The Persian Literature Volume Ii Part 6

There dwelt in Egypt two youths of n.o.ble birth, one of whom applied himself to study knowledge, and the other to acc.u.mulate wealth. In process of time that became the wisest man of his age, and this king of Egypt. Then was the rich man casting an eye of scorn upon his philosophic brother, and saying, "I have reached a sovereignty, and you remain thus in a state of poverty." He replied: "O brother! I am all the more grateful for the bounty of a Most High G.o.d, whose name was glorified, that I have found the heritage of the prophets--namely, wisdom; and you have got the estate of Pharaoh and Haman--that is, the kingdom of Egypt. I am an emmet, that mankind shall tread under foot; not a hornet, that they shall complain of my sting. How can I sufficiently express my grateful sense of this blessing, that I possess not the means of injuring my fellow-creatures?"

III

I heard of a dervish who was consuming in the flame of want, tacking patch after patch upon his ragged garment, and solacing his mind with this couplet:--"I can rest content with a dry crust of bread and a coa.r.s.e woollen frock, for the burden of my own exertion bears lighter than laying myself under obligation to another."--Somebody observed to him, "Why do you sit quiet, while a certain gentleman of this city is so n.o.bly disposed and universally benevolent, that he has girt up his loins in the service of the religious independents, and seated himself by the door of their hearts? Were he apprised of your condition, he would esteem himself obliged, and be happy in the opportunity of relieving it." He said: "Be silent; for it is better to die of want than to expose our necessities before another, as they have remarked:--'Patching a tattered cloak, and the consequent treasure of content, are more commendable than pet.i.tioning the great for every new garment.'" By my troth, I swear it were equal to the torments of h.e.l.l to enter into paradise through the interest of a neighbor.

IV

One of the Persian kings sent a skilful physician to attend Mohammed Mustafa, on whom be salutation. He remained some years in the territory of the Arabs; but n.o.body went to try his skill, or asked him for any medicine. One day he presented himself before the blessed prince of prophets, and complained, saying, "The king had sent me to dispense medicine to your companions; but, till this moment, n.o.body has been so good as to enable me to practise any skill that this your servant may possess." The blessed messenger of G.o.d was pleased to answer, saying, "It is a rule with this tribe never to eat till hard pressed by hunger, and to discontinue their repast while they have yet an appet.i.te." The physician said, "This accounts for their health." Then he kissed the earth of respect and took his leave. The physician will then begin to inculcate temperance, or to extend the finger of indulgence, when from silence his patient might suffer by excess, or his life be endangered by abstinence:--of course, the skill of the physician is advice, and the patient's regimen and diet yield the fruits of health!

V

A certain person would be making vows of abstinence and breaking them.

At last a reverend gentleman observed to him, "So I understand that you make a practice of eating to excess; and that any restraint on your appet.i.te, namely, this vow, is weaker than a hair, and this voraciousness, as you indulge it, would break an iron chain; but the day must come when it will destroy you." A man was rearing the whelp of a wolf; when full grown it tore its patron and master.

VI

In the annals of Ardis.h.i.+r Babagan it is recorded that he asked an Arabian physician, saying, "What quant.i.ty of food ought to be eaten daily?" He replied, "A hundred dirams' weight were sufficient." The king said, "What strength can a man derive from so small a quant.i.ty?" The physician replied: "_So much can support you; but in whatever you exceed that you must support it_.--Eating is for the purpose of living, and speaking in praise of G.o.d; but thou believest that we live only to eat."

VII

Two dervishes of Khorasan were fellow-companions on a journey. One was so spare and moderate that he would break his fast only every other night, and the other so robust and intemperate that he ate three meals a day. It happened that they were taken up at the gate of a city on suspicion of being spies, and both together put into a place, the entrance of which was built up with mud. After a fortnight it was discovered that they were innocent, when, on breaking open the door, they found the strong man dead, and the weak one alive and well. They were astonished at this circ.u.mstance. A wise man said, "The contrary of this had been strange, for this one was a voracious eater, and not having strength to support a want of food, perished; and that other was abstemious, and being patient, according to his habitual practice, survived it.--When a person is habitually temperate, and a hards.h.i.+p shall cross him, he will get over it with ease; but if he has pampered his body and lived in luxury, and shall get into straitened circ.u.mstances, he must perish."

VIII

A certain philosopher admonished his son against eating to an excess, because repletion made a man sick. The boy answered, "O father, hunger will kill. Have you not heard what the wits have remarked, To die of a surfeit were better than to bear with a craving appet.i.te?" The father said, "Study moderation, for the Most High G.o.d has told us in the Koran:--'_Eat ye and drink ye, but not to an excess_:'--eat not so voraciously that the food shall be regorged from thy mouth, nor so abstemiously that from depletion life shall desert thee:--though food be the means of preserving breath in the body. Yet, if taken to excess, it will prove noxious. If conserve of roses be frequently indulged in it will cause a surfeit, whereas a crust of bread, eaten after a long interval, will relish like conserve of roses."

XI

In a battle with the Tartars, a gallant young man was grievously wounded. Somebody said to him, "A certain merchant has a stock of the mummy antidote; if you would ask him, he might perhaps accommodate you with a portion of it." They say that merchant was so notorious for his stinginess, that--"If, in the place of his loaf of bread, the orb of the sun had been in his wallet, n.o.body would have seen daylight in the world till the day of judgment."

The spirited youth replied: "Were I to ask him for this antidote, he might give it, or he might not; and if he did it might cure me, or it might not; at any rate, to ask such a man were itself a deadly poison!"

Whatever thou wouldst ask of the mean, in obligation, might add to the body, but would take from the soul.--And philosophers have observed, that were the water of immortality, for example, to be sold at the price of the reputation, a wise man would not buy it, for an honorable death is preferable to a life of infamy.--Wert thou to eat colocynth from the hand of the kind-hearted, it would relish better than a sweetmeat from that of the crabbed.

XII

One of the learned had a large family and small means. He stated his case to a great man, who entertained a favorable opinion of his character. This one turned away from his solicitation, and viewed this prost.i.tution of begging as discreditable with a gentleman of education.

If soured by misfortune, present not thyself before a dear friend, for thou may'st also imbitter his pleasure. When thou bringest forward a distress, do it with a cheerful and smiling face, for an openness of countenance can never r.e.t.a.r.d business.--They have related that he rose a little in the pension, but sunk much in the estimation of the great man.

After some days, when he perceived this falling off in his affection, he said:--"_Miserable is that supply of food which thou obtainest in the hour of need; the pot is put to boil, but my reputation is bubbled into vapor_.--He added to my means of subsistence, but took from my reputation; absolute starving were better than the disgrace of begging."

XIII

A dervish had a pressing call for money. Somebody told him a certain person is inconceivably rich; were he made aware of your want, he would somehow manage to accommodate it. He said, "I do not know him." The other answered, "I will introduce you;" and having taken his hand, he brought him to that person's dwelling. The dervish beheld a man with a hanging lip, and sitting in sullen discontent. He said nothing, and returned home. His friend asked, "What have you done?" He replied, "His gift I gave in exchange for his look:--Lay not thy words before a man with a sour face, otherwise thou may'st be ruffled by his ill-nature. If thou tellest the sorrows of thy heart let it be to him in whose countenance thou may'st be a.s.sured of prompt consolation."

XV

They asked Hatim Tayi: "Have you ever met, or heard of, a person of a more independent spirit than yourself?" He answered: "Yes, one day I had made a sacrifice of forty camels, and invited the chief of every Arab tribe to a feast. Then I repaired to the border of the desert, where I met a wood-cutter, who had tied up his f.a.got to carry it into the city.

I said, Why do you not go to the feast of Hatim, where a crowd have a.s.sembled round his carpet? He replied:--'Whoever can eat the bread of his own industry will not lay himself under obligation to Hatim Tayi.'--And in him I met my superior in spirit and independence."

XVI

The Prophet Moses, on whom be peace, saw a dervish who had buried his body, in his want of clothes to cover it, in the sand. He said: "O Moses, put up a prayer, that the Most High G.o.d would bestow a subsistence upon me, for I am peris.h.i.+ng in distress." The blessed Moses prayed accordingly, that G.o.d on high would succor him.

Some days afterwards, as he was returning from a conference with G.o.d on Mount Sinai, he met that dervish in the hands of justice, and a mob following him. He asked: "What has befallen this man?" They answered: "He had drunk wine and got into a quarrel, and having killed somebody, they are now going to exact retaliation."--The G.o.d who set forth the seven climates of this world a.s.signed to every creature its appropriate lot. Had that wretched cat been gifted with wings, she would not have left one sparrow's egg on the earth. It might happen that were a weak man to get the ability, he would rise and domineer over his weak brethren.

The blessed Moses acknowledged the wisdom of the Creator of the universe, and, confessing his own presumption, repeated this verse of the Koran:--"_Were G.o.d to spread abroad his stores of subsistence to servants, verily they would rebel all over the earth._" What happened, O vain man! that thou didst precipitate thyself into destruction? Would that the ant might not have the means of flying!--A mean person, when he has got rank and wealth, will bring a storm of blows upon his head.

Was not this at last the adage of a philosopher, 'That ant is best disposed of that has no wings.'--The father is a man of much sweetness of disposition, but the son is full of heat and pa.s.sions:--That Being, G.o.d, who would not make thee rich, must have known thy good better than thou couldst thyself know it.

XVII

I saw an Arab, who was standing amidst a circle of jewellers at Busrah, and saying: "On one occasion I had missed my way in the desert, and having no road-provision left, I had given myself up for lost, when all at once I found a bag of pearls. Never shall I forget that relish and delight, so long as I mistook them for parched wheat; nor that bitterness and disappointment, when I discovered that they were real pearls." In the mouth of the thirsty traveller, amidst parched deserts and moving sands, pearl, or mother-of-pearl, were equally distasteful.

To a man without provision, and knocked up in the desert, a piece of stone or of gold, in his scrip, is all one.

XVIII

An Arab, suffering under all the extremity of thirst in the desert, was saying:--"_Would to G.o.d that yet, before I perish, I could but for one day gratify my wish: that a stream of water might dash against my knees, and I could fill my leathern flask or stomach with it_."

In like manner a traveller had got bewildered in the great desert, and had neither provisions nor strength left, yet a few dirams remained with him in his scrip. He kept wandering about, but could not find the path, and sunk under his fatigue. A party of travellers arrived where his body lay; they saw the dirams spread before him, and these verses written in the sand:--"Were he possessed of all the gold of Jafier (a famous gold refiner), a man without food could not satisfy his appet.i.te. To a wretched mendicant, parched in the desert, a boiled turnip would relish better than an ingot of virgin silver."

XIX

I had never complained of the vicissitudes of fortune, nor murmured at the ordinances of heaven, excepting on one occasion, that my feet were bare, and I had not wherewithal to shoe them. In this desponding state I entered the metropolitan mosque at Cufah, and there I beheld a man that had no feet. I offered up praise and thanksgiving for G.o.d's goodness to myself, and submitted with patience to my want of shoes.--In the eye of one satiated with meat a roast fowl is less esteemed at his table than a salad; but to him who is stinted of food a boiled turnip will relish like a roast fowl.

XX

A king, attended by a select retinue, had, on a sporting excursion during the winter, got at a distance from any of his hunting seats, and the evening was closing fast, when they espied from afar a peasant's cottage. The king said: "Let us repair thither for the night, that we may shelter ourselves from the inclemency of the weather." One of the courtiers replied: "It would not become the dignity of the sovereign to take refuge in the cottage of a low peasant; we can pitch a tent here and kindle a fire." The peasant saw what was pa.s.sing; he came forward with what refreshments he had at hand, and, laying them before the king, kissed the earth of subserviency, and said: "The lofty dignity of the king would not be lowered by this condescension; but these gentlemen did not choose that the condition of a peasant should be exalted." The king was pleased with this speech; and they pa.s.sed the night at his cottage.

In the morning he bestowed an honorary dress and handsome largess upon him. I have heard that the peasant was resting his hand for some paces upon the king's stirrup, and saying: "The state and pomp of the sovereign suffered no degradation by his condescension in becoming a guest at the cottage of a peasant; but the corner of the peasant's cap rose to a level with the sun when the shadow of such a monarch as thou art fell upon his head."

XXI

They tell a story of an importunate mendicant who had ama.s.sed much riches. A certain king said: "It seems that you possess immense wealth, and I have a business of some consequence in hand. If you will a.s.sist me with a little of it, by way of a loan, when the public revenue is realized I will repay it and thank you to the bargain." He replied: "O sire, it would ill become the sublime majesty of the sovereign of the universe to soil the hand of lofty enterprise with the property of such a mendicant as I am, which I have sc.r.a.ped together grain by grain." He said: "There is no occasion to vex yourself, for I mean it for the Tartars, as impurities are suiting for the impure:--_They said, 'The compost of a dunghill is unclean.' We replied, 'That with it we will fill up the c.h.i.n.ks of a necessary_.'--If the water of a Christian's well is defiled, and we wash a Jew's corpse in it, there is no sin." I have heard that he disobeyed the royal command, questioned its justice, and resisted it with insolence. The king ordered that the exchequer stipulations should be put in force with rigidness and violence. When a business cannot be settled with fair words, we must of necessity make use of foul. When a man will not contribute of his own free will, if another enforces him he meets his desert.