaning of that noble verse, he dressed each of them in robes of honor and committed himself to justice and fairness. Now, anyone who speaks of him adds, ‘May God’s mercy be upon him!’”
“O king, I have told this story for that I have seen this day that thy wrath was great. I would that thou pardon the prince and grant him his life and so do a meritorious deed; and in this matter, beyond doubt and beyond uncertainty, thou shalt become deserving of the mercy and paradise of God most high.” And he kissed the ground and begged for the prince. When the king heard this story from the vezir he sent the youth to the prison and mounted for the chase.
“O king, I have shared this story because I noticed today that you were very angry. I wish for you to forgive the prince and spare his life, thus performing a noble act; in doing so, without a doubt, you will earn the mercy and paradise of God most high.” He then kissed the ground and pleaded for the prince. When the king heard this from the vizier, he sent the young man to prison and prepared for the hunt.
That day he found no game and returned in wrath to the palace. Again the lady rose to greet him and they sat down. After the repast the lady began to speak of the youth. The king said, “Look, my mistress, now all is over, and my prince is still upon thy tongue; to-day too one of my vezirs begged for him and I sent him to the prison.” The lady saw that the king was vexed and said, “My king, be kind, be not vexed with me; for I know that soon no good will befall thee from that youth, for he is very covetous of wealth and kingship, and the covetous is ever balked. I saw him without understanding and without discretion; he knows neither his words nor himself; he is even as the sons of that king who took the metaphorical words of their father as literal, and at length lost what wealth was in their hands. Mayhap my king has not heard that story.” The king said, “Tell on, let us hear.” Quoth the lady:
That day he found no game and returned in anger to the palace. Once again, the lady stood up to greet him, and they sat down together. After the meal, the lady started talking about the young man. The king said, “Listen, my lady, it’s all over now, and my prince is still on your lips; today one of my advisors asked about him, and I sent him to prison.” The lady noticed the king was upset and said, “My king, please be kind and don’t be angry with me; because I know that soon nothing good will come to you from that young man, as he is very greedy for wealth and power, and the greedy are always thwarted. I saw him as someone lacking understanding and judgment; he knows neither his words nor himself; he’s just like the sons of that king who took their father’s metaphorical words literally and ended up losing whatever wealth they had. Perhaps my king hasn’t heard that story.” The king replied, “Go on, let us hear it.” The lady said:
The Silly Princes
“There was in the palace of the world a great king, and he had three sons. One day that king laid his head upon the pillow of death and called his sons before him and said, ‘O my sons, my life has reached its end; I have counsel to give you, which when I am dead do ye observe.’ His sons replied, ‘On our heads be it; speak, father.’ To his eldest son he said,[406] ‘Build thou a house in every city.’ And to his middle son, ‘Marry thou every night.’ And to his youngest son, ‘Whenever thou eatest, eat honey and butter.’ The king lived not long after giving these injunctions, but died. The eldest son fell to building a house in every city; the middle son married a wife every night, and on the morrow gave her her dower and sent her to her father’s house; and the youngest son, whenever he ate, mixed honey and butter and ate it. A long time passed on this wise; we may say that though the middle and the youngest sons spent money, they at least had pleasure for it; but that bewildered and senseless eldest son spent this much money, and if the buildings he raised were fit for habitation, still they pointed to folly.
There was a great king in the palace of the world, and he had three sons. One day, the king laid his head on the pillow of death and called his sons to him, saying, ‘My sons, my life has come to an end; I have advice for you that you must follow after I’m gone.’ His sons replied, ‘We are listening, father.’ To his oldest son, he said,[406] ‘Build a house in every city.’ To his middle son, he said, ‘Marry a different girl every night.’ And to his youngest son, he said, ‘Whenever you eat, have honey and butter.’ The king didn’t live long after giving these instructions and soon passed away. The oldest son set about building a house in every city; the middle son married a different woman every night, and the next day would provide her with her dowry and send her back to her father's house; and the youngest son, whenever he ate, mixed honey and butter and enjoyed it. A long time went by like this; we could say that while the middle and youngest sons spent money, at least they found pleasure in it; but the bewildered and foolish oldest son spent a lot, and even if the houses he built were livable, they still reflected his folly.
“One day a wise man asked them, ‘Why do ye thus?’ The princes answered, ‘By God, our father thus enjoined us.’ The wise man said, ‘Your father’s injunctions were not thus, but ye have not understood his riddles. And there is a tale suitable to this your plight, I will tell it you; afterward I will teach you your father’s riddles.’ The princes said, ‘Pray do so.’ Quoth the wise man, ‘Once there was a king who always exacted tribute from the infidels. One day those infidels assembled their monks and said, “Let us find some trick which the king will be unable to understand, that thereby we may escape from this tribute: now do ye each think of some plan.” Thereupon they dispersed and went away. After a time a monk came to the infidel who was their chief and said, “I shall go to them and put to them a question, and if they can answer it we will give them tribute.”
“One day a wise man asked them, ‘Why are you doing this?’ The princes replied, ‘By God, our father told us to.’ The wise man said, ‘Your father’s instructions were not like this; you just haven’t understood his riddles. And I have a story that fits your situation, which I will tell you; afterward, I will teach you your father’s riddles.’ The princes said, ‘Please do.’ The wise man continued, ‘Once there was a king who always demanded tribute from the non-believers. One day, those non-believers gathered their monks and said, “Let’s come up with a trick that the king won’t be able to understand so we can avoid this tribute: each of you think of a plan.” They then separated and went their ways. After a while, one monk came to the leader of the non-believers and said, “I will go to them and ask them a question, and if they can answer it, we will give them tribute.”
“‘So the unbelieving king gave that monk a little money and sent him. One day he entered the realms of Islam, and the event was reported to the king, who said, “Our learned men of the faith will surely answer an infidel without the faith; let him come.” They brought him into the presence of the king; and the king straightway assembled his doctors and pious men and grandees. Then the king said, “O monk, now what is thy question; speak, let us see?” The monk first opened the five fingers of his hand and held the palm opposite the folk, then he let the five fingers droop downward, and said, “What means that? know ye?” And all the doctors were silent and began to ponder, and they reflected, saying, “What[407] riddles can these riddles be? There is no such thing in the Commentaries or the Traditions.”
“‘So the unbelieving king gave that monk a little money and sent him on his way. One day he entered the realms of Islam, and this was reported to the king, who said, “Our learned men of the faith will definitely respond to an infidel; let him come.” They brought him before the king, and he immediately gathered his doctors, pious men, and nobles. The king then asked, “O monk, what is your question? Speak, and let us see.” The monk first opened his five fingers and held his palm facing the crowd, then let the fingers droop downward and asked, “What does that mean? Do you know?” All the doctors fell silent and began to think, reflecting, “What could this riddle be? There’s nothing like it in the Commentaries or the Traditions.”
“‘Now there was there a learned wanderer, and forthwith he came forward and asked leave of the king that he might answer. The king gladly gave leave; then that wanderer came forward and said to the monk, “What is thy question? what need for the doctors? poor I can answer.” Then the monk came forward and opened his hand and held it so before the dervish; straightway the dervish closed his fist and held it opposite the monk. Then the monk let his five fingers droop downward; the dervish opened his fist and held his five fingers upward.
‘There was a knowledgeable traveler, and he stepped up to ask the king for permission to respond. The king happily granted it; then the traveler approached the monk and asked, “What’s your question? There’s no need for experts; I can answer.” The monk stepped forward, opened his hand, and held it out to the dervish; immediately, the dervish closed his fist and mirrored the monk. Then the monk let his five fingers hang down; the dervish opened his fist and raised his five fingers up.
“‘When the monk saw these signs of the dervish, he said, “That is the answer,” and gave up the money he had brought. But the king knew not what these riddles meant, and he took the dervish apart and asked him. The dervish replied, “When he opened his fingers and held his hand so to me, it meant ‘now I strike thee so on the face;’ so I showed him my fist, which meant, ‘I strike thy throat with my fist;’ he turned and let his fingers droop downward, which meant, ‘thou dost so, then I strike lower and seize thy throat with my hand;’ and my raising my fingers upward meant, ‘if thou seekest to seize my throat, I too shall grasp thy throat from underneath;’ so we fought with one another by signs.” Then the king called the monk and said, “Thou madest signs with the dervish, but what meant those signs?” The monk replied, “I held my five fingers opposite him, that meant, ‘the five times ye do worship, is it right?’ The dervish presented his fist, which meant, ‘it is right,’ Then I held my fingers downward, which meant, ‘why does the rain come down from heaven?’ The dervish held his fingers upward, which meant, ‘the rain falls down from heaven that the grass may spring up from the earth.’ Now such are the answers to those questions in our books.” Then he returned to his country.
‘When the monk noticed the signs from the dervish, he said, “That’s the answer,” and gave up the money he had brought. But the king didn’t understand what these riddles meant, so he separated the dervish and asked him. The dervish responded, “When he opened his fingers and held his hand like that to me, it meant ‘now I strike you on the face;’ so I showed him my fist, which meant, ‘I’ll strike your throat with my fist;’ he turned and let his fingers droop downward, which meant, ‘if you do that, then I’ll strike lower and grab your throat with my hand;’ and me raising my fingers upward meant, ‘if you try to seize my throat, I’ll grasp your throat from underneath;’ so we fought using signs.” Then the king called the monk and said, “You made signs with the dervish, but what did those signs mean?” The monk replied, “I held my five fingers up to him, which meant, ‘the five times you worship, is it right?’ The dervish presented his fist, which meant, ‘it is right.’ Then I held my fingers downward, which meant, ‘why does the rain come down from heaven?’ The dervish held his fingers upward, which meant, ‘the rain falls down from heaven so that the grass can grow from the earth.’ Now these are the answers to those questions in our books.” Then he returned to his country.
“‘And the king knew that the dervish had not understood the monk’s riddles; but the king was well pleased for that he had done what was suitable; and he bestowed on the dervish a portion of the money which the monk had left. O princes, ye have not understood your father’s riddles and ye have wasted your wealth in vain.’ The princes said, ‘What meant our fathe[408]r’s riddles?’ He replied, ‘Firstly, when he said, “Build thou a house in every city,” he meant, “gain thou a friend in every city, so that when thou goest to a city the house of the friend thou hast gained may be thine.” Secondly, when he said, “Embrace thou a virgin whenever thou embracest,” he meant, “be moderate in thy pleasures that thou mayst enjoy them the more.” Thirdly, when he said, “Whenever thou eatest, eat honey and butter,” he meant, “never when thou eatest, eat to repletion; but eat so that if it be but dry bread thou eatest, it will be to thee as honey and butter.”’ When the princes heard the words of the wise dervish they knew that their father’s signs to them were so, and not that which they had done; and they left off doing those things.
‘And the king realized that the dervish had not grasped the monk’s riddles; but the king was pleased because he had acted appropriately, and he gave the dervish part of the money that the monk had left. O princes, you haven’t understood your father’s riddles and you’ve wasted your wealth for nothing.’ The princes asked, ‘What did our father’s riddles mean?’ He replied, ‘First, when he said, “Build a house in every city,” he meant, “Make a friend in every city, so that when you visit, your friend’s house will be yours.” Second, when he said, “Embrace a virgin whenever you embrace,” he meant, “Be moderate in your pleasures so that you can enjoy them more.” Third, when he said, “Whenever you eat, eat honey and butter,” he meant, “Never eat to the point of being full; eat so that even if it’s just dry bread, it will taste like honey and butter to you.”’ When the princes heard the wise dervish's words, they understood their father’s messages were true, not what they had assumed, and they stopped doing those things.
“Now, O king, I have told this story for that with youths is no discretion, but in them ignorance and heedlessness abound. Though thou through understanding have compassion on him, yet will he have none on thee; it will be even as when one day Saint Bāyezīid of Bestām[29] saw a mangy dog, and through pity took it and laid it in a place and tended it many days till it became well, whereon it bit his foot. Bāyezīd said, ‘O dog, this is the return for the kindness I did thee—that thou bitest me.’ God most high gave speech to that dog, and it said, ‘O Bāyezīd, is not the proverb well known, “A man acts as a man; a dog, as a dog”?’ Methinks, O king, that in that youth must be an evil vein: for if kindness be to kindness, never so long as he lived could that unworthy one have cast on me an envious glance; above all, never could he have sought to slay my king, his father, the source of his being. I, where am I? Take warning.” And she incited the king with very many evil words, so that he was afraid and said, “Grieve not, to-morrow will I slay him.” And that night was grievous to the king.
“Now, O king, I’ve shared this story because young people often lack judgment; instead, they are filled with ignorance and carelessness. Although you may feel compassion for him due to your understanding, he won’t return that compassion to you; it will be just like the time Saint Bāyezīid of Bestām[29] saw a sickly dog, took it in out of pity, and cared for it until it recovered, only for it to bite his foot. Bāyezīd said, ‘O dog, is this how you repay my kindness—with a bite?’ God most high granted the dog the ability to speak, and it replied, ‘O Bāyezīd, isn’t the saying well-known, “A man behaves like a man; a dog, like a dog”?’ It seems to me, O king, that there’s something wicked in that youth: for if kindness were met with kindness, that ungrateful person would never have cast an envious glance my way; above all, he would never have attempted to kill my king, his father, the one who gave him life. As for me, where do I stand? Take heed.” And she filled the king’s mind with many dark thoughts, making him fear and say, “Don’t worry, tomorrow I will kill him.” That night was filled with distress for the king.
Scarce was it morning and had the sun shown forth the riddle of the whiteness of dawn, like as that dervish showed to the king’s sons the riddles of their father, and illumined the world with light, ere the king sat upon his throne and caused the youth to be brought and ordered the executioner, “Smite off his head.” Then the tenth vezir came forward and said, “O king of the world, every king desires that whithersoever[409] he go he may triumph and conquer; and that the earth be subject to his hand; and that whoso comes to his gate hoping, may find that which he seeks; and that the heart of none be vexed. When in the country of a king despairing hearts are many, that host of despairing hearts gathers together and utterly destroys another gay host. Thus it becomes the greatness and glory of kings, that when they see a beast under a heavy load they have compassion on that beast; even as it was when an ass came, dragging itself along, to the chain of the justice of Nūshīrvān the Just.[30]
It was barely morning and the sun had just revealed the mystery of the dawn's bright light, similar to how that dervish showed the king’s sons the puzzles of their father, lighting up the world. Before the king took his seat on the throne, he called for the young man to be brought forth and commanded the executioner, “Cut off his head.” Then the tenth vizier stepped forward and said, “O king of the world, every king wants to triumph and conquer wherever he goes; he wants the earth to be in his control, and for anyone who comes to his gate with hope to find what they seek, and not have anyone's heart troubled. When there are many despairing hearts in a kingdom, that group of despair gathers and can completely destroy another lively group. This reflects the greatness and glory of kings: they should feel compassion for a beast under a heavy burden, just as it was when a donkey came dragging itself before the justice of Nūshīrvān the Just.”
“Straightway the king caused it to be brought into his presence, and he saw it to be a lean and worn black ass, whose back was broken with bearing loads. When the king saw that animal in such plight his heart bled, and he laid his hand on the beast’s face and wept full bitterly and said, ‘See ye how this poor creature has been oppressed in my kingdom?’ And he called for a physician and said to him, ‘Go, tend the wounds of this beast, and give it abundance to eat, and wrap round it a good horse-cloth that it be at ease.’ Now, it is incumbent on kings that they have compassion on the unhappy and the weak, and pity them, and believe not plotters and liars, nor trust their evil wicked words; and such folk are very many. Mayhap my king has not heard the story of the king’s son of Egypt and the crafty woman.” The king said, “Relate it, let us hear.” Quoth the vezir:
“Right away, the king had it brought to him, and he saw it was a thin, worn-out black donkey, whose back was broken from carrying heavy loads. When the king saw the animal in such a distressed state, his heart broke, and he touched the donkey's face and cried bitterly, saying, ‘Can you see how this poor creature has been mistreated in my kingdom?’ He then called for a doctor and instructed him, ‘Go, treat the wounds of this animal, give it plenty to eat, and cover it with a nice blanket so it can rest comfortably.’ Now, it is the duty of kings to have compassion for the unfortunate and the weak, to show them pity, and not to believe schemers and liars, nor trust their malicious words; and there are many such people. Perhaps my king hasn’t heard the tale of the Egyptian king’s son and the cunning woman.” The king said, “Tell it to us, we want to hear.” The vizier replied:
Story of the Egyptian Prince
“In the city of Cairo there was a king and he had two sons. One day he reflected on the doings of the cruel sphere and saw how the world was without constancy and remained not to king nor yet to beggar, but trod all under foot. At length he bethought him how it would not endure for himself either; and he took his younger son and made him apprentice to a master tailor, and said, ‘After all, a trade is needful for a man; and they have said that the least knowledge of a trade is better than a hundred thousand sequins.’ So in a short while the prince became a tailor such that there was not in the city of Cairo one who could ply his scissors and needle. One day[410] the king passed to the abiding home, and his elder son became king. His brother the tailor, fearing for his head, fled and went to the Ka’ba.[31]
“In the city of Cairo, there was a king who had two sons. One day, he reflected on the nature of the harsh world and noticed how everything was unstable, affecting both kings and beggars alike, all treated the same. Eventually, he realized that his own fate wouldn’t be any different, so he took his younger son and apprenticed him to a master tailor. He said, ‘After all, having a trade is essential for a man; it’s been said that even a little knowledge of a trade is worth more than a hundred thousand sequins.’ Soon enough, the prince became a tailor, renowned in the city of Cairo for his exceptional skill with scissors and needle. One day[410], the king passed away, and his elder son became king. His brother, the tailor, fearing for his life, fled and went to the Ka’ba.[31]
“While making the circumambulation,[32] his foot struck against something hard, he looked and saw a girdle and took it up and bound it round his loins, and continued the circumambulation. After a while he saw a khoja who had a stone in either hand and who was beating his breast with these stones and crying, ‘Ah woe! alas! I had hidden in that girdle all the wealth I have gained from my youth; whatever Moslem has found it, let him give it me for the love of God and the honor of the Ka’ba, and the half of it shall be lawful for him as his mother’s milk.’
“While walking around,[32] his foot hit something hard. He looked and saw a belt, picked it up, wrapped it around his waist, and continued walking. After a while, he noticed a man with a stone in each hand, beating his chest with them and crying, ‘Oh, what a tragedy! I had hidden all the wealth I’ve earned since I was young in that belt; whoever Muslim has found it, please return it to me for the love of God and the honor of the Ka’ba, and half of it will be yours, just like your mother’s milk.’”
“When the prince saw and heard him he knew that that girdle was his, and he said in his heart, ‘What has this much wealth and the kingdom of my father done for me? and what should this do for me? I shall not let this poor man weep; I shall give it him.’ And he went round and came before the khoja and said, ‘O khoja, I have found that girdle of thine; lo, it is round my loins.’ The khoja clung fast to the prince, and the prince said, ‘What reward wilt thou give me? lo, the girdle is round my loins.’ Then the khoja took the prince and brought him to his own tent; and the prince loosed the girdle from his loins and laid it before the khoja, and the khoja took it and clasped it to his heart. Then he brake the seal and poured out what was in it; and the prince saw it to be full of precious stones.
“When the prince saw and heard him, he realized that the girdle was his, and he thought to himself, ‘What has all this wealth and my father's kingdom done for me? What will this do for me? I won’t let this poor man cry; I’ll give it to him.’ He walked over and approached the khoja and said, ‘Hey khoja, I found your girdle; it's wrapped around my waist.’ The khoja held onto the prince tightly, and the prince asked, ‘What will you give me as a reward? Look, the girdle is around my waist.’ Then the khoja took the prince and led him to his own tent; the prince took the girdle off his waist and laid it before the khoja, who took it and held it close to his heart. He then broke the seal and poured out its contents, and the prince saw that it was full of precious stones.”
“The khoja divided these stones into three heaps and said, ‘O youth, wilt thou take one heap with my good-will, or two without it?’ The prince replied, ‘Give me one heap with thy good-will.’ Then the khoja divided one of those heaps into two and said, ‘Which of them wilt thou take with my good-will?’ Again the prince made choice of a heap. At length the khoja said, ‘Youth, wouldest thou have these remaining jewels, or wouldest thou that we go and that I pray for thee under the Golden Spout?’[33] The prince answered, ‘Wealth perishes, but prayers endure; do thou bless me, I have relinquished all these riches.’ And they went, and he held up his[411] hands and said to the prince, ‘Say thou, “Amen.”’ So the youth raised up his hands and the khoja began to pray. He repeated many prayers in himself, and the prince said, ‘Amen.’ The khoja drew his hands down his face and said, ‘O youth, I have prayed much for thee; now go, and may thy end be good.’
“The khoja split these stones into three piles and said, ‘Hey, do you want one pile with my goodwill, or two without it?’ The prince replied, ‘I’ll take one pile with your goodwill.’ Then the khoja divided one of those piles into two and asked, ‘Which one do you want with my goodwill?’ Again, the prince chose a pile. Finally, the khoja asked, ‘Would you like these remaining jewels, or should we go and I’ll pray for you under the Golden Spout?’[33] The prince answered, ‘Wealth fades, but prayers last; bless me, I’ve given up all this wealth.’ So they went, and he raised his[411] hands and told the prince, ‘Say “Amen.”’ The youth lifted his hands, and the khoja began to pray. He said many prayers quietly, and the prince replied, ‘Amen.’ The khoja wiped his hands down his face and said, ‘Hey, I’ve prayed a lot for you; now go, and may you have a good ending.’”
“The prince went away; but after a little he thought in himself, ‘If I go now to Cairo my brother will kill me, let me go along with this khoja to Bagdad.’ So he went back to the khoja and said, ‘O khoja, I would go with thee to Bagdad; take me that I may serve thee on the road.’ So the khoja took him; and the prince was in the khoja’s service, and they entered Bagdad and lighted at the khoja’s dwelling. For some days the prince abode there, then he said to the khoja, ‘I may not stay here thus idling; I have a trade, I am a master tailor, if thou hast any tailor friend, pray take me to him that he may give me some work to do.’
“The prince left, but after a moment he thought to himself, ‘If I go to Cairo now, my brother will kill me. I should go with this khoja to Bagdad instead.’ So he went back to the khoja and said, ‘O khoja, I would like to go with you to Bagdad; take me so I can serve you on the way.’ The khoja accepted him, and the prince served the khoja as they traveled. They reached Bagdad and stayed at the khoja’s place. The prince stayed there for a few days, then he said to the khoja, ‘I can’t just sit around doing nothing; I have a trade, I’m a master tailor. If you know any tailors, please take me to him so I can get some work to do.’”
“Now the khoja had a tailor friend, and he straightway took the prince and brought him to the shop of that tailor and commended him to him, and the tailor consented. Then the prince sat down and his master cut out cloth for a robe and gave it him; now the prince had checkmated the Cairo tailors, where then were those of Bagdad? The prince sewed that robe and returned it, and the master took it and looked at it and saw that it was a beautiful robe, made so that in all his life he had not seen the like of it, and he said, ‘A thousand times well-done, youth.’ This news spread among the masters, and they all came to that shop and saw it and admired; and this prince became very famous in that country. The work in that master’s shop was now increased tenfold, and customers in like measure. One day that khoja had a quarrel with his wife, and in the greatness of his heat the words of the triple divorce passed his lips.
“Now the khoja had a tailor friend, and he immediately took the prince and brought him to that tailor's shop, recommending him. The tailor agreed. Then the prince sat down and his master cut cloth for a robe and handed it to him; now the prince had outsmarted the Cairo tailors, so what could Bagdad’s tailors do? The prince sewed that robe and returned it, and the master looked at it and saw that it was a beautiful robe, made in a way that he had never seen before in his life, and he said, ‘Well done, young man.’ This news spread among the masters, and they all came to that shop to see it and admired it; and this prince became very famous in that country. The work in that master’s shop increased tenfold, and so did the number of customers. One day, that khoja had a fight with his wife, and in the heat of the moment, he uttered the words of the triple divorce.”
“Then he repented and would have got back his wife, and his wife also was willing. They sought a legal decision, but the muftī said, ‘It may not be without an intermediary.’[34] The khoja bethought him whom he could get for intermediary when the prince came into his mind, and he said in himself, ‘That stranger youth is he; I shall make him intermediary.’ So he[412] married the woman to the prince. When it was evening he took him and put him into a dark house with the lady; but the lady made shift to light a candle, and as soon as she saw the prince she fell in love with him with all her heart. And the prince as soon as he saw her fell in love with her with all his heart. Then these two moons came together, and, after making merry, the lady showed the prince sumptuous stuffs, and countless gold, and precious stones, such as the tale and number of them cannot be written, and she said, ‘O my life, all this wealth is mine, it is my inheritance from my mother and my father, and all the wealth too that that khoja has is mine; if thou will not dismiss me to-morrow, but accept me as thy legal wife, all this wealth is thine.’
“Then he regretted his actions and wanted to get his wife back, and she was open to it as well. They sought a legal decision, but the muftī said, ‘It can't happen without an intermediary.’[34] The khoja thought about who could serve as an intermediary when the prince came to mind, and he said to himself, ‘That young stranger is the one; I will make him the intermediary.’ So he[412] married the woman to the prince. In the evening, he took him and placed him in a dark house with the lady; but she managed to light a candle, and as soon as she saw the prince, she fell in love with him completely. And the prince, as soon as he saw her, fell in love with her entirely. Then these two beautiful souls came together, and, after having fun, the lady showed the prince lavish textiles, endless gold, and precious stones, the likes of which cannot be fully described, and she said, ‘Oh my love, all this wealth is mine; it's my inheritance from my mother and father, and all the wealth that khoja has is also mine. If you will not send me away tomorrow but accept me as your legal wife, all this wealth will be yours.’”
“The prince consented to this proposal, and the woman said, ‘O youth, when the khoja comes to-morrow he will say, “Come, let us go to the cadi;” say thou, “Why should we go to the cadi?” If he say, “Divorce the woman,” do thou reply, “By God, it were shame in us to take a wife and then divorce her.” And he will be unable to find any answer thereto.’ The prince was glad and accepted the lady’s advice. When it was morning the khoja came and knocked at the door, and the prince went forth and kissed the khoja’s hand. The khoja said, ‘Come, let us go to the cadi;’ the prince answered, ‘Why should we go to the cadi?’ Quoth the khoja, ‘Divorce the woman.’ The prince replied, ‘By God, it were mighty shame in us to divorce the woman; I will not divorce her.’ The khoja exclaimed, ‘Ah youth, what word is that? I trusted thee, thinking thee an upright youth, why speakest thou thus?’
“The prince agreed to this idea, and the woman said, ‘Oh, young man, when the khoja comes tomorrow, he’ll say, “Come, let’s go to the cadi;” you should ask, “Why should we go to the cadi?” If he says, “Divorce the woman,” you should respond, “By God, it would be shameful for us to take a wife and then divorce her.” And he won’t have any answer to that.’ The prince was happy and took the lady’s advice. When morning came, the khoja knocked on the door, and the prince went out and kissed the khoja’s hand. The khoja said, ‘Come, let’s go to the cadi;’ the prince replied, ‘Why should we go to the cadi?’ The khoja said, ‘Divorce the woman.’ The prince answered, ‘By God, it would be very shameful for us to divorce the woman; I will not divorce her.’ The khoja exclaimed, ‘Oh young man, what are you saying? I believed in you, thinking you were an honest young man; why are you speaking like this?’”
“The prince answered, ‘Is not this which I have said the commandment of God and the word of the Apostle?’ The khoja looked and saw that there was no help; he wished to go to the cadi, but the folk said to him, ‘Khoja, now that woman is his, she is pleased with him and he is pleased with her, they cannot be divorced by force.’ The khoja was filled with grief and said, ‘He shall not be questioned concerning what he doth;’[35] and he ceased from trying.
“The prince replied, ‘Isn’t this what I’ve said? It’s God’s commandment and the Apostle’s word.’ The khoja looked around and realized there was no way out; he wanted to go to the cadi, but the people told him, ‘Khoja, that woman is now his; she’s happy with him, and he’s happy with her. They can’t be separated against their will.’ The khoja was overwhelmed with sorrow and said, ‘He shouldn’t be questioned about what he does;’[35] and he stopped trying.
“He fell ill from his rage and became bedridden; then he called the prince and said to him, ‘Hast thou any knowledge[413] of what I prayed for thee under the Golden Spout?’ The prince replied, ‘I know naught of it.’ The khoja said, ‘Although I would have prayed otherwise, this came upon my tongue: “My God, apportion to this youth my wealth, my sustenance, and my wife.” O youth, would I had not taken from thee yon girdle! O youth, my wife was my existence, now that too is become thine. Now let these sitting here be witnesses that when I am dead all that I possess belongs to thee.’ Three days afterward he died; he perished through grief for that scheming woman; and the prince became possessor of his wealth.
“He fell ill from his anger and ended up in bed; then he called the prince and said to him, ‘Do you know anything[413] about what I prayed for you under the Golden Spout?’ The prince replied, ‘I know nothing about it.’ The khoja said, ‘Even though I would have prayed differently, this is what came out of my mouth: “My God, give this young man my wealth, my livelihood, and my wife.” Oh young man, I wish I hadn't taken that belt from you! Oh young man, my wife was my whole life, and now she has become yours. Let everyone here witness that when I die, everything I own belongs to you.’ Three days later, he died; he succumbed to his grief over that scheming woman, and the prince became the owner of his wealth.”
“O king, I have told this story for that thou mayst know that fidelity comes not from women, and that their love is not to be trusted. When they cannot help it, they are obedient to their husbands, and, fearing the rod of the law, they wrap their feet in their skirts and sit quiet, otherwise they would ruin the world with craft and trickery. Now, O king, act not on the woman’s word.” From seven places he performed the salutation due to kings, and begged for the prince’s life. The king heard this story from the vezir, and that day, too, he sent his son to the prison, and went himself to the chase.
“O king, I’ve shared this story so you can see that loyalty doesn’t come from women, and their love can’t be trusted. When they have to, they obey their husbands, and out of fear of the law, they keep their feet covered and sit quietly; otherwise, they’d create chaos with their cunning and deceit. So, O king, don’t take a woman’s word at face value.” He performed the proper salutation for kings in seven ways and pleaded for the prince’s life. The king listened to this story from the advisor and, that same day, sent his son to prison and went hunting himself.
When it was evening, the king returned from the chase and came to the palace, and the lady rose to greet him, and they sat down. After the repast, the lady brought about an opportunity, and began upon the youth. The king said, “To-day such an one of my vezirs made intercession for him, and I have sent him to the prison.” Quoth the lady, “These vezirs are all of them traitors to thee, and they are schemers and plotters. Each of them says words concerning me which if he heard, no true man would bear; a man’s wife is equal with his life. All the people marvel at thee, and say thou hast no sense of honor. But these vezirs have bewitched thee. Thy lies, too, are many; every night thou sayest, ‘I will kill this youth;’ then thou killest him not, and falsifiest thy words. O king, through truth is one acceptable both to God and man. O king, no good will come from a youth like this; it were better such a son did not remain after thee than that he did remain. Mayhap my king has not heard the story of a certain merchant.” The king said, “Tell on, let us hear.” Quoth the lady:[414]
When evening came, the king returned from the hunt and arrived at the palace, where the lady stood up to greet him, and they took their seats. After dinner, the lady created a chance to talk and started discussing the young man. The king said, “Today, one of my advisors pleaded for him, and I sent him to prison.” The lady replied, “All these advisors are traitors to you; they are conspirators and manipulators. Each of them speaks about me in ways no honorable man would tolerate; a man's wife is as important as his life. Everyone is amazed at you and says you lack honor. But these advisors have bewitched you. Your lies are numerous too; every night you say, ‘I will kill this young man,’ yet you never do and go back on your word. O king, only truth is accepted by both God and man. O king, no good will come from a youth like this; it would be better if such a son didn’t remain after you than if he did. Perhaps my king hasn’t heard the tale of a certain merchant.” The king said, “Go on, we want to hear.” The lady replied:[414]
The Merchant’s Gift
“There was of old time a great merchant, and he had two sons. One day the merchant laid his head on the pillow of death, and he called his sons before him, and brought together some wise persons, and said, ‘Moslems, if it please God most high, these boys will live for many years; reckon at the rate of a hundred years from to-day, and allow to each of them a daily grant of a thousand aspres, and whatever the sum may amount to, that sum will I give them, that after me they may stand in need of no one till they die, but pass their lives in ease in this transient world.’ Then they reckoned up, and he gave them much money; and a few days afterward he passed to the abiding home.
“There was once a great merchant who had two sons. One day, the merchant laid down to rest for the last time, called his sons to him, and gathered some wise people around. He said, ‘If it pleases God most high, these boys will live for many years; calculate at the rate of a hundred years from today, and give each of them a daily allowance of a thousand aspres. Whatever that total comes to, I will give it to them, so that after I'm gone, they won't need anything from anyone until they die, and they can live their lives comfortably in this temporary world.’ Then they calculated, and he provided them with a substantial amount of money; a few days later, he passed on to his eternal home.”
“The sons buried their father, and then began to waste that money. Their father’s friends gave them much advice, but they would not accept it. One of them would enter the shop of a confectioner and buy up all the sweetmeats that were therein, and load porters with them, and take them to the square of the city, and cry out, ‘This is spoil!’ and the folk would scramble for them, and he would laugh. And his business was ever thus. The other youth would buy wine and meat, and enter a ship with some flattering buffoons, and eat and drink and make merry; and when he was drunk he would mix up gold and silver coins before him, and throw them by handfuls into the sea, and their flashing into the water pleased him, and he would laugh. And his business likewise was ever thus. By reason of these follies, the wealth of both of them came to an end in little time, in such wise that they were penniless, so that they sat by the way and begged.
The sons buried their father and then started to waste his money. Their father's friends gave them plenty of advice, but they ignored it. One of them would go into a candy shop, buy all the sweets, hire porters to carry them, and take them to the town square, shouting, “This is treasure!” The crowd would rush for the treats, and he would just laugh. That was always how he spent his time. The other brother would buy wine and meat, hang out on a ship with some showy jokers, eat, drink, and party. When he got drunk, he’d mix gold and silver coins in front of him, then toss them by the handful into the sea, enjoying the way they sparkled in the water, and he would laugh. That was his regular routine too. Because of these foolish habits, both of them quickly ran out of money, and soon they found themselves broke, sitting by the side of the road begging.
“At length the merchants, their father’s friends, came together, and went to the king and said, ‘The sons of such and such a merchant are fallen a prey to a plight like this; if they be not disgraced now, to-morrow will our sons also act like them. Do thou now put them to death, for the love of God, that they may be an example, and that others may not act as they.’ Then the king commanded that they bring them both into his presence, and the king said to them, ‘O unhappy ones, what plight is this plight in which ye are? Where is the headsman?’ And he ordered them to be killed. They said, ‘O king,[415] be not wroth at our having fallen into this plight, and kill us not; our father is the cause of our being thus, for he commended us not to God most high, but commended us to money; and the end of the child who is commended to money is thus.’ Their words seemed good to the king, and he said, ‘By God, had ye not answered thus, I had cleft ye in twain.’ And then he bestowed on each of them a village.
“At last, the merchants, who were friends of their father, gathered together and went to the king, saying, ‘The sons of such and such a merchant have gotten themselves into a situation like this; if they aren’t punished now, tomorrow our sons might do the same. Please, for the love of God, put them to death so they can be an example, and so that others won’t follow their lead.’ The king then ordered that both of them be brought before him, and he asked, ‘Oh, unfortunate ones, what’s this situation you find yourselves in? Where is the executioner?’ And he commanded that they be killed. They replied, ‘Oh king,[415] please don’t be angry with us for getting into this situation, and don’t kill us; it’s our father’s fault for guiding us not towards God most high, but towards money; and this is how the child raised with a focus on money ends up.’ The king found their words acceptable and said, ‘By God, if you hadn’t answered like this, I would have cut you in half.’ Then he granted each of them a village.”
“Now, O king, I have related this story for that among youths there is nor shame nor honor, neither is there zeal for friend or foe. Beware and beware, be not negligent, ere the youth kill thee do thou kill him, else thou shalt perish.” When the king heard this story from the lady he said, “On the morrow will I kill him.”
“Now, O king, I’ve shared this story because among young people, there is no shame or honor, and there is no loyalty to friends or enemies. Be cautious, don’t be careless; before the youth kills you, you should kill him, or else you will be doomed.” When the king heard this from the lady, he said, “Tomorrow, I will kill him.”
When it was morning, and the darkness of night, like the wealth of that merchant, was scattered, the king sat upon his throne and commanded the executioner, saying, “Smite off the youth’s head.” Then the eleventh vezir came forward and said, “O king of the world, hurry not in this affair, and whatsoever thou doest, do according to the command of God and the word of the Apostle; and the holy Apostle hath said that when the resurrection is near, knowledge will vanish and ignorance will increase and the spilling of blood will be oft. O king, leave not the Law, and spill not blood unjustly on thine own account, and pity the innocent; for they have said that whoso taketh a fallen one by the hand to raise him shall be happy; but whoso, having the power, raiseth him not shall himself burn in the fire of regret. Mayhap the king has not heard the story of a certain king and a vezir’s son.” The king said, “Tell on, let us hear.” Quoth the vezir:
When morning came, and the night’s darkness, like the wealth of that merchant, was dispelled, the king sat on his throne and ordered the executioner, saying, “Cut off the youth’s head.” Then the eleventh vizier stepped forward and said, “Oh king of the world, don’t rush into this. Whatever you do, do it according to God’s command and the words of the Apostle. The holy Apostle has said that as the resurrection approaches, knowledge will fade and ignorance will grow, and bloodshed will become common. Oh king, don’t abandon the Law, and don’t spill innocent blood for your own sake; have compassion for the innocent. They say that whoever helps a fallen person to stand again will find happiness; but whoever has the power to help and doesn’t, will burn in the flames of regret. Perhaps the king hasn’t heard the story of a certain king and a vizier’s son.” The king replied, “Go on, we want to hear.” The vizier said:
The King and the Vezir's Son
“Of old time there was a king, and that king had a sage vezir. God most high had given that vezir a son; and the people of the world were bewildered at the beauty of that boy. And the king loved him so that he could not endure to be a moment without seeing him, and he never parted from him. So his parents yearned for the boy, but what avail? they had needs have patience through fear of the king. One day, the king while drunk entered the palace and saw this boy playing[416] with another page, and thereupon was he wroth and he commanded the executioner, ‘Smite off the head of this degenerate boy.’ And they dragged the boy out. Thereupon word was sent to the vezir, and he came straightway, and crying, ‘My life! my son!’ went up to the headsman and said, ‘O headsman, now is the king drunk and senseless and he knows not the words he says; if thou kill the boy to-night, to-morrow the king will not spare thee; but will kill thee likewise.’ The headsman said, ‘How should we do? he said to me, “Quick, smite off his head and bring it.”’
“Once upon a time, there was a king, and he had a wise vizier. God had given this vizier a son, and everyone was amazed by the boy's beauty. The king loved him so much that he couldn’t stand to be apart from him, never leaving his side. His parents longed for him, but they had to be patient out of fear of the king. One day, the king, while intoxicated, entered the palace and saw the boy playing[416] with another page. In his anger, he commanded the executioner, 'Cut off this worthless boy's head.' They dragged the boy away. Word was sent to the vizier, who rushed over, crying, 'My life! My son!' He approached the executioner and said, 'O executioner, the king is drunk and out of his mind; he doesn’t know what he’s saying. If you kill the boy tonight, the king will not spare you tomorrow; he will kill you too.' The executioner replied, 'What are we supposed to do? He told me, “Hurry, cut off his head and bring it to me.”'”
“The vezir answered, ‘Go to the prison and smite off the head of some man meriting death, and bring it; at this time the king has not his senses and will believe it.’ And he gave the headsman much gold. The headsman took the sequins and was glad, and went forthwith to the prison and smote off the head of a robber and brought it to the king. The king was pleased and gave the headsman a robe of honor. And the vezir took the boy and brought him to his own house and hid him there. When it was morning and the king’s senses returned, he asked for the boy, and they said, ‘This night thou didst command the executioner that he smote off the boy’s head.’ As soon as the king heard this he fell senseless and his understanding forsook him. After a while his understanding returned and he sat beating his knees and he fell a-weeping. Then the vezir, feigning not to know, came before the king and said, ‘O king, what plight is this?’ Quoth the king, ‘O vezir, where is that source of my life? where is that spring of my soul?’ The vezir said, ‘O king, whom meanest thou?’ The king replied, ‘Thy son, who was the joy of my heart.’ And he cried and wept beyond control, and the vezir rent his collar and wailed and lamented.
“The vizier replied, ‘Go to the prison, execute someone who deserves to die, and bring the head here; right now the king isn’t in his right mind and will believe it.’ He gave the executioner a lot of gold. The executioner happily accepted the coins and immediately went to the prison, beheaded a thief, and brought the head to the king. The king was pleased and rewarded the executioner with a robe of honor. The vizier then took the boy and brought him to his own home, hiding him there. When morning came and the king regained his senses, he asked for the boy. They told him, ‘Last night you ordered the executioner to behead the boy.’ As soon as the king heard this, he collapsed, losing consciousness. After a while, he regained his senses, sat there beating his knees, and burst into tears. Then the vizier, pretending not to know, approached the king and asked, ‘Oh king, what’s wrong?’ The king replied, ‘Oh vizier, where is the source of my life? Where is the joy of my soul?’ The vizier asked, ‘Oh king, who do you mean?’ The king answered, ‘Your son, who was the joy of my heart.’ He cried and wept uncontrollably, and the vizier tore his clothes and lamented.”
“For two months the one business of the king was sighing and crying; during the nights he would not sleep till dawn for weeping, and he would say, ‘My God, shall I never behold his face? mayhap I shall behold it at the resurrection. To me henceforth life is not beseeming.’ Mad words like these would he utter. And he ceased from eating and drinking, and retired from the throne and sought a private house and wept ever, and it wanted little but he died. When the vezir saw this, he one day decked out the boy like a flower and took[417] him and went to the private place where the king dwelt. He left the boy at the door and went in himself and saw that the king had bowed his head in adoration and was praying to God and weeping and thus saying, ‘My God, henceforth is life unlawful for me, do thou in thy mercy take my soul;’ and he was lamenting, recalling the darling fashions of the boy.
“For two months, the king's only focus was on sighing and crying; during the nights, he wouldn’t sleep until dawn from weeping, saying, ‘My God, will I never see his face again? Maybe I’ll see it at the resurrection. From now on, life feels pointless to me.’ He would say such mad things. He stopped eating and drinking, left the throne, and sought a private place where he could cry continuously, and it was only a matter of time before he would die. When the vezir saw this, he one day dressed the boy up beautifully and took[417] him to the private area where the king stayed. He left the boy at the door and went in himself, finding the king bowed down in prayer, weeping, and saying, ‘My God, life is unlawful for me from now on; please take my soul in your mercy,’ while lamenting and remembering the sweet ways of the boy.”
“The vezir heard this wail of the king and said, ‘O king, how thou weepest! thou hast forsaken manhood, and art become a by-word in the world.’ The king replied, ‘Henceforth advice profits me not; lo, begone.’ Quoth the vezir, ‘O king, if God most high took pity on thee and brought the boy to life, wouldst thou forgive his fault? and what wouldst thou give to him who brought thee news thereof?’ The king said, ‘O would that it could be so! all the wealth that I have in my treasury would I give to him who brought me news thereof, and my kingdom would I give to the boy; and I should be content to look from time to time on the boy’s face.’ Then the vezir beckoned to the boy and he came in, and went and kissed the king’s hand. As soon as the king saw the boy his senses forsook him, and the vezir sprinkled rose-water on the king’s face and withdrew. When the king’s senses returned he saw the boy beside him and he thought that his soul had gone and returned.
“The vizier heard the king's wail and said, ‘Oh king, why do you weep? You have given up your manhood and have become a joke in the world.’ The king replied, ‘Advice doesn't help me anymore; just go away.’ The vizier said, ‘Oh king, if God were to show mercy and bring the boy back to life, would you forgive him? And what would you give to the person who brought you that news?’ The king said, ‘Oh, I wish that could happen! I would give all the wealth in my treasury to the one who brings me that news, and I would give my kingdom to the boy; I would be happy just to see his face from time to time.’ Then the vizier called for the boy, and he came in and kissed the king's hand. As soon as the king saw the boy, he fainted, and the vizier sprinkled rose water on the king's face and stepped back. When the king regained his senses, he saw the boy beside him and thought his soul had left and returned.”
“When it was morning the vezir came before the king, and the king said, ‘As thou hast brought the boy to me whole, go, all that is in my treasury is thine.’ The vezir answered, ‘O king of the world, rather is the wealth which is in my treasury thine; we are both of us the meanest of the king’s slaves. May God (glorified and exalted be he!) grant fortune to our king and long life! We too shall live in thy felicity.’ The king was glad at the words of the vezir, and bestowed many towns and villages on the son of the vezir, and offered up many sacrifices, and gave away much alms.
“When morning came, the vizier went to the king, and the king said, ‘Since you have brought the boy to me safely, everything in my treasury is yours.’ The vizier replied, ‘O king of the world, rather, the wealth in my treasury belongs to you; we are both just humble servants of the king. May God (glorified and exalted be He!) grant prosperity to our king and a long life! We too will share in your happiness.’ The king was pleased by the vizier’s words and awarded many towns and villages to the vizier's son, offered many sacrifices, and distributed a lot of charity.”
“O king, I have told this story for that the king may take profit and not do a deed without reflection, that he be not afterward repentant, like that king, and suffer not bitter regret and remorse. That king suffered so great regret and remorse for a vezir’s son, yet this one is the darling of thine own heart. The rest the king knows. Beware, O king, slay not the prince on the woman’s word.” And he kissed the ground and made in[418]tercession for the prince for that day. So the king sent the youth to the prison and went himself to the chase.
“O king, I’ve shared this story so you can benefit from it and think carefully before acting, to avoid feeling regret later, like that other king who deeply regretted his decision over a vezir’s son. This prince is the one you truly care about. The rest you already know, so be cautious, O king, don’t take the prince’s life based on a woman’s word.” He bowed down and begged for the prince's life that day. So the king sent the young man to prison and went off to hunt.
When it was evening the king returned from the chase and came to the palace, and the lady rose to greet him, and they sat down. After the repast the lady commenced to speak about the youth. The king said, “To-day too such an one of my vezirs made intercession for him and I sent him to the prison.” The lady said, “O king, three things are the signs of folly; the first is to put off to-day’s business till to-morrow, the second is to speak words foolishly, and the third is to act upon senseless words. O king, whatsoever thy vezirs say, that thou believest straightway and actest upon. Satan is of a surety entered into these thy vezirs and into thy boy; in whose heart soever he plants the love of office or of wealth, him in the end does he leave without the faith. Mayhap the king has not heard the story of the King and the Weaver.” The king said, “Relate it, let us hear.” Quoth the lady:
When evening came, the king returned from the hunt and entered the palace. The lady stood up to greet him, and they sat down together. After their meal, the lady started talking about the young man. The king said, “Today, one of my advisors also pleaded for him, and I sent him to prison.” The lady responded, “Oh king, there are three signs of foolishness: the first is putting off today’s work until tomorrow, the second is speaking thoughtlessly, and the third is acting on foolish words. Oh king, whatever your advisors say, you believe immediately and act on it. Surely, Satan has entered into these advisors of yours and into your boy; whoever he plants the desire for power or wealth in, he ultimately leaves without faith. Perhaps the king has not heard the story of the King and the Weaver.” The king said, “Tell it, let us hear.” The lady replied:
The King and the Weaver
“Of old time there was a great king. One day a man came before him and said, ‘My king, I shall weave a turban such that one born in wedlock will see it, while the bastard will see it not.’ The king marvelled and ordered that that weaver should weave that turban; and the weaver received an allowance from the king and tarried a long while. One day he folded up this side and that side of a paper and brought it and laid it before the king and said, ‘O king, I have woven that turban.’ So the king opened the paper and saw that there was nothing; and all the vezirs and nobles who stood there looked on the paper and saw nothing. Then the king said in his heart, ‘Dost thou see? I am then a bastard;’ and he was sad. And he thought, ‘Now, the remedy is this, that I say it is a goodly turban and admire it, else will I be put to shame before the folk.’ And he said ‘Blessed be God! O master, it is a goodly turban, I like it much.’
“Once upon a time, there was a great king. One day, a man came to him and said, ‘My king, I will create a turban that only someone born of wedlock can see, while a bastard will not be able to see it.’ The king was impressed and ordered that the weaver create the turban. The weaver received a grant from the king and took a long time to finish it. One day, he folded a piece of paper in various ways and presented it to the king, saying, ‘O king, I have woven the turban.’ The king opened the paper and saw nothing; all the advisors and nobles present also looked at the paper and saw nothing. Then the king thought to himself, ‘Do you see? I must be a bastard;’ and he felt sad. He then considered, ‘The only way to fix this is to declare it a beautiful turban and praise it, or I will be humiliated in front of everyone.’ So he said, ‘Praise be to God! O master, it is a beautiful turban, I like it very much.’”
“Then that weaver youth said, ‘O king, let them bring a cap that I may wind the turban for the king.’ They brought a cap, and the weaver youth laid that paper before him and moved his hands as though he wound the turban, and he put[419] it on the king’s head. All the nobles who were standing there said, ‘Blessed be it! O king, how fair, how beautiful a turban!’ and they applauded it much. Then the king rose and went with two vezirs into a private room and said, “O vezirs, I am then a bastard; I see not the turban.’ Quoth the vezirs, ‘O king, we too see it not,’ At length they knew of a surety that the turban had no existence, and that that weaver had thus played a trick for the sake of money.
“Then that young weaver said, ‘Oh king, let them bring a cap so I can make a turban for you.’ They brought a cap, and the weaver laid that paper before him and pretended to wind the turban, then placed[419] it on the king's head. All the nobles standing there said, ‘How wonderful! Oh king, what a lovely turban!’ and they applauded loudly. Then the king stood up and went into a private room with two advisors and said, ‘Oh advisors, I must be a fool; I don’t see the turban.’ The advisors replied, ‘Oh king, we don’t see it either.’ Eventually, they realized for sure that the turban didn’t exist and that the weaver had pulled a trick for the sake of money.
“O king, thou too sayest, ‘On the morrow will I kill him; I will do this and I will do that;’ and yet there is nothing. O king, I had that dream this night, there is no doubt that it is as I have interpreted. O king, if the king’s life and throne go, who knows what they will do to hapless me?” And she began to weep. When the king saw the lady thus weeping his heart was pained and he said, “On the morrow I will indeed refuse the words of whichsoever of my vezirs makes intercession for him, and I will indeed kill the youth; for, according to the dream thou hast had, this is no light affair.”
“O king, you also say, ‘Tomorrow I will kill him; I will do this and that;’ and yet nothing happens. O king, I had that dream last night, and I’m sure it is as I interpreted. O king, if the king’s life and throne are lost, who knows what they will do to helpless me?” And she started to cry. When the king saw the lady crying like this, his heart ached, and he said, “Tomorrow I will definitely reject the words of any of my advisors who pleads for him, and I will indeed kill the young man; for, based on the dream you had, this is no trivial matter.”
When it was morning the king came and sat upon his throne, and he caused the youth to be brought and commanded the executioner, “Smite off his head.” Whereupon the thirteenth vezir came forward and sought to make intercession, but the king was wroth and said, “Be silent, speak not.” Thereupon the vezir drew a paper from his breast and said, “For God’s sake read this paper, then thou wilt know.” Then the king looked at the paper and saw that there was written thereon, “O king, yesterday I looked at the astrolabe; for forty days is the prince’s ruling star in very evil aspect, such that the prince may even lose his head.” Then all the forty vezirs came forward at once and said, “O king, for the love of God and the honor of Muhammed Mustafa, for the forty days have patience and slay not the prince; thereafter it is certain that this affair will be made clear, and when its origin is known must each one receive his due.” Then said the vezir, “There is a story suitable to this; if the king grant leave I will tell it.” The king said, “Tell on, let us hear.” Quoth the vezir:[420]
When morning came, the king sat on his throne and had the youth brought before him. He commanded the executioner, "Cut off his head." At that moment, the thirteenth vizier stepped forward to plead for the prince, but the king was angry and said, "Be quiet, don’t say anything." The vizier then pulled out a paper from his chest and said, "For God's sake, read this paper, and you'll understand." The king looked at the paper and saw that it said, “O king, yesterday I checked the astrolabe; for the next forty days, the prince’s ruling star is in a very bad position, which could mean he might even lose his head.” Then all forty viziers stepped forward at once and said, “O king, for the love of God and the honor of Muhammad Mustafa, please be patient for these forty days and do not execute the prince; after that, everything will be clear, and once the truth is known, everyone will get what they deserve.” The vizier then said, “There’s a story that fits this situation; if the king allows me, I will tell it.” The king replied, “Go ahead, we’d like to hear it.” The vizier began: [420]
The Ups and Downs of Life
“There was in the palace of the world a great king and he ruled over the Seven Climes. But he had neither son nor daughter, and he was ever offering sacrifices in the way of God. One day God most high accepted his sacrifice and bestowed on him from his bounty a fair son who was in his time a second Joseph. So the king was glad, and that day he held a high feast, and at that feast he gave robes of honor and money to many men. After that he assembled the astrologers and made them cast the prince’s horoscope; and the astrologers looked the one at the other and were bewildered and confounded. Then the king said, ‘What see ye that ye stand looking the one at the other?’ The astrologers replied, ‘O king of the world, we have cast the prince’s horoscope; and in the astrolabe and the Jāmesb-Nāma they thus rule, that from his thirtieth year to his sixtieth the prince’s ruling star is afflicted so that he shall wander in strange lands, with tribulation and pain for his companions: “None ... knoweth the unseen save God.”‘[36] After the king had heard these things from the astrologers, at times his heart would be sad and at times he would plunge into the ocean of deliberation. Saying, ‘God knows the end of the boy,’ he began to train up the prince. When the latter entered his seventh year he appointed him a teacher, and he passed some years in acquiring reading and writing. When he was become a young man his father got for him a king’s daughter; and after a time the prince had two sons. These children, too, in a little time acquired knowledge; and from time to time they would go out a-pleasuring with their father.
“There was once a great king in the palace of the world who ruled over the Seven Climes. However, he had neither son nor daughter, and he continuously made sacrifices to God. One day, God most high accepted his sacrifice and blessed him with a handsome son, who became known as a second Joseph in his time. The king was overjoyed, and that day he hosted a grand feast, at which he presented robes of honor and money to many men. After the feast, he gathered the astrologers to cast the prince’s horoscope, and they looked at one another, bewildered and confused. The king then asked, ‘Why do you stand there looking at each other?’ The astrologers replied, ‘O king of the world, we have cast the prince’s horoscope; and according to the astrolabe and the Jāmesb-Nāma, it shows that from his thirtieth to sixtieth year, the prince’s ruling star will be troubled, causing him to wander in foreign lands, facing hardships and pain: “None ... knows the unseen except God.”‘[36] After hearing this from the astrologers, the king would sometimes feel sad and other times lost in deep thought. He said, ‘God knows the boy’s destiny,’ and began to raise the prince. Once the prince turned seven, he assigned him a teacher, and he spent several years learning to read and write. When he grew into a young man, his father arranged for him to marry a king’s daughter; and after a while, the prince had two sons. These children also quickly gained knowledge; and from time to time, they would go out enjoying themselves with their father.
“One day the prince’s heart desired a sea-voyage, and he commanded that they prepare a ship, and with his children and forty slaves and attendants he entered the ship. For many days they sailed the sea full pleasantly. But there was there a Frankish corsair filled with infidels, and they encountered the prince’s ship and straightway flung their grappling-irons, and took captive the prince and his two sons and forty servants, and went off. They took the prince and the forty men and sold them to the cannibal negroes; but the two boys they sold not, but kept by them. The negroes fed up the prince[421] and the men with delicate and delicious foods, and every day they took one of them to their king’s kitchen and cut his throat, and cooked him at the fire and ate him. When they had eaten the forty men, the prince’s turn came, him too they took and brought to the kitchen that they might cut his throat. The prince perceived that plight, and he entreated God in his heart to give him strength, and he burst the fetters that were round his wrists and, striking about with the chains that were in his hands, he slipped through them and rushed out.
“One day, the prince desired to go on a sea voyage, so he ordered a ship to be prepared. He set off with his children and forty slaves and attendants. They sailed the sea joyfully for many days. However, they encountered a Frankish pirate ship filled with infidels, who immediately threw their grappling irons and captured the prince, his two sons, and the forty servants. They took the prince and the forty men and sold them to cannibal tribes, but kept the two boys for themselves. The tribes fed the prince[421] and the men with exquisite and delicious food, and every day they took one of them to the king’s kitchen, where they cut his throat, cooked him over a fire, and ate him. When the forty men had been consumed, it was the prince’s turn. They took him to the kitchen to slaughter him. Realizing his dire situation, the prince prayed to God for strength, and he broke the chains binding his wrists. Swinging the chains in his hands, he broke free and rushed out.”
“While he was running on, a vast forest appeared before him, he entered it, and although the negroes searched for him they could not find him. Then he came out thence and fared on many stages till one day he came to a great city. The people crying, ‘He is an enemy,’ rushed upon him. And the prince exclaimed, ‘O Lord, what tribulation is this!’ and fought with them. Word was brought to their king, and he came and saw that the prince was fighting like a dragon. When the king saw the prince’s valor he admired it, and said to his soldiers who were there, ‘Let no one attack the stranger.’ Then the soldiers dispersed, and the king took the prince and went to the palace. He prepared a suit of clothes, and sent him to the bath, and caused his head to be shaven and made him put on those clothes, and brought him back to the palace. The king said, ‘Come, remain by me, I have a daughter, I will give her thee.’ The prince consented; so they gave him the king’s daughter; and he remained there two years and his lot was right pleasant. One day the prince’s wife died; now this was their custom, they had a great deep pit, and if a man died they put his wife with him alive into that pit, and if a woman died they did the same with her husband; and they let down along with them a loaf of bread and a pitcher of water, and covered over the pit with a great stone.
“While he was running, a vast forest appeared in front of him. He entered it, and even though the searchers were looking for him, they couldn’t find him. Eventually, he came out and traveled through many stages until one day he arrived at a great city. The people shouted, ‘He’s an enemy!’ and rushed at him. The prince exclaimed, ‘Oh Lord, what trouble is this!’ and fought back. Word reached their king, who came and saw that the prince was fighting like a dragon. The king admired the prince’s bravery and told his soldiers, ‘Don't attack the stranger.’ Then the soldiers backed off, and the king took the prince to the palace. He had a suit of clothes prepared, sent him to the bath, had his head shaved, and dressed him in those clothes before bringing him back to the palace. The king said, ‘Stay with me, I have a daughter, and I will give her to you.’ The prince agreed, so they gave him the king’s daughter, and he stayed there for two years, enjoying a pleasant life. One day, the prince’s wife died; according to their custom, they had a deep pit, and when a man died, they placed his wife alive in that pit with him, and if a woman died, they did the same with her husband. They lowered a loaf of bread and a pitcher of water along with them and covered the pit with a large stone.”
“So they brought the prince and his wife with a loaf of bread and a pitcher of water to that pit, and, saying, ‘It is our custom,’ lowered both of them into the pit and placed that great stone over them. When the prince saw himself in such case he was bewildered and said, ‘My God! what plight is this!’ and he prayed to God. And he searched the inside of the pit carefully and saw a fair girl seated there, and he asked her, ‘What manner of girl art thou?’ She replied, ‘I am a[422] young bride; they have put me into this pit with my husband.’ And the prince examined the pit, and saw it to be all full of the bodies of men, some of which were decayed and some of which were writhing in the agonies of death; and dread overcame the prince. Of a sudden, while he was seated, a rustling sound came from one part of the pit; the prince knew that it was some beast, and he arose and went with the girl straight to that place, and he found the passage through which that beast had come in. They went for a time through that passage, and at length came out on the skirt of a mountain on the bank of a great river. And they were glad thereat, and thanked God much.
“So they brought the prince and his wife with a loaf of bread and a pitcher of water to that pit, and, saying, ‘It is our custom,’ lowered both of them into the pit and placed that great stone over them. When the prince saw himself in such a situation, he was bewildered and said, ‘My God! What is this situation!’ and he prayed to God. He carefully searched the inside of the pit and saw a beautiful girl seated there, and he asked her, ‘What kind of girl are you?’ She replied, ‘I am a[422] young bride; they have put me into this pit with my husband.’ The prince examined the pit and saw it was full of the bodies of men, some decayed and some writhing in agony; fear overcame the prince. Suddenly, while he was seated, a rustling sound came from one part of the pit; the prince realized it was some beast, and he stood up and went with the girl straight to that place, and he found the passage through which the beast had entered. They traveled for a while through that passage and eventually came out at the foot of a mountain by a great river. They were glad about this and thanked God a lot.
“And there they found a boat, and they gathered fruit from that mountain and filled the boat, and they both entered the boat and went along with the current of the river. That river grew wider day by day; but it passed underneath a great mountain. When they came near to the tunnel under that mountain they could not govern the boat, and the water took the boat and bore it under the mountain. When the prince saw this he exclaimed, ‘My God! O Lord! what tribulation is this too! how shall we escape from this!’ Helpless they sat in the boat; now the water dashed the boat against the rocks, now it made it fly down precipices, and now the mountain became low and pushed the boat under the water; and they, never ceasing, emptied the water out of the boat. They knew not at all whither the boat was going, neither did they know whether it was night or day. For a long time they were a prey to that anguish; and scarce a spark of life remained in their bodies when, at length, after a hundred thousand perils, their boat came out from under the mountain on to the surface of the earth.
“And there they found a boat, gathered fruit from that mountain, and filled the boat. They both got in and went along with the current of the river. That river grew wider day by day, but it flowed beneath a great mountain. When they approached the tunnel under that mountain, they couldn't control the boat, and the water swept it beneath the mountain. When the prince saw this, he exclaimed, ‘My God! O Lord! What suffering is this too! How shall we escape from this!’ Helpless, they sat in the boat; sometimes the water slammed the boat against the rocks, other times it sent it flying down steep drops, and at times the mountain lowered and pushed the boat underwater; and they kept emptying the water out of the boat without stopping. They had no idea where the boat was going, nor did they know whether it was night or day. For a long time, they were trapped in that anguish; and barely a spark of life remained in them when, at last, after countless dangers, their boat emerged from under the mountain onto the surface of the earth.
“They were glad, and they drew their boat to the shore and got out of it, and took fruits from the trees that were there, and ate them. While standing there they saw a great white vaulted building, the dome whereof was of crystal. The prince and the girl went up to it, and they saw that it was a great castle, and that the domed building was within the castle, and on the door of the castle was written, ‘O thou who wouldst open this door, O thou who desirest to overcome this talisman, bring a five-footed animal and kill it before here, that the bolts[423] of this talisman may be opened thereby,’ The prince marvelled and said, ‘Is there in the world a five-footed animal?’ and he wondered. And they sat by the gate of the castle and lice tormented them, and they began to louse themselves. The prince killed a louse, and straightway the bolts of the castle fell, and they knew that the said five-footed animal was the louse. Then they both entered by a door, and they saw a garden, such that of every tree which is in the world there was therein; and ripe fruits were hanging there and running streams were flowing.
“They were happy, and they pulled their boat to the shore, got out, and picked fruits from the trees nearby to eat. While they were there, they noticed a large white building with a crystal dome. The prince and the girl approached it and saw it was a grand castle, with the domed structure inside. On the castle door, it read, ‘O you who wish to open this door, O you who want to overcome this talisman, bring a five-footed animal and kill it here, so the bolts[423] of this talisman may be opened.’ The prince was amazed and asked, ‘Is there really a five-footed animal in the world?’ and he was left wondering. They sat by the castle gate, and lice bothered them, so they started to get rid of them. The prince killed a louse, and immediately, the castle bolts unlocked, revealing that the five-footed animal was, in fact, the louse. Then they both entered through a door and found a garden that had every type of tree in the world; ripe fruits hung from the branches, and streams of water flowed gently.”
“And the prince felt a longing for those fruits and he went to pluck one of them that he might eat it, when he saw that those trees were of gold and their fruits of silver and jewels, and that precious stones were lying at the foot of the trees, scattered like pebbles in a brook. They passed through and came to that dome, it was fashioned of crystal, they entered by a silver door and saw that within that dome was another dome all of pure gold. It too they entered and saw yet another dome, all the walls and the top of which were of ruby, built after the fashion of paradise. They entered it and saw a throne upon which was a coffin made of jewels, and at the head of the coffin was a tablet whereon was written: ‘O son of Adam, who comest hither and seest me, know thou that I was a king, and that all the world was in my hands, and my wealth was beyond bounds or computation. Men and demons and fairies and jinn were my warriors; and I lived in the world for a thousand years, and I never said, “I shall die;” and I made not any preparation against death. One day, of a sudden, I fell sick, and I knew of a surety that I was about to die, and I commanded that this dome was built in three days, and I made it a sepulchre for myself. And by my head are two fountains; drink, and pray for me.’
“And the prince felt a strong desire for those fruits, so he went to pick one to eat. Then he saw that the trees were made of gold and their fruits were silver and jewels, with precious stones scattered at the base like pebbles in a stream. They moved through and reached a dome that was crafted from crystal. They entered through a silver door and saw that inside was another dome made entirely of pure gold. They entered that one too and found yet another dome, with all its walls and ceiling made of ruby, designed like a paradise. Inside, they saw a throne upon which rested a coffin made of jewels, and at the head of the coffin was a tablet with the inscription: ‘O son of Adam, who comes here and sees me, know that I was a king, and that the entire world was in my grasp, and my wealth was immeasurable. Men, demons, fairies, and jinn were my warriors; I lived in the world for a thousand years, and I never thought, “I will die;” nor did I make any preparations for death. One day, suddenly, I fell ill, and I knew for certain that I was about to die. I ordered that this dome be built in three days, and I made it my tomb. And by my head are two fountains; drink, and pray for me.’”
“And the prince saw those two fountains and drank; and from one of them flowed sugared sherbet and from the other milk. And they drank of both of them and remained a long while by that grave, and they nourished themselves on the milk and drank of the sherbet. At length they found some vases, and they took of the milk and the sherbet and the jewels and the gold, and filled their boat with them, and again set forth on their voyage. After they had gone for a time the wind[424] drove their boat upon an island, and they went forth from the boat to look for fruit on the mountain that they might eat. Of a sudden a body of men came and seized them; and the prince saw these that they had no heads, their mouths were in their breasts and their eyes in their shoulders, and their speech, when they spake together, was as the chirping of birds. And they took the two and brought them to their king; and they remained there prisoners a long time.
“And the prince saw those two fountains and drank; one was filled with sweet sherbet and the other with milk. They enjoyed both and spent a long time by that grave, nourishing themselves with the milk and sipping the sherbet. Eventually, they discovered some vases, filled them with the milk, sherbet, jewels, and gold, and loaded their boat before continuing their journey. After traveling for a while, the wind[424] drove their boat onto an island, and they got out to search for fruit on the mountain to eat. Suddenly, a group of men appeared and captured them; the prince noticed they had no heads, their mouths were in their chests and their eyes on their shoulders, and their speech, when they talked to each other, sounded like birds chirping. They took the two and brought them to their king, where they remained prisoners for a long time.
“At length one day they found an opportunity and escaped, and again they entered their boat and sailed for a long time upon the sea. Brief, the prince wandered for thirty years upon the seas, sometimes happening among nine-headed men, and sometimes among bird-headed, and sometimes falling among elephant-headed folk, and sometimes among ox-headed, and then escaping; and each of them inflicted different torments on the prince. Still God most high opened a way and he escaped. And he saw these strange and wondrous creatures, and he marvelled. At length, through the grace of God (glorified and exalted be he!), the wind drove the prince’s ship before a city, and he saw that the inhabitants of that country were all men, and he came out. When these saw the prince they cried, ‘He is a spy,’ and seized him and bound his arms behind his back, and tied a rope round his neck, and took him alongside a horse, and said, ‘Our lord has put down: when ships come from the sea and touch at our country, seize their spies and take them to our king.’ And the prince exclaimed, ‘What tribulation is this too! how to go alongside a horse!’ And while he was praying in his heart they reached the city. And they took the prince in this plight to their king.
“At last, one day they found a chance to escape, and they got back into their boat and sailed for a long time on the ocean. In short, the prince wandered for thirty years at sea, sometimes encountering men with nine heads, sometimes bird-headed creatures, occasionally coming across elephant-headed folk, and at times ox-headed beings, always managing to escape; each group inflicted different torments on him. Yet, God Most High opened a path, and he got away. He observed these strange and wonderful creatures and was filled with wonder. Finally, through God’s grace (glorified and exalted be He!), the wind pushed the prince’s ship towards a city, and he saw that all the inhabitants were men. He stepped out, but when they saw him, they shouted, ‘He’s a spy!’ and grabbed him, binding his arms behind his back and tying a rope around his neck, leading him alongside a horse. They said, ‘Our lord has decreed: whenever ships come from the sea and dock in our land, seize their spies and bring them to our king.’ The prince exclaimed, ‘What kind of suffering is this! Being led alongside a horse!’ While he prayed silently, they reached the city and took him in this condition to their king.”
“When the king saw the prince he asked, ‘What manner of man art thou?’ The prince said, ‘Many marvellous things have befallen me;’ and he related his adventures from their beginning to their end. When the king heard his story he loosed the prince’s bands and took him to his side and clad him in sumptuous robes of honor. The prince asked for the jewels that were in his ship. The king bade bring them and said, ‘O prince, I know thy kingdom, and I heard that the Franks had taken thee; and I know thy father too. Come, go not away, stay; I have a daughter, I will give her thee, and we shall live pleasantly together.’ The prince replied, ‘O king,[425] when I was born of my mother, my father caused my horoscope to be cast, and the astrologers thus ruled, that my life was afflicted for thirty years; mayhap if I took the king’s daughter, some evil might befall the king’s daughter by reason of my affliction; I may not consent.’ Then the king brought the astrologers and made them cast the prince’s horoscope. The astrologers gave good news, saying, ‘Glad tidings be to thee, those thirty afflicted years are passed, now his ruling star has entered the sign of good fortune.’ The prince was exceeding glad and joyful.
“When the king saw the prince, he asked, ‘What kind of man are you?’ The prince replied, ‘I have experienced many amazing things;’ and he told his adventures from start to finish. When the king heard his story, he released the prince's bonds and took him to his side, dressing him in luxurious robes of honor. The prince asked for the jewels that were on his ship. The king ordered them to be brought and said, ‘Oh prince, I know your kingdom, and I've heard that the Franks took you; I also know your father. Come, don’t leave, stay; I have a daughter, and I will give her to you, and we will live happily together.’ The prince answered, ‘Oh king,[425] when I was born to my mother, my father had my horoscope cast, and the astrologers declared that my life would be troubled for thirty years; perhaps if I marry the king's daughter, some misfortune might strike her because of my affliction; I cannot agree to this.’ Then the king summoned the astrologers and had them cast the prince's horoscope. The astrologers delivered good news, saying, ‘Good tidings to you, those thirty troubled years have passed, and now his ruling star has entered the sign of good fortune.’ The prince was extremely happy and joyful."
“Thereupon the king commanded that they made ready a festival, and he gave his daughter to the prince, and he greatly honored and reverenced him. After some time the king died, and the prince became king in his stead. One day when he was seated on his throne they said, ‘O king, a Frank has come with much merchandise; if the king grant leave, he will bring his merchandise.’ The king replied, ‘There is leave, let him bring it.’ And the Frank brought his merchandise before the king. The king saw his two sons at the Frank’s side, then the blood of love boiled, and the affection of paternity yearned for them; and he asked that Frank, ‘Are these youths thine?’ The Frank answered, ‘They are my slaves.’ The king said, ‘I will buy them.’ And he took the youths to a place apart and said, ‘Where did this Frank get you?’ Then they related their adventures from their beginning to their end; and the king knew of a certainty that they were his own sons, and he pressed them to his heart and kissed each of them on the eyes, and said, ‘I am your father.’ Then the king arose; and they killed the Frank with a thousand torments.
“Thereupon, the king ordered a festival to be prepared, and he gave his daughter to the prince, honoring and respecting him greatly. After some time, the king passed away, and the prince became the king in his place. One day, while he was sitting on his throne, they said, ‘O king, a Frank has come with a lot of merchandise; if the king allows, he will bring his goods.’ The king replied, ‘He’s allowed, let him bring it.’ The Frank brought his merchandise before the king. The king saw his two sons next to the Frank, and the love in his heart surged, and the feelings of fatherhood stirred within him; he asked the Frank, ‘Are these boys yours?’ The Frank responded, ‘They are my slaves.’ The king said, ‘I will buy them.’ He took the boys aside and asked, ‘Where did this Frank get you?’ They shared their adventures from start to finish; and the king knew for sure that they were his sons. He embraced them tightly and kissed each of them on the eyes, saying, ‘I am your father.’ Then the king got up; and they killed the Frank with a thousand tortures.”
“O king, I have told this story for that the king may know that haps such as this often befall princes. Their happy fortune passes into the sign of inauspiciousness, and they become a prey to a thousand tribulations and distresses, so that even gold turns into black earth in their hands, and all their friends become enemies to them. Afterward the malefic aspect gives place to prosperity and auspiciousness, then everyone is their friend. O king, this youth’s ruling star is likewise afflicted for a few days. Beware, O king, until the days of the malefic aspect be fulfilled, slay not the youth, else afterward thou wilt be repentant, and too late repentance profits not. The rest the[426] king knows.” When the king heard this story from the vezir he asked for the youth’s governor, but he could not be found. So again he sent the youth to the prison and went himself to the chase.
“O king, I've told this story so you understand that events like this often happen to princes. Their good fortune can suddenly turn into bad luck, and they face countless troubles and hardships, to the point where even gold feels like dirt in their hands, and all their friends become enemies. Eventually, the bad times give way to good fortune, and then everyone wants to be their friend. O king, this young man’s luck is also affected for a short while. Be careful, O king, until this bad period is over. Don’t harm the youth; otherwise, you’ll regret it later, and regret comes too late to be useful. The rest, the [426] king knows.” When the king heard this from the vizier, he asked for the youth’s keeper, but he couldn’t be found. So the king sent the youth back to prison and went out hunting himself.
When it was evening the king returned from the chase and came to the palace, and the lady rose to greet him, and they sat down. After the repast the lady again began to speak about the youth. The king said, “To-day also such an one of my vezirs made intercession for him and I sent him to the prison.” And he related to the lady that story which the vezir had told. Then said the lady, “O king, the reason of these vezirs stirring up trouble is that they wish to sow enmity between thee and me. Beware, O king, go not by the words of these, but follow well my words, that thy present state and thy hereafter may be happy. When God most high decrees good between husband and wife he gives mildness and accord. And, moreover, O king, be it good news to thee, a week ago did I conceive by thee; till now I have not told thee, but now I have told thee and do thou believe it true.” And the king believed it. Then she continued, “O king, lo, these vezirs say that this youth’s star has fallen into a malefic aspect. His star became afflicted what time he made for thy life and thy kingdom and for me. God most high aided us and afflicted his star and brought down his head.” And the lady was glad and said, “Thy true son is he that is in my womb; that youth is without doubt base-born. Mayhap the king has not heard the story of him who had no sons.” The king said, “Tell on, let us hear.” Quoth the lady:
When evening came, the king returned from the hunt and went to the palace, where the lady stood up to welcome him, and they both took their seats. After their meal, the lady brought up the young man again. The king said, “Today, one of my advisors petitioned for him, and I sent him to prison.” He then shared the story that the advisor had told him. The lady replied, “Oh king, the reason these advisors are stirring up trouble is that they want to create conflict between us. Be cautious, king; don't listen to them. Instead, pay attention to my words so that your current situation and your future can be happy. When God Almighty wishes good for a husband and wife, He grants them peace and harmony. Also, good news for you: I conceived a week ago; I haven’t told you until now, but it’s true.” And the king believed her. She continued, “Oh king, these advisors claim that the young man’s fate has taken a turn for the worse. His fate became troubled when he tried to threaten your life and your kingdom, as well as mine. God Almighty supported us and turned his fate against him.” The lady was pleased and said, “Your true child is the one I carry in my womb; that young man is definitely of low birth. Perhaps the king has not heard the story of the one who had no sons.” The king said, “Go on, let us hear it.” The lady replied:
The King and the Sheikh
“There was in the palace of the world a great king, and he had neither son nor daughter. And there was in his country a sheykh whose prayers were answered. One day the king, while conversing with the sheykh, said, ‘O sheykh, God most high has given me no son; do thou strive in prayer that God most high give me a son.’ The sheykh replied, ‘Send an offering to the convent that the dervishes may eat, and we shall pray for thee; God most high is a gracious king, he will give thee a son.’ Now the king had a golden-ankleted[427] fat ram that was valiant in fight; and he sent that ram to the sheykh’s convent with some loads of rice and honey and oil. That night the dervishes ate and were pleased; and the sheykh sent of that meat in an earthen bowl to the king, saying, ‘Let him desire a son and eat of the dervishes’ portion.’ Then the dervishes danced, after which they prayed and besought of God a son for the king. By the divine decree the king’s wife conceived that night, and in a short time she brought forth a moon-faced boy.
In the royal palace of the world, there was a great king who had no son or daughter. In his kingdom, there was a sheikh whose prayers were always answered. One day, while talking to the sheikh, the king said, “O sheikh, God Almighty hasn’t given me a son; please pray for me that He grants me one.” The sheikh replied, “Send an offering to the convent so the dervishes can eat, and we will pray for you; God Almighty is a gracious king, and He will give you a son.” The king had a brave, golden-ankleted ram that he sent to the sheikh’s convent, along with some loads of rice, honey, and oil. That night, the dervishes feasted and were happy; the sheikh sent some of that meat back to the king in an earthen bowl, saying, “Let him desire a son and eat from the dervishes’ portion.” Then the dervishes danced, prayed, and asked God for a son for the king. By divine will, the king’s wife conceived that night, and soon after, she gave birth to a beautiful boy.
“The king was delighted, and called the people of the country to the feast; and he took the prince and laid him on the sheykh’s skirt, and he bestowed many gifts on the sheykh’s convent. One day, some time after that, when the king was conversing with the sheykh, he said, ‘O sheykh, what if thou were to pray and beseech of God another son for me?’ The sheykh replied, ‘The favors of God are many; to pray is ours, to give is his; send then an offering to the dervishes.’ Now the king had a favorite plump horse, that sent he forthwith to the convent. The devotees cut its throat and roasted it, and again sent an earthen bowl of it to the king. They ate the rest themselves, and prayed and besought of God a son for the king. By the divine decree the lady again conceived, and in a short time she brought forth a moon-faced boy. And the king was delighted and sent many gifts to the dervishes. Some time afterward the king requested the sheykh to beg of God yet another son. The sheykh said, ‘To pray is ours, to give is God’s; send again an offering to the devotees.’ Now the king had a good mule, that sent he to the convent. The devotees sold that mule and took its price and therewith prepared a confection. And they sent a bowl of that too to the king. After the dance they prayed and besought of God a son for the king.
The king was thrilled and invited the people of the country to the feast. He took the prince and placed him on the sheikh’s lap, showering the sheikh’s convent with gifts. A while later, while talking with the sheikh, the king said, “Oh, sheikh, what if you were to pray and ask God for another son for me?” The sheikh replied, “God’s blessings are abundant; it’s our job to pray, and it’s His to give; send an offering to the dervishes.” The king had a favorite plump horse, which he immediately sent to the convent. The devotees slaughtered it and roasted the meat, then sent a clay bowl of it back to the king. They kept the rest for themselves and prayed to God for a son for the king. By divine will, the queen became pregnant again, and soon she gave birth to a beautiful baby boy. The king was overjoyed and sent many gifts to the dervishes. Later on, the king asked the sheikh to pray for another son. The sheikh said, “It’s our role to pray, and it’s God’s to give; send another offering to the devotees.” The king had a good mule, which he sent to the convent. The devotees sold the mule, used the money to make a sweet treat, and sent a bowl of it to the king. After the dance, they prayed to God for a son for the king.
“Again the king’s wife conceived and gave birth to a moon-faced boy. And the king was glad and sent many gifts to the dervishes. When the king’s sons grew up, the eldest turned out very valiant; the second proved swift of foot and accomplished and possessed of understanding and sagacity; but the youngest was ill-omened and ill-natured, and oppressed men, and wounded and wasted the hearts of many poor creatures with the sword of his tongue. And the king was sore[428] grieved because of him. One day while conversing with the sheykh he complained of his youngest son and said, ‘O sheykh, would that we had not besought of God that youngest boy.’ The sheykh replied, ‘O king, why art thou grieved? thou art thyself the cause of that youth being thus.’ The king asked, ‘How am I the cause?’ The sheykh answered, ‘First thou gavest in the cause of God a ram[37] among beasts, and God most high hath given thee a son of courage among men; then thou gavest in the cause of God a courser of the plain of earth among beasts, and God most high hath given thee a courser of the plain of glory and fortune and understanding and accomplishments among men; and after that thou gavest in the cause of God an ill-omened and base-born brute among beasts, and God hath given thee such an one among men. O king, he who sows barley reaps not wheat.’ In the end the king got no rest until he had killed the youth.
“Once again, the king’s wife became pregnant and gave birth to a boy with a face like the moon. The king was happy and sent many gifts to the dervishes. As the king’s sons grew up, the eldest turned out to be very brave; the second was fast and skilled and had wisdom and insight; but the youngest was unlucky and had a bad temperament, and he oppressed people and hurt the hearts of many poor souls with his harsh words. The king was deeply troubled because of him. One day, while talking with the sheikh, he complained about his youngest son and said, ‘Oh sheikh, I wish we had never asked God for this youngest boy.’ The sheikh replied, ‘Why are you upset, O king? You are the reason that your son is like this.’ The king asked, ‘How am I the reason?’ The sheikh answered, ‘First, you offered a ram as a gift to God, and God Most High gave you a courageous son among men; then you offered a fine horse as a gift to God, and God Most High gave you a skilled and wise son among men; and after that, you offered an ill-fated and lowly beast as a gift to God, and God has given you such a son among men. O king, you reap what you sow.’ In the end, the king found no peace until he had killed the young man.”
“Now, O king, I have told this story for that the king may know that from this ill-omened, base-born one no good will come. They have said that the base-born are of two classes; the one the fruit of adultery, the other the fruit of illicit union. This thy son is without doubt of one of these two sets; lo, thy true-born offspring is about to come into existence.” When the king heard these beguiling words of the lady he said, “On the morrow will I kill the youth, be not sad.”
“Now, O king, I have told this story so that you may realize that no good will come from this ill-fated, lowborn one. They say that lowborn people come from two types: those born of adultery and those born of forbidden unions. This son of yours undoubtedly belongs to one of these categories; look, your trueborn child is about to be born.” When the king heard these flattering words from the lady, he replied, “Tomorrow, I will have the youth killed; don’t be upset.”
When it was morning the king came and sat upon his throne and ordered the executioner that he bring the youth, and he said, “Smite off his head.” The fifteenth vezir came forward and said, “O king of the world, it is not seemly to kill the prince in compliance with the woman’s word, for the angels that are in heaven are not safe against woman’s wiles. Hast thou heard the story of the King’s Remorse?” The king said,
When morning came, the king sat on his throne and instructed the executioner to bring the young man. He said, “Cut off his head.” The fifteenth vizier stepped forward and said, “Oh king of the world, it’s not right to kill the prince just because of a woman’s word, as even the angels in heaven aren’t safe from a woman’s tricks. Have you heard the story of the King’s Remorse?” The king replied,
“Tell on, let us hear.” Quoth the vezir:
“Go ahead, we’re listening.” Said the vizier:
The King's Regret
“There was in the palace of the world a famous king and God most high had given him a son. After some time the son became afflicted with a heartburn, and he would ever complain of his heart. The king brought together all the physicians that were to be got, and they treated the boy’s ailment;[429] but it was in vain, the physicians were powerless. As often as the boy said, ‘Father, my heart,’ the king would say, ‘Son, my heart aches more than thy heart;’ and the king was afflicted at his pain. At length the boy died. After the dismay, the king came up by the boy and said, ‘Cut him open that I may see what pain was in his heart.’ When they had cut open the boy the king saw that a bone had grown on the top of his heart. The king ordered that they took out that bone and then buried the boy; and the king caused that bone to be made into the handle of a knife.
“There was a famous king in the palace of the world, and God most high had given him a son. After a while, the son started suffering from heartburn, and he would always complain about his heart. The king gathered all the available physicians, and they treated the boy’s condition; [429] but it was useless, the physicians couldn't help. Whenever the boy said, ‘Father, my heart,’ the king would reply, ‘Son, my heart aches even more than yours;’ and the king felt his pain deeply. Eventually, the boy died. After the initial shock, the king approached the boy and said, ‘Cut him open so I can see what was causing his pain.’ When they opened the boy up, the king saw that a bone had formed on top of his heart. The king ordered that the bone be removed and the boy be buried; and he had that bone made into the handle of a knife.”
“One day they placed a water-melon before the king; the king cut the melon with that knife and ate some of it, and he stuck the knife into the remains of the melon and left it. Then the king caused the chess things to be brought and he began to play; afterward he went to take up the knife when he saw that the part of the handle which had penetrated into the melon was melted and had vanished. As soon as the king saw this he exclaimed, ‘Dost thou see? the cure for my son’s sickness was water-melon; and I knew it not.’ And his heart was grieved thereat, and he began to weep, and said, ‘Son, it has gone from thy heart and come into my heart; would that thou hadst not come to earth!’ And at length that king died of anguish of soul.
“One day they placed a watermelon in front of the king; he cut the melon with a knife and ate some of it, then he stuck the knife into the leftover melon and left it. Afterward, the king had the chess pieces brought out and started to play; later, when he went to pick up the knife, he noticed that the part of the handle that had been in the melon was melted and had disappeared. As soon as the king saw this, he exclaimed, ‘Do you see? The cure for my son’s sickness was watermelon, and I didn’t even know it.’ His heart was saddened by this, and he began to weep, saying, ‘Son, it has left your heart and entered into mine; I wish you had never been born!’ Eventually, that king died from the anguish of his soul.”
“Now, O king, I have told this story for that thou mayst beware and slay not thy child on the woman’s word, lest thou too die of anguish of soul.” And he kissed the ground and made intercession for the prince. When the king heard this story from the vezir he sent the youth to the prison and went himself to the chase.
“Now, O king, I’ve shared this story so that you can be cautious and not harm your child based on a woman's word, or you too will suffer the pain of a broken soul.” And he kissed the ground and pleaded for the prince. When the king heard this story from the advisor, he sent the young man to prison and went off to hunt.
When it was evening the king returned from the chase and came to the palace, and the lady rose to greet him, and they passed on and sat down. After the repast the lady began to speak about the youth. The king said, “This day also such an one of my vezirs made intercession for him and I sent him to the prison.” The lady said, “O king, this youth is a dragon, until he be killed thou shalt not be safe from his malice; it is even as it was with a certain king who until he had killed his son could not escape from his pain; mayhap the king has not heard that story.” Then the king said, “Tell on, let us hear.” Quoth the lady:[430]
When evening came, the king returned from the hunt and arrived at the palace. The lady stood up to greet him, and they went in and sat down. After their meal, the lady started talking about the young man. The king replied, “Today, one of my ministers also pleaded for him, and I sent him to prison.” The lady said, “Oh king, this young man is a threat; as long as he lives, you won’t be safe from his harm. It's just like a story about a certain king who couldn’t find peace until he killed his son; perhaps the king hasn’t heard that tale.” The king then said, “Go on, let us hear it.” The lady responded: [430]
Luqmān's Gadget
“They have related that a great king was wroth with Luqmān,[38] and commanded that they lowered him into a pit and closed up the mouth of the pit with a great stone. By Luqmān the sage was a pill, of the bigness of a walnut, which he had made by his science. He ever smelled it, and his hunger was satisfied and his thirst was quenched; and for a long time he remained in that pit. The king who imprisoned him died, and his son became king in his stead. And sickness seized upon this king; and the physicians treated him, but he grew no better, and his trouble increased upon him. They were helpless and said, ‘O king, had Luqmān been alive he could have cured thy pain.’ Then said the king, ‘What manner of man was Luqmān?’ They replied, ‘Thy father was wroth with him and put him into the pit; by now his bones are rotten. But Luqmān was a man such that God most high hath mentioned him in the noble Koran; such a sage has never come to earth.’ The king said, ‘If it be so, open the pit, belike he has in some way saved himself.’
“They said that a powerful king was furious with Luqmān,[38] and ordered them to lower him into a pit, sealing it with a huge stone. Luqmān the sage had a pill, about the size of a walnut, that he created through his knowledge. He constantly smelled it, which satisfied his hunger and quenched his thirst; he stayed in that pit for a long time. The king who imprisoned him eventually died, and his son took over the throne. This new king fell ill; the doctors treated him, but he got worse, and his condition deteriorated. They were at a loss and said, ‘Oh king, if Luqmān were alive, he could have healed your pain.’ The king asked, ‘What kind of man was Luqmān?’ They replied, ‘Your father was angry with him and locked him in the pit; by now, his bones must be decayed. But Luqmān was someone God Most High has mentioned in the noble Koran; no sage like him has ever walked the earth.’ The king said, ‘If that’s the case, open the pit; perhaps he managed to save himself.’”
“They went and opened that pit and went down and saw him sitting there, and they came and told the king. The king said, ‘Quick, go bring him.’ They went to pull him out of the pit, when Luqmān said, ‘If the king wish me, wrap me in cotton and draw me out; and bring to me a leech every night.’ They did so, and after forty days he arose and came before the king, and he saw the king lying without strength. After praising and lauding him, he asked of the king’s trouble and felt his pulse, and said, ‘O king, thou hast a hard sickness.’ Then he asked, ‘Has the king a son?’ They replied, ‘He has.’ Luqmān said, ‘O king, until the throat of thy son be cut and his blood rubbed on thy body, this thy pain will not leave thee.’ The king answered, ‘O Luqmān, thou art thyself a great man; I will consent to my own death, but I will not consent to my son’s.’ Quoth Luqmān, ‘O king, I have told thee the cure; the rest thou knowest.’ And he arose and went away.
“They went and opened that pit, climbed down, and saw him sitting there. They went and told the king. The king said, ‘Quick, bring him up.’ They went to pull him out of the pit, and Luqmān said, ‘If the king wants me, wrap me in cotton and pull me up; and bring me a leech every night.’ They did this, and after forty days, he got up and came before the king, who was lying there weak. After praising him, he asked about the king’s illness and checked his pulse, saying, ‘O king, you have a serious sickness.’ Then he asked, ‘Does the king have a son?’ They replied, ‘He does.’ Luqmān said, ‘O king, until your son’s throat is cut and his blood is rubbed on your body, this pain won’t leave you.’ The king replied, ‘O Luqmān, you are a wise man; I will accept my own death, but I will not accept my son’s.’ Luqmān said, ‘O king, I have told you the cure; the rest you know.’ And he got up and left.”
“After some days the king’s trouble increased, and he called[431] Luqmān to his side and said, ‘O Luqmān, is there no other remedy?’ Luqmān answered, ‘O king, there is no cure save the cutting of thy son’s throat.’ The king’s soul came up to his throat through that trouble. Quoth Luqmān, ‘O king, when thou art well, sons will not be lacking thee.’ Then said the king, ‘Now get the boy and cut his throat in a distant place that mine eyes see it not.’ Luqmān said, ‘There is no good if it be done in another place, it is needful that it be done before thine eyes.’ Then they gave the boy into Luqmān’s hands. And Luqmān bound the boy’s hands and feet, and cunningly tied a bladder filled with blood round the boy’s throat, and laid him down before the king. Then he took a diamond knife in his hand and said, ‘O king, now look, see how I cut the prince’s throat.’
“After a few days, the king's troubles grew worse, and he called[431] Luqmān to his side and said, ‘O Luqmān, is there no other cure?’ Luqmān replied, ‘O king, there is no remedy except for the cutting of your son’s throat.’ The king felt overwhelmed with despair. Luqmān continued, ‘O king, once you are healed, you won’t lack for sons.’ Then the king said, ‘Now take the boy and cut his throat somewhere far away, so I won’t have to see it.’ Luqmān responded, ‘It’s no good if it’s done away from your sight; it must be done before your eyes.’ Then they handed the boy over to Luqmān. Luqmān bound the boy's hands and feet, cleverly tied a blood-filled bladder around the boy’s neck, and laid him down before the king. He then took a diamond knife in hand and said, ‘O king, now look, see how I cut the prince’s throat.’
“When the king’s two eyes were fixed on the boy, he struck against the boy’s throat with the knife and the blood gushed out. When the king saw the blood on the boy’s throat he sighed; and when Luqmān saw him he thanked God. And straightway he raised the boy from the ground and kissed his two eyes; and Luqmān said, ‘O king, I could find no other way to turn off thy sickness than this trick.’ Then the king greatly applauded Luqmān and bestowed upon him much wealth.
“When the king’s eyes were locked on the boy, he slashed the boy’s throat with the knife, and blood gushed out. When the king saw the blood on the boy’s throat, he sighed; and when Luqmān noticed him, he thanked God. He immediately lifted the boy off the ground and kissed his eyes; and Luqmān said, ‘O king, I couldn’t find another way to cure your illness than this trick.’ Then the king praised Luqmān highly and rewarded him with a lot of wealth.”
“Now, O king, I have told this story for that until the king have killed his son, he too will have no security from trouble.” When the king heard this story from the lady he was wroth and said, “To-morrow will I kill him.”
“Now, your majesty, I've shared this tale because until the king has killed his son, he won't be free from trouble.” When the king heard this story from the woman, he was furious and said, “Tomorrow, I will kill him.”
When it was morning the king went and sat upon his throne and he caused the youth to be brought and ordered the executioner, “Smite off his head.” The sixteenth vezir came forward and said, “O king of the world, it is not beseeming thy glory that thou castest to the waters the words of the vezirs; for men are either good or bad concerning the king, whatsoever they say, the king is informed thereof, and the king is given word of evil or hurt about to be, and all that goes on without is known to the king, that he may make preparation accordingly. It is even as in the tradition, ‘Speak to men according to their understanding.’ Mayhap my king has not heard the story of the dervish and the king.” The king said, “Tell on, let us hear.” Quoth the vezir:[432]
When morning came, the king took his seat on the throne and had the young man brought before him. He ordered the executioner, “Cut off his head.” The sixteenth vizier stepped forward and said, “Oh king of the world, it doesn’t befit your glory to dismiss the words of the viziers so easily; people will either support or oppose the king. No matter what they say, the king is aware of it, and he receives warnings of any potential danger. Everything that happens outside is known to the king, so he can prepare for it. As the saying goes, ‘Talk to people in a way they understand.’ Perhaps my king has not heard the story of the dervish and the king.” The king replied, “Go on, let us hear.” The vizier said:[432]
The King and the Mystic
“There was in a palace of the world a king and his name was Aydin (light). One day a dervish came before him and spake pleasantly with fair discretion; and whatsoever they asked, he answered the whole of it, and his every word seemed good to the king. The king said, ‘O dervish, go not away, let us spend this evening together.’ The dervish blessed him and said, ‘On head and eye.’ Now it was then very cold. So the king took the dervish, and they went to the palace and sat down. The king ordered that they laid wood upon the fireplace and set light to it, whereupon the dervish repeated these verses—
“There was a king named Aydin (light) in a grand palace. One day, a dervish came before him and spoke kindly and wisely; whatever questions they had, he answered fully, and the king found his words pleasing. The king said, ‘O dervish, don’t leave, let’s spend this evening together.’ The dervish blessed him and replied, ‘With pleasure.’ It was very cold at that time. So the king invited the dervish to the palace where they sat down. The king ordered wood to be placed on the fireplace and lit, and then the dervish recited these verses—
Take the goblet from the rowdy group; If there’s no love for the cup-bearer,
Take from orange-breasted damsel's hand.
“As these verses seemed right good to the king, he wrote them in his album; and he said to the dervish, ‘Tell some merry story.’ Quoth the dervish, ‘O king, once there was a king, and by him there was a devotee. One day they said to the king, “Yon devotee is a Rāfizī.”[39] The king, to try him, one day asked that devotee, “O devotee, lovest thou Saint Abu Bekr the True?” The devotee replied, “Nay.” He said, “Lovest thou Saint ‘Omar?” He answered, “Nay.” “Then lovest thou Saint ‘Othmān?” He answered, “Nay, nay.” “Then lovest thou Saint ‘Alī the Approved?” He answered, “Nay.” Thereupon the king’s difficulties from being one became two, and he thought and said in himself, “If this devotee were a Rāfizī, he would love Saint ‘Alī, though he loved not the other Noble Companions our Lords; if he were a Sunnī, he would love all of the Four Chosen Friends our Lords.” And he turned and said to the devotee, “Thou lovest none of the Glorious Companions, whom then lovest thou?”
“As these verses seemed quite good to the king, he wrote them in his album; and he said to the dervish, ‘Tell me a funny story.’ The dervish replied, ‘O king, once there was a king, and there was also a devotee. One day they told the king, “That devotee is a Rāfizī.”[39] The king, to test him, asked the devotee one day, “O devotee, do you love Saint Abu Bekr the True?” The devotee replied, “No.” The king asked, “Do you love Saint ‘Omar?” He answered, “No.” “Then do you love Saint ‘Othmān?” He responded, “No, no.” “Then do you love Saint ‘Alī the Approved?” He answered, “No.” At that point, the king’s problems increased from one to two, and he thought to himself, “If this devotee were a Rāfizī, he would love Saint ‘Alī, even if he didn’t love the other Noble Companions; if he were a Sunnī, he would love all of the Four Chosen Friends.” He then turned to the devotee and asked, “You don’t love any of the Glorious Companions, so who do you love?”
“‘The devotee replied, “There is at the gate of the bazaar a loveling of the age; lo, that is whom I love.” The king was pleased with this jest of the devotee and gave him many gifts.’ And that dervish told stories such as this to the king, and he[433] amused the king with many jests. That night they ate and drank, and when their converse was finished, drowsiness came upon the king, and he would have lain down, but the devotee was at ease and would not rise and go. The slaves thought to say to the devotee, ‘Arise and go,’ but they feared the king and were silent. The king too wished that the devotee might perceive by his discretion that he should arise; but where was that discretion? The king looked, but it was not.
‘The devotee replied, “There’s a charming person at the entrance of the bazaar; that’s who I love.” The king laughed at this joke from the devotee and rewarded him with many gifts. That dervish entertained the king with stories like this and [433] kept him amused with several jests. That night they feasted, and when their conversation ended, the king began to feel sleepy and wanted to lie down, but the devotee was comfortable and wouldn’t get up and leave. The attendants considered telling the devotee, “Get up and go,” but they were afraid of the king and stayed quiet. The king also hoped that the devotee would use his good sense to realize he should leave; but where was that good sense? The king looked, but it was nowhere to be found.
“Then he called to his servants, ‘Strike the fagot that the glow (ishiq) may go out.’ The servants understood not and remained still. Thereupon the devotee said, ‘Why wait ye? Strike the log that the light (aydin) may spring up.’ Now the king’s name was Aydin (light) and the devotee’s name was Ishiq (glow).[40] The king said, ‘I sent thee off with a fagot, that is struck thee with a fagot, but thou didst strike me with a log.’ The devotee said, ‘My king, thou didst not strike me with a fagot, neither did I strike my king with a log; so do thou rest on the one side of the hearth and I shall rest on the other.’ And the king was pleased with these words of the devotee; and they lay down and rested.
“Then he called to his servants, ‘Strike the log so the glow can go out.’ The servants didn’t understand and just stood there. The devotee said, ‘Why are you waiting? Strike the log so the light can shine.’ Now the king’s name was Aydin (light) and the devotee’s name was Ishiq (glow).[40] The king said, ‘I sent you away with a log, but instead, you hit me with a log.’ The devotee replied, ‘My king, you didn’t hit me with a log, nor did I hit my king with a log; so you rest on one side of the hearth and I’ll rest on the other.’ And the king was pleased with the devotee’s words; they lay down and rested.”
“Now, O king, I have told this story for that thou mayst know that a certain freedom is usual with the accomplished. Now there are no learned men equal to these forty vezirs of my king, each one of whom utters these many good sayings and fair words; and indeed the good or bad of these has many a time been tried. And what is incumbent upon my king is this, that he listen not to the words of these inattentively nor cast them to the winds.” The king said, “This demand leaves me in bewilderment. Our Lord the Apostle of God hath said concerning women, that they are enemies to you, but that one of them is needful to each of you. And God most high hath said in his glorious Word, ‘Your wealth and your children are but a trial.’[41] Now I ask these affairs of this youth and he answers not at all; and so long as he will not speak, will my difficulty remain unsolved. Thus it seems to me that this youth has done this wantonness, and therefore cannot speak.”
“Now, oh king, I’ve told this story so you know that a certain freedom is typical among the accomplished. There are no scholars like these forty viziers of my king, each of whom shares many wise sayings and kind words; indeed, the value of these has been tested many times. What is required of my king is that he listens to these words carefully and doesn’t dismiss them. The king said, ‘This demand confuses me. Our Lord the Apostle of God has said that women are adversaries, yet one is essential for each of you. And God Most High has stated in His glorious Word, ‘Your wealth and your children are just a test.’ Now I ask this youth about these matters, and he doesn’t respond at all; as long as he remains silent, my troubles will stay unresolved. It seems to me that this youth has acted recklessly and therefore cannot speak.”
When the vezir saw this much consideration on the part of[434] the king he said, “My king, in everything the mysterious workings of God most high are many; let not my king regard the not speaking of the youth. One day will he speak indeed; yea, there is also in that noble verse concerning children, ‘And God: with him is great reward.’” And he kissed the ground and made intercession for the prince. And the king sent the youth to the prison and went himself to the chase. That day, when they were hunting, a deer rose, and the hounds pursued it, and all the attendants pushed their horses after that deer, and the king too pushed on. Each one went in a different direction, and the king was left alone. When it was evening there was with him no attendant nor anyone; the king looked and there was none, and he said, “There is in this some divine working.” And straightway he disguised himself and pushed on and came to a village and was guest in a shepherd’s house.
When the vizier saw how much thought the king was putting into things, he said, “My king, there are many mysterious ways in which God works; don’t take it to heart that the young man isn’t speaking. One day, he will indeed speak; there’s also a noble saying about children: ‘And God: with Him is great reward.’” And he kissed the ground and prayed for the prince. The king then sent the young man to prison and went hunting himself. That day, while they were out, a deer jumped up, and the hounds chased after it, while everyone else rode after that deer, including the king. Each person took a different path, and soon the king found himself alone. As evening fell, there was no one with him, and he said, “This must be some divine intervention.” He quickly disguised himself and pressed on until he reached a village, where he stayed as a guest in a shepherd’s house.
On the morrow he rose betimes, and while he was watching the sheep and lambs, he looked and saw a lamb that had lost its mother. Seeking about, it went up to a sheep, and that sheep butted at the lamb, and the lamb fell. It rose again and went to another sheep; and that sheep likewise butted at the lamb. The king asked this from the shepherd, “Why do these sheep butt at that lamb?” The shepherd said, “To-day this lamb’s mother died; these, being not its mother, receive it not.” Then the king sighed in his soul and said in his heart, “May God most high leave not a servant of his an orphan.”
On the next day, he woke up early, and while he was watching the sheep and lambs, he saw a lamb that had lost its mother. As it wandered around, it approached a sheep, and that sheep butted the lamb, causing it to fall. The lamb got back up and went to another sheep, which also butted at it. The king asked the shepherd, “Why do these sheep butt at that lamb?” The shepherd replied, “Today, this lamb's mother died; since these sheep aren’t its mother, they don’t accept it.” The king sighed deeply and thought to himself, “May God not leave any of His servants as orphans.”
Let us to our story: The attendants returned to the city, and each one turned his horse’s head straight to the palace. They arrived at the castle, and one of them called out and learned the circumstance (of the king’s absence) from the watchmen; so they went to look for news of the king. On the other hand the watchmen informed the grand vezir of the matter; and straightway the grand vezir commanded that all of those watchmen were secured in prison,[42] and he himself walked about the city till morning. He sent a vezir to the king’s attendants, saying, “Go tell the attendants that they publish not this affair, and do thou go with the whole of them to seek the king.” On her part, the lady looked and the time passed and the king came not, and she caused the grand vezir[435] to be questioned; the vezir sent word to her, “This night there is a great council; our king will not go in.”
Let’s get back to our story: The attendants returned to the city, and each of them headed straight for the palace. They reached the castle, and one of them called out to learn about the situation (regarding the king’s absence) from the guards. So, they went to look for news about the king. Meanwhile, the guards informed the grand vizier about what was happening; immediately, the grand vizier ordered that all of the guards be imprisoned,[42] and he began to walk around the city until morning. He sent a minister to the king’s attendants, saying, “Go tell the attendants not to spread this news, and you should accompany them all to look for the king.” On her part, the lady waited, and as time passed and the king did not arrive, she had the grand vizier questioned; the vizier replied to her, “There’s a big council tonight; our king will not be attending.”
The vezir questioned the king’s attendants; and while they were going to the place where they had left the king, the king himself set out from the village where he was and came to the place where the attendants had dispersed. The attendants saw the king, and brought word to the vezir; so the vezir pushed on his horse and came up to the king. The king said in his heart, “These will have enthroned the prince and sent this vezir to me; now is he coming to give me the sherbet; O how the lady’s words were true!” The vezir saw from the king’s countenance that he was thinking thus, and he came up quickly to him, and kissed the ground before the king, and said, “My king, what plight is this plight? Is it beseeming to remain without at such a time? Above all, as the prince has been these many days imprisoned, everyone says that the king’s senses have well nigh left him.”
The vizier questioned the king’s attendants, and while they were heading to the spot where they had left the king, the king himself left the village he was in and arrived at the place where the attendants had scattered. The attendants saw the king and informed the vizier; so the vizier urged his horse forward and approached the king. The king thought to himself, “They must have crowned the prince and sent this vizier to me; now he’s coming to offer me the sherbet—how true the lady's words were!” The vizier saw from the king’s expression that he was thinking this, and he quickly approached him, bowed down to the ground before the king, and said, “My king, what is this situation? Is it appropriate to be outside at such a time? Especially since the prince has been imprisoned for so many days, everyone is saying that the king is almost out of his mind.”
Thereupon the king said, “Have ye taken the prince from prison?” The vezir replied, “Nay, my king; the grand vezir secured in prison the watchmen who had learned of my king’s remaining out in the evening from the attendants who came to the gate; and he sent me and the attendants to seek my king.” The king’s mind was somewhat comforted, but his heart would not believe. Then the vezir perceived that the king’s heart was not at ease and he said to the king, “My king, thy grand vezir sent me hither in the evening; to learn the events of to-day are my eyes now on the road.” And he kissed the ground and was silent. The king said, “If we went on now it were too quick; but let an attendant go and inform the vezir of the affair.” They sent on an attendant; and that day, when it was evening, the king came to the palace and found everything in its proper place, and his heart was again at rest concerning his vezir.
The king then asked, “Have you taken the prince from prison?” The vizier replied, “No, my king; the grand vizier has imprisoned the guards who found out that you were out in the evening from the attendants who came to the gate, and he sent me and the attendants to find you.” The king felt a bit reassured, but his heart still wouldn’t accept it. Sensing the king’s unease, the vizier said, “My king, your grand vizier sent me here in the evening; I’m now keeping watch to learn about today’s events.” He bowed and fell silent. The king said, “If we leave now, it would be too rushed; let’s send an attendant to inform the vizier about the situation.” They sent an attendant, and that evening, when the king returned to the palace, everything was in order, and his heart was once again at peace regarding his vizier.
After the repast he entered the harem. The lady had rubbed a dye upon her eyes and made them red, and she rose to greet the king as if weeping; and the king passed on and sat in his place. When coffee and sherbets had been drunk she asked of the haps of the night, and the king related the events to her. She said, “O king, the thing thou hast done might be in two ways; the one, of purpose, to distinguish between friend and[436] foe; the other, by chance. In this instance thou hast passed the evening outside by chance, and thy heart is at ease for that thy vezirs have done no unseemly deed. But, my king, beware, trust not these vezirs; for they would make the youth king. Praise be to God! thou art well, but they still watch their opportunity; and this youth has no dread of thee, thou hast brought him up full insolent; that is not good. And they have said that if a person treat thee as a brother, do thou treat him as a master and deem him great. Kings are like fire; if thou be a lion, thou must be on thy guard against the fire, even as lions are on their guard against fire.
After the meal, he went into the harem. The lady had applied some dye to her eyes, making them red, and she stood up to greet the king as if she were crying; the king moved on and took his seat. Once they had drunk their coffee and sherbet, she asked about the events of the night, and the king shared what had happened. She said, "O king, what you've done could be for two reasons: one, intentionally, to tell apart friends from foes; or two, by chance. In this case, you spent the evening outside by chance, and your heart is at ease because your advisers have not done anything inappropriate. But, my king, be careful; do not trust these advisers, for they want to elevate the young man to the throne. Thank God you are well, but they are still looking for their chance; and this young man has no fear of you, as you’ve raised him to be quite arrogant, which is not good. They say if someone treats you like a brother, you should treat him like a master and regard him highly. Kings are like fire; if you are a lion, you must be cautious of the fire, just as lions are wary of flames."
“There is a fable suitable to this: The lynxes go along with the lion, but they go not close to him. One day they asked one of them, ‘Thou goest along with the lion; why goest thou not near to him?’ He replied, ‘Firstly, the lion hunts beasts and I eat his leavings; secondly, when an enemy comes against me I go to him and take refuge; as these two things are good for me I go along with him. And the reason of my going not near is this, that his glory is that of a render, one day it might be that he should rend me like the leopard; therefore go I not near him.’ Wise is he who acts before kings like the lynx; for nearness to the sultan is a burning fire. Even as the lynx is content with and eats the lion’s leavings, must the wise man be content with the king’s leavings; else, if he stretch forth his hand to the morsel that is in the king’s mouth—the plight of him who stretches forth his hand is notorious. If an enemy appear, it is needful to take refuge with the king; so one must ever be between dread and entreaty, and must measure his words. A word is like an arrow that has left the bow, when once it leaves the mouth it returns not again. Mayhap my king has not heard the story of Sultan Mahmūd[43] and Hasan of Maymand.”[44] The king said, “Tell on, let us hear.” Quoth the lady:
“There’s a fable that fits this situation: The lynxes stick with the lion, but they don’t get too close. One day, they asked one of them, ‘You walk beside the lion; why don’t you get closer?’ He replied, ‘First, the lion hunts the beasts, and I eat what he leaves behind; second, when an enemy comes after me, I go to him for protection; since these two things work in my favor, I walk alongside him. The reason I don’t get too close is that his power could turn against me, and one day he might tear me apart like the leopard; that’s why I keep my distance.’ It's wise to act around kings like the lynx; being close to the sultan can be dangerous. Just as the lynx is satisfied with eating the lion’s leftovers, a wise person should be content with what the king offers; otherwise, if he reaches for the morsel from the king’s mouth—everyone knows the fate of those who do that. When an enemy appears, it's necessary to seek refuge with the king; thus, one must always balance fear and appeal, and choose words carefully. A word is like an arrow released from a bow; once it leaves the mouth, it can’t be taken back. Perhaps my king hasn’t heard the tale of Sultan Mahmūd[43] and Hasan of Maymand.”[44] The king replied, “Go on, we want to hear it.” The lady continued:
Mahmūd and Hasan
“A word was the cause of Sultan Mahmūd dismissing his vezir Hasan of Maymand, and confiscating all his property and banishing him. So what could Hasan of Maymand do[437] but yield consent to misfortune and bear calamity with patience? One day, during his exile, while he was passing along a street, a group of children were playing, one was prince and one was vezir. The prince got angry and wished to banish the vezir and confiscate his property. The child who was vezir said, ‘Art thou just or art thou a tyrant?’ The prince answered, ‘I am just,’ Then said the vezir, ‘Thou art just; well, when I came to thee I was young, and I have spent my life in thy service and gained my property; now thou confiscatest my property and takest away my office, I now ask back from thee my life that I have spent in thy service; if thou be just, it is right that thou give me my life.’ The prince was silent and made that child vezir again.
A word was the reason Sultan Mahmūd dismissed his vizier Hasan of Maymand, confiscated all his property, and banished him. So what could Hasan of Maymand do[437] but accept his misfortune and endure his suffering with patience? One day, while he was in exile and walking down a street, he saw a group of children playing; one was a prince and the other a vizier. The prince got upset and wanted to banish the vizier and take his belongings. The child playing the vizier asked, 'Are you just or are you a tyrant?' The prince replied, 'I am just.' Then the vizier said, 'You claim to be just; well, when I came to you, I was young, and I have dedicated my life to your service and earned my possessions. Now you are taking my property and removing me from my position, so I ask you to give me back the life I have spent in your service; if you are just, it is only fair that you return my life.' The prince fell silent and reinstated the child as vizier.
“Hasan of Maymand liked the child’s words, and straightway he went and composed a petition and sent it to Sultan Mahmūd. When the petition arrived they took it and gave it to the king. The king read it, and when he perceived its import, he straightway ordained that he was pardoned and reinstated in his office. So he was dismissed by one word and reinstated by one word.
“Hasan of Maymand liked what the child said, so he quickly wrote a petition and sent it to Sultan Mahmūd. When the petition arrived, they took it and presented it to the king. The king read it, and once he understood its meaning, he immediately ordered that the person be pardoned and reinstated in his position. So he was let go with one word and brought back with one word.”
“O king, I deemed this story suitable in that a master of speech comes not readily to hand; and a master of speech is one who knows the speech that ought to be spoken. For speech is of two kinds; one kind is truth, another kind is folly. A wise man distinguishes between the speech of a sage and the speech of a fool. A sage speaks with understanding, but a fool speaks with trickery. The man who distinguishes not between these is like a beast, for a beast knows only when it is hungry and when it is full. Now this thy degenerate son has made for thy life and thy throne; this is beseeming, that thou give him neither grace nor time. Thou must kill him to-morrow, else he will slay thee.” When the king heard this story from the lady he said, “To-morrow will I finish his affair.”
“O king, I thought this story was fitting since a skilled speaker isn’t easily found; and a skilled speaker is someone who knows the words that need to be said. There are two types of speech: one is truth, and the other is nonsense. A wise person can tell the difference between the words of a sage and the words of a fool. A sage speaks with wisdom, but a fool speaks with deceit. Someone who can’t tell these apart is like an animal, for an animal knows only when it's hungry and when it's full. Now, your wayward son has conspired against your life and your throne; it is fitting that you give him neither mercy nor time. You must have him killed by tomorrow, or he will kill you.” When the king heard this from the lady, he said, “Tomorrow I will take care of this matter.”
When it was morning and the sun shed light (aydin) and, like the words of the king and the dervish, the glow (ishiq) appeared, and the world was illuminated with radiance, the happy-fortuned king passed and sat upon his throne, and he caused the executioner to bring the youth and commanded, “Smite off his head.” The eighteenth vezir came forward[438] and said, “O king of the world, two things are indeed incumbent upon kings; the first is to have pity on the folk, and the second is to have mercy in the time of wrath. Long will be the life of the king who is thus, and God most high will protect him from all calamities. It is even as said our lord the Holy Apostle of God, ‘Be merciful to those upon the earth that the dwellers in heaven may have mercy upon you.’ And the friends of a king who is generous are many, and he triumphs over his enemies, and is of the host of the prophets and the saints. And there is a story of Sultan Mahmūd suitable to this; if the king grant leave, I will relate it.” The king said, “Relate, let us hear.” Quoth the vezir:
When morning came and the sun brought light, just like the words of the king and the dervish, the glow appeared, and the world was filled with brightness. The fortunate king passed by and took his seat on the throne, ordering the executioner to bring the young man and commanded, “Cut off his head.” The eighteenth vizier stepped forward[438] and said, “O king of the world, two things are essential for kings; the first is to show compassion to the people, and the second is to be merciful in times of anger. A king like this will live a long life, and God Most High will protect him from all misfortunes. It’s just as our Lord the Holy Apostle of God said, ‘Be merciful to those on earth so that those in heaven may be merciful to you.’ A king who is generous has many allies, triumphs over his enemies, and is among the company of the prophets and saints. There is a story about Sultan Mahmūd that fits this situation; if the king allows it, I’ll tell it.” The king replied, “Go ahead, we’re listening.” The vizier said:
Story of Sultan Mahmud
“One day while Sultan Mahmūd, the son of Sebuktekīn, was hunting, he got separated from his soldiers, and he saw someone going along in a trackless place. He pushed on and came up to that man and saluted him and said, ‘O man, whence art thou and what is thy origin?’ The man replied, ‘From the kingdom; and my origin my mother knows.’ Then the sultan saw that he was wrapped up in black clothes and mounted on a black ass; and the king asked, ‘Whither goest thou now?’ That man replied, ‘I go to Sultan Mahmūd,’ The king said, ‘What is thy desire of the sultan?’ The man answered, ‘I want 10,000 aspres of him; I have a debt, perchance he may give it me and I shall be freed from my debt.’ The sultan said, ‘If he give it not, how wilt thou act?’ The man replied, ‘If he will not give 10,000, let him give 1,000.’ Again the sultan said, ‘If he will not give even 1,000, what wilt thou do?’ The man replied, ‘If he will not give a thousand aspres, let him give a hundred aspres.’ The sultan said, ‘If he will not give even that, what wilt thou do?’ Then the fellow replied, ‘If he will not give even a hundred aspres, I shall say, Bu qara eshegimin durt ayaghi ‘avretinin ferjine![45] and shall turn and go.’ The king wondered at this man’s self and words.
“One day while Sultan Mahmūd, the son of Sebuktekīn, was hunting, he got separated from his soldiers and saw someone walking in an empty area. He approached the man, greeted him, and asked, ‘Hey, where are you from and what’s your background?’ The man replied, ‘I’m from the kingdom; my mother knows my background.’ The sultan noticed that the man was dressed in black and riding a black donkey, so he asked, ‘Where are you headed now?’ The man said, ‘I’m going to see Sultan Mahmūd.’ The king asked, ‘What do you want from the sultan?’ The man replied, ‘I need 10,000 aspres; I have a debt that I hope he can help me with so I can be free of it.’ The sultan asked, ‘If he doesn’t give it, what will you do?’ The man said, ‘If he won’t give 10,000, then let him give 1,000.’ The sultan pressed, ‘If he won’t even give 1,000, what will you do then?’ The man replied, ‘If he won’t give 1,000 aspres, let him at least give me 100 aspres.’ The sultan continued, ‘If he won’t give even that, what will you do?’ The man answered, ‘If he won’t give even 100 aspres, I’ll just say, Bu qara eshegimin durt ayaghi ‘avretinin ferjine![45] and I’ll turn and leave.’ The king was amazed by this man’s character and words.”
“After a little he met his soldiers and went to his palace and sat upon his throne and thus commanded the grand chamber[439]lain, ‘A man clad in black and mounted on a black ass will come, give him leave to enter.’ The next day, early in the morning, that man came, and the grand chamberlain took him and brought him into the king’s presence. When he saw the king he knew that it was he whom he had seen yesterday, and straightway he prayed for the king and asked 10,000 aspres. The king said, ‘May God give it thee.’ The man said, ‘Give 1,000 aspres.’ Again the king answered, ‘May God give it thee.’ The man said, ‘Let it be a hundred aspres.’ Again the king answered, ‘May God give it thee.’ Then the man said, ‘Be thou well; the black ass is tied at the door.’ Thereupon a courtier[46] said, ‘The king has bestowed nothing on thee; let the black ass be.’ The man said, ‘If he has not, then it means, eshegimin durt ayaghi ‘avretinin ferjine! And I shall be off.’ But his boldness pleased the king who said, ‘This poor man’s desire is but to be delivered from distress and find rest, as he got no boon from us he mounts his ass and goes.’ And this remained as a proverb, ‘The black ass is tied at the door.’ However, he bestowed on him somewhat.
“After a short while, he met his soldiers, went to his palace, and sat on his throne. He then told the grand chamberlain, ‘A man dressed in black and riding a black donkey will come; let him enter.’ The next day, early in the morning, that man arrived, and the grand chamberlain brought him before the king. When he saw the king, he realized it was the same person he had seen the day before, and immediately he prayed for the king and asked for 10,000 aspres. The king replied, ‘May God grant it to you.’ The man then asked for 1,000 aspres. Again, the king responded, ‘May God grant it to you.’ The man requested 100 aspres. Once more, the king answered, ‘May God grant it to you.’ Finally, the man said, ‘I wish you well; the black donkey is tied at the door.’ At that moment, a courtier noted, ‘The king has given you nothing; let the black donkey be.’ The man said, ‘If he hasn’t, then it means, eshegimin durt ayaghi ‘avretinin ferjine! And I will leave.’ But his boldness pleased the king, who remarked, ‘This poor man just wants to be free from his troubles and find peace. Since he received no gift from us, he mounts his donkey and leaves.’ This became a saying, ‘The black donkey is tied at the door.’ Nevertheless, the king did give him something.”
“And this story resembles it: A certain khoja was going from Hindustan to Bagdad, and while on the road he thus thought, ‘When I enter the city of Bagdad what goods should I buy?’ Anyhow he entered Bagdad, and there was there a naked abdal[47] who had plucked out his beard and put it in a piece of paper. He came up to the khoja and said, ‘I have heard, O khoja, that thou hast come to buy goods; I have something, buy it.’ And he gave the paper into the khoja’s hand. The khoja took it and opened it and saw in it the hairs of the beard, and he said, ‘What shall I do with this?’ The abdal said, ‘Take it, and give the money.’ The khoja answered, ‘I shall not give money for this.’ The abdal said, ‘Why wilt thou not give money? that is indeed a beard; is it not worth a hundred aspres?’ The khoja replied, ‘It is not.’ The abdal said, ‘Let it be ten aspres; is it not worth that?’ The khoja answered, ‘It is not.’ The abdal said, ‘Let it be five aspres; is it not worth that?’ The khoja said, ‘It is not.’ Then said the abdal, ‘A beard is not worth five aspres; why then dost thou carry one? shave it off and let it go.’ The[440] khoja was pleased with this jest of the abdal and gave him a hundred aspres.
“And this story is similar: A certain khoja was traveling from Hindustan to Baghdad, and while on the way, he thought, ‘What goods should I buy when I get to Baghdad?’ Eventually, he arrived in Baghdad, where he encountered a naked abdal[47] who had plucked out his beard and wrapped it in a piece of paper. The abdal approached the khoja and said, ‘I’ve heard, O khoja, that you’ve come to buy goods; I have something for you, buy it.’ He handed the khoja the paper. The khoja opened it and saw the beard hairs inside. He said, ‘What am I supposed to do with this?’ The abdal replied, ‘Take it, and pay me.’ The khoja replied, ‘I won't pay for this.’ The abdal asked, ‘Why won’t you pay? It is a beard; isn’t it worth a hundred aspres?’ The khoja responded, ‘It’s not worth that.’ The abdal said, ‘How about ten aspres; isn’t it worth that?’ The khoja replied, ‘It’s not.’ The abdal continued, ‘Then let’s say five aspres; isn’t it worth that?’ The khoja said, ‘It’s not.’ The abdal then remarked, ‘A beard isn’t worth five aspres; so why do you have one? Just shave it off and be done with it.’ The[440] khoja found this joke amusing and gave him a hundred aspres.
“Now, O king, I have told these stories for that the king may know that it is needful for kings to raise the fallen and bestow favors on the poor.” And he kissed the ground and made intercession for the prince. When the king heard these stories from the vezir he sent the prince to the prison and went himself to the chase.
“Now, Your Majesty, I have shared these stories so that you understand it is essential for kings to lift up the fallen and show kindness to the poor.” And he kissed the ground and prayed for the prince. When the king heard these stories from the vizier, he sent the prince to prison and went off to hunt.
When it was evening the king returned from the chase and came to the palace, and the lady rose to greet him, and they sat down. After the repast the lady asked for news about the youth. The king said, “To-day likewise such an one of my vezirs made intercession for him and I sent him to the prison.” The lady said, “O king, think not thou this youth would maintain thy place after thee and observe the ordinances of kings. To exercise sovereignty is a hard work. I know that he is no true man; he watches his opportunity, and one day he will slay thee and shed blood, and then they will kill him too. Moreover, family and descent are needful for one; he who is not of family cannot exercise sovereignty. And one’s nature must be good. There are men of family and descent who are yet themselves of evil nature; for there is not honey in every bee nor a pearl in every oyster. Then this youth’s nature is evil; he has not the qualities of a king; his work would ever be wickedness and he would do wrong to those who do good. It is like the story of a certain merchant’s son; mayhap my king has not heard it.” The king said, “Tell on, let us hear.” Quoth the lady:
When evening came, the king returned from the hunt and entered the palace. The lady stood to greet him, and they both took a seat. After their meal, the lady asked for news about the young man. The king replied, “Today, one of my advisors spoke up for him, and I sent him back to prison.” The lady said, “Oh king, don’t think that this young man would uphold your position after you and follow the rules of kings. Ruling is hard work. I know he’s not a true man; he’s just waiting for his chance, and one day he will kill you and spill blood, and then they’ll kill him too. Additionally, family and lineage are essential; someone without a family can’t rule. And a person’s character must be good. There are people from good families who still have bad character; not every bee produces honey, and not every oyster has a pearl. This young man’s character is bad; he doesn’t have the qualities of a king; his actions would always be evil, and he would harm those who do good. It’s like the story of a certain merchant’s son; perhaps my king hasn’t heard it.” The king said, “Go on, we want to hear.” The lady continued:
Story of the Merchant's Kid
“There was of old time a cobbler in the city of Orfa. One day he saw a dervish passing, the seams of whose shoes had given way. The cobbler said, ‘Dervish, come, sit down till I sew up the seams of thy shoes and patch the holes.’ The dervish answered, ‘If thou hast a remedy, apply it to the hole in my heart.’ The cobbler gave him his right hand and he came and sat down; and the cobbler gave him food to eat and sewed up the holes in his shoes and said, ‘O dervish, I too wish to journey; what counsel dost thou give me?’ The dervish answered, ‘I have three counsels; see thou keep them:[441] my first is this, set not out on the journey till thou hast found a good fellow-traveller; for the Apostle of God hath said, “The companion, then the road.” My second is this, light not in a waterless place. My third is this, enter great cities when the sun is rising.’ Then he went his way. After some days the cobbler found some suitable fellow-travellers and set out. While they were on the road, one day in the afternoon a city appeared before them. The cobbler youth asked, ‘What city is this city?’ The companions answered, ‘It is the city of Aleppo.’ The youth said, ‘To-day it is near evening; I shall not enter the city to-day.’
“There was once a cobbler in the city of Orfa. One day, he saw a dervish passing by whose shoes were falling apart. The cobbler said, ‘Dervish, come, sit down while I fix the seams of your shoes and patch the holes.’ The dervish replied, ‘If you have a remedy, apply it to the hole in my heart.’ The cobbler offered him his right hand, and the dervish took a seat. The cobbler gave him food to eat, sewed the holes in his shoes, and asked, ‘O dervish, I also want to travel; what advice do you have for me?’ The dervish responded, ‘I have three pieces of advice; make sure to follow them: [441] my first is this, don’t set out on the journey until you’ve found a good travel companion; for the Apostle of God said, “The companion comes before the road.” My second is this, don’t stop in a place without water. My third is this, enter big cities at sunrise.’ Then he went on his way. A few days later, the cobbler found some suitable travel companions and set off. While they were on the road one afternoon, a city came into view. The young cobbler asked, ‘What city is this?’ The companions replied, ‘It is the city of Aleppo.’ The youth said, ‘Since it’s nearing evening, I won’t enter the city today.’”
“Howsoever the companions urged him, it was no use; so at length they left him and went on. The youth went and lighted on the bank of a stream and remained there that night. Now there were tombs near the youth; and when it was midnight he saw two men coming from the city carrying something which they laid in the graveyard, and then they went away. Then the youth went up to that grave, and, striking a light with a flint and steel, lit a candle; he saw that they had laid there a new coffin, and that from the four sides of that coffin streams of blood were running. The cobbler youth opened the lid of the coffin and looked to see what he might see; there was a body bathed in blood, the garments were of massive gold embroidery and on the finger was a ring in which a stone glittered. The youth coveted the ring and took hold of it that he might pull it off, whereupon the body raised its head and said, ‘O youth, fearest thou not God that thou wouldst take my ring?’ Then the youth saw that it was a girl like the moon of fourteen nights, a torment of the age, like a lovely rose; and he said, ‘What is this plight?’ The girl said, ‘Now is not the time for questions; if thou be able, relieve me; and afterward I will help thine affairs.’
“No matter how much his friends urged him, it was pointless; so eventually, they left him and continued on their way. The young man wandered until he came to the bank of a stream and stayed there that night. Nearby, there were tombs; at midnight, he saw two men coming from the city carrying something, which they laid in the graveyard before they went away. The young man approached the grave, and, striking a spark with a flint and steel, lit a candle. He saw they had placed a new coffin there, and from each side of the coffin, streams of blood were flowing. The cobbler youth opened the lid of the coffin to see what was inside; it contained a body covered in blood, dressed in garments richly embroidered in gold, and on the finger was a ring with a sparkling stone. The young man lusted after the ring and gripped it to pull it off, at which point the body raised its head and said, ‘O youth, do you not fear God that you would take my ring?’ Then the young man saw that she was a girl, beautiful as the full moon, a torment of the age, like a lovely rose; he asked, ‘What has happened to you?’ The girl replied, ‘Now is not the time for questions; if you can, help me; afterward, I will assist you with your matters.’”
“Straightway the youth pulled off his outer robe and tore it in pieces and bound up the girl’s wounds and laid her in a place. When it was morning he took her on his back and brought her into the city and placed her in a cell in a certain place; and to all who asked of her he said, ‘She is my sister; passion came upon me and I brought this plight upon this poor creature, and she innocent.’ The youth tended the girl’s wounds and in the course of a month or two she became well.[442] One day she went to the bath, and when she returned she asked the youth for inkhorn, reed, and paper. The youth brought them and placed them before her. The girl wrote a letter and gave it into the youth’s hands; and therein was written thus: ‘Thou who art Khoja Dibāb, the superintendent of the bazaar, give the bearer of this letter a hundred sequins and send him to me; and disclose nothing to my father of my health or my death; if thou do, thou shalt reflect well upon the issue.’ She sealed it and said, ‘Go, give this letter to a khoja who sits in such and such a place in the bazaar, and take whatever he gives thee and bring it.’
“Immediately, the young man took off his outer robe, tore it into pieces, and used it to bandage the girl’s wounds before laying her down in a safe spot. When morning came, he carried her on his back into the city and placed her in a room somewhere. To everyone who asked about her, he said, ‘She is my sister; I was overtaken by desire and have put this unfortunate girl in harm's way, and she is innocent.’ The young man cared for the girl’s wounds, and after a month or two, she recovered. One day, she went to the bath, and when she returned, she asked the young man for an inkpot, a pen, and some paper. He brought them to her and placed them in front of her. The girl wrote a letter and handed it to the young man; it read: ‘You, Khoja Dibāb, the supervisor of the market, please give the bearer of this letter a hundred sequins and send him to me; do not tell my father anything about my health or my death; if you do, it will not end well for you.’ She sealed it and instructed, ‘Take this letter to a khoja who is sitting at such and such a place in the market, and take whatever he gives you and bring it back.’”
“The youth took that letter and went to the bazaar and asked, and they showed him to him, and he gave the letter into his hand. When the khoja opened the letter and read it, he kissed it and raised it to his head, and straightway drew forth a purse of gold and gave it to the youth. The youth brought it and laid it before the girl. The girl said, ‘Go, take a house, and buy with what is over clothes for thee and me.’ The youth went and took a house and bought sumptuous clothes and brought them to the girl. And they arose and went to that house which they had taken. Again she wrote a letter which she gave to the youth who took it to the khoja, who this time gave him two purses which he took to the girl. She said to him, ‘Go, my youth, and buy some provisions and furniture for the house.’ And the youth went and bought them. Then the girl got another purse of sequins, and she said to the youth, ‘Go, buy thyself horses and arms and male slaves and female slaves.’ And the youth went and bought them, and he brought them and gave them to the girl, and he said, ‘Now tell me what are these matters.’ The girl answered, ‘Now is not the time, by and bye.’
“The young man took that letter and went to the market, asking around until they pointed the khoja out to him, and he handed the letter to him. When the khoja opened the letter and read it, he kissed it and held it to his head, then immediately took out a purse of gold and gave it to the young man. The young man brought it back and laid it before the girl. The girl said, ‘Go, get a house, and with what’s left, buy clothes for both of us.’ The young man went, got a house, and bought fancy clothes, bringing them to the girl. They got up and went to the house they had acquired. Again, she wrote a letter which she gave to the young man, who took it to the khoja, and this time he received two purses which he took to the girl. She told him, ‘Go, my young man, and buy some food and furniture for the house.’ The young man went and purchased them. Then the girl got another purse of coins, and she said to the young man, ‘Go, buy yourself horses, weapons, and male and female servants.’ The young man went and bought them, then brought them to the girl, asking, ‘Now tell me what all this means.’ The girl replied, ‘Now isn’t the right time, later.’”
“Gradually the girl built palaces there and increased the number of her male slaves and female slaves, and whenever she gave the youth a letter he went and got two or three purses of gold from that khoja. One day the girl gave the youth a purse of gold and said, ‘In the bazaar is a youth they call Ghazanfer Agha; now go and find him, and ask of him some precious stuff, and he will show it thee, and whatever price he ask for it, give him the double thereof, and take and bring it.’ So the youth went and found him, and sat a while and[443] talked with him; and whatever the price of it was he gave the double, and took it; and Ghazanfer Agha marvelled at this. The youth returned and gave it to the girl, and again he asked of these matters, but the girl said that this too was not the time. And she took out a purse of jewels and gave it to the youth and said, ‘Take these jewels and go to Ghazanfer Agha and ask him to put a value on them, and take them out and lay them before him, and see what he will say to thee; and when putting the jewels back into the purse present him with three of them.’ So she sent him off. The youth said, ‘I shall go; but when I come back tell me the things that have befallen thee.’ He went and did as the girl had said.
“Slowly, the girl built grand palaces and increased the number of her male and female slaves. Whenever she gave the young man a letter, he would go and collect two or three purses of gold from that khoja. One day, the girl handed the young man a purse of gold and said, ‘There’s a youth in the market known as Ghazanfer Agha; go find him, ask for something valuable, and whatever price he quotes, pay him double and bring it back.’ So the young man went, found him, and chatted for a while. Whatever the price was, he paid double and took it, which astonished Ghazanfer Agha. The young man returned and gave it to the girl, but when he inquired about other matters, the girl said it wasn’t the right time for that. She then pulled out a purse of jewels, handed it to the young man, and said, ‘Take these jewels to Ghazanfer Agha and ask him to appraise them. Lay them out before him and see what he says; when you put the jewels back in the purse, present him with three of them.’ So she sent him off. The young man replied, ‘I will go; but when I return, tell me what has happened to you.’ He then went and did as the girl had instructed.”
“When Ghazanfer Agha saw these gifts he said to the youth, ‘O youth, thou hast made us ashamed; pray be troubled to come once to our house and honor us that we may show our affection.’ The youth replied, ‘What though it be so; to-morrow I shall go.’ And he bade him farewell and he came and told the girl, and the girl said, ‘Go to-morrow; but when thou enterest his house look not to this side nor that side, but look straight before thee.’ And thus did she warn him. When it was morning the youth arose; and Ghazanfer Agha looked and saw the youth coming and he said, ‘Welcome!’ and took him and led him to his house. And the youth looked at nothing, but passed on and sat down; and Ghazanfer Agha treated and entertained that youth with all manner of delicious foods, and then sent him away. And the youth came and told the girl, and she said, ‘Go again to-morrow and talk with him, and when thou risest, do thou too invite him; and be not jealous.’
“When Ghazanfer Agha saw these gifts, he said to the young man, ‘Hey there, you’ve embarrassed us; please do us the honor of coming to our house so we can show you our appreciation.’ The young man replied, ‘Even so; tomorrow I will come.’ He then said goodbye and went to tell the girl, who said, ‘Go tomorrow; but when you enter his house, don’t look to the left or the right, just look straight ahead.’ And she warned him like this. When morning came, the young man got up, and Ghazanfer Agha saw him coming and said, ‘Welcome!’ and took him to his house. The young man didn’t look around but walked straight on and sat down; Ghazanfer Agha treated him with all sorts of delicious food and then sent him on his way. The young man returned and told the girl about it, and she said, ‘Go again tomorrow to talk with him, and when you get up, invite him too; and don’t be jealous.’”
“And the youth reflected and said in his heart. ‘This Ghazanfer Agha must be the friend of this girl; anyhow we shall see; whatever God does he does well.’ In the morning he went and invited him, and then came to the girl and gave her word and said, ‘Tell me and let me hear of the matters of that night.’ The girl answered, ‘Now is not the time; go and get these things which are needful.’ The youth went and got them and brought them and gave her them and said, ‘Lo, I have brought them; tell me.’ The girl said, ‘Now is the guest coming, it cannot be; by and bye I will tell thee.’ When Ghazanfer Agha came the youth gave the girl word and she said, ‘Go and[444] meet him, and lead him and bring him here.’ The youth said in his heart, ‘This is not without reason; but wait, we shall see.’ And he led him respectfully, and he entered and sat down with the girl. After that, came foods and they ate and drank and made merry till the evening. Then the girl sent word and the youth came in, and she said, ‘Take care, be it not that thou lettest Ghazanfer Agha leave this evening.’ And the youth said, ‘What is this of thee that thou dost not dismiss him?’ The girl answered, ‘I will tell thee afterward.’ The youth said in his heart, ‘I shall slay the two of you this night.’ And he went out. When it was night Ghazanfer Agha asked leave to go away, but the youth would not let him, and Ghazanfer Agha saw that it was not to be, so he remained; and they brought out a clean coverlet and mattress and made a bed for him. And Ghazanfer Agha lay down, and the youth lay down, but he slept not that he might watch the girl.
“And the young man thought to himself, 'This Ghazanfer Agha must be close to this girl; we’ll find out soon enough; whatever happens is meant to be.' In the morning, he invited him over, then went to the girl and said, 'Tell me what happened that night.' The girl replied, 'Now isn't the right time; go and get the things we need.' The young man went and got them, brought them back, and said, 'I've got what you asked for; now tell me.' The girl said, 'The guest is arriving, it can't be right now; I'll tell you later.' When Ghazanfer Agha arrived, the young man signaled to the girl, and she said, 'Go meet him, and bring him here.' The young man thought, 'There must be a reason for this; let’s wait and see.' He respectfully led him in, and he sat down with the girl. After that, food was served, and they ate, drank, and enjoyed themselves until evening. Then the girl sent for the young man, and when he came in, she said, 'Be careful not to let Ghazanfer Agha leave tonight.' The young man asked, 'Why are you keeping him here?' The girl responded, 'I’ll explain later.' The young man thought to himself, 'I might have to deal with both of them tonight.' He went out. When night fell, Ghazanfer Agha asked if he could leave, but the young man wouldn’t let him. Ghazanfer Agha realized he couldn't go, so he stayed; they brought out a clean blanket and mattress and prepared a bed for him. Ghazanfer Agha laid down, and the young man lay down too, but he couldn’t sleep because he was watching over the girl."
“When it was midnight the girl arose and the youth saw her, but he made no sound, and the girl went up close to Ghazanfer Agha. The youth, unable to endure it any longer, rose from his place and said fiercely to the girl, ‘What seekest thou there?’ The girl saw that the youth spake angrily and she took him by the hand and drew him to a place apart and said, ‘I am about to slay this Ghazanfer Agha.’ The youth said, ‘What is the reason of it?’ The girl replied, ‘The reason of it is this: I am the daughter of the king of this land, and this youth was a butcher’s apprentice. One day, when going to the bath, I met this youth selling meat upon the road; as soon as I saw him I fell in love with him, and the bird, my heart, was taken, so that I was without rest and could not remain quiet. I saw there was no help for it, so I got him by force of money, and sometimes I went to his house, and sometimes I had him brought in disguise to my palace. One night I went in disguise to his house, and I saw him sitting conversing with a gipsy, and I got angry and I cursed the two of them. This youth was wont to use the dagger, and he gave me many wounds, and thought me dead and put me in a coffin and sent me with two men who laid me in that tomb thou sawest. Praise be to God! my time was not yet; thou didst come to me like Khizr: now, do thou kill him.’
“When it was midnight, the girl got up and the young man saw her, but he didn’t make a sound, and she went up close to Ghazanfer Agha. The young man, unable to hold back any longer, stood up and said fiercely to the girl, ‘What are you looking for there?’ The girl noticed the anger in his voice and took him by the hand, leading him to a private spot. She said, ‘I’m about to kill this Ghazanfer Agha.’ The young man asked, ‘Why?’ The girl replied, ‘The reason is this: I am the daughter of the king of this land, and this young man was a butcher’s apprentice. One day, on my way to the bath, I saw him selling meat on the road; as soon as I saw him, I fell in love, and my heart was captured, leaving me restless and unable to relax. Seeing no way out, I bought him with money, visiting him at times and sometimes having him brought to my palace disguised. One night, I went in disguise to his house and found him talking to a gipsy. I got angry and cursed them both. This young man would usually use a dagger, and he inflicted many wounds on me, thinking I was dead. He placed me in a coffin and sent me with two men who laid me in that tomb you saw. Thank God! my time wasn’t up yet; you came to me like Khizr: now, you must kill him.’”
“The youth said, ‘I shall kill him. Wilt thou marry me[445] according to the ordinance of God?’ She answered, ‘I will not marry thee; but the vezir has a daughter fairer than I, her will I get for thee.’ Then the youth smote him and killed him. The girl said, ‘In the morning go to my father and give him good news; and go to-night and bring here all the possessions of this youth.’ The youth said, ‘To-morrow thy father will bring them.’ When it was morning the youth went and gave the good news to the king. And the king sent slave-girls who brought the girl to the palace. And her mother was glad when she saw her safe and sound.[48] And they confiscated the property of Ghazanfer Agha and bestowed it on that youth.
“The young man said, ‘I’m going to kill him. Will you marry me[445] according to God’s will?’ She replied, ‘I won’t marry you; but the vizier has a daughter who is more beautiful than I am, and I’ll get her for you.’ Then the young man attacked him and killed him. The girl said, ‘In the morning, go to my father and give him the good news; tonight, go and bring all the belongings of this young man here.’ The young man said, ‘Your father will bring them tomorrow.’ When morning came, the young man went and delivered the good news to the king. The king sent slave girls who brought the girl to the palace. Her mother was happy to see her safe and sound.[48] And they took Ghazanfer Agha’s property and gave it to that young man.”
“But what would the youth do with the wealth? his desire was the girl. The king’s vezirs said, ‘My king, it were right if thou give the girl to the youth.’ The king answered, ‘It is my desire too; for when my daughter disappeared and we sought but could not find her, I made a promise, saying, that to him who brought good news of my daughter I should give her; but the girl does not wish it.’ The vezirs said, ‘My king, our daughters are thine; make this youth thy client; whichever girl thou pleasest, give her to him.’ The king said, ‘I shall make a proposal;’ and he went and spake with her mother. And the girl’s mother went to her and with difficulty persuaded her; and then sent word to the king. That hour they performed the marriage ceremony, and the king made the youth a vezir; and they lived for a long time in joyance and delight.
“But what would the young man do with the wealth? His desire was for the girl. The king’s advisors said, ‘My king, it would be right to give the girl to the young man.’ The king replied, ‘I want that too; for when my daughter went missing and we searched but couldn’t find her, I promised that whoever brought me good news about her would get to marry her; but the girl does not want it.’ The advisors said, ‘My king, our daughters are yours; make this young man your favorite; give him whichever girl you choose.’ The king said, ‘I will make a proposal;’ and he went to speak with her mother. The girl’s mother went to her and with difficulty convinced her; then she sent word to the king. That hour they performed the wedding ceremony, and the king made the young man an advisor; and they lived for a long time in happiness and joy."
“O king, I have told this story for that thou mayst know that thy son will not accept counsel, but purposes for thy life. Because that cobbler youth accepted the words of the saints he attained to fortune; and that butcher’s apprentice, for that he was a fool, wounded his benefactress, the king’s daughter; and if the girl had not killed him, he would have made her disgraced before the world. Do thou then, O king, take profit by the tale; beware, spare not this foolish youth, but kill him; else thou shalt be repentant.” When the king heard this story from the lady he said, “To-morrow will I kill him.”
“O king, I shared this story so you know that your son won’t take advice but is determined about your life. Because that cobbler who listened to the saints found success; and that butcher’s apprentice, being foolish, harmed his benefactor, the king's daughter; and if she hadn’t killed him, he would have brought her shame before everyone. So, O king, learn from this tale; don’t hesitate, don’t spare this foolish young man, just kill him; otherwise, you'll regret it.” When the king heard this story from the lady, he said, “Tomorrow I will kill him.”
When it was morning and the sun had appeared, like as appeared the kindness shown by the king’s daughter to the[446] butcher’s apprentice, and the world was illumined with light, the king passed and sat upon his throne, and he caused the youth to be brought and commanded the executioner, “Smite off his head.” The nineteenth vezir came forward and said, “O king, beware, hurry not in this matter, look to the thought of the hereafter and the way of the Law. The Apostle (peace on him!) saith, ‘God most high maketh wise in the Truth him to whom he wisheth to do good.’ According to this sacred tradition, what is befitting the king is this, that he transgress not the bounds of God. The truth is this, that in this matter the prince is sinless. O king, when can one obtain a son? Slay not thy prince, or grief for thy son will be full hard, and in the end thou shalt be unable to endure it. There is a story suitable to this; if the king grant leave I will relate it.” The king said, “Relate it, let us hear.” Quoth the vezir:
When morning came and the sun rose, just like the kindness shown by the king’s daughter to the[446] butcher’s apprentice, and the world was filled with light, the king sat on his throne and ordered that the young man be brought to him. He commanded the executioner, “Chop off his head.” The nineteenth vizier stepped forward and said, “O king, be careful, do not rush into this. Think about the afterlife and the Law. The Apostle (peace be upon him) says, ‘God most high grants wisdom in the Truth to whom He wishes to do good.’ According to this sacred tradition, what befits the king is not to cross the bounds set by God. The truth is that the prince has done no wrong in this case. O king, when can one truly obtain a son? Do not kill your prince, or the grief for your son will be too much to bear, and in the end, you will find it unbearable. There is a story related to this; if the king permits, I will tell it.” The king answered, “Tell it, we are listening.” The vizier replied:
Hasan from Basra
“Hasan of Basra[49] (the mercy of God on him!) was in his first estate a seller of jewels. One day he rose up to trade, and came before a king and transacted business, and then he transacted business with the vezir. The vezir said, ‘To-day we go to a pageant at a certain place; wilt thou come with us?’ Hasan answered, ‘Yea, I shall go.’ When the vezir and the king had mounted their steeds, they brought a horse for Hasan likewise, and they all went out of the gate and came to a plain. Hasan saw that in the middle of that plain was a white pavilion, the dome of which reared its head into the air. Then they went up close to that pavilion and all of them alighted. From another side came a procession of people; Hasan of Basra saw that it was a party of doctors and holy men who were carrying their lecterns and copies of the sacred volume. They came and entered that pavilion and recited the Koran with sweet voice; then they came and walked three times round that dome, and then stood at the door and said, ‘O prince, what can we? were there release to thy sweet soul by reading of the Koran, we would, all of us, cease not therefrom day or night; but it is the decree of that almighty King; there is no avail for his command save acquiescence and patience.[447]’
“Hasan of Basra[49] (may God have mercy on him!) started out as a jewel seller. One day, he got up to conduct some business and approached a king to make a transaction, and then he did the same with the vizier. The vizier said, ‘Today we’re going to a festival at a certain location; will you join us?’ Hasan replied, ‘Yes, I will come.’ After the vizier and the king mounted their horses, they brought a horse for Hasan too, and they all rode out of the gate and arrived at a plain. Hasan noticed a white pavilion in the center of the plain, its dome rising high into the air. They moved closer to the pavilion and all dismounted. From another direction, a procession of people approached; Hasan recognized them as a group of scholars and holy men carrying their lecterns and copies of the holy text. They entered the pavilion and recited the Quran in beautiful voices; then they walked around the dome three times before standing at the door and saying, ‘O prince, what can we do? If there were peace for your noble soul through the recitation of the Quran, we would never stop day or night; but it is the decree of the Almighty King; there is no remedy for His command except to accept it and be patient.[447]’”
“And they went away. After them came white-bearded elders and devotees reciting chants, and they walked three times round that dome, and then stood at the door and said, ‘O prince, what can we? were there release to thy sweet soul by chant and prayer, we would, all of us, devote ourselves to chant and prayer; but what profit? it is the decree of that almighty King; there is no avail therefor save resignation.’ And they went away. After them came many moon-faced damsels, in the hand of each of whom was a golden dish filled full of all manner of jewels, and they walked three times round that dome, and then stood at the door and said, ‘O prince, what can we? were there release to thy sweet soul by the giving of riches, we would give all these jewels, and we ourselves would become slaves; but what avail? it is the decree of that almighty King, and he hath no need of such things; there is no help for his decree save patience.’
“And they left. After them, white-bearded elders and devotees came, reciting chants. They walked around the dome three times and then stood at the door, saying, ‘O prince, what can we do? If your sweet soul could find peace through chant and prayer, we would all devote ourselves to them; but what good would it do? It is the will of that almighty King; there’s nothing we can do but accept it.’ Then they went away. After them, many moon-faced young women arrived, each holding a golden dish filled with all kinds of jewels. They walked around the dome three times and then stood at the door, saying, ‘O prince, what can we do? If your sweet soul could find release through gifts of wealth, we would offer all these jewels and become your servants; but what good would that do? It is the decree of that almighty King, and He does not need such things; the only way to cope with His decree is patience.’”
“And they went away. After them came an innumerable army which surrounded that dome, rank on rank, and they said, ‘O prince, were there release to thy sweet soul by battle, night and day would we, all of us, do battle in thy cause; but what avail? it is the decree of that almighty King; there is no help therefor but patience and resignation.’ And they went away. After them came the king the father of that prince, and the vezirs and the nobles, and they walked three times round that dome, and then stood at the door, and the king said, ‘O light of my eyes, darling of my heart, were there release to thy sweet soul to be found by science, I had found it by means of the learned; or were it by gifts and bounties, I had assembled all my army and made war and attained it; but what avail? decree is God’s. He is in want of naught; there is no help save patience and acquiescence in his judgment.’
“And they left. After them came a countless army that surrounded the dome, standing in formation, and they said, ‘O prince, if your sweet soul could be freed through battle, we would all fight for you day and night; but what good would it do? It is the will of that all-powerful King; there’s nothing we can do except be patient and accept it.’ And they left. Then came the king, the father of that prince, along with the advisors and nobles, and they walked around that dome three times before stopping at the door, and the king said, ‘O light of my eyes, darling of my heart, if there were a way to free your sweet soul through knowledge, I would have found it with the learned; or if it were through gifts and generosity, I would have gathered my whole army, made war, and achieved it; but what good would it do? It is God’s decree. He needs nothing; the only help is patience and acceptance of His will.’”
“And he wept full bitterly, and all the nobles and vezirs wept likewise. When Hasan of Basra saw these things he asked the vezir, ‘What plight is this plight?’ The vezir said, ‘O Hasan, our king had a son: he was in beauty a second Joseph; and in writing, reading, chivalry, and all accomplishments he had no rival; and as he was the king’s only child he loved him very much. One day death spared him not, and he passed to the abiding home. After the wailing and dismay, as there was no help save patience under the heavenly decree,[448] they brought him and buried him in this dome. And once every year they come and thus visit the tomb.’ When Hasan of Basra heard these words from the vezir and saw these things with his eyes, wealth and riches went forth from his eye and heart; and he abandoned the whole of them and turned dervish and donned the khirqa;[50] and now, when his name is mentioned, they add, ‘The mercy of God on him!’
“And he wept bitterly, and all the nobles and ministers wept too. When Hasan of Basra saw this, he asked the minister, ‘What’s happening?’ The minister replied, ‘Oh Hasan, our king had a son: he was as beautiful as a second Joseph; and in writing, reading, chivalry, and all skills, he had no equal; and because he was the king’s only child, the king loved him dearly. One day, death didn't spare him, and he passed away to the eternal home. After the mourning and shock, since there was no remedy except patience under this divine decree,[448] they brought him and buried him in this tomb. And once every year, they come to visit the grave.’ When Hasan of Basra heard these words from the minister and saw these things with his own eyes, wealth and riches lost their appeal to him; he abandoned everything and became a dervish, donning the khirqa;[50] and now, whenever his name is mentioned, they say, ‘May God have mercy on him!’
“Now, O king, I have told this story for that the king may know that grief for children is full bitter. As yet thou hast not felt it, and may God most high not show it thee thus through him. O king, slay not the prince, else afterward thou shalt be repentant and shalt sigh and groan until thou die.” And he made intercession for the prince for that day. When the king heard this story from the vezir compassion came into his heart, and he sent the youth to the prison and went himself to the chase.
“Now, Your Majesty, I’ve shared this story so you can understand that the pain of losing a child is incredibly deep. You haven’t experienced it yet, and may the Most High spare you from having to. Please, do not harm the prince; otherwise, you will regret it and live in sorrow until your last breath.” And he pleaded for the prince for that day. When the king heard this tale from the vizier, compassion filled his heart, and he sent the young man to prison while he went on his hunt.
When it was evening the king returned from the chase and came to the palace, and again the lady rose to greet him, and she sat with the king. After the repast the lady asked for news of the youth. The king said, “To-day likewise such an one of my vezirs made intercession for him, and I have sent him again to the prison.” The lady said, “O king, why dost thou leave my counsel and act according to thine own understanding? Hast not thou heard these words they have said concerning the heedless: ‘Whoso is presumptuous through reason is abased.’ And the sages have said that eight things bring disgrace upon a man: the first is going to dine at a place without invitation, the second is interfering between another and his wife, the third is giving ear to everyone’s words, the fourth is slighting the king, the fifth is setting one’s self above a great man, the sixth is speaking to those who listen not to one’s words, the seventh is begging a favor of an avaricious and indifferent person, and the eighth is going to the enemies’ gate.
When evening came, the king returned from the hunt and arrived at the palace. The lady stood up to greet him and then sat with the king. After the meal, the lady asked for news about the young man. The king replied, “Today, one of my advisors spoke on his behalf again, and I have sent him back to prison.” The lady said, “Oh king, why do you ignore my advice and act on your own judgment? Haven’t you heard the saying about the reckless: ‘Whoever is arrogant because of their knowledge will be humbled’? And the wise have stated that eight things bring disgrace upon a person: first, going to dine somewhere without an invitation; second, interfering between someone and their spouse; third, listening to everyone’s opinions; fourth, disrespecting the king; fifth, elevating oneself above a great individual; sixth, speaking to those who don’t listen; seventh, asking a favor from a greedy and indifferent person; and eighth, approaching the gates of enemies."
“Now, O king, those vezirs interfere between thee and me. Beware, act not according to their words. They have said that he who acts according to a stranger’s word will divorce his wife. Their words are many; and they are forty vezirs, and each one of them for this long time is planning wiles. Mayhap my king has not heard the story of the old gardener and his son.” The king said, “Tell on, let us hear.” Quoth the lady:[449]
“Now, Your Majesty, those advisors are getting in the way between you and me. Be careful, don’t act based on what they say. They've claimed that anyone who follows a stranger's advice will end up divorcing his wife. They have a lot to say, and there are forty advisors, each of whom has been plotting for a long time. Perhaps my King hasn’t heard the story of the old gardener and his son.” The king replied, “Go ahead, we want to hear it.” The lady said:[449]
The Gardener and His Kid
“In the by-gone time an old gardener had mounted his son upon an ass and was proceeding to the garden, himself on foot. They met some men who said, ‘See this old pederast, how he has mounted the boy upon the ass; and is himself running alongside.’ Whenever the old man heard this he made the boy alight and mounted himself. Again they met some other folk, these likewise said, ‘Look at this heartless old man, he rides the ass himself and makes the poor child go on foot.’ Whenever the old man heard this he took his son up in front of him. Then some people saw them and said, ‘See this old pederast, how he has taken the boy up in front of him.’ The old man heard this, and he put his son up behind him. Again certain folks saw them and said, ‘See this old catamite, how he has taken the boy up behind him.’ The old man knew not what to do, so he put his son down and alighted himself and drove the ass before them. The garden was near, and both of them were on foot, and they reached the garden before meeting with any others.
“In the past, an old gardener had placed his son on an ass and was walking to the garden himself. They encountered some men who said, ‘Look at this old man, how he has put the boy on the ass while he runs alongside.’ Whenever the old man heard this, he made the boy get down and got on the ass himself. Again, they ran into some other people, who also said, ‘Look at this selfish old man, riding the ass while making the poor child walk.’ Every time the old man heard this, he would lift his son up in front of him. Then some people saw them and said, ‘Look at this old man, how he has taken the boy up in front of him.’ The old man heard this, so he moved his son to sit behind him. Once again, certain folks saw them and said, ‘Look at this old man, how he has put the boy behind him.’ The old man didn’t know what to do, so he took his son down and got off himself, leading the ass in front of them. The garden was nearby, and both of them walked, reaching the garden before running into anyone else.”
“Now, O king, I have told this story that thou mayst know that no one in the world can escape the tongue of the folk. Each one says a different thing. It is even as when a boil came out on the foot of a certain king who showed it to someone and said, ‘Come, look at this boil; is it ripe or unripe?’ He looked and said, ‘It is ripe.’ Then he showed it to another person, and he said, ‘It is unripe.’ Then the king said, ‘We cannot get sure information concerning even one foot.’ Do thou too, O king, go by no one’s word, lose not the opportunity; no good will come to thee from this youth.” When the king heard this story from the lady he said, “To-morrow will I kill him.”
“Now, O king, I have shared this story so you know that no one in the world can escape people's gossip. Everyone has a different opinion. It’s like the time a boil appeared on a certain king's foot. He showed it to someone and asked, ‘Come, look at this boil; is it ripe or unripe?’ The person looked and said, ‘It’s ripe.’ Then he showed it to another person, who said, ‘It’s unripe.’ The king then said, ‘We can’t get a clear answer about even one foot.’ So you, O king, should not trust anyone’s word, don’t miss the chance; nothing good will come to you from this youth.” When the king heard this story from the lady, he said, “Tomorrow I will kill him.”
When it was morning the king came and sat upon his throne, and he caused the youth to be brought and ordered the executioner, “Smite off his head.” The twentieth vezir came forward and said, “O king of the world, I will speak a good word to thee: all these vezirs who have spoken these many words are well-wishers to thee. The holy Apostle of God hath said, ‘Whoso hath believed in God and the last day; when he witnesseth to aught, let him speak with good or let[450] him be silent,’ Now, what is best for thee in this thy affair is this, as all thy vezirs say, ‘Slay not the prince,’ I too say, have patience, else the end of this will be care and sorrow. Mayhap the king has not heard the story of a certain king.” The king said, “Tell on, let us hear.” Quoth the vezir:
When morning came, the king took his seat on the throne and ordered, “Bring the young man here.” He told the executioner, “Cut off his head.” The twentieth vizier stepped forward and said, “O king of the world, let me share some wise words with you: all these viziers who have spoken at length truly wish you well. The holy Apostle of God has said, ‘Whoever believes in God and the Last Day, when he bears witness to anything, should either speak good or remain silent.’ Now, what’s best for you in this matter, as all your viziers agree, is: ‘Do not kill the prince.’ I also say, have patience; otherwise, this will lead to pain and sorrow. Perhaps the king hasn’t heard the story of a certain king.” The king replied, “Go on, let us listen.” The vizier said:
The Dervish's Advice
“Of old time there was a great king. One day, when returning from the chase, he saw a dervish sitting by the way, crying, ‘I have a piece of advice; to him who will give me 1,000 sequins I will tell it.’ When the king heard these words of the dervish he drew in his horse’s head and halted, and he said to the dervish, ‘What is thy counsel?’ The dervish replied, ‘Bring the sequins and give me them that I may tell my counsel.’ The king ordered that they count 1,000 sequins into the dervish’s lap. The dervish said, ‘O king, my advice to thee is this, whenever thou art about to do a deed, consider the end of that deed, and then act.’ The nobles who were present laughed together at these words and said, ‘Anyone knows that.’ But the king rewarded that poor man. He was greatly pleased with the words of the dervish and commanded that they wrote them on the palace gate and other places.
“Once upon a time, there was a great king. One day, as he was returning from a hunt, he saw a dervish sitting by the road, crying out, ‘I have a piece of advice; whoever gives me 1,000 sequins, I will share it with them.’ When the king heard the dervish's words, he pulled in his horse and stopped, asking the dervish, ‘What is your advice?’ The dervish replied, ‘Bring the sequins and give them to me so I can tell you my advice.’ The king ordered that 1,000 sequins be counted into the dervish’s lap. The dervish then said, ‘Oh king, my advice to you is this: whenever you’re about to do something, think about the outcome of that action first, and then act.’ The nobles who were present laughed at these words and said, ‘Anyone knows that.’ But the king rewarded the poor man. He was very pleased with the dervish's words and commanded that they be written on the palace gate and in other places.”
“Now that king had an enemy, a great king; and this hostile king was ever watching his opportunity; but he could find no way save this, he said in himself, ‘Let me go and promise the king’s barber some worldly good and give him a poisoned lancet; some day when the king is sick he can bleed him with that lancet.’ So he disguised himself, and went and gave the barber a poisoned lancet and 10,000 sequins. And the barber was covetous and undertook to bleed the king with that lancet what time it should be needful. One day the king was sick, and he sent word to the barber to come and bleed him. Thereupon the barber took that poisoned lancet with him and went. The attendants prepared the basin, and the barber saw written on the rim of the basin, ‘Whenever thou art about to perform a deed, think on the end thereof.’
“Now the king had an enemy, a powerful king, who was always looking for an opportunity. But he could only think of one way, saying to himself, ‘Let me go and promise the king’s barber some worldly goods and give him a poisoned lancet; someday when the king is sick, he can bleed him with that lancet.’ So he disguised himself, went to the barber, and handed him a poisoned lancet along with 10,000 sequins. The barber, being greedy, agreed to bleed the king with that lancet whenever it was needed. One day, the king fell ill and sent for the barber to come and bleed him. The barber took the poisoned lancet and went. The attendants prepared the basin, and the barber noticed the words inscribed on the rim of the basin, ‘Whenever you are about to perform an action, think about the outcome.’”
“When the barber saw this he said in himself, ‘I am now about to bleed the king with this lancet and doubtless he will perish, then they will not leave me alive, but will inevitably[451] kill me; after I am dead what use will these sequins be to me?’ And he took up that lancet and put it in its place and drew out another lancet that he might bleed the king. When he took his arm a second time, the king said, ‘Why didst thou not bleed me with the first lancet?’ The barber answered, ‘O king, there was some dust on its point.’ Then the king said, ‘I saw it, it is not the treasury lancet; there is some secret here, quick, tell it, else I will slay thee.’ When the barber saw this importunity, he related the story from beginning to end and how he had seen the writing on the basin and changed his intention. The king put a robe of honor on the barber and let him keep the sequins which his enemy had given him. And the king said, ‘The dervish’s counsel is worth not 1,000 sequins but 100,000 sequins.’
“When the barber saw this, he thought to himself, ‘I’m about to bleed the king with this lancet, and he’ll probably die. If that happens, they won’t spare my life; they’ll definitely[451] kill me. After I’m dead, what good will these sequins do me?’ So he put the first lancet back and picked up another one to bleed the king. When he took the king’s arm for the second time, the king asked, ‘Why didn’t you use the first lancet?’ The barber replied, ‘Oh king, there was some dust on its tip.’ The king responded, ‘I saw it; that’s not the treasury lancet. There’s something going on here. Quick, tell me, or I’ll kill you.’ Seeing the king's insistence, the barber recounted the story from start to finish, explaining how he had seen the writing on the basin and changed his mind. The king honored the barber with a robe and allowed him to keep the sequins his enemy had given him. The king said, ‘The dervish’s advice is worth not just 1,000 sequins, but 100,000 sequins.’”
“Now, O king, I have told this story for that the king may know that it is as when the dervish said, ‘Whatsoever deed thou doest, consider the end thereof, then act.’ If thou slay the prince, at last thou shalt be repentant. The rest the king knows.” And he made intercession for the prince. When the king heard these words from the vezir he sent the prince to the prison and himself mounted for the chase.
“Now, Your Majesty, I’ve shared this story so that you understand, as the dervish said, ‘Whatever you do, think about the outcome before you act.’ If you kill the prince, you will ultimately regret it. The rest is known to you.” And he pleaded for the prince. When the king heard these words from the vizier, he sent the prince to prison and went out to pursue the hunt himself.
When it was evening the king returned from the chase and came to the palace, and the lady rose to greet him, and they sat down. After the repast the lady again asked for news of the youth. The king said, “To-day such an one of my vezirs made intercession for him and I sent him to the prison.” The lady said, “O king, it is related of the Caliph Ma’mūn[51] that he said, ‘Four things are hurtful to kings; the first is the nobles being negligent, the second is the ministers being envious, the third is the mean being bold, and the fourth is the vezirs being treacherous.’ And the Moorish sages say, ‘In nobles there is no friendship, in liars there is no fidelity, in the envious there is no peace, in the indifferent there is no generosity, and in the evil-natured there is no greatness.’ O king, these thy vezirs are, like thy traitor son, liars and evil-natured. Thou believest the words of these. The story of thee and this youth altogether resembles the story of those Turkman children.” The king said, “Tell that story, let us hear it.” Quoth the lady:[452]
When evening came, the king returned from the hunt and entered the palace. The lady stood up to greet him, and they both sat down. After their meal, the lady asked again for news about the young man. The king replied, “Today, one of my viziers pleaded for him, and I sent him to prison.” The lady said, “O king, there's a saying from Caliph Ma’mūn[51] that goes, ‘Four things are harmful to kings; first, the nobles being careless, second, the ministers being envious, third, the common people being bold, and fourth, the viziers being treacherous.’ And the Moorish sages say, ‘Among nobles, there’s no friendship; among liars, there’s no loyalty; among the envious, there’s no peace; among the indifferent, there’s no generosity; and among the wicked, there’s no greatness.’ O king, your viziers are, like your treacherous son, liars and wicked. You believe their words. The situation with you and this young man is just like the tale of those Turkman children.” The king said, “Tell me that story; I want to hear it.” The lady replied:[452]
The Turkmen Kids
“Certain Turkmans from an encampment went one day into a city. When they were returning from the city to the encampment they were an hungered, and when they were come near they ate some bread and onions at a spring-head. The juice of the onions went into the Turkmans’ eyes, and the tears came forth from their eyes. Now the children of the Turkmans had gone out to meet them, and they saw that the tears were streaming from their fathers’ eyes and they thought that some one of them had died in the city. So without asking and without knowing, they ran back and came to the encampment and said to their mothers, ‘One of ours is dead in the city, our fathers are coming weeping,’ All the women and children of that encampment came forth to meet them, weeping together. The Turkmans who were coming from the city thought that one of theirs had died in the encampment; so were they without knowledge one of the other, and they raised a weeping and crying together such that it cannot be described.
“Some Turkmans from a camp went into a city one day. As they were returning from the city to the camp, they became hungry, and when they got close, they ate some bread and onions at a spring. The juice from the onions got in the Turkmans’ eyes, causing them to tear up. Meanwhile, the Turkmans' children had come out to meet them and saw the tears streaming down their fathers' faces, thinking that someone had died in the city. Without asking or knowing, they rushed back to the camp and told their mothers, ‘One of us has died in the city; our fathers are coming back crying.’ All the women and children from the camp came out to meet them, weeping together. The Turkmans coming from the city thought that one of their own had died in the camp; thus, they were unaware of each other's circumstances, and they all began to cry and wail together in a way that was beyond description.”
“At length the elders of the camp stood up in the midst and said, ‘May all ye remain whole; the command is God’s, there is none other help than patience.’ And they questioned them. The Turkmans who were coming from the city asked, ‘Who is dead in the encampment?’ The others said, ‘No one is dead in the encampment; who has died in the city?’ Those coming from the city answered, ‘No one has died in the city.’ They said, ‘Then for whom are we wailing and lamenting?’ At length they perceived that all this tumult arose from their thus trusting the words of children.
“At last, the elders of the camp stood up and said, ‘May you all stay safe; the command comes from God, and there is no help but patience.’ Then they asked questions. The Turkmens arriving from the city inquired, ‘Who has died in the encampment?’ The others replied, ‘No one has died in the encampment; who has died in the city?’ Those from the city responded, ‘No one has died in the city.’ They asked, ‘Then who are we mourning for?’ Eventually, they realized that all this chaos was happening because they had trusted the words of children.”
“Now, O king, I have told this story for that the king may know that confusion like to that is brought about by youths. What I know is this, if thou slay not the youth he will slay thee.” When the king heard these words from the lady he said, “To-morrow will I kill him.”
“Now, Your Majesty, I’ve shared this story so that you understand the chaos young people can create. Here’s what I know: if you don’t kill the young man, he will kill you.” When the king heard this from the lady, he replied, “Tomorrow, I will kill him.”
When it was morning the king came and sat upon his throne, and he caused the youth to be brought and ordered the executioner, “Smite off his head.” The twenty-first vezir came forward and said, “O king of the world, yesterday, when reading in a book, I saw that they had written that there was a great king in the land of Hindustan, and in his time there was[453] a work on wisdom, and they laded three camels with it and brought it to him. One day the king said to the sages, ‘Abridge this book for me, that I may study it.’ Then all the sages of Hind came together and collected the necessary words from that work and made a book. When the king read it he was pleased. And the words that they wrote were these: ‘O king, be not presumptuous, being deceived by the world; for the world showeth itself like a fair woman and fondleth men in its bosom; and when they are asleep and heedless, of a sudden it woundeth and slayeth them. Knowing of a surety that it is thus, have care if it offer itself to thee, that thou keep thyself from it, so that thou be prosperous. And expend what thou gainest of wealth in the way of God most high, and guard against iniquity, and show forth thy name through generosity, and abandon avarice.
When morning came, the king sat on his throne and had the young man brought before him. He commanded the executioner, “Cut off his head.” The twenty-first vizier stepped forward and said, “O king of the world, yesterday, while reading a book, I came across something that said there was a great king in the land of Hindustan. During his reign, there was[453] a significant work on wisdom, and they loaded three camels with it and brought it to him. One day the king instructed the sages, ‘Summarize this book for me so I can study it.’ So all the sages of Hind gathered and selected the essential points from that work to create a book. When the king read it, he was pleased. The words they wrote were: ‘O king, don’t be arrogant and let the world deceive you; for the world presents itself like a beautiful woman, lulling men into its embrace. When they are asleep and unaware, it suddenly strikes and destroys them. Knowing this for sure, be careful if it presents itself to you, and keep your distance so you can thrive. Spend the wealth you gain in the way of God Most High, avoid wrongdoing, uphold your reputation through generosity, and abandon greed.’
“‘O king, the light of the world is darkness, and its newness is oldness, and its being is non-being. O king, strive that thou save thyself from it; and incline not to the amassing of unlawful wealth, for it will pass from thy hand and be a woe to thee. Strive to collect wealth lawfully, and expend it on good works, and show thyself just among the folk to the utmost of thy power, that all the people of the world may love thee, and that thou be secured against the punishment of God most high. And guard thy faith for the hereafter. And love not women and tell not them thy secrets. O king, be not deceived by womankind; for in body are they weak, but in guile are they strong.’ Now, O king, these counsels are exceeding good counsels, and it behooves the king to keep them; and their saying is true that women are weak in body but strong in guile. Mayhap the king has not heard what befell a certain king with a woman.” The king said, “Relate it, let us hear.” Quoth the vezir:
‘O king, the world's light is darkness, and its newness is just oldness, and its existence is non-existence. O king, make an effort to save yourself from it; and don't get caught up in accumulating illegal wealth, because it will slip through your fingers and bring you trouble. Work to gather wealth legally, spend it on good deeds, and show fairness among the people to the best of your ability, so that everyone loves you, and you are protected from the punishment of God Most High. And safeguard your faith for the afterlife. Don't let your feelings for women cloud your judgment, and don't share your secrets with them. O king, don’t be fooled by women; physically they may be weak, but they're clever and deceptive.’ Now, O king, this advice is truly valuable and the king should take it to heart; it’s said that while women are weak in body, they are strong in cunning. Perhaps the king hasn’t heard what happened to a certain king because of a woman.” The king said, “Tell us the story, we want to hear it.” The vezir replied:
A Queen's Betrayal
“There was in the palace of the world a great king, and he had a beautiful wife, such that many a soul dangled in the tresses on her cheek. That lady had a secret affair with a youth, and she used to hide the youth in a chest in the palace. One day that youth said to the lady, ‘If the king were aware of this our work, he would slay the two of us.’ The lady said, ‘Leave that thought, I can do so that I shall hide thee in the[454] chest and say to the king, “Lo, my lover is lying in this chest;” and then, when the king is about to kill thee, I shall make him repentant by one word.’ While the youth and the lady were saying these words, the king came, and the lady straightway put the youth into the chest and locked it. The king said, ‘Why lockest thou that chest thus hastily? What is in the chest?’ The lady answered, ‘By God, it is my lover; I saw thee coming and I put him into the chest and locked it.’ Then was the king wroth, and he bared his sword and thought to slay him who was in the chest, when the lady said, ‘O king, art thou mad, where is gone thine understanding? Am I mad that I should advance a strange man to thy couch and then say to thee, “Lo, he is in the chest?” In truth, I wondered if thou were sincere in thy trust of me, and I tried thee, and now I know that thou thinkest evil concerning me.’ And she ceased and sat in a corner.
“There was a great king in the palace of the world, and he had a beautiful wife, so lovely that many a soul was captivated by her enchanting hair. That lady was having a secret affair with a young man, and she used to hide him in a chest in the palace. One day, the young man said to her, ‘If the king finds out about us, he will kill both of us.’ The lady replied, ‘Don't think that way; I can hide you in the[454] chest and tell the king, “Look, my lover is in this chest;” and just when the king is about to kill you, I’ll make him feel regret with just one word.’ As the young man and the lady were talking, the king arrived, and the lady quickly placed the young man into the chest and locked it. The king asked, ‘Why are you locking that chest so hastily? What’s inside it?’ The lady answered, ‘By God, it’s my lover; I saw you coming, so I put him into the chest and locked it.’ The king became furious, drew his sword, and intended to kill whoever was in the chest when the lady exclaimed, ‘O king, are you crazy? Where has your reason gone? Am I mad enough to bring a stranger to your bed and then say, “Look, he’s in the chest?” Honestly, I was curious if you truly trusted me, and I tested you, and now I know that you think ill of me.’ With that, she became silent and sat in a corner.”
“Then did the king repent him of what he had done; and he begged and besought of his wife, saying, ‘Forgive me,’ And he gave her many things, and craved pardon for his fault. When the king had gone out from the harem into the palace the lady took that youth forth of the chest and said, ‘Didst thou see what a trick I played the king?’ And they gave themselves up to mirth and merriment.
“Then the king regretted what he had done; he pleaded with his wife, saying, ‘Forgive me.’ He gave her many gifts and asked for forgiveness for his mistake. After the king left the harem and went into the palace, the lady took the young man out of the chest and said, ‘Did you see the trick I played on the king?’ And they indulged in laughter and joy.”
“Now, O king, I have told this story for that the king may know that guile and trickery such as this abound in women. O king, beware, slay not the prince on the woman’s word, else afterward thou shalt be repentant, and too late repentance profits not.” And he made intercession for the prince for that day. When the king heard this story from the vezir he sent the prince to the prison and himself mounted for the chase.
“Now, Your Majesty, I've shared this story so you understand that deceit and manipulation like this are common among women. Your Majesty, be cautious; don’t take the prince’s life based solely on a woman’s word, or you may end up regretting it, and too late to change your mind. He pleaded with the king for the prince that day. When the king heard this story from the advisor, he sent the prince to prison and set out for the hunt himself.”
When it was evening the king returned from the chase and came to the palace, and the lady rose to greet him, and they sat down. After the repast the lady again began to speak about the youth. The king said, “To-day too such an one of my vezirs made intercession for him and I sent him to the prison.” The lady said, “O king, this youth is ignoble. It is even as when God most high told Noah (peace on him!) of the impurity of his son: said God most high, ‘He is not of thy family; verily, it is a work that is not right.’[52] Then it is known[455] that if a person follow not the way of his father, and be not endowed with the nature of his father, he cannot be called a lawful son. Therefore, when the wise see a fault in others they hinder and cover it, and if they see that fault in themselves they strive to banish it far from them. There is no help for the ignoble that he should follow the path of the noble. Mayhap the king has not heard the story of a certain abdal and a king.” The king said, “Tell on, let us hear.” Quoth the lady:
When evening came, the king returned from the hunt and entered the palace. The lady stood to greet him, and they took their seats. After the meal, she began to talk again about the young man. The king said, “Today, one of my viziers pleaded for him, and I sent him to prison.” The lady responded, “O king, this young man is of low birth. It’s just like when God Most High told Noah (peace be upon him!) about the unworthiness of his son: God said, ‘He is not part of your family; truly, it is a wrong act.’[52] So it is understood[455] that if a person does not follow the way of his father and does not share his father's nature, he cannot be considered a legitimate son. Therefore, when the wise see faults in others, they conceal them, but if they recognize those same faults in themselves, they work hard to eliminate them. There’s no chance for the dishonorable to walk the path of the honorable. Perhaps the king has not heard the tale of a certain mystic and a king.” The king said, “Go on, we want to hear.” The lady continued:
The Abdal and the King
“There was of old time a great king, and there was by him an abdal. One day the king mounted for the chase, and the abdal said, ‘O king, I am able for soldiering and hunting; give me too horse and gear and bird, that I may go forth with thee to ride about and hunt.’ So the king gave the abdal a horse and gear, and gave him a falcon on his wrist, and took him along with him to the chase, and they went off. While they were riding, the king saw a bird go into a bush, and he said to the abdal, ‘Go, cast the falcon at the bird.’ And the king stood to look on. The abdal went up close to the bush with the falcon, and a man stirred the bush, and the bird came out and flew off. The king said to the abdal, ‘The bird is away, throw off the falcon.’ And the abdal threw off the falcon from his wrist without slipping the leash, and he swung it round and round his head. The king shouted, ‘Out on thee! throw off the falcon!’ The abdal said, ‘O king, I have thrown it off, what am I to do?’ But he left not to swing the falcon round his head. The king shouted, ‘Out on thee! let the falcon go!’ And the abdal let go the leash; but the falcon’s eyes were darkened from its having been turned round, and it could not fly, and fell to the ground. And the king was angry and ill-pleased. Then the abdal said, ‘O king, wherefore art thou angry? thou saidest, “Throw off the falcon,” and I threw it off; then thou saidest, “Let it go,” and I let it go; this falcon knows not how to fly: what fault is mine?’ These words of the abdal were pleasant to the king and he fainted from laughing; and he perceived how no good comes from anything ignoble.[53]
Once upon a time, there was a great king, and beside him was an abdal. One day, the king got ready for a hunt, and the abdal said, "Oh king, I'm good at fighting and hunting too; give me a horse, equipment, and a bird so I can join you." So the king gave the abdal a horse and gear, along with a falcon on his wrist, and they set off together for the hunt. While they were riding, the king saw a bird land in a bush and said to the abdal, "Go, let the falcon go after the bird." The king stood by, watching. The abdal approached the bush with the falcon, and a man rustled the leaves, causing the bird to fly away. The king told the abdal, "The bird has escaped, release the falcon." The abdal released the falcon from his wrist but didn't let go of the leash, instead swinging it around his head. The king shouted, "What are you doing? Let the falcon go!" The abdal replied, "Oh king, I did let it go, what should I do now?" Nonetheless, he continued to swing the falcon around. The king shouted again, "Seriously, let the falcon go!" Finally, the abdal released the leash, but the falcon’s eyes were dazed from spinning and it couldn't fly, falling to the ground. The king was angry and displeased. Then the abdal said, "Oh king, why are you angry? You told me to 'release the falcon,' and I did; then you said, 'let it go,' and I let it go. This falcon just doesn’t know how to fly; what did I do wrong?" The king found the abdal's words amusing and laughed so hard he almost fainted; he realized that no good comes from anything dishonorable.[53]
“Now, O king, I have told this story for that the king may know that no good comes from the ignoble man who follows not the path of his father and mother. Beware, O king, be not negligent in the affair of this youth, or in the end some hurt will befall thee from him; the rest thou knowest.” When the king heard this story from the lady he said, “On the morrow will I kill the youth.”
“Now, Your Majesty, I’ve shared this story so that you understand that no good comes from the dishonorable person who doesn’t follow the path set by their parents. Be cautious, Your Majesty, do not neglect this young man, or in the end, you will suffer because of him; the rest you already know.” When the king heard this tale from the lady, he replied, “Tomorrow, I will have the young man killed.”
When it was morning the king came and sat upon his throne, and he caused the youth to be brought and commanded the executioner, “Smite off his head.”
When morning came, the king arrived and sat on his throne. He had the young man brought before him and ordered the executioner, “Chop off his head.”
Thus did the king, day after day, order the execution of his innocent son, being temporarily diverted from committing this crime by the stories and wise advice of the forty vezirs, only to be urged again at night to commit the crime by the false accusations of his baffled and revengeful wife.
Thus the king, day after day, ordered the execution of his innocent son, only being distracted from carrying out this crime by the tales and wise counsel of the forty viziers, only to be pushed again at night to commit the crime by the false accusations of his frustrated and vengeful wife.
The story of the fortieth vezir demonstrated how the crafty wife of a tailor played him false and then deceived him with a lying and plausible version of what had happened. After relating this story the fortieth vezir said:
The story of the fortieth vizier showed how the cunning wife of a tailor tricked him and then misled him with a believable but dishonest version of events. After telling this story, the fortieth vizier said:
“Now, O king, I have told this story for that the king may know that tricks like to these and all manner of craftiness abound in women. Beware, slay not the prince on the woman’s word, or afterward thou shalt be repentant.” And he kissed the ground, and made intercession for the prince for that day. And the king granted it, and sent the youth to the prison, and went himself to the chase.
“Now, O king, I've shared this story so that you understand that tricks like these and all kinds of cunning are common among women. Be careful, don’t kill the prince based solely on a woman's word, or you will regret it later.” He kissed the ground and pleaded for the prince for that day. The king agreed and sent the young man to prison while he went off hunting.
When it was evening the king returned from the chase and came to the palace, and the lady rose to greet him, and they sat down. After the repast the lady asked for news of the youth. The king said, “To-day, too, such an one of my vezirs made intercession for him and I sent him to the prison.” The lady said, “O king, be it known that not one of those vezirs is thy friend; God knows what pact they have with the youth. Mayhap the king has not heard what befel between the Sultan of Egypt and his vezirs.” The king said, “Tell on, let us hear.” Quoth the lady:
When evening came, the king returned from the hunt and entered the palace. The lady stood up to greet him, and they both sat down. After their meal, the lady asked for news about the young man. The king replied, “Today, one of my advisors spoke up for him, and I sent him to prison.” The lady said, “Oh king, you should know that none of those advisors are your friends; God knows what deal they have with the young man. Perhaps the king hasn’t heard about what happened between the Sultan of Egypt and his advisors.” The king replied, “Go on, let us hear.” The lady said:
The Sultan and His Betraying Son
“There was of old time in the city of Cairo a great sultan, and he had a youthful son. And that youth made a pact with[457] the vezirs, saying, ‘If ye make me sultan, I will give you leave to do whatever ye may please.’ When they had agreed to this, he sowed enmity between the king and the vezirs and nobles; and each of them rose in revolt in a different quarter, and they took the youth for their chief, and waged war and did battle with the king. The king could not overcome them, and at length they made the youth king. They began to feast with the new king every day, and to accomplish their desires. And the king’s father saw that the purpose of the vezirs and the youth was evil, and he called a confidant, and one night they fled in disguise and entered a cave; and for seven days and seven nights the king went not forth from that cave. The new king heard of his father having fled, and he and the vezirs began to seek him and to send out criers, who proclaimed, ‘Whoso seizes my father and brings him to me, him will I honor.’ And the old king and his courtier went forth from the cave and came to a village, and were guests of an old woman in that village; and that old woman sowed seed. And she bestirred herself to entertain them, and brought them a mat, and they sat down. The king was hungry, and he pulled out a sequin and gave it to the old woman, and said, ‘Mother, go, fetch us food that we may eat.’ The woman said, ‘What will ye do with a sequin’s worth of food?’ The king replied, ‘No harm, fetch it.’ And the woman went and brought all manner of delicacies and set them before the king. And they sat down and ate. After the repast they began to talk with the woman; and the woman said, ‘What youths be ye?’ The king said, ‘We are of the servants of the fugitive king; we are seeking our master.’ The woman said, ‘I fear that ye too are followers of that unworthy youth, and would seize the king and take him.’ The king asked, ‘Does that unworthy youth seek his father?’ The woman replied, ‘Does he seek him? What means that? Those traitor vezirs and nobles every day cause criers to proclaim, “To him who seizes and brings that fugitive sultan we will give the lordship of whatever place he may wish; but of him who conceals him, or in whose house he is found, are the head and family gone.”’
“There was once a great sultan in the city of Cairo, and he had a young son. The young man made a deal with the vezirs, saying, ‘If you make me sultan, I’ll let you do whatever you want.’ After they agreed, he created conflict between the king and the vezirs and nobles; each rebelled in their own way, taking the young man as their leader, and they went to war against the king. The king couldn’t defeat them, and eventually, they made the young man their king. They started feasting with the new king every day and fulfilling their desires. The king's father realized that the vezirs and the young man had bad intentions, so he summoned a trusted advisor, and one night they fled in disguise into a cave; for seven days and seven nights, the king didn’t leave that cave. The new king learned of his father’s escape, and he and the vezirs began searching for him, sending out criers to announce, ‘Whoever captures my father and brings him to me, I will honor.’ The old king and his advisor left the cave, went to a village, and were taken in by an old woman there; she was busy planting seeds. She made an effort to entertain them and brought out a mat for them to sit on. The king was hungry, so he pulled out a sequin and gave it to the old woman, saying, ‘Please, go fetch us some food.’ The woman replied, ‘What do you expect to get with a sequin’s worth of food?’ The king insisted, ‘No worries, just get it.’ The woman went and brought all kinds of delicacies, setting them before the king. They sat down and ate. After the meal, they began to talk with the woman; she asked, ‘Who are you young men?’ The king answered, ‘We are servants of the fugitive king; we’re looking for our master.’ The woman said, ‘I’m afraid you’re also followers of that unworthy youth, planning to capture the king.’ The king asked, ‘Does that unworthy youth seek his father?’ The woman replied, ‘Does he seek him? What does that even mean? Those traitorous vezirs and nobles are announcing every day, “To anyone who captures and brings back that fugitive sultan, we’ll grant lordship over any place they desire; but to anyone who hides him, or in whose house he is found, it’s the end for them and their family.”’”
“When the king heard these words from the woman his soul was troubled, and he said to her, ‘And are the nobles also submissive to the youth?’ The woman answered, ‘He has[458] deposed many nobles, and appointed other nobles; these new nobles are all of them submissive to him.’ The king said, ‘Is there any of those old nobles whom thou knowest?’ The woman replied, ‘There is a vezir who was deposed by the fugitive sultan; I go about his house on business—I know him.’ As soon as the king heard this he turned and said to his confidant, ‘What sayest thou, shall I tell this woman that I am the sultan?’ The confidant replied, ‘Command is the king’s.’ The sultan turned and said to the woman, ‘O mother, I have a secret; if I tell it thee, canst thou keep it?’ The woman said, ‘I will give my head, but I will not give your secret,’ The king made the woman swear, and then said, ‘O mother, dost thou know me who I am?’ She answered, ‘Nay,’ Then the king said, ‘Lo, I am the fugitive sultan; be it not that this word escape thy mouth,’ When the woman heard this the blood went from her face, and she fell at the king’s feet. The king said, ‘Hast thou son or daughter?’ She replied, ‘I have a son,’ The king said, ‘If God most high seat me on my throne, I will give thy son whatever lordship he please,’ The woman bowed down and fell at the king’s feet. Then the king said to her, ‘Go now to the house of that vezir, and call him to a private place and salute him from me, and say, “The king is now seated in my house and wants thee, be it not that thou flinchest and comest not.”’
“When the king heard these words from the woman, he was troubled, and he asked her, ‘Are the nobles also loyal to the young man?’ The woman replied, ‘He has[458] removed many nobles and appointed new ones; these new nobles are all submissive to him.’ The king then asked, ‘Is there any of those old nobles that you know?’ The woman responded, ‘There is a vizier who was ousted by the fugitive sultan; I visit his house for business—I know him.’ As soon as the king heard this, he turned to his confidant and asked, ‘What do you think? Should I tell this woman that I am the sultan?’ The confidant answered, ‘It is the king’s command.’ The sultan turned back to the woman and said, ‘O mother, I have a secret; if I share it with you, can you keep it?’ The woman replied, ‘I would give my life before I reveal your secret.’ The king made her swear an oath and then said, ‘O mother, do you know who I am?’ She answered, ‘No.’ Then the king said, ‘Behold, I am the fugitive sultan; let this not escape your lips.’ When the woman heard this, the color drained from her face, and she fell at the king’s feet. The king asked, ‘Do you have a son or a daughter?’ She replied, ‘I have a son.’ The king said, ‘If God the Most High places me back on my throne, I will grant your son any title he desires.’ The woman bowed down and fell at the king’s feet. The king then instructed her, ‘Now go to the house of that vizier, and invite him to a private place, greet him on my behalf, and say, “The king is now in my house and wants to see you; don’t hesitate or fail to come.”’”
“When it was evening the woman went to the vezir’s house, and took the vezir to a private place, and gave him the king’s greeting, and told him all and how that he was sitting in her house. The vezir was glad, and he said, ‘Do thou now be off, I too will come now;’ and he sent her away. The woman came and told these things to the king. After a little he saw the vezir in the dress of an Arab, and he came and fell at the king’s feet and mourned and wept. The king said, ‘O vezir, I wronged thee and took thy wealth and deposed thee; ah! the past is past, the gone is gone. Befriend me as much as in thee lies, and if God most high raise me to my throne, I know the honor I will do thee.’ The vezir said, ‘O king, if thou tookest my wealth, it was thine own wealth; if thou didst depose me, I was thy slave and had done wrong; thou didst well. Now this is the way, that thou follow my words and lay aside kingship till our plan be accomplished; if afterward[459] thou art wroth with me, then command; now let us work.’ The king said, ‘Do what thou wilt; now is not the time for words.’ The vezir said, ‘O king, arise and take my lamp in thine hand, and go on through the desert before thee till thou comest to my house; if anyone see thee he will think thee my man and recognize thee not.’ The king took the vezir’s lamp in his hand, and they went on and passed through the bazaars of Cairo, and came to the vezir’s house; and the vezir prepared a private room for the king.
“When evening came, the woman went to the vizier’s house, took him to a private spot, shared the king’s greeting, and told him everything about how he was sitting in her home. The vizier was pleased and said, ‘You should go now, I’ll follow shortly;’ and he sent her away. The woman returned and shared this with the king. After a little while, he saw the vizier dressed as an Arab, and he came and fell at the king’s feet, mourning and weeping. The king said, ‘Oh vizier, I wronged you and took your wealth and removed you from your position; alas! the past is gone. Please support me as much as you can, and if God Most High returns me to my throne, I promise to honor you.’ The vizier replied, ‘Oh king, if you took my wealth, it was your own; if you deposed me, I was your servant and I made a mistake; you acted rightly. Now here’s the plan: you should follow my advice and set aside your kingship until our plan is complete; if afterward you’re angry with me, then command me; now let’s get to work.’ The king said, ‘Do what you think best; this is not the time for discussion.’ The vizier said, ‘Oh king, stand up, take my lamp in your hand, and go through the desert until you reach my house; if anyone sees you, they’ll think you’re my servant and won’t recognize you.’ The king took the vizier’s lamp in his hand, and they went on, passing through the bazaars of Cairo until they arrived at the vizier’s house, where the vizier prepared a private room for the king.”
“The king remained there some days, and the vezir secretly sent word to all the great nobles who had been deposed, and assembled them. And one night he brought them to the king and reconciled them, and said, ‘On the morrow be ye ready and show zeal each one of you for his estate.’ That night they gathered together all the disbanded soldiers who were there; and when it was morning they beat the kettledrums on every side, and ere those traitor nobles and vezirs had arisen they put many of them to the sword; and they seized the king’s son and all the rest of his vezirs, and brought them before the king. And the king executed the whole of them, slaying each of them with a different torment. Thenceforth he sat upon his throne with tranquillity of heart, and enjoyed happiness and delight.
“The king stayed there for several days, and the vizier secretly sent word to all the great nobles who had been ousted and gathered them together. One night, he brought them to the king and made peace between them, saying, ‘Tomorrow, be ready and show enthusiasm for your positions.’ That night, they gathered all the disbanded soldiers who were there; and in the morning, they sounded the drums everywhere, and before the traitorous nobles and viziers had even risen, they killed many of them. They captured the king’s son and all the rest of his viziers and brought them before the king. The king executed all of them, inflicting different tortures on each one. From then on, he sat on his throne with a calm heart and enjoyed happiness and pleasure.”
“Now, O king, I have told this story for that the king may know that vezirs are not to be altogether trusted; and be thou ready, for these vezirs purpose evil against the king, and the like of this story shall befall thee. I have watched for my king and told him. And I know of a surety that they have made a pact if left till the morrow to seat the youth upon the throne, and to seize thee and to give thee into the youth’s hands. God knows what will happen to ill-fortuned me. Woe is me!” And she wept full bitterly. When the king heard this story from the lady, and beheld this plight, he believed the lady’s words, and held them to be true; and fear for his life fell upon the king. He said: “O lady, weep not; on the morrow will I seize the whole of the vezirs, and, after I have put the youth to death, I will give to each of them, one by one, his due.” When the lady heard these words from the king she was glad, and said, “O king, when thou hast slain the whole of them, appoint nobles vezirs in their stead, and then[460] lean thy back against the wall of retirement, and give thyself up to mirth and merriment: till thou hast done thus thou shalt not be at ease.” And the king consented to this proposal, and they passed that night till the morning conversing.
“Now, O king, I've shared this story so that you understand that you can’t completely trust the vezirs; be prepared, for they are plotting against you, and something like this story could happen to you. I have been vigilant for my king and have informed him. I know for sure that they have made a plan to place the youth on the throne by tomorrow, to seize you and hand you over to him. God knows what will happen to me, who is so unfortunate. Woe is me!” And she wept bitterly. When the king heard this from the lady and saw her distress, he believed her words to be true, and fear for his life enveloped him. He said, “O lady, do not cry; tomorrow I will capture all the vezirs and, after I have killed the youth, I will give each of them their proper punishment.” When the lady heard the king’s words, she was pleased and said, “O king, once you have slain them all, appoint noble vezirs in their place, and then lean against the wall of retirement, and indulge in joy and happiness: until you do this, you will not find peace.” The king agreed to her suggestion, and they spent the night talking until morning.
Conclusion
When it was morning the king was wrathful, and he came and sat upon his throne, and he said, “Where is the youth? let him come.” They brought him, and the king said, “Ask ye him if he confesses to the charge of his mother.” Thereupon the grand vezir said, “Let him come before you and be asked, and it will be well; bring him, let us ask him.” The king commanded that they brought him, and he said, “Youth, speak; how hast thou done by thy mother?” The youth was silent. The king turned and said, “Be not silent, there is leave to thee, speak.” The youth was silent. Again the grand vezir said, “Perchance his governor might make him tell.”
When morning came, the king was furious, and he sat on his throne, saying, “Where is the young man? Bring him to me.” They brought him in, and the king asked, “Do you confess to the charge against your mother?” Then the grand vizier said, “Let him come before you and be questioned; that will be best; bring him in, and let’s ask him.” The king ordered that they bring him, and he said, “Young man, speak; how have you treated your mother?” The young man remained silent. The king turned and said, “Do not stay quiet; you are allowed to speak, so talk.” The young man stayed silent. Again, the grand vizier said, “Perhaps his guardian could get him to talk.”
Straightway the king commanded that they should bring his governor; and they sought him but found him not, and came and told the king. The king said, “This day it is needful to make manifest my justice; let the executioner come.” He came; and the king commanded, saying, “Take the youth and all those vezirs; and kill them.” And they took the whole of them from the presence of the king; and they made clean the judgment-square and sprinkled it with sand. And they made the vezirs sit down by tens, and they brought the youth too. Then the executioner set the prince upon his knees and bound his eyes, and he drew his sword from its scabbard and bared it, and said, “Is there leave, O king? In thy glory is my arm strong and my sword keen. The cut-off head grows not again, and too late repentance profits not.” And he went twice round the divan and asked leave of the king; and the king commanded him, saying, “Smite off his head.” The executioner went round the divan once more, and as he was again asking leave of the king, the bearer of glad tidings came, crying, “The prince’s governor comes!” The king said, “Quick, seize and bring him.”
Straight away, the king ordered that his governor be brought to him; they looked for him but couldn’t find him, so they went back and informed the king. The king said, “Today, I need to show my justice; bring in the executioner.” He arrived, and the king commanded, “Take the youth and all those advisers; and kill them.” They took all of them away from the king’s presence, cleaned the judgment area, and sprinkled it with sand. They arranged the advisers to sit down in groups of ten and brought the youth as well. Then the executioner made the prince kneel and blindfolded him. He drew his sword from its scabbard, unsheathed it, and said, “Is it alright, O king? In your glory, my arm is strong and my sword is sharp. A severed head doesn’t come back, and regrets come too late.” He circled the divan twice, asking for permission from the king, and the king commanded him, “Cut off his head.” The executioner went around the divan one more time, and just as he was asking for leave from the king again, a messenger rushed in, shouting, “The prince’s governor is coming!” The king said, “Quick, seize him and bring him here.”
Forthwith the slaves brought the governor, not letting his feet touch the ground. When the king saw the governor he[461] was wroth, and said, “Kill him!” The governor said, “O king, wherefore art thou angry? If it be thy desire to make the youth speak, bring him and let him speak.” Quoth the king, “Is it thou who saidest to the youth, ‘Speak not’?” The governor answered, “Yea.” The king said, “Why?” The governor said, “O king of the world, I saw the prince’s ruling star in the astrolabe that for forty days it was in evil aspect, such evil aspect that if he uttered the least word he should perish, but that if he spake not he should escape. I taught him a Name, and charged him straitly that he should not speak the least word. Now is the time accomplished, and I am come; command that they bring him, and I shall give him leave to speak.” The king commanded that they brought the youth, and the governor said, “My prince, be my life a ransom for thy father and for thee! Praise be to God! the evil aspect of thy star is accomplished; loose thy nightingale tongue and speak; what is this plight?”
Right away, the slaves carried the governor, not letting his feet touch the ground. When the king saw the governor, he was furious and said, “Kill him!” The governor replied, “O king, why are you angry? If you want the young man to speak, bring him here and let him talk.” The king asked, “Did you tell the young man, ‘Don’t speak’?” The governor answered, “Yes.” The king inquired, “Why?” The governor said, “O king of the world, I saw the prince’s ruling star in the astrolabe, and for forty days it was in a bad position, such a bad position that if he said even one word, he would die, but if he remained silent, he would be safe. I taught him a Name and insisted that he should not speak a single word. Now the time has come, and I am here; command them to bring him, and I will allow him to speak.” The king ordered them to bring the young man, and the governor said, “My prince, may my life be a sacrifice for your father and for you! Praise God! The bad position of your star is over; free your nightingale tongue and speak; what is this situation?”
Straightway the youth said, “In the name of God!” And he related what befell him with the lady from its beginning to its end; and then he fell upon the ground and began to weep. And the king put his finger to his mouth and wondered. And the members of the divan marvelled at this deed of the woman, and they said, “The prince’s words are with reason and truth, and such like trickery comes from womankind.”
Right away, the young man said, “In the name of God!” He shared everything that happened with the lady from start to finish; then he collapsed on the ground and started to cry. The king was astonished and put his finger to his mouth. The members of the council were amazed by what the woman had done, and they said, “The prince speaks with reason and truth, and this kind of trickery comes from women.”
Then the king asked the slave-girls, and they bare witness that they had been behind the wall and had heard the thing, and that the prince spake truly. And the king saw that the right was the prince’s, and he repented him of what he had done. And he besought pardon, and kissed the prince’s two eyes, and pressed him to his heart and wept full bitterly. And straightway he commanded that they bring the vezirs; and the king made many excuses to them, and clad each of them in sumptuous robes, and bestowed boundless gifts and favors upon them, and begged forgiveness of all of them. And the vezirs said, “My king, whatsoever cruelty and injustice thou hast done us, be it all forgiven thee; our fear was lest thou should slay the prince, acting on the woman’s word; for our vezirship is by the health and safety of our king and our prince; and their existence is a mercy to the world; after they were perished the perishing of the whole of us were a thing assured.[462]” And they all kissed the ground together, and asked for retribution on the woman.
Then the king asked the slave girls, and they testified that they had been behind the wall and had heard everything, confirming that the prince spoke the truth. The king realized that the right was on the prince’s side, and he regretted what he had done. He begged for forgiveness, kissed the prince on both eyes, held him close to his heart, and wept bitterly. Immediately, he ordered that the viziers be brought to him; the king made many apologies, dressed each of them in lavish robes, showered them with generous gifts and favors, and asked for their forgiveness. The viziers said, “My king, no matter what cruelty and injustice you have done to us, let it all be forgiven; our only fear was that you might kill the prince based on the woman’s word. Our positions as viziers depend on the health and safety of both our king and our prince; their existence is a mercy to the world. If they were to perish, it would mean the assured downfall of all of us.” And they all kissed the ground together, asking for justice against the woman. [462]
And the king commanded that they bring a wild ass; and they took the lady to the square of judgment and set her upon that ass, and bound her fast to his tail and legs, and took her forth to the desert. And they smote the ass with a whip, and the ass began to gallop and the woman fell from his back to the ground; and the wild ass looked, and when he saw the woman behind him he shied and ran off. And the woman was torn into pieces small even as her ear, and left upon the shrubs and stones. Thus that which she had purposed against the prince befel herself. The sires say, “Wish good that good may come to thee: if thou dig a pit for another, dig it deep; for it is like thou shalt fall therein thyself; then thou needest not trouble trying to get out.” And from that time has the saying been among the folk, “May I see thee on the ass!” After that the king summoned all the vezirs and the nobles and the commonalty, and he made a great feast with all manner of minstrels and music, and for forty days and forty nights they feasted and made merry gratefully. And then they lived for many years, and did justice and dealt with equity.
And the king ordered them to bring a wild donkey; they took the woman to the public square and put her on the donkey, tying her tightly to its tail and legs, then took her out to the desert. They whipped the donkey, and it started to gallop, causing the woman to fall off onto the ground. When the wild donkey saw her behind it, it got scared and ran away. The woman was torn apart, even down to her ear, and left among the bushes and stones. Thus, what she planned for the prince happened to her instead. The wise say, “Wish good for others so that good may come to you: if you dig a pit for someone else, dig it deep, as you might just fall into it yourself; then you won't have to struggle to get out.” Since then, it's been said among the people, “May I see you on the donkey!” After that, the king called all the ministers, nobles, and common people together, hosting a grand feast with all kinds of musicians and music, and for forty days and forty nights, they celebrated joyfully. They lived for many years after that, administering justice and fairness.
FOOTNOTES:
FOOTNOTES:
[2] Drugs.
__A_TAG_PLACEHOLDER_0__ Drugs.
[3] Koran, lii. 15.
[4] Ib. xii. 31.
[6] A term of endearment.
__A_TAG_PLACEHOLDER_0__ A term of affection.
[8] The Prophet Mahomet.
The Prophet Muhammad.
[9] I.e., beautiful.
__A_TAG_PLACEHOLDER_0__ Meaning, beautiful.
[10] Koran, iv. 94.
__A_TAG_PLACEHOLDER_0__ Quran, iv. 94.
[11] As servants do.
As servants would.
[12] In the time of Murad II an aspre was worth about 2½d. stg. Turkish sequins were not struck till the time of his successor, Mahomet II, when they were equivalent to about 12s. 6d. Foreign gold coins, especially Venetian, were used previously.
[12] During Murad II's reign, an aspre was worth about 2½d. stg. Turkish sequins were first minted during his successor, Mahomet II's time, when they were valued at around 12s. 6d. Before that, foreign gold coins, especially Venetian ones, were commonly used.
[15] Bal’am-bin-Bā’ūr.
__A_TAG_PLACEHOLDER_0__ Bal’am-bin-Bā’ūr.
[16] ‘Uj-bin-‘Unuq. He is said, in the Talmud, to have been a monstrous giant. The ‘Adīs, we are told, were from sixty to one hundred cubits high. Compare Numbers xiii. 33.
[16] ‘Uj-bin-‘Unuq. According to the Talmud, he was a huge giant. The ‘Adīs were reportedly between sixty and one hundred cubits tall. See Numbers xiii. 33.
[17] Koran, v. 29.
__A_TAG_PLACEHOLDER_0__ Quran, v. 29.
[18] Koran, vii. 175.
[19] A mysterious being, of the number of the prophets, who appears to and aids Moslems in distress; he is frequently mentioned in Mahometan fiction, where he plays a part similar to that of Elijah in the Talmud.
[19] A mysterious figure, among the prophets, who shows up and helps Muslims in trouble; he is often referenced in Islamic stories, where he has a role similar to that of Elijah in the Talmud.
[20] Compare Boethius thus translated by Chaucer: All thynges seken ayen to hir propre course, and all thyngs rejoysen on hir retourninge agayne to hir nature.
[20] Compare Boethius as translated by Chaucer: Everything seeks to return to its natural course, and everything rejoices in returning to its true nature.
[23] Joseph is the type of youthful beauty.
Joseph embodies youthful beauty.
[24] A fabulous bird of great size. Solomon, it should be said, according to the Talmudic and Koranic legends, was acquainted with the language of beasts and birds, with whom he used often to converse.
[24] A magnificent, large bird. It's said that Solomon, as noted in Talmudic and Koranic legends, could understand the language of animals and birds, with whom he often talked.
[25] Koran, iii. 128.
__A_TAG_PLACEHOLDER_0__ Quran, iii. 128.
[27] Koran, iii. 128.
__A_TAG_PLACEHOLDER_0__ Quran, iii. 128.
[28] D’Herbelot relates the same story in his “Bibliothèque Orientale,” but substitutes Hasan son of ‘Ali, the Prophet’s son-in-law, for Harun-er-Reshid.
[28] D’Herbelot shares the same story in his “Bibliothèque Orientale,” but replaces Harun-er-Reshid with Hasan, the son of ‘Ali, who was the Prophet’s son-in-law.
[35] Koran, xxi. 23.
[36] Koran, xxvii. 66.
__A_TAG_PLACEHOLDER_0__ Quran, xxvii. 66.
[41] Koran, viii. 128, and lxiv. 15.
[46] In Belletēte this courtier is said to be Firdausī of Tūs, and he is made to tell Mahmūd the following story of the khoja and the abdal, for which the Sultan rewards him with a purse of gold.
[46] In Belletēte, this courtier is referred to as Firdausī of Tūs, and he tells Mahmūd the following story about the khoja and the abdal, for which the Sultan rewards him with a bag of gold.
[47] A kind of religious mendicant.
A type of religious beggar.
[50] The dervish’s cloak.
The dervish's cloak.
[52] Koran, xi. 48.
[53] The point of this story is lost in the translation. To let fly a falcon at game, is, in Turkish, to swing a falcon; the king says to the abdal, “Swing the falcon,” meaning, let it fly at the bird; but the abdal understands him literally, and swings the falcon round his head.
[53] The point of this story is lost in translation. To release a falcon for hunting, in Turkish, is to swing a falcon; the king says to the abdal, “Swing the falcon,” meaning, let it fly at the bird; but the abdal takes him literally and swings the falcon around his head.
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