THE HAFT PAIKAR

(THE SEVEN BEAUTIES)

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

NIZM OF GANJA
TRANSLATED FROM THE PERSIAN,
WITH A COMMENTARY,
BY
C. E. WILSON, B.A. (LOND.)
(For Fourteen Years Professor of Persian, University College, London).
AUTHOR OF A TRANSLATION, WITH COMMENTARY, OF JALLU D-DN RMS
MASNAV (BOOK II); OF A TREATISE ON GOG AND MAGOG; ETC., ETC.
VOL. I: TRANSLATION.
VOL. II: COMMENTARY.
ARTHUR PROBSTHAIN
LATE PROBSTHAIN & CO.,
41 GREAT RUSSELL STREET, LONDON, W.C.
1924.

STEPHEN AUSTIN AND SONS, LIMITED

PRINTERS, HERTFORD

PREFACE
THE text for the following translation has been prepared mainly from the MSS. and lithographed
texts of the India Office Library, both of which, by the liberality of the Indian Government, can be
borrowed by the student for use at home. Amongst these MSS. there is one especially remarkable
both for its correctness and good writingtwo qualities which are often not found together.
The Commentary is entirely my own, since I have found no notes of any importance either in the
MSS. or the lithographed texts used. As a matter of fact, separate MSS., which might contain notes,
I have not seen; whilst MSS. and lithographs of the collected works seldom, if ever, contain any. Of
separate lithographed texts I have seen only a few, and in these the sparse notes are of the most
trifling description. In fact, such notes are seldom of any value, unless written as a regular
commentary by scholars of established reputation.
The system of transliteration adopted is as follows:

t
s
j
ch

kh
d

z
zh

gh
q
g

v
v

h
a
i
u

au

=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=
=

when a consonant.
the soft dental.
(in Arabic quotations as th in thin).
as in jar.
as in church.
a deeply sounded h.
the German ch.
the soft dental.
(in Arabic quotations transliterated dh for th in this).
the s in pleasure.
a hard palatal s.
(in Arabic , a hard palatal d).
a hard palatal t.
(in Arabic generally pronounced z, but sometimes , or th as in this).
a guttural not found in European languages.
something like r, grassye.
a guttural k, but now pronounced as gh.
always hard.
when pronounced as m.
in Arabic and Urdu w.
unpronounced, as in khvstan, pronounced khstan.
when unpronounced in Arabic, as in Amrw, pronounced Amr.
generally a sound between a in can and u in jug.
generally sounded as e in ten.
as u in bull.
when a long vowel, and is sounded as in ball.
at the end of Arabic words, and
when a long vowel, as u in rule.
when a long vowel, as i in machine.
as au in German auch, but now pronounced as o in no, and sometimes even as .

ai = ai in gait (in Urdu; and in Arabic and Turkish after a hard consonant, as i in fire).
In addition to the above vowel sounds, Turkish has the French u, and eu, and a sound like i in
fir. These may be represented by , or eu, and y respectively.
In conclusion, I have pleasure in offering a tribute of gratitude to my friend the Publisher, whose
exceptional enterprise, energy, and enlightened appreciation afford a hopeful guarantee for the
success of the work.
I have also to thank Messrs. Austin for the care they have taken in the printing of a work requiring
great and particular exactitude.

INTRODUCTION
NIZM was born about 1141 at Ganja (Elizabethpol) in the old province of Arrn (now part of
Russian Transcaucasia). To this place his father, a Sunn, had come to live from the district of
Tafrish, a dependency of Qum in Jibl, led probably by the feuds which prevailed between the
Shahs and Sunns in that district. Ganja was famous for the piety and learning of its inhabitants,
who were rigid Sunns, and would not permit anyone to settle among them who differed from them
in religious views. To this influence, no doubt, Nizm owed his early tendency towards asceticism
and learning. The former he retained all his life; the latter he deprecates in his later works as of little
account to the f before the knowledge of God, which is gained, not by learning, but by following
the f path under the guidance of a spiritual chief.
His rigid asceticism is attested by, at least, all Persian writers, and by his own words, notably, in the
Sikandar Nma and the Haft Paikar. In the former he says that by wine, to which he repeatedly
alludes, he means the rapture of the knowledge and love of God, and protests vehemently that he
never tasted wine in his life.
He never, as other poets, frequented the courts of kings, but was sought out by them, and wrote
some of his poems at their invitation. Dr. William Bachers assumption that at the age of 40 he
adopted quite a tolerant attitude towards human nature and a moderate indulgence of the senses is
based upon a complete misapprehension of a passage in Nizms first work, the Makhzanu lAsrr, the Treasure-house of Secrets, in which he conceives the word dil, heart, to be used by
the poet in the sense of a generous expansion of heart and a jovial outlook upon things mundane,
whereas it should undoubtedly be taken in the usual f and Neo-Platonic sense of the place, when
purified, of the manifestation of the Deity, the perfect f being called ib-dil, the master of
heart. We have only to turn to the admirably lucid expositions of Jm in the Tufatu l-Arr for
any light which the more subtle language of Nizm may seem to some to require in such
particulars. The misconception alluded to is due in part to a misapprehension of the expression rhzann- avs, which means those bandits, the senses, and not Sinnentter, killers of the
senses; i.e., enemies to moderate sensual indulgence! That he was by no means, however, a man of
morose temperament is evident from the touches of humour we find in the Haft Paikar. And
propos of this, Jm in the Bahristn remarks that the Believer is cheerful; the Infidel it is who is
gloomy and morose.
The uninitiated may perhaps wonder why an accomplished f poet should appear to be lamenting
the darkness of doubt, and urging himself to give up negligence and the senses, and to strive after
the attainment of the heart, in order to attain to aqqu l-yaqn, the absolute feeling of the Truth
and identification with It; but the poet is really instructing the neophyte by detailing his own past
experiences.
By another misapprehension of the sense Dr. Bacher, in common with some others, assumes that the
Makhzanu l-Asrr was written when the poet was 40 years old. Nizm really implies that the
genius in collaboration with the intellect of one of 40 years experience should not be trusted, but
that the f aspirant should at once seek a real friend, i.e., the heart, dil, in the f sense. Nizm,
too, himself states that his second work, Khusrau and Shrn, was composed in 1175; i.e., when he
was 34 years of age. He wrote the Makhzanu l-Asrr probably in about 1171 or 1172, when he was
a little over 30. According to Nizm himself Lail and Majnn was written in 1188; the Sikandar
Nma in 1191; the Haft Paikar in 1198. A second recension of the Sikandar Nma was made,
probably, in about 1200.
After an ascetic life, uniformly maintained, and in the later part of which he went into complete
retirement from the world, he died in about 1202 at Ganja.
From the statements of the biographers and his own assertions in the Haft Paikar, he appears to
have made an extensive study of the sciences then known, but an examination of that work will
show that his knowledge of geography, at least, was far from accurate. Astronomy (astrology)
seems to have been his favourite study, and of this he appears to have had a considerable

knowledge. He apparently believed, too, in the influence of the stars, but only as the agents of the
pre-ordinances of the Deity.
It may seem strange on the surface that the Author of the Makhzanu l-Asrr should afterwards have
composed only poems apparently exoteric, but closer observation of these poems will show that a
sub-current of the mystic doctrine runs through them all. In addition also to our own observations
we have the testimony of Jm, who in the Nafatu l-Uns asserts that all Nizms poems are
purely f, though ostensibly only exoteric stories. Then, too, what are the Odes of fiz? On the
surface nothing but songs in praise of love, wine, and nature; but in reality expositions, or rather
symbolical images of fism. A close and deep study of the Haft Paikar, especially, amongst his
other works, will reveal such glints of f teaching as will convince us that Jms estimate is a
true one.
At the same time, it should be added that the subjects of most of Nizms poems were suggested by
the prevalent taste of the times, and that though he complied with this so far as the exoteric sense
was concerned, he, at the same time, admitted an under-current of fism, in order to comply with
his own predilections and those of the select few.
In excuse for giving an exoteric form to the first poem he wrote after the Makhzanu l-Asrr,
namely Khusrau and Shrn, he says in that poem:
Mar chun Makhzanu l-Asrr ganj,
Chi byad dar havas bi-nmd ranj?
Va-lkin dar jahn imrz kas nst
Ki r bar havas-nma(h) havas nst.
A treasure like the Makhzan being mine,
Why to a work on passions sway incline?
Yet still theres no one in the world to-day
Who lusts not for a work on passions sway.
The treatment of the Makhzanu l-Asrr is absolutely original, for though Nizm was well
acquainted with the adqa of San, as we see by his allusion to it in a passage in the colophon to
his own workstrangely misunderstood, by the way, by Dr. Bacherthe style he uses is quite
different. San is perhaps more obscure and subtle even than Rm, but Nizm uses a mode of
expression which is rare, though not unique, among Persian poets, who, though often obscure, are
generally what may be called conventionally obscure. Nizm, on the other hand, like many
European poets, is unconventionally obscure. He employs images and metaphors to which there is
no key save in the possession of the poetic sense and of sound judgment. In a poet like Jm, a great
admirer and imitator of Nizm, the style, in spite of its frequent quaint conceits, is so lucid that we
can almost anticipate the sense. In Nizm we cannot do so, but have to use our best judgment and
imagination.
In his later works Nizm follows the path of Firdaus, of whom he was a great admirer; but he by
no means follows him servilely; in all he wrote we see the imprint of his own genius, and a striking
originality of thought and expression. In Nizm we see Nizm and not Firdaus. His thoughts are
deeper, his expression is more trenchant, crisp, and epigrammatic, though perhaps often more
studied and artificial, and generally more obscure and subtle. In plain narrative he is equally
flowing and perspicuous, whilst in situations requiring exalted imagination and dramatic force he is
superior. In fine, he may be considered a greater creator than his predecessor.
His nearer adherence to Firdauss style in the Sikandar Nma may be accounted for by the close
similarity of the subjects of that poem to those of the Shh Nma.
His defects are those common to all Persian poets, who have little skill in delineating character, or
in inspiring a sense of the spirit of nature. Each different character is cast in its own conventional
mould, and has no individuality, whilst the depicting of nature is also conventional and artificial.

Emotional, especially pathetic situations, it is true, are often drawn with great artistic power, but the
expression to which they lead in those affected is not convincing. To enter a little more into detail
upon these three topics, there is in the delineation of character an almost total absence of the real,
whilst the ideal is represented only by a set, conventional form which is far from being a type. The
depicting of nature reveals, it is true, the most close and accurate observation, but the images
offered are fantastic: they are neither poetic nor scientific, and convey nothing of the spirit of nature
such as we see it in Shelley and Wordsworth. Contrast, for example, Nizms description of a
garden with Shelleys exquisite lines in the Sensitive Plant.
Then, in the expression of the rapture, yearning, and sorrow of the lover, taken at least in an
exoteric sense, there is nothing convincing, such as we find it in the impassioned lines of a
Shakespeare or a Petrarch. But then, of course, we must remember that the real sense is esoteric,
and that a mere symbolic suggestion may be sufficient for the mystic.
The Haft Paikar is more immediately connected with fism than any work of the Panj Ganj
except the Makhzanu l-Asrr. It depicts, so far as the esoteric sense is concerned, the progress of
the f through the seven Stages, symbolized by the seven colours which were supposed to belong
to the spheres of the seven planets. Nizm, however, uses a more natural and satisfactory
succession than that offered in the Rev. W. H. T. Gairdners The Way of a Mohammedan Mystic, in
which the Stages are divided as follows:
1st Nafs-i Ammra, the Soul Depraved.
2nd Nafs-i Lavvma, the Soul Accusatory.
The two summarized under Sharah, the Law.
3rd Nafs-i Mulhama, the Soul Inspired.
4th Nafs-i Mumainna, the Soul Tranquil.
Summarized under Tarqa, the Way.
5th Nafs-i Rya, the Soul God-satisfied.
6th Nafs-i Marya, the Soul God-satisfying.
Summarized under Marifa, the Gnsis.
7th Nafs-i fya va Kmila, the Soul Clarified and Perfect; which embodies aqqa, the Truth.
The 1st Stage is referred to the Moon and the First Day;
The 2nd Stage, to Mercury and the Second Day;
The 3rd Stage, to Venus and the Third Day;
The 4th Stage, to the Sun and the Fourth Day;
The 5th Stage, to Mars and the Fifth Day;
The 6th Stage, to Jupiter and the Day of Assembly (Friday);
The 7th Stage, to Saturn and the Day of Rest (Sabt).
Nizm, with more attention to f thought and the old mythology, enumerates the Stages as
follows:
The 1st, as referable to Saturn and Saturday;
The 2nd, to the Sun and Sunday;
The 3rd, to the Moon and Monday;
The 4th, to Mars and Tuesday;
The 5th, to Mercury and Wednesday;
The 6th, to Jupiter and Thursday;
The 7th, to Venus and Friday.
The sphere of Saturn is black; that of the Sun, yellow; of the Moon, silvery-green; of Mars, red; of
Mercury, blue; of Jupiter, sandal-wood coloured; of Venus, white.
Black is naturally associated with the dark veil between the Deity and man in his undisciplined
state; white, with the absolute colourlessness of the Deity and his dissociation from all but Himself.
The Stories if closely studied show these and the intermediate Stages of the f aspirant in his

progress from the natural state of humanity, Nst, to that of Lht, in which he is merged in the
Deity and is of Him.
It should be observed that as regards the reference of the planets to the Climes, Nizm follows an
arrangement of his own, and that in this particular authorities differ.
On account of the ostensibly exoteric nature of the work, I have found it possible to translate it into
blank verse without departing in any way from the literal sense of the original.
With regard to the Notes, I have endeavoured to elucidate all the linguistic difficulties, and have
explained all the historical, geographical, astrological, and other references to the best of my ability.
The press-marks of the India Office MSS. used by me towards the fixing of a text have probably
been altered since, but identification should, I think, be easy.
The lithographed texts used are indicated by initials.
The system of transliteration is the same as that employed in my translation of the Masnav.

THE HAFT PAIKAR

(Invocation to God.)
O Thou from whom the universe exists, before whom naught that being has has been!
Beginning of all things when things began, and at the end the End of everything!
O Raiser of the lofty sphere, of stars Illumer, of their meetings Orderer!
Author of (all) the stores of bounteous gifts, of all existent things Creative Power!
Through Thee are well disposed the affairs of all, O All Thyself and Author (too) of all!
Thou art; and there is nothing like to Theethose who are wise regard Thee only thus.
To men of insight Thou art manifest, (though) not in form but by Thy giving form.
All beings by (the principle of) life have life, but this Thy Being gives alone*1.
O Maker of the universe from naught, Giver of sustenance and Cherisher!
Thy name, of all names the Beginning, is the first Beginning and the latest End.
First of the First Thou if we reckon back; Last of the Last, too, at the end of things.
By Thee the being of all (things) is formed; to Thee is the return of all, to Thee*2.
To Thy sublimity thought has no path, decadence dust can never touch Thy door.
Thou wast not born, (all) others have been born; Thou, Thou art God, (all) others are (but) air*3.
The way Thou showest by a single thought; and dost by one fine point facilitate*4.
But he whose heads unfit to bow in prayer, his door is fastened up by lock on lock.
Thou makest dawn illuminer of night, bird to the day, and food to bird Thou givst*5.
Unto the sun and moon Thou hast consigned two (lofty) tents (in colour) white and black*6.
Both day and night are travellers on Thy path, they wear the ring of bondage at Thy court*7.
They do nor good nor ill till Thou command; no act perform on their authority*8.
Thou hast enkindled in the brain (the light of) intellect, more shining than a lamp.
But yet with all its keenness tis (confined) to its own place, tis senseless as to Thee*9.
The intellect breaks down*10 upon Thy path; life passes off in efforts to approach*11.
The souls a substance, and tis in our frame, (but yet) no person knows where is its place;
Thou art no substance, and Thou hast no place; how can distraught conjecture reach to Thee?
Thou art a Guide, there is no guide to Thee; in every place art Thou, but hast no place*12.
We who are of the seven heavens a part, with Thee are outside, outside of the seven*13.
The Universal Intellect attains to Thee, yet still through awe looks not at Thee*14.
O Thou, whose helpful favour is required (in turn) by shining day and dusky night,
Thou (only) art the Alterer of states in every mode*15, save Thee none alter states.
Until Thou willest, good or ill is not; by his own essence no ones being is.
Thou bringest from and givst to stone and clay the fire-hued ruby, and the rubys fire*16.
The world, the sky which round the world revolves, before Thy door cry out (to men), Hold off*17!
A painter on Thy canvas every one, but all are naught, (all) deeds are done by Thee*18.
How from the stars should good and ill arise, when they are helpless before good and ill*19?
If the stars gave good fortune Kai-Qubd would have been born of an astrologer*20.
What man who in the stars is learned finds the way by reckoning to a treasure hid*21?
Without an intermediary Thou givst treasure to him who knows not seven from five.
All fine particulars which touch the stars, with every subtle point of science known
Ive read, and sought the secret of each page; when Thee I found I washed the pages clean*22.
I saw the faces of all turned to God; I saw Thee as that God above all (else).
Thou by Whom lives each (soul) where soul there be, Whose oven gives each (loaf) where loaf
there be,
Make me by being at Thy door upraised, make me dependent not on peoples doors.
Without the means of others give me bread, O Thou Who givest food to all who live.
Since in my youth from Thee and from Thy door I went not to the door of any one,

All to my door didst Thou (vouchsafe to) sendI did not ask, (but) Thou didst (always) give.
Since I have (now) become old at Thy Court, give me Thy help from that which one should fear*23.
What words (are these)? these words are ill-conceived; if Thou art mine the world entire is mine.
Thou canst deliver from the worlds affairs bewildered me; deliver me (I pray).
To whom should I complain? the Helper, Thou. Accept me, for Thou art He who accepts.
Though many hidden secrets there may be, the secret of no one from Thee is hid*24.
Tis best that I from Thee my object seek*25; tis best that I to Thee address my words.
Een if through Thee this aim I gain not, still with no self-interest Ill accord with Thee.
If I discourse of secrets to the world I meet with scorn, but honour, if to Thee*26.
Since at Thy door Nizm has arrived, drive him to no ones door away from Thee.
In lordship give his mind exaltitude by giving him the diadem, content*27;
Till at the time the work is brought to light, he be the wearer of a crown though poor*28.
In praise of the Lord of Envoys, the seal of the ProphetsMay God bless and preserve him!
The centre of the first encircling line; the seal of all creation at the end*29;
Fresh fruit of garden of the seven old spheres*30; of eloquence pearl-necklace central pearl*31
Who is save him of God-assisted mind, Amad the Envoy, Prophet of the Lord*32?
Sun of the Sphere Divine, and minister of a pure Spiritual Egypt, he*33.
The leader of all leaders he, in truth; truly deservedly the leader, he.
King of the prophets he by sword and crownhis sword the Law, his crown was the Ascent*34.
Untaught*35, but cause of the first causes, he*36; light of the earth, the shadow of Gods Throne*37.
King of the holy Law, establisher of the (high) throne of lordship oer the earth*38.
All beings were a means, the aim was he*39; the Praised his name*40, his envoyship is praised.
Of the first rose which Adam pressed was he the purest part, but residue the rest*41;
And (at) the last revolving of the sky the address of the conclusion he will read*42.
His orders and his interdicts are just, since wrong he interdicts and orders right.
And then his pride, not pain, in poverty,note poverty with treasure such as his*43!
And then that through him brightest day was shade* 44, but shade, what means it with the sun
conjoined*45?
By right divine in kingly power confirmed the strong maintainer of (his) rule was he.
Who rose (in pride), him did he cast down low, but took the hand of him who (lowly) fell.
To those of kindly nature he was kind, but harshly treated evil-natured men.
Here, sword (engaged) with sanguinary rage, there, kindliness on mixing salves (intent).
These were (employed) to comfort the distressed; his sword to punish stoney-hearted men*46.
There where they closed the roadway of the Faith, and tied the thong of hatred round their waists,
Behold! to-day, after so many years, all, (willing), lay the thong upon his drum*47.
Although God chose him out of (all) the world, and made the heavens existent for his sake*48,
His eyes, bright with the salve, Turned not aside*49, a garden alien to this garden own*50.
The blue-clothed spheres ring-holders in their ears wear rings as slaves*51 for servitude to him*52.
Select in root and branch his four friends formed the four walls of the true Faiths treasurehouse*53.
The pure light of his sight, a grace from GodOn the creation of him blessings be!
When his (pure) breath poured musk upon the air, fresh dates it scattered from the dry palm-tree.
With soul such that its increase never ends, a body reaching to the sky from earth*54.
This body from that soul possesses life: all are (but) throne, and that is Solomon*55.
His miracles fresh dates to the dry spines; to foes his fresh dates spinesa wondrous thing*56!
His nails split for his fingers in two halves the apple of the (full) moon in his fist*57.

Though cutting to the apple danger bring, it splits in two the nails of enemies*58.
(His) blessing the Creator gave to him, for he the chosen was, the Chooser, God.
On Chooser and on chosen blessings more than the rotations of the azure sphere!
In description of the Ascension of his highness the chief of created beings.
When the world could not hold his crown*59 his throne was placed upon the Arsh by his
Ascent*60.
To raise him from a lowly stage on high came Gabriel to him with (swift) Burq*61.
He said, Place on the air your earthy feet, in order that the heavens may be your earth*62.
Be for the night of the most sacred house*63, you, to-night guardian of the purest, best*64.
Since I have brought you choicest guardianship, Ive brought Burq to you to be your steed*65.
Mount this Burq which has the lightnings speed, to-night it is to serve your guardianship*66.
Bring your couch oer the sphere, you are the moon; let it pass oer the stars, you are the king*67.
The six directions from (their) seven roots tear, and the nine spheres take down from (their)
supports*68.
Make your steed pass Simk upon the sphere* 69, and throw your lasso round the angels
heads*70.
By the locks of your shadow form anew beneath your lofty stage the heavens locks*71.
Saints*72 are preoccupied with your affairs; angels*73 expectant of your advent too.
The beauties of the Egypt of this tract, as een with Joseph erst, have fallen in love*74.
Arise, that they may glance at you, and cut their palms together with the oranges*75.
This is the night of power, the time of prayer: whatever you demand you will obtain*76.
Renew the angels carpet*77, pitch your tent upon the platform of the Throne, the Arsh*78.
To those who move at night give lamp-like blooms* 79; be fresh of visage like the gardenflowers*80.
Give to the Arshs eyes light by your light*81; pass oer and leave afar the carpets tracts*82.
Assume the crown for youve become the king; rise above all for youve become the head.
Raise up your head to an exalted state, and by an inroad make the two worlds yours*83.
Deliver from the dust (of earth) your path*84, and to the court of Him, Eternal, speed;
So that as meed to you for your approach your standard over both worlds may be borne*85.
After Muammad had in secret heard from Gabriel these soul-caressing words,
His intellect made perfect by the words, he put the rings of bondage in his ears*86.
The one, Gods agent in revealing truth; the other, intellects in words and lead*87.
Two agents true custodians of one charge: that, far from demons, this, from demon-men.
That one brought faithfully the message given; this one conceived the secret of the words;
And in the darkest night through that bright lamp was sealed with the impression of his wish*88.
That honeyed message heard, he gave his eyes a promise through the medium of his ears.
With eagerness of heart, with soul which craved, that one unique in beauty briskly rose.
He turned not from obedience to those words, so that he gained proximity to God.
Burq he mounted like a lightning flash: beneath him Arab steed, in hand a whip.
Into the stirrups when he put his feet, Burq*89, parader oer the heights, sprang up.
The wings of peacocks from its feet arose; above its head a (radiant) throne-like moon*90.
It flew so (quick) that from that heated flight the vultures four behind it shed their plumes*91.
It passed (straight) over whatsoer it saw*92: the night was spurned, the moon drew in (her)
reins*93.
Bewildered at that movement was the sphere*94; through such bewilderment (its head) went

round*95.
Imagination pondered how to step; lightning, how from the sheath to draw the sword*96.
The swiftness of the movent intellect, the impulse of the soul to generous deed,
Were lameness when compared with its swift pace; before such breadth of stride they were
constrained*97.
Its course reduced the Poles career to naught: one moment south, the next twas at the north*98.
The fish of that (broad) stream one moment showed the Lancer, at another the Unarmed*99.
When Amad by the dancing of Burq engaged in crossing this expanses tracts*100,
He took the road to the worlds gate* 101, (and then) removed (all) distance from the heavens
sphere*102.
He flew across the stages of the sky, a royal falcon with angelic wings.
He gave the moon in her elliptic course through his endowments verdancy afresh*103.
His hand through silver-working gave a hue (as) from a lead-furnace to Mercury*104.
And from his moon-light brilliancy he drew a veil of mercury oer Venus fair*105.
Ascending to the throne-room of the sky, he crowned the suns head with a golden crown*106.
Like to the Khalif of the West in green*107, he left a glowing countenance to Mars*108.
Finding the head of Jupiter in pain from crown to base, he rubbed on sandal-wood*109.
His foot by Saturns crown kissed, Saturns flag was planted in the black of ambergris*110.
When (thus) proceeding like the wind of dawn upon a steed, a raging lion (swift),
His comrade from the inroad fell away, Burq, as well, desisted from its course.
The stage had brought him to a place to which from its (fit) distance Gabriel could go*111.
When Gabriel gave up guidance*112 Amad made a ladder of the lasso, humble prayer.
Beyond the couch of Michael he arose to the watch-tower and trump of Isrfl*113.
From Michael, Gabriel, (and Isrfl), flew to the shoulder of Azrl, (swift)*114.
Though to the Sidra his swift course inclined, he left behind both Sidra and Rafraf*115.
He left his comrades half-way on the road, and went on towards the sea, unconsciousness*116.
All through that ocean drop by drop he passed; passed over, mote by mote, whateer he saw*117.
The Arshs pillars having reached, he made a ladder of the lasso, humble prayer*118.
He raised his head above the radiant Arsh to the divine Arcanas awful stage*119.
When in the risks of stupefaction*120 lost, Gods mercy came and took the reins in hand*121.
His distance of two bow-lengths at that time passed to or nearer (then) from he drew
near*122.
Beyond his own existence did he step, so that his seeing God was possible*123.
When thousands he had torn of veils of light, his eyes obtained the Light devoid of veil*124.
The Object of his worship seen with truth, he washed his eyes from everything besides*125.
His eyes in no direction rested there whence salutation, left or right, he heard.
Below, above, before, behind, left, right, were one direction and the six were gone*126.
Directions unknown to directionless: he left direction for Directionless*127.
When the Directionless with fierceness flames, direction and the world both take to flight*128.
Until the eyes inveil directions face, the hearts perturbed by anxious thought and care*129.
Nought of the Prophet there save breath was left: there was no person left there, all was God*130.
When from the eyes direction is concealed, that which has no direction s clearly seen*131.
How can direction compass sight of Him? How can it hold in His encompassing*132?
Without direction when the Prophet saw the One, he heard words from no lips or mouth*133.
He took the special drink and special robe; gained pure devotion through proximity*134.
His cupbearer was knowledge, bliss, his cup*135; nothing of all the rest was left to him.

With humble tribute (then) of countless prayers*136 he came down from the summit of that
Goal*137.
That which he brought*138 he lavished on his friends: for sinners interests made a pious gift.
How long, Nizm, worship of the world? Ascend on high, how long this low estate?
Strive you to gain the everlasting realm, which by the Law of Islm you will gain.
On the cause of writing the book.
When from the court of Solomon (to me) an intimation secretly arrived*139,
I took to wings, as bird which spreads its wings, to take my place at Solomons (high) gate.
The courier in his intimation signed, On festive night let rise a crescent-moon*140,
Such that by no one, from its slenderness, it through its veil of darkness be discerned*141;
So that the play of thought and fantasy may captivate magicians by its spells*142.
Pour out a lot of pepper on the fire, and make the fierce fire crackle (as it burns)*143;
The cold and hardened wax (then) in this heat make soft, that it become of gentle heart*144.
Move your couch quickly from this narrow way; theres been enough of dancing upon stones*145.
Allow the musky reed to sprinkle drops, so that the breeze of dawn may be perfumed*146.
Command the breeze to dance on ambergris* 147; to scent with (fragrant) musk the verdures
silk*148.
Bear toil, the time for bearing it is nowthe leaves you count out form the royal stores*149.
Your bearing toil will to a treasure lead; he bears a treasure off who suffers toil.
Until the grape has first wept bitterly it does not finally display sweet smiles*150.
No one has marrow seen without a bone; without a bee can honey eer be found*151?
How long a cloud be which no water gives? You have the oven heated, bake the bread.
Be active, draw the curtain back; comply, and let the curtained beauty be displayed*152.
When the (kings) envoy sought this aim of me, joy settled down, and grief (at once) arose*153.
I sought out (then) from works both rare and choice whatever might give gladness to the heart.
Whateer concerned the history of kingsin one work there was choice (of it for me)*154.
(A poet) of keen thought had come before, and versified it all in perfect style*155.
Some ruby dust was left from those cut stones*156, of which each (poet) gleaned some particles.
I, as a jeweller, with those still left shaped such a store (of jewelry) as this;
So that the wise who can distinguish things might make their choice from the contents of it*157.
That which had been half-said I said (in full): I bored the pearl (through) which had been halfbored.
But that which I perceived was just and rightI left it even as it was at first.
In such a composition did I strive to add adornment too from alien art*158.
I sought out from the works of famous menworks scattered (here and there) about the world* 159

From Arabic and older Persian themes in abaristn and Bukhrs towns*160;
From other scattered treasures too (I sought) each pearl in each concealed receptacle*161.
All of the leaves which fell into my hands I fastened all (together) in a bag.
When from that whole selection had been made united neath the blackness of (my) reed*162,
A poem I composed should be approved; not one to be derided by the keen.
As in the Magian Zand, with seven Brides Ive graced the work composed, on this account*163
That, if the Brides, (adorners) of the sky*164, should once bestow a glance upon my Brides,
Through sharing like adornments and affairs*165 one each of them one each of these should aid.
If seven lines converge, a single point at last falls on the target of the affair*166.
The painter who has ten subservient parts holds to the end of every single thread*167;

(For) if one thread should stray from the (main cord), all the subservient threads would faulty
be*168.
If one should not trace out these threads aright, correctness is with me, and leaves me not*169.
I measure all these threads in faultless mode; I ever keep in mind the main design*170.
The thread if single, I should dread its risk, the more so that Ive brought unmeasured pearls*171.
You may indeed in countless waters bathe before you come to waters you might drink*172.
A little water cast, a man is born, but waters often cast away and lost*173.
I, shell-like, make pearls with the water*174; sure, a little water I deserve and food*175.
A work more sweet than plates of honey-combshould not munificence attend to me?
But why think of munificence and work? The thing depends on Fortune, I am naught.
Firdauss bounty, Mamds stinginess, on Sagittarius and Scorpio lay*176.
He favoured Asad who had Alif*177, the ascendant and its subject were at one*178.
If from the cloud the shell receives a gift, the cloud finds also in the shell good faith;
For what the cloud disperses through the air the shell constructs into a royal pearl*179.
For this discourse to which Id honour give*180 I crave support, thus wishing, from the king.
Of standard quality and quantity, so far as tis, the cause is such support.
If at the monarchs Court support be (given)four into four are sixteen, sooth to say*181.
What say I? What these words? when from the cloud my water is, my pearls from Aden are*182.
An apology for the writing of the book.
Not Gabriel, but the genius my pen*183, inscribes upon my page the words which come:
For such a spell which is by genius taught put on new dress, for tis the New Years time*184.
From evil genii keep it so concealed that it be seen by none but Solomon*185.
Seek me from it, for tis my essence, know*186. What (else) am I? A piece of skin (still) left*187.
Without the rings inscription Im but wax, (wax) free from both the honey and the bee*188,
Till with his rings inscription Solomon make such form of impression as he will.
Whether the face be red or whether black*189, the monarchs scribes the painter (of the face)*190.
If no one seek my perfume (still) my musk is store good and sufficient for my silk*191.
In poetry on me it has devolved to give pure gold, not gold with half alloy.
The eloquent*192 who spoke that which was fit became fatigued and fell asleep at last.
I, looper of the knots, the alchemy and bond of travellers to the village am*193.
Of those species of verse in vogue before no one fresh fruit has given more than I*194.
Though wanting in new words I have full skill to express my sense in clear and various terms*195.
The skin without the fruit I think a dream; the fruit without the skin as water take*196.
With all my rare and novel mode of speech, I turn not from the older excellence*197.
From thus arranging pearls theres no result save with a measure measuring the wind*198.
What is there touching gems of treasured store that I, of gems a weigher, have not weighed*199?
Though many a special treasure I have oped, to the supremely pure Ive found no key*200.
With all the dainties which at dawn descend, in deprecation I am still engaged*201.
Nizm, your Messiah is your breath; your Tree of Mary is your learning gained*202.
Since youve become disperser of its dates, youve gained good fortune, be it well with you*203!
In praise of the king Alud-Dn*204.
O heart, how long this play of fantasy? This fancy of displaying fantasies?
The fancy of this fancy I will quit: tis best my eyes seek not these fantasies.
My aim is four divisions in this range, each one excelling the division, Spring*205:

The first division being praise of God, by whose grace the creation is set up.
The second, on the Prophet a discourse, through whom became this ancient coinage new*206.
The third, prayers for the monarch of the world, (such) prayers as to the mouth being (precious)
pearls.
The fourth division, counsel to the king in view of (his) success and victory.
A king to whom the Seven Climes domains*207 give revenue thats due to sovereign state.
By might and power a shining light of rule, in lordship of the world a miracle.
A king, crown-giver, stablisher on thrones, pourer of treasure over crown and throne*208.
Support of sovereignty, Alud-Dn, guardian and helper of the time and world.
[Taker of regions, King Qizil Arsln; better than Alp Arsln in crown and throne.]
Strengthened by him the q Sunqurs high race*209; his sire and grandsire glorified through him.
A leader he, this resting-places sun*210; his rule the sealing of the latest age*211.
A Rustam*212, great, of greatness giver too by the power of his steed to mount the sky.
[The heavens compeer, lavish as the cloud, in body lion, lion too in name*213.]
When that the lock of being found the key*214, the world came into being from a Gem*215.
He is a world which from its hand gives out at each and every moment countless gems*216.
Through kinship of identity in words his face gives redness to the signature*217.
[Without the warning of his entering in, the world gains honour through his signature*218.]
In shreds the heavens surface by his strokes*219, the seas salt ground perspires before his gifts*220.
Both land and sea are under his command; the denizens of both recite his praise.
A king exalted, of so high a throne; that from its loftiness the minds made small*221.
In greatness equal to the angels, he; in loftiness the equal of the sky.
His names embellished by Sublimity*222, if oer the sky he rise tis only fit.
Though low the sky without sublimity, in this last there is height without the sky*223.
The lightning of his sword burns up the veils upon the bodies of his foes inveiled*224.
His arrows point in places where it speeds pierces a heart at times, at times a hair.
Conquest has laid its head upon his foot; the water of his sword seditions drowned*225.
His brilliancy excites fire in the mind; his body scents the air with ambergris*226.
In strife with him, where lions een lose hope*227, his foes steed is upon its head, not hoofs*228.
When in his morning draught he spills the blood of grapes, from frozen water fire he brings*229.
When lance he sharpens for the shock of war, he makes the day the Resurrection Day*230.
When he to bountys mine the entrance opes, he gives out treasure, (and) forgives misdeeds.
Sea-like the king nor grudging is nor false; his ebb and flow are in his whip and sword*231.
All that the efforts of his sword draw in he gives, (as some obtain), by crack of whip*232.
Like Jupiter upon the lofty sky with his steeds hoofs he digs out Saturns grave*233.
A lion on a dragons seldom seen, and a sun which has drawn a scimitar,
But see the king who in the fight and chase riding a lion burns the dragon fell*234.
His axe beneath the dragon of his flag splits at a stroke the dragon as a snake*235.
The closeness of his aim by arrow forked for raging lions widens out the grave*236.
He wins the game of roughness from the sword*237; roughness like that of bears does he subdue.
A lion-taker, not in drunkenness*238; lions he takes by having dragons might.
The fore and hind legs of the tearing wolf by loop of lasso he has pilloried*239.
When fore and hind legs from the wolf he tears the lions palsied in forelegs and hind*240.
His bolts, through wolves fore legs and leopards hind, restrict the plain for the wild asss
hoofs*241.
His hunting-ground, through blood which sea-like fumes, the wolfs skin now puts on, and now the
pards*242.

The boar at which he sharply drives his sword flies (quickly) from the wound that he inflicts.
Exerting strength upon the leathern string, to stag he makes the leathern hide a grave*243.
When to the battle-field he goes the heart of rock he breaks as though it were (but) shell.
With poisoned sword he offers such effect as might the skys destruction of the earth*244.
He at the feast and in the fight is famed: by cup and sword he gives life and he takes.
By reason of his sheen the dusky earth is full of lustre by his sovereign sway.
His inner character as artists reed has musk in bosom, rubies in its skirt*245.
The realm in every part forms necklaces and perfume from his rubies and his musk*246.
Such wearer of the kingly caps attire, suffices for a cap from heaven to earth*247.
The bow of such a holder of the earth has the Nine-handled Bow as smallest bolt*248.
Such greatness is involved in his designs that the Great Bears four stars are (as) his throne*249.
His enemies are like uprooted trees to crucifixes fastened at his door*250.
Our faces, from the sun of his renown, bright as the moon; his foemens faces black*251.
What wonder that a gold-shod sun has given rock to the mount and rubies to the mine*252?
Subdued by him the jewels of the mine; the mine of jewels (too) his (humble) slave*253.
His onyx food to mount and sea has giventhis, named pearl-strewer, ruby-strewer, that*254.
He guards the law in both Abodes: the law of those of Gods Law he administers*255.
Gods favour gives him that which is required; (and) he conveys it to his slaves again.
(Then) since through him the world is prosperous, his portion from the world be happiness!
Of happy omen be each day for him! and may his rule neer suffer from decline!
For ever, pearl by pearl, be ranged a line of sons with favouring aspect of the stars!
Through the bright splendour of two fair-faced dawns*256 like the celestial sun may he be bright!
Of lofty throne two princes, seeking, one, the world, and one, the realm of piety*257.
Fardns learning, intellect, has one*258, the other takes the way of Kai-Khusrau*259.
Adorning crown and throne the power of one*260, Nuratu d-Dn Malik Muammad Shh.
The others name by observation raised unto the sky*261, his name is Amad (twice)*262.
In two forms from a common source there are the species Amad and Muammad too*263.
When at these blessed names you look (tis seen that) in one circle they both make their place*264.
When out of one two things arise, then how between them can one make a difference?
The one eer has the key of victory; the others famed for conquest of the sky*265.
Conquests (engaged) in cherishing the one; the other one is strengthened by the sky*266,
The tripod throne of conquest one has pitched; the other has as fortunes steed the sky.
Beneath the azure throne*267 by these two (sons) may the eyes of the king be (ever) bright!
Be the course of his rule oer South and North by these Poles of perfection ordered well*268!
Good fortune be his prey, his prey be fat! Better than day his day*269, his night than night*270!
Veiled by the curtain of his night that one of Amads race be light of dawn to him*271!
May the life of Bilqs be luminous under the shade of Solomons control*272!
As the celestial sires be lavish, he! She, of existence mothers be the seal*273!
His name be Khir of immortality! Be her equivalence the Stream of Life*274!
The shadow of the king, the fount of light, be from that Rose and Rose-garden not far*275!
Asylum of the world has always been his quality; his sway endure for aye*276!
A humble address.
O you, whose crown has Fortune as its slave, and by whose crown and throne the worlds alive,
To guard you, night is a black sentinel, having the drum, the moon, attached to him*277.
Like a free-lance, with sword-belt fastened on*278, the dawn beside your stirrup gently

breathes*279.
Of Dlams crown the wearer, slave to you, from plants beside your gate has musky scent*280.
The Grecian, day, would Ethiop be like night, if from the office of sarhang dismissed*281.
In every cloth which the sky spreads it has from (the kings) government two loaves as pay*282.
He whom you pay the least has for his food the planets as a mouthful on his plate.
The signet-ring of heavenly furtherance upon you puts the seal of sovereignty*283.
The (lofty) sky, of which the suns a work, is as the smallest belt around your waist*284.
The moon, which of the heavenly sphere has made a golden throne, has made it like your
throne*285.
The water of the spring, which is (so) pure, is, like tears, turbid when compared with you*286.
The ruby s as a potsherd next your sword*287; the mount before your patience, light of weight*288.
The kings who (now) are (rulers) of the world have (truly) fashioned in their hands a cloud*289;
Except your cloud, which is an April cloud, those other clouds are clouds of winter time*290.
They give much pain before they lay a cloth; they take a life before they give a loaf*291.
You summon late (tis true), but cherish quick the man on whom (your) shadow you may cast*292.
The worth of men of talent he may know who many works of talent has perused.
(But) he who knows not talent from defect,how should the talented have gain from him?
From your existence*293 sovereignty has rank; on all sides there are writings in your praise.
Your fortune lives for ever in the work of scout to generositys domains*294.
The splendour which youve given to State and Faithnot such from April has the garden gained.
The world entire is body, Persia, heart,the writer shames not at this parallel;
For since that lands the heart of (all) the earththe heart is better than the body, sure*295.
Of these dominions which the rulers havethe best of places to the best accrue.
This parable applies to you, the heart, for your dominion is the heart of realms*296.
You, famed as like Sikandar, king, and Khir*297, you, whose control through knowledge, justice,
shines,
An iron mirror if Sikandar made, and if by Khir the Stream of Life was found*298,
Your breast a mirror is of intellect*299; the Stream of Life is (found) within your heart.
Every domain which has a king like youmay God from every evil keep it safe!
From the good fortune which you have* 300 youre called the fortune-favoured of the Seven
Climes*301.
Through you the Fifth Clime is in prosperous state; through you the other Six are joyful (too)*302.
By reason of your kindness every land is wishful to be subject to your rule.
Four (previous) kings have had four ornaments; in this you are a fifthBe you long-lived!
In Aristotle Alexander had one from whom precious sciences he learnt*303.
The court of Nshrvn*304 was heaven, since he had
Buzurjmihr, of the world best gift*305.
Parvz*306 a Brbad had, a minstrel famed,*307 whod play not hundred but a myriad airs.
(And fourth), that king whose name was Malik Shh*308 had in Nizm*309 a pious (minister).
(But) you, who have a better crown than they, have a Nizm, great in eloquence.
O you, through whom Nizm has a name, though whom his names in orderly estate*310,
Though other rulers, through a vain desire*311, make boast of giving of their treasured store,
They (only) scatter seed in brackish ground, and into blind eyes put collyrium.
To scatter seed in salt and brackish ground no fruit produces saving penitence.
A tree should be implanted in such ground as will bring fruit like that of paradise.
When the cupbearer to the earth gives wine, how can the peasants name remain (in mind)*312?
Save you, who have in justice, learning, too, a sacred shrine, whos generous towards himself*313?

Since Ive, in truth, been able to infer that those possessed of learning you protect*314;
That wily mens deceit you favour not, reject the imposture of satiric rogues*315,
This picture from the eternal studio, Leo ascendant, Ive attached to you*316.
How fortunate that person who may bring such produce to your house from grain you give*317!
(Such produce) as, so long as it subsist, may ever open with your name its leaves.
Not (produce) such as in an age or two the lofty sphere may cancel with a pen*318.
Now, in the cycle of seven thousand, work so perfect in Seven Pictures Ive prepared*319:
Its sweetness is to brighten up your soulmay it agree! enjoy it, tis your food.
To fashion it Ive cared with endless zeal, and made it then devote itself to you.
Upraised the skies by kinship to the king, akin to angels as the sky his mind!
How can I reach the sky? Im of the earth. How can I reach the angels? Im a man.
By using this (sweet) sugar-reed I wished out of earths blackness to make verdure grow*320;
To make sweetmeats (to take) upon the road, that I might offer sweetmeats to your feast.
If to strew sugar Im not privileged, Im by my vigils the kings guard (at least).
The kings a sun illumining the world; my eyes like founts of water have become*321.
Although the sun on water may be cast, water cannot be cast upon the sun.
If eyes agree not with the fount (of light), (still) with its image they may fancies raise*322.
What does not in the monarchs store exist except this coin, fresh comer from the road*323?
Give it some power by your horses hoofs, that by your means its rank may be upraised*324.
The mountain-field whose cupbearers the cloud, cares not the water of the well to drink*325.
The field (high) oer whose head the cloud shall passhow should it not drink water from the
well*326?
I, who require the water from that hand*327, have to (all) other waters closed my mouth.
Tis injuring the pearl if I appraise; Ill let it een be put before the king.
If you, as Zuhra, hear my newest song, as the new moon youll make me pointed out*328.
But if you think the pictures very smallthe wind has borne off many such a flower*329.
(Long) life be yours, for justice and the Faith are yours; God give you that, for you have these.
Whateer is to your state agreeablemay that thing (ever) keep good faith with you!
And all that from your favour falls afar*330from you and your dominion be it far!
As long as in the sky the sun may shine, your friend be prosperous, your foe be blind!
Your foes so (placed), that, with afflicted heart, they beat their heads with stone, stone with their
heads!
(Of all) you have precedence, may you have than all more learning (too), and longer life!
In every circumstance decadence hand be distant from the frontiers of your state!
On the excellence of speech. Counsel to the people.
That which is new and also old is speech, and on this speech some speech is (to be used).
In all creation the creatress Be no child has brought forth lovelier than speech*331.
Beware! say not the eloquent are dead; theyve sunk their heads beneath the stream of words;
Speak but the name of anyone you will; like fish he raises from the stream his head*332.
Speech, faultless like the spirit, is the guard of the (rich) treasure-house of the unknown*333.
It knows the story which has not been heard; it reads the book which has not (yet) been writ*334.
Of everything which God has made existconsider what remains of it save speech*335.
The lasting monument of man is speech; those other (things) are all (but empty) air*336.
To mineral and vegetable (look), to animal and intellectual,
Consider what that is existent here that may to all eternity exist*337.
Whoever knows his being as it is, exalted by existence is for aye*338.
He who knows not the fashion of his make must pass, (but) he is permanent who does*339.

See what it is that has this knowledge (then)*340, (for) that which has it is the permanent*341.
When you know well yourself you will not die, though (seemingly) at first you pass away*342.
But those who of existence nothing know, come in at this door, and pass out at that*343.
The window kept from dust, the door from smoke,what gain, if no one look upon the sun*344?
All people with their clay*345 are satisfied, (and) no one (seeks to) cultivate his heart.
All are astute in pleas and vain excuse*346, not anyone will say, My curds are sour*347.
With but a pittance the mature (in mind) to naught except contentment bow their heads*348.
The man of riches should be providentso should he be, since riches may decrease*349.
The man of substance is exposed to riskthe guard is wanted, thieves are on the road.
The China merchant, who has loaded musk, stores in a guarded place his musk and gum*350.
The hoopoos wings beneath the eagles wings excel in swiftness (those of other) birds*351.
The famous from mishap are not secure*352, the business of the ignorant is safe.
The sharp, sagacious bird in search of food finds both its feet entangled in the net*353.
Whereer theres one as gluttonous as earth, he from the earth eats (but) a stomachful*354.
With all this grasp and eating, in this store one grain is not diminished at the end*355.
From it whateer you take out grain by grain, even do you successively restore.
When like the candle you must have a crown, more tears than laughter you must have (from it)*356.
The hills and sea, which rubies have and pearls, have little laughter, but abundant tears*357.
All have a helper hidden (from their view): it is a friend, and one who is attached*358:
(And) that from which help comes is intellectif intellect you have you have all (else).
He who to intellect can not be just, has a fiends nature with a human form.
The wise are angels though entitled men*359, and wisdom is indeed a wondrous thing.
In past eternity did they prepare that which should be*360, our toil to-day is vain.
Still work, since by its nature work in hell is better (far) than idleness in heaven*361.
Yet he who is engrossed in his own work, is bad if he to others be not good*362.
Malevolence towards other men brings ill upon the man who is malevolent*363.
That lofty mind which is benevolentto it benevolence brings nought but good.
Live so that should you suffer a mishap, you may at least not suffer taunts from foes*364:
One, weeping as at ills which have prevailed*365; one, laughing as at merited return.
Although no one indeed may take your hand*366; though no one at your tomb (with grief) may die,
Tis better pity in his heart should be than that he should be joyful at your grief*367.
Do not eat bread before (the poor) who fast; (but) if you eat, let all sit at your tray.
Weigh not much gold before the destitute, that like a snake they writhe not near the hoard*368.
Though the wind be a breeze of New Years day, tis best you light no lamp before the breeze*369.
Man for the sake of eating has not life, for intellect and reason is it given.
(Even) a dog is nobler than the man who keeps his eyes fixed like an ass on food*370.
Strive earnestly to be of use to all, that you by service may adorn the world.
Tis best to have good nature like the rose, that one may be sweet-scented in the world.
Perchance youve heard what once a wise man said: Who goes to sleep good-humoured has good
dreams*371.
If good ones nature at the time of birth, so is ones nature at the time of death*372.
But he who is with evil nature born, (een) with (a nature of) ill aspect dies*373.
Practise not harshness, the harsh earth has killed like you a hundred for a loaf of bread*374.
(See) what a work it is to till the ground! Abject (enough) the worker of the ground*375!
If any ask, (How is it) knowledge pure from man arises, and from earth the man?
Say, Roses give rose-water, thorns the rose; the snake-stone antidote, the snake the stone*376.

Exchange not salutations with the world*377: pitch not your tent within a dragons mouth*378.
Friendship you should not from a dragon seek; a man-devourer is the dragon, sure*379.
A dog if he assume the darvsh robe will neer forget his native savagry*380.
A disagreement happens amongst friends; (their) enemies together then agree.
They crawl all over black and white like flies, and dye each colour with the others hue*381.
From all these highwaymen best keep aloof*382, (and) tear away this wallet of four ties*383.
In such an age when pious men are base; Josephs, (fierce) wolves, ascetics, drunkards too*384,
Life cannot be preserved save by two things: ill deeds and the approval of ill deeds.
May God permit not that the slaves of God should put such fetters on their legs as these!
That they should thus stir up a fire for hell*385, should seek for naphtha, and pour talc away*386!
Rise, let us cast sedition under foot, and the conditions of subjection meet*387!
How long (this) begging for a grain of gold? How long dependence on the skies and earth*388?
See the wind tear from the anemone its dress for granules of false, blood-stained gold*389!
Whereas the wormwood, being moneyless, retains its form untortured by the wind*390.
As white clouds, bear no treasure on your head*391, place on the treasure, as the sun, your foot*392;
So that the earth, all moistened by the cloud*393, may by your kisses turn to (burnished) gold*394.
Pour out upon the sun a purse of gold, and in the fiery ruby plant a stone*395.
Your eyes by gold are bright, and (this) is bad, (since) the worlds eyes by wisdom are made bright.
Gold is two letters, unconnected each; how long boast of this worthless, scattered thing*396?
Let not your heart, like earth, be filled with gold, so that you be not scattered een like gold*397.
All pictures which have breast-plates made of gold have tunics made of lapis lazuli*398.
Each balance which devotes itself to gold suffers from stoning at a thousand doors*399.
Assume that youve collected with some pain of lawful or unlawful gain some dngs*400;
(That then) one reckless comes (and) bears them offthe waster living, the collector dead*401.
Collecting (thus) with pain and fear is not collecting silver, but adoring gold*402.
How can the thirsty pleasure in the road? Tis digging wells to fall into the same*403.
Gold, if it be enjoyed, enhances joy*404; when hoarded it induces pain and fear.
The folly see, that for a (worthless) stone*405 in strife and battle friend opposes friend!
Tis best that from that ruin you withdraw from which youve pain and terror for your life*406.
The worlds the house of dvs, (then) hasten you, that you be not of ruined house like dvs*407.
The house of demons is a demons house, although it be a palace fit for kings.
How long would you, as porter, bear the world, (and) hide your load of gold within the earth*408?
Though what you gather might three porters load, youll bear away but the four porters house*409.
The earth and air which are your foes are these: the unfriendly earth, the air without alif*410.
The branch which to the date-palm pays no toll*411 tis best to make a rolling-pin for paste*412.
To cure the pain of him whose stomachs leer some tutmj-strips excel rose-petals far*413.
Better extract your teeth than over-eat, that as a pearl of price*414 you be esteemed.
(See how) the comb which has a thousand teeth has thence a hand in every persons beard*415.
Before the antidote the world may give, a thousand draughts of poison must be drunk*416.
Beside the doorway of this butchers shop you will not find a portion without heart*417.
A hundred hearts are torn on every side ere any good condition may accrue.
The necks of many thousand chiefs are broke before the neck of one escape the sky*418.
The foot of one upon a treasure hits, another gains a scrap (of gold) with toil*419.
Affairs when not to any persons wishfrustrations better than obtaining it*420.
Every desire which late in life (youve) gained felicitates (you) on a life prolonged.
Tis best the long-lived gain their wishes late; lifes business in perfections perfected*421.

The ruby which takes long to come lasts long; the anemone soon comes, and quickly goes.
How long light up the assembly like a lamp; make all you can of self, and burn yourself*422?
Flee from this bestial den away, and take your head out of this jar of crockery*423.
Cut from above this seven-rooted tree; and draw off from your foot this four-nailed shoe*424.
From such a well, mat-covered, which is dead as any stone or mat (come) pass away*425.
As lightning, living die, that you may smile: life sacrificed is better than good health*426.
If youre an aspirant such as youre thought, pursue the road will bring you name of pr*427.
Be no disciple aspirationless; do not be weak of faith in trust in God*428.
I, solver of a hundred knotty points, am village-chief, but in the village not*429.
If from the road a guest should chance to come, who will there be to set a tray for him*430?
Intelligence discerns what I now say, and what I aim at in this hint thrown out*431.
At destitution I am little vexed; of him whos destitute is my complaint*432.
This Ethiopia likes not Turkish wares; hence it will have not palatable curds*433.
Whilst in this furnace which ones nature ripes as grape unripe I still was somewhat raw*434,
Fortune made use of me as grape unripe, made of me verjuice-tutty for the sight*435.
Since I have reached the state of the ripe grape, Ive suffered often from the stings of wasps*436.
The wine which is a spiritual draught for earthis not the grape worth more than this*437?
I follow up the path they know of me*438; hence frozen water I am called by them*439.
Water when it is frozen, as they say, is not a fount of water, but of gold*440.
They err, the frozen waters silver, sure, (for) ice indeed bears witness (to this fact)*441.
(Say) how can silver have the rank of gold? There is a difference twixt moon and sun*442.
Take y away and silvers copper-like, and still more (like it) when it is reversed*443.
My iron which is (all) with gold inlaid in compositionsee its silvery work*444!
Im like an iron-seller dressed in gold, because for silver I (can) iron sell*445.
Woe to the goldsmith when the reckoning comes whose gold is not worth silver when assayed*446.
This fraud thats practised by the world seems hard, that fortune comes from luck and not from
worth.
That keen (assayer) who is skilled in coin has, as a rule, not half a grain (of gold).
Whilst he who cotton cannot tell from flax, and thinks smn and rsmn are the same*447
His store-house with fine linen is replete, boxfuls of gold, and many maunds of silk*448.
Since such the work of jewels and of coin, why should one fear if they refrain from work*449?
How long through such a ruin shall I vex? How long into a ewer draw a sun*450?
All voices rise up from the vestibule; some day, may be, my voice too will arise*451.
Some others too, as I, have told this tale; have gone to sleep while still engaged in it*452.
Tis due from me that I should grasp the affair, if sleep come not upon me like the rest*453.
The traveller should for the road prepare, and be not slow to keep from perils tracts*454.
Im going, but the ass does not arrive; I scarce can think Im really soon to go*455.
Of my departing I shall be aware when my retreat is outside of the door*456.
How long devoid of knowledge should I speak? How long (essay to) string pearls with closed
eyes*457?
Be utterly forgetful of your eyes; commune with the divine, and silence keep*458;
That you may know that (in) whateer you know you are in error quite, or you mis-read*459.
Throw spade away, a torrents dug the road: how many are the diggings of the sky*460!
The skys spade of the earth has made a pit; the earth regards not such a spade (as yours).
Consider when you first came (to the world) what you possessed of that which now you have
Youll take from these two passes of dispute that which you brought with you on (that) first

day*461.
With debts around your neck to sea and mount, how can you with the heavens hope to dance*462?
Strive hard to pay back all the debts you owe, that with a bare-backed steed you may remain*463.
When of the worlds store not a grain you have, go to what place you please in (all) the world*464.
All your possessions you must first throw down before your crown is lowered from your
throne*465.
It soon may be that many beauteous flowers fall through the dust of envy to the earth*466.
I who have like the rose cast arms away, have also from the thorn of envy fled*467,
That when my envy wears the darvsh-robe, talc may be scattered on my bodys fire*468.
Thus can one (only) till the time of death complete the journey through this place of risk*469.
When Ive departed from this ancient inn*470, say to the sky (then), Do whateer you wish.
How long Nizm will you be in bonds? Arise and speak out with uplifted voice*471.
Give to the Unity Divine your soul, that you may gain eternal happiness.
The students of the college of Gods work, when they have learnt the lesson of discourse;
Made theory the guard of practice too, and solved the secret of existing things
Each to a sleeping-place has swept the path, and when the time of sleep has come has slept*472.
Counsel to his son Muammad.
My son, I bid you earnestly take care that you be wakeful I have gone to sleep*473.
Since of the Eternal Garden youve a rose*474, and by the name Muammad you are sealed*475
Since youre Muammad through a happy fate, sound loud the drum of lauded qualities*476.
Let your coin bear the impression of good fameby loftiness you reach the lofty sky
So that I in the place where Im confined may be upraised by your exaltitude.
Seek company which from its good repute may give you (at the last) a happy end.
A friend whose breath is bad is better far than one who, speaking, (only) nonsense talks.
The vice of one associate is enough to give a bad name to a hundred men.
When one crude beast of prey into the snare falls, after it a hundred others fall.
The swallowing of coin by one whos poor tears many stomachs on the pilgrims road*477.
On such a road (then) sleep not like the old; withdraw your skirt from those who seize the
weak*478;
So that in this malignly-moving hall you be not gulled like women, you a man*479.
See not the horses dancing with the thought, How good its paces! See how hard the road*480.
If oer this road you fly like falcon white*481, keep like the sun your eyes upon the road*482.
The more so that a road tis for the chasethe sky has bow and arrow (for the prey)*483.
Although your iron be of temper fine, the road is stone, and lodestone is that stone*484.
Bind not upon this beast a load so great that it may fail to mount this steep ascent*485.
When in a strait induced by two-hued time, let for your heart the road be wide, not strait*486.
Many a knot is key to what is hid; in many a hardship there is ease contained.
How many a dream which fills the heart with gloom is really gladness when interpreted*487.
Although the shaft of sorrow pierce the heart, for such day patience is a coat of mail.
Maintain your promises and faith with God, and keep your heart by other ties unvexed.
When you break not your promises to God, I promise youll escape from this and that*488.
Take not apart the good pearl from the string*489; from him who is of evil nature flee.
An evil nature acts consistently: have you not heard that Nature does not err*490?
The evil-natured man keeps faith with none; the erring nature does not fail to err*491.
The scorpion since it is by nature badto let it lives a fault, to kill it, good.
Seek knowledge, for through knowledge you effect that doors to you be opened and not closed*492.

He who shames not at learning can draw forth pearls from the water, rubies from the rock.
Whilst he to whom no knowledge is assignedthat person (you will find) ashamed to learn*493.
How many, keen of mind, in effort slack, sell pottery from lack of pearls (to sell)!
How many a dullard, through his being taught, becomes the chief judge of the Seven Climes*494!
The (prey) half-eaten of the hunting dogs is but through knowledge taught (us) lawful food*495.
By knowledge since a dog may grow upright*496, tis like a man an angel may become.
Like Khir*497 know yourself, that you may, too, drink as (that prophet) of the Stream of Life*498.
Lifes Water is not that of living things; tis soul with reason, reason tis with soul*499.
The reason with the souls a single gift; the soul with reasons that which lives for aye*500.
The product of the two is only one, in which, there is no doubt, you have these two*501.
Until from these two one be reached say not to any one that he is any one*502.
When you have found that one (then) lose the two* 503; place your foot on the head of the two
worlds*504.
Abandon three, this sums up piety; two also leave, the jurists judgment this*505.
(Come) grasp the end of one thread like a man; abandon two, and make three be (but) one*506.
Till from belief in three youre safe youll not bear oer the sky the ball of Unity*507.
When to these two youre lost no fables tell; and seek no medium when youve found that One*508.
So long as we may have this capital, whateers outside of this is (vain) desire*509.
Whilst youth and healthful state (to us) remain, the means are found of gaining every wish.
When the straight cypress falls off in decay, where (then) can any remedy be gained*510?
You, with youths freshness, who possess the world, pursue the path now which you can (pursue).
Rose-like, gird on religions path your loins, that like the lofty cypress you may rise.
I who, rattan-like, have no freshness leftmy tulips yellow grown, my violets white*511
Through lack of strength no longer have the power to wear a crown or gird my loins to serve*512.
I used to do some service men might do, (but) truly Im not now the man I was.
Fortune has seized and bound me in this mode; such (rule and) custom are in Fortune (seen).
My wings were broken een before I fell; how is my state (then now) that I have fallen!
If in the little man of ugly face pock-marks break out, how will it be (with him)*513?
Though from a shadow gains my genius power*514, my canopys in my accomplishments*515.
That person has no shadow in the world who before (mens) a lamb, a wolf behind.
I see no one before me who is not a friend before me, (and) a foe behind*516.
A few crude persons being (my sole) aids, to whom with safety can I turn my face?
Though my youth has departed from the world, what can I do, still youthful is my greed?
The more in years an aged man becomes, the greedier becomes his greediness.
My coin has this impression not alonethis stigmas on the coin of every one*517.
O You, my hearts Physician, keep my clay from bowing low at any persons feet.
How long (shall) darkness (last still)? Give me light! Since You have broken, give the remedy*518.
(And) that through which my heart is in distress make easy, for this easy is to You*519.
My neck is freed from cords; I will not bear that it he galled neath any persons load.
I, whove become contented with my grain, am, like the oyster, lord in my own house.
Tis best that lordship, too, my comrade be; what business, (pray), of mine is servitude?
The lion gains an honourable grade, since he disdains the yoke of servitude.
From your own tray tis better to give bread than to eat alv from the mean mans tray*520.
Since a sharp dagger has been drawn by dawn*521, how long, Nizm, will you sleep? Arise!
Do miners work, and vex not at your toil: open to men the door of hidden stores*522.
Treats of the birth of Bahrm.

He who the pearls strings of the treasury of secrets*523 thus displays the store of pearls:
The heavens have a balance with two scalesin one are stones, and in the other pearls.
(And) from this balance the two-coloured world*524 at times obtains the pearls, at times the stones.
The loins of kings produce the same effect: they give as offspring either stones or pearls.
At times a stone comes from a pearl, at times a ruby from an amber-coloured (stone)*525.
As stone and pearl in their respective fame, so were (King) Yazdijard*526 and King Bahrm.
One struck, the other cherishedstrange indeed! It is as rock with ruby, spines with dates*527.
To him whom one had wounded and distressed the other gave a remedy and gifts*528.
When first the dawn of Bahrm, (luminous), carried ill-fame off from the gloomy night*529,
The heaters of the kiln of alchemy sublime*530, those learned in the moon and sun,
Expected that the scales in which they weighed the sky would give but silver half-alloyed*531.
They found indeed in them the purest gold: pearls from the sea came, jewels from the rock*532.
They found, indeed, with promise of success in greatness and in world-illumining:
Pisces ascendant, Jupiter in it, Venus, like ruby joined with ruby, too*533.
The moon with Taurus, Mercury conjoined with Gemini, Mars apogee in Leo.
Saturn in strength (too) through Aquarius, giving to foes the measuring of the wind.
The tail of Draco (too) towards Saturn turned, and the sun fallen into Aries.
As Jupiter each star (too) witnessing in favour of its own auspiciousness.
When Bahrm (most) auspiciously was born with such a horoscope as Ive described,
His father, Yazdijard, whose thoughts were crude, used riper thought, and studying his own,
Saw all matured by him as immatureseed of injustice, work of evil end.
In twenty years before that circumstance some children he had had, but none had lived.
The close observers of the sky ordained that that fair-faced successor (of the king)
Should be from Persia to the Arabs borne, that he amongst the Arabs should be reared;
In hope that from that place hed fortune gainFrom some place every one to honour comes
In hope that region might bring state to himalthough, indeed, tis said, Regions are states*534.
His sire loved rather to preserve his life than keep him as the object of his love*535.
Far from his lands he pitched a tent for him in Yamans (broad) domains Canopus-like*536.
He summoned Numn*537, and the anemone of ruby on the garden he bestowed*538;
That when Numn strewed flowers, and that shoot grew a Numnian anemone*539,
(Numn) might clothe it with the kingly traits, and inculcate the rules of sovereignty.
He took him from the litter of the king, and made his breast a litter for the moon*540.
He held in greater honour than his eyes a fount (of light) more famous than the sun.
When four years passed away Bahrm became a crafty onager, a lion bold.
King Numn represented to his son*541: O son, my mind is anxious and disturbed;
Because this air is dry, the land is hot, whilst delicate and tender is the prince.
His place of nurture should be one whose head (towering) from earth may touch upon the sky;
That, fostered by the north breeze, on that height he may develop (then) his wings and plumes*542;
That he may have his dwelling in fine air, and (thus) get life-prolonging sleep and rest;
His constitutions leaven unimpaired by vapours and the dryness of the land.
Then Munir went together with his sire, girding his loins to seek for such (a place)*543.
He sought a spacious place, a lofty fort*544, exempt from heat, and free from noxiousness.
Such castle*545 in those regions was not found; and those which were did not (quite) suit their aim.
They sought for masters of the (building) art, prepared the ground too for the work in hand.
Whoeer proposed to carry out that aimthe plan that he proposed was not approved.
Until at last true tidings reached Numn that such an artist as would meet his views
Was one most famous from the land of Rm*546, a cunning man whod turn stone into wax*547.
One quick and dexterous, skilled in finest work; one of the race of Sm*548, his name Simnr.

All lands had witnessed his supremacy, and by all eyes (too) it had been approved.
In Egypt and in Syria he had built buildings not few, each perfect of its kind.
Although a builder, as all knew, he was of thousand ornamentists master too*549.
The Grecians were the Hinds*550 of his art; the Chinese chippings of his chisel gleaned.
With judgment and discernment joined to this the stars hed studied, taken altitudes.
His glance had spun a web across the sky from out the astrolabian spiders mouth*551.
Like Roman Pliny*552 he had judgment keen, formed tables, and solved talismans as well*553.
Acquainted with the veiled ones of the sky, the moons night raids, the suns hostility*554.
The ordering of this business might be found in him, he (only) such a robe could weave.
With clay so (grand) a dome would he construct that it would snatch lamps from the stars away.
When Numns heart in that desire and quest grew ardent from the fire of (famed) Simnr*555,
He sent, and from that country summoned him: enticed him een by Grecian wiles from Greece.
When Simnr came to Numn, Numns wish for the affair increased from one to seven.
He asked him to accomplish the design, and then prepared all needed for his work*556.
All instruments and gear that were required for such a dome were fittingly prepared.
The workers hands then iron-like became*557; for years he worked upon the edifice;
Till finally with golden-fingered hand he made of clay*558 and stone a silver house.
A citadel whose towers reached the moon; the cynosure of all, both white and black.
A house in ornament and gilding rich; fire-hued, adorned as Simnr could adorn.
A sphere with legs drawn under restfully whilst the nine spheres flew round it (in their course)*559.
A pole formed after those of south and north*560; the Zeuxian work of countless fantasies*561.
The sight of it as sleep to the fatigued; its deckings water to the thirsty soul.
If on it light was scattered by the sun, the r with her head-dress hid her eyes*562.
In comfort twas like paradise, within; and outside, in adornment like the sky.
Its roof from glue and milk rubbed on had gained the power of reflection mirror-like*563.
For more or less time*564 in a day and night it took (in turn) three colours like a bride*565.
From the three-coloured silk which circles round* 566 it gained three hues: blue, yellow, white (in
turn).
At dawn (first) from the blue-robed sky it dressed in robes blue-coloured like the atmosphere.
When from obscurity the sun came forth, its countenance turned yellow like the sun.
When clouds inveiled the sun it (then) became in subtile beauty like a silver cloud.
(Wrapped) in the veil of concord with the air, it showed by turns the Greeks and Ethiops look*567.
When Simnr to an end had brought the work; more beautiful had made it than was asked,
Its splendour rose above the lofty sky; the sun from his Khavarnaq splendour stole.
Numn gave him good tidings of reward so great that for its half he had not hoped:
Of which were camel-loads of purest gold, and precious stores of jewels and of musk:
More than could be computed, so that he might be of use, too, at another time
If you withhold the firewood from the fire, the meat remains uncooked upon the spit*568.
The giving hand, to dirams a distress, is usher of the court of noble traits*569.
The builder (then) who found such kindness (shown) and hopefully heard promises of (wealth),
Said, If before this business I had known of (all) that which the king has promised me,
The adornments of this dome of Chinese work I had made somewhat better in these bounds*570:
I should have taken still more trouble here, so that the king more treasure might bestow:
I should have built a house whose brilliancy would, whilst it lasted, day to day increase.
Numn replied, Should you receive more pay, could you hereafter build a better (house)?
He answered, At your wish when I designed*571, Id make such that this by it would be naught.
Twould have a hundred hues, this has (but) three; twould be of rubies*572, this is (but) of stone.
This shows itself possessor of one dome*573, but that would, like the sky*574, have seven domes.
The face of Numn fired up at these words; he burnt the store of kind and human thought.

The monarch is a fire from whose (fierce) light that one is safe who sees it from afar:
In nature rose-bush, which is, when it blooms, roses before you, in your bosom thorns*575.
The king too, (one may say), is like the vine, which does not twist round that which is afar,
But that round which it twists with (seeming) love it tears up root and branch and brings to
naught*576.
Said Numn, If hes left with gold and power, hell (no doubt) elsewhere build a better house.
(Thus thinking), he gave orders to his slaves to throw him from the roof with no delay.
So that they tore that cypress from the root; they blinded him, and threw him from the fort.
The worker seehow earth, which blood devours, parted him from the object of his work*577!
He raised a castle in some years aloft, and fortune threw him from it in a trice.
He made a fire and fell into the smoke; he went late on the roof, and fell down soon.
His falling he foresaw not when he raised that building higher than a hundred ells*578.
If he had been aware of his own tomb*579, three ells hed not exceeded by a span.
Tis well to raise the throne-steps not so high that youd be fractured if you fell from them.
By that exalted building Numns name through highness flung (its) lasso round the moon.
The people called him sorcerer supreme; the earth entitled him Khavarnaqs Lord.
(Some) description of Khavarnaq.
Numn gives up the sovereignty.
Khavarnaq through the glory of Bahrmwhen it became so solacing a place*580
That by the sky twas called earths cynosure, and Spring of China by creation named,
From hearing news about it, countless men to gaze (upon its splendour) (thither) went.
Whoever saw it uttered (words of) praise, and humbly swept its threshold with his sleeves.
One or another would in flowing verse each point (of beauty) of Khavarnaq show.
Oer Yaman since Canopus bright had shone, nor moon nor sun such worship had received*581.
It was an Aden in pearl-scattering; a Yaman bathed in bright Canopus rays.
Yaman from its adornments which were famed, became as Iram*582 honoured in the world.
A world-adorner twas like Aries*583, still more, that Bahrm made it (his) abode.
When Bahrm mounted to the roof of it, Venus to (wish him) joy took up the cup*584.
He saw a palace fashioned like the sky: its sun within it, and its moon without*585.
The sun, within, refulgent beauty showed; the moon, without, a lamp to travellers*586.
The wind was always blowing oer its head; from cold autumnal breezes (it was) free.
On all sides of the palace looking down, he saw a plain as spacious as the sky.
Sweet water on one side was flowing past; in wholesome purity the Stream of Life*587.
And on another, like the Sidra-throne*588, a village lay replete with oil and milk.
The desert (lay) in front, and at the back was meadow-land oer which the air breathed musk.
(One day) Numn was seated with Bahrm viewing (the prospect) on that royal roof*589.
All round that house of paradise he saw the anemones red hue, the meadows green.
The plain entire as Shushtars tracts*590, a place of mountain partridges*591 and pheasants (too).
He said, What can be lovelier than this? In such a place one cannot but be gay.
At that time his vazr was close at hand, a just man and a worshipper of Christ.
He said, In truth, to know Gods lovelier than anything there is in your domains.
Of that deep knowledge should you be possessed, you would withdraw your heart from (all) this
show*592.
(Then) through the kindler of that burning spark was softened Numns firm and forceful*593
heart.
Since the sky raised its seven (high) fortresses, so strong a crane had never been at work*594.
Numn sprang from his place and rent his robes; he ran down (from the roof) like one distraught.

He sought the village, turned his heart from self, (and) understood his business in a trice*595.
Descended from the palace Numn turned like any lion towards the desert waste.
He gave up thoughts of treasure and of rule:religion and the world cannot accord.
He took himself away from sovereignty, and vanished from the people like a fay*596.
No person saw him more in his own househow excellent the great king of his age!
Though Munir*597 used all promptitude the voice of happy fortune gave him no reply.
He mourned as it was fitting he should mourn, devoting to his sorrow sundry days.
Much grief he felt, had reason too for grief, his house becoming blackened through this smoke*598.
He seeing no escape from throne and crown, assumed the duties of the crown and throne.
Forced back oppression, justice forwarded, and fixed dominion on a solid base*599.
The monarch to the troops and country gave the robe, contentment, with his leadership.
Bahrm he cherished as (his) precious life; een as a father wouldnay, better still.
He had a handsome son, by name Numn, who with Bahrm had drunk one nurses milk.
Through friendship and equality of age (Numn) would not a moment part from him.
They studied from one tablet both as one, and in the same assembly scattered pearls*600.
Een like the sun and light, theyd never be from one another any day apart.
In that high citadel the prince (Bahrm with every care) was fostered several years.
Except for study he had no desire; his intellect to knowledge was his guide.
A learned man, a Magian*601, taught (the prince) Persian and Arabic and also Greek.
Munir, that king majestic and benign*602, as reckoner of the sky had skill unmatched.
The Zodiacs twelve signs, the planets seven, casket by casket, lay disclosed to him*603.
Hed worked, too, at lines geometrical, and countless books like the Mijast solved*604.
Observer of the water-coloured sky was he*605, the drops hed measured drop by drop*606.
(Then) he had given his mind the knowledge (too) of the far-seeing secret store-houses*607.
Finding the prince had intellect and sense in learning and in solving mysteries,
He kindly put before him tablet, stile, (and) taught him (then) the secrets of the sky.
All the ideas which (from most) were hid, whether pertaining to the earth or heavens
He gathered all together one by one, (and) when all had been gathered, taught him (them).
Till Bahrm so improved he knew in full the principles of every science known.
With tables and the astrolabe to guide he would unveil the face of the unknown*608.
When setting up the tablet and the stile hed loose the knots from secrets of the sky.
When he was skilled in controversial arts he (next) elected to get skilled in arms.
In riding, racing, and in arms, he bore the ball off from the polo-playing sky*609.
When by that grade distinguished*610, he could tear claws from the lion, from the wolf the neck.
Before his skill in piercing with the lance dawns sword despaired at his pre-excellence*611.
He with his arrow pierced the hardest stone in such wise as (the softest) silks are pierced.
Wheneer he shot his arrow at a mark, upon the mark he scored a felling stroke*612.
When from the thumbstall he discharged the shaft, the bird (in flight) he brought down from the air.
If with his sword he struck at any stone, it turned to water, but of fiery hue*613.
A grain of millet if before his lance,hed bear it ring-like by the point away.
His arrows bore off rings from lions throats* 614; his sword the ring loosed from the treasures
lock*615.
And there where skilful archery was shown, (he with) his arrow with a hair would play*616.
He struck, though far away, whateer he saw, whether enshadowed, whether in the light.
That which in shooting too he could not seehis luck hit that which it judged well (to hit).
The elephant and lion, hunting flocks, from him, Bahrm, of lions courage bragged*617.
At times he would attack the elephant, at times play with the raging lion fierce.
In Yaman wheresoever they conversed, they gave to him the name of Yamans Star*618.

The practice of hunting of Bahrm.

When Bahrms beauty as Canopus bright (all) rawness took away from Yamans tracts*619,
Through joy and satisfaction Numns face gained what from bright Canopus leather gains*620.
Numn and Munir from his merits were in kindness as a brother and a sire.
Speak not of fatherhood and brotherhooda servant that, in all things, this, a slave.
The sire to him in giving knowledge kind, the son with him, to grace assemblies, joined*621.
One by imparting knowledge strengthened him, the other took him for delightful rides*622.
Until the riding of Bahrm was such that to the sky from earth his name arose.
His business only drinking and the chaseno other business occupied (his time).
A man to cope with ten gr in the chasehow can a man (indeed) avoid the gr*623?
Wheneer his arrow fleeted from the bow, a grs eye gave it, as a gr, an eye*624.
He had a chestnut like the wind in speed, in paces faultless, in its gallop, smooth.
The fairys foot through its proportions weak; its gallop broke the hands of hurricanes*625.
A courser fleet, which traversing the road, bore off the ball from sun and lunar disk*626.
Twas in alliance with the skys swift course, (and) to the wind it gave a stages start*627.
Its tail produced the writhings of the snake; its hoofs had dug the gr of many a gr*628.
The prince would ride it on a hunting day; with any other steed hed naught to do.
When he the onager-hoofed chestnut rode, the onagers around him cried applause.
In galloping it left all steeds behind; it pierced wild asses haunches with its hoofs*629.
At times when from the tedium of affairs*630 (Bahrm), that mounted lion, saddled it,
The field became (soon) from its shoes a place of pictures, picture upon picture seen*631.
More than the rocks have weight did he spread out hillocks (around) of onagers and deer.
The plain beneath his horses hoofs became a tomb through all the heaps of onagers.
Upon his chestnut, courser of the hills, through whose swift flight the sky lost currency*632,
The hunting lasso when he took in hand, he captured countless living onagers.
Most of the onagers which (Bahrm) took, by (strength of) arm or lasso did he throw.
If he dashed down a hundred onagers*633, not any less than four years old he killed.
He had forbidden (all) to shed the blood of any one not fully four years old.
He branded (first) its name upon its thigh, and gave it then the freedom of the plain*634.
Out of these branded onagers whoeer took one aliveout of a thousand one
When he perceived the monarchs brand on it, he did not seek to do it any harm.
He kissed the place on which it had been marked, and loosened (then) the fastening of its
bonds*635.
I who am branded with the sultans name, somewhat more joyfully should offer thanks.
By such a king*636*636a on mountain or on plain the onager when branded brands escapes.
In such a place of tombs there is no ant not branded by the hand of some harsh act*637.
Bahrm Gr goes to the chase and kills a lion and an onager.
Upon a day, on Yamans hunting-ground, in company with brave men of that land*638,
The prince whose name had Bahrm Gr become, whose Bahrm bore the ball off from the
sky*639,
Was breathing in the pleasure of the chase*640Munir preceding, and Numn behind.
Lost in amazement at the majesty his form from head to foot displayed were all.
A cloud of dust rose suddenly afar, such that the sky united with the earth*641.
The monarch of the world urged on his steed, like flowing water towards that dust he rode*642.
A lion, with aggressive claws*643 stretched out, on a wild asss back and neck he saw.

(So) from above*644 to bring it to the ground the prince took out (his) bow and lay in wait.
Sought from the quiver a sharp-pointed shaft, then put it to the string and drew it back.
The sharp point struck the shoulders of the two, (and) having pierced (them) passed through both
the holes*645;
Then to (its) notch twas buried in the groundWhat profits mail or shield before such shaft?
When from the thumbstall he had sent the shaft, the prince stood holding in (his) hand the bow.
The onager and lion fell and died; the shaft lay in the grounds heart to its plumes.
The Arabs seeing such a shot approved the ruler of the Persians he should be.
Whoever cast his eyes upon that prey kissed (with all reverence) the princes hand.
From that time forth they called him Lion-strong; (thenceforth) entitled him King Bahrm Gr.
When they had reached the town they told the tale in full of onager and lion slain*646.
Munir gave orders to his ministers that painters should with their materials come,
That they should in Khavarnaq paint in gold the lion crouching on the onager;
The prince in pose, the arrow to its notch in the earth when hed shot and pierced the two.
The picture*647 by the painter painted, all who saw it thought the animals were real.
They praised the Almighty Maker of the world upon the hand so mighty of its king.
Bahrm goes to the chase and kills a dragon.
In his celestial dwelling on a day he set his vessel floating over wine*648.
He drank off rapidly some (bowls of) wine, and in (his) drunkenness went towards the plain;
Prepared his lasso, to bring down the prey, (and) dug out many graves for onagers*649.
From all the onagers he took by force the plain became all covered with their bones.
At last a female onager appeared, and cast disturbance all throughout the world*650.
Its form a spiritual vision seemed, a being bright of face, of forehead wide.
Polished as golden ingot was its back; its stomach (as) with milk and sugar smeared.
A musky line was drawn from head to tail, and streak on streak was seen from haunch to hoof*651.
In place of horses housing it was clothed as with a veil of silk of rusty hue.
Its frame bore off the ball from all its kind*652; its haunches bore it off from all its frame.
A fire which made the hay its relative; a ruddy-faced one clad in darvsh robe*653.
Its leg the Arabs arrow brought to mind*654; its ear had drawn a diamond-dagger forth*655.
It had a breast free from the shoulder-mound*656; a neck safe from the dagger of the ear*657.
Upon its back the dusky leather strap had left the saddle-pommel twixt two roads*658.
Its crupper-slope from the skins darker part gained that which silver gains from black
(opposed)*659.
Its side was full of fat, its neck, of blood*660, in hue this like cornelian, that like pearl.
The blood within its neck had drawn a hide like marvel of Peru upon its frame*661.
Haunches in close companionship with tail; a neck displaying boldness with its hoofs*662.
Bahrm dashed forward when he saw the gr: after the gr went (swiftly) Bahrm Gr.
The onager, young, swift of foot, in truth; the hunter swift as lion in pursuit.
From days beginning till the (suns) decline the wild ass ran, the lion at its heels*663.
The king turned not his courser from the grhow from the gr can reins (indeed) be
turned*664?
The gr before, the grkhn*665 on its tracks: the gr and Bahrm Gr, and naught
besides*666.
Until it reached a cave far from the plain*667, by which the foot of man had never passed.
When near upon (his) prey, the hunter saw a dragon lying at the caverns mouth.
A pitchy mountain full of twists and turnsthe mountain naught before that mountain-mass*668.
A fire, in blackness issuing, like smoke which through a chimney raises up its head*669.

Or like a tree devoid of fruit and leaves; hells keeper, and a go-between of death.
A caverns mouth its mouth, (and) in the world with naught but havoc was it occupied.
Sated with the wild asss foal just ate, twas in bold mood to overthrow (its) prey.
When the prince saw the affliction on his road, a dragon*670 he became on seeing one.
Grief for the gr annulled his joy in grs; with hand on hip he firmly stood his ground.
He wondered what wild animal it was, in fighting it what plan (he) should (adopt).
The afflicted onager, he had no doubt, had suffered from the dragon grievous wrong;
And knowing he was just had summoned him to do it justice on the cruel (beast).
He said, To call it dragon and not ant,such fault would shame me with the onager.
Tis mine to act with justice, give redress*671; for life I have no fear, let be what may!
From his two-headed shafts of poplar white he sought an arrow of the broadest make*672.
He put it to the white-bark=covered bow*673, and for the swarthy dragon lay in wait.
Whilst with wide-opened eyes the dragon (stood), the shaft, two-headed, left the princes hand.
Its heads were planted on the (dragons) eyes, and stopped their (power to) look upon the world.
The two heads of the arrow of the prince, sharp-pointed, pierced the swarthy dragons eyes.
When to such straits the dragon was reduced*674, the prince approached it like a crocodile.
He boldly drove a javelin*675 at its throat, as lions claws are into wild ass (driven).
The javelin, six-sided, eight fists long*676, the throat and palate of the dragon tore.
A mighty clamour from the dragon rose; like tree or column on its head it crashed*677.
That awfulness and writhing scared him nothow should the cloud eer fear the mountains
height*678?
Ahrimans*679 head he cut off with his swordTis best ones foe should lose his head, be killed
He split it open (then) from mouth to tail, (and) in its stomach saw the asss foal.
He (then) was sure the vengeful onager had summoned him for vengeance (on its foe).
He bent his back (in thanks) to God that he had killed the dragon, not the dragon him.
When he desired to mount his steed and ride back to the plain where onagers were chased,
Seeing the prince was going, the wild ass*680 came from afar and crept into the cave.
The prince again, to take the onager, found his way through the caverns narrow mouth.
When he got in with toil and pain, he found a treasure, and grew, as a treasure, bright.
Many large, splendid jars had (there) been placed, which fairy-like their faces veiled from man.
When it had brought the grkhn to the jars, leaving no trace, the gr (then) left the vault*681.
Since to the treasure-lock hed found a key, and cut the dragon from the treasure-house,
He came out through the caverns narrow mouth, and sought the road, and to the road a guide.
After a little while the royal guards came up in troops upon the princes tracks.
When one and all of them had joined the prince, they (all) drew up in (serried) ranks around.
The prince commanded that the servants (there)(all) those who were both bold and also strong
Should get into the treasure-house, the cave; should bear the treasure out and load it up.
Three hundred camels, (all) young Bactrians, (then) moved off loaded with the lawful hoards* 682.

When the prince rates an onager as self*683; and makes a dragon captive to an ant*684,
It follows that at last as his reward they give him safety and a treasure too.
Then at the castle of Khavarnaq back, drinking and festive, he disposed the hoards.
Ten camel-loads he sent off on the road, a present to his majesty the king*685.
Ten did he give to Munir and his son, with certain other rare and precious things.
The rest he spent with fearless unconcern, free from examiners*686 and auditor.
So such a treasure as hed brought to light*687, he dearly got, (and) cheaply did dispose*688.
(Then) Munir ordered, Let a painter come and once more paint a picture (as before).
The painter came, and took his brush and limned the picture of the dragon and the prince*689.
(And) whatsoeer Bahrm did of this kind was in Khavarnaq by the painter limned.

Bahrm finds the picture of the Seven (Fair) Faces in Khavarnaq.

The prince one day arriving from the plain, was walking through Khavarnaq gay of mood.
He saw a secret room with fastened door, which by the keeper had been overlooked.
The prince had not set foot within that room, nor had the courtiers or custodians.
He said, Why is this room locked up, and where the keeper of it; where too is the key?
The keeper came (and) gave the prince the key. The prince unlocked the door and saw the room.
A room saw? Nay, a treasure-house*690, through which the gazers eyes would dealers be in gems.
The pictures of that fine abode of art*691 excelled a hundred Chinese picture-rooms.
They on the walls of that apartment*692 showed all that the finest workmanship could show.
In it were finely painted seven forms, each one connected with a certain Clime:
Frak, of Indias Rj*693 daughter, first, in face more lovely than the moon when full.
(Then) Yaghm-Nz, the Khqns*694 daughter fair, disturber of Tarz and Chinas belles*695.
The king of Khvrazms daughter Nz-Par*696, graceful as mountain-partridge in her gait.
The king of Saqlbs daughter Nasrn-Nsh*697, a Turk of Greek dress decked by Chinese art*698.
The king of Maghribs*699 daughter ar-Gn, a sun like to the daily waxing moon.
The wisdom-gifted Qaiars*700 daughter, next, august, and named Humy, Bird August.
The Kisrs*701 daughter of Kss race, named Dursit, and r-like in grace.
Within one circle by a cord hung up these seven had been all together limned*702.
In each of them were countless beauties (seen) to light the essence of the light of sight*703.
A face was limned so handsome in the midst that twas as kernel, whilst the rest were shell.
A parrot on his sugar plumes had dropped*704, and galia oer his moon had drawn a line*705.
His head exalted like a cypresss; his crown was (formed) of silver, gold, and gems.
Towards him were turned these seven beauties eyes; each one had given her heart to love of him.
He giving to those beauties pleasant smiles; they all before him (as) devoted slaves.
The painter*706 of his face and form had writ above his head the name of Bahrm Gr;
(Adding), Such is the Seven Planets rule that this world-conqueror, when he appears,
Shall take like precious pearls unto his breast seven monarchs daughters from the Seven Climes.
We have not sown this seed (know) of ourselves; weve written what the planets have declared.
Twas writ, Ive spoken, that he might observe the formula, but God it is who acts.
Prince Bahrm having read this strange account, remained in wonder at the heavens spells.
The love of those fair girls (in picture seen) completely and entirely*707 filled his heart.
Libidine percitis equabus et equo vehementia rapto; a lion-like young man and seven brides
Should not desire to gain ones wish be great? Should not the heart cry out to gain its aim?
Although that formula made fierce attack, his joy (at once) increased a hundredfold,
Since it ensured a long and happy life, and gave him hope of gaining his desire.
For the conciliation of a man all that which makes him hopeful has effect.
When the prince left the room he locked it up, and gave the key to its custodian.
He said, If I should hear that anyone (dare) for a moment (to) unlock this door,
Ill have his blood shed even in this room: Ill have his head suspended from his neck.
In all the household, man or woman, none (dared ever) give a glance towards that room.
From time to time when overcome with love, the prince went towards that door (with) key in hand.
The door he opened, entered paradise, and on those finely painted pictures gazed.
Before the water there like one athirst, in longing for it he would fall asleep.
Whilst he was out his wish was for the chase, that room, on his return, his solacer.
Yazdijard becomes acquainted with Bahrms state.
When everyone, concerning Bahrm Gr, brought tidings to his sire (to this effect)
That he can take the lion with his hands, a youthful lion he, an aged wolf*708

What dog (indeed) the lion in the fight to him, for (een) the dragon he destroys!
He binds up demons with (his) lassos noose; he wears down mountains neath (his) horses hoofs;
His diamond turns iron into silk; and of hard stone his iron makes a paste*709;
The father from the fire of Bahrms youth saw, (as he thought), his own death in his life.
As fearful of that fiery lion (then) was (Yazdijard) as lions are of fire.
Far from his sight he let him (still) remain, although sight is deficient wanting light*710.
Bahrm both day and night went to the chase: sometimes he rode his steed, sometimes drank wine.
He hastened to the chase, and to the cup. He shone in Yaman like Canopus (bright)*711.
The king of Yaman from excess of love made his commands effective as the skys.
From Bahrms skill and competence, which matched his own*712, he made him ruler of his realm.
He gave him gems and swords of several kindsif for his life hed asked hed not refused.
Whatever gems and treasure he required were his, and his no particle of pain.
(So) from the favour he received abroad he did not bring to mind his fathers land.
The death of Yazdijard.
When time had passed along through several turns, the lofty sky displayed a novel game.
(King) Yazdijard grew weary of the throne*713, and after high success in life came down.
The crown and throne which from his sires he had to him did as to others it had done.
When from the king the thrones high seat was free, the city and the troops together met*714;
(And said) theyd let no person of his race (bear sway), no snake or dragon would they serve.
Although (the prince), Bahrm, had eminence; though he had strength and valour*715, learning too,
(Still) owing to his fathers perfidy, the eyes of none would look upon his worth.
Said everyone, We will not look at him, nor give him tidings of his fathers death;
Since that wild man, amongst the Arabs bred, could not administer the Persians realm.
Land, treasure to the Arabs he would give, (whilst) those in Persia born would suffer pain.
No one desired him to ascend the throne, (but) since God wished it he assumed the crown.
An aged man of wisdom (then) they chose, and called him the Just Ruler of the Earth.
Though not of those entitled to the crown, still by his race he was of princely rank*716.
They placed the royal crown upon his head, (and) gave to him the belt of seven gems*717.
As soon as Bahrm Gr heard that the sky had brought one of its cycles to an end,
Had started a fresh cycle once again; that things were contrary to what had been;
That when his sire the thought of crown gave up, and none was there entitled to the crown,
The foot of one, a stranger, had stepped in, a new disturbance on the world had come,
He first performed the rites of mourning used, and painted turquoise on cornelian*718.
Then after this resolved that lion-like hed draw (his) sword upon (his) enemies*719:
That he would use (his) sword against (his) foes, open the door of strife and enmity.
Again he said, Why use ferocity? Tis best that I at first use wisdoms aid.
Although the Persians erred in this that they withdrew their hearts from reverence for me,
I will not look into their hardened hearts, (but) mildness use, for mildness is the key.
With all their currishness they are my game; they (all) are (still) the sheep of my own mead.
Although they lie and sleep in their own wool, all lie and sleep still in my cotton fields*720.
Tis best they should be faithless, hard of heart, that they at last before me may be shamed.
From perfidy shame overtakes a man, and from that shame regret and pain ensue.
All ignominious treatment which I see beyond this is a form of tyranny*721.
With want of wisdom if theyve gone astray, again by wisdom I will make them true.
The man who is impatient with the game will (find) his arrow fall wide of the mark.
(The Author) complains of himself, and alludes to Firdaus.
O word-conjoining sorcerer have done! How long, how long will you speak bygone words*722?

Like to the rose breathe out from your own mouth; enough that your own mouth perfume your
work.
Een at the first my covenant was madewith whom?with Him whose covenants are true
That what a certain other bard had said*723I still drink wine, but he has gone to sleep*724
I would not make (such) thought of his my own: ill-doing Id not make my attribute*725.
So far as may be, like the vernal breeze, my claim shall not be patching up old things*726.
Still, to the treasury when one the roadthe target one, although the arrows two*727
Though in the art of boring pearls*728 Ive bound myself not to repeat what has been said*729,
When repetition I can not avoid, I can produce fine silk from woollen stuff*730.
Two workers*731 by the alchemy of speech have turned old metal into something new*732:
That one has made from copper silver pure, and from the silver this one makes pure gold*733.
Since youve seen copper to fine silver turned*734, be not surprised if silver turns to gold.
Bahrm Gr goes to Persia, and (finds) another occupying the throne.
The joiner of the parts of this high throne thus adds to it a part correctly joined*735:
As soon as Bahrm Gr became aware that one, a stranger, had usurped the crown,
He actively prepared for enmity, to seek the crown of the Kaynian kings*736.
In (this his) quest of universal sway Numn and Munir gave him (every) help:
Treasure more plentiful than could be named; jewels more numerous than one could bore.
He raised up countless troops, the hostile man was full of fire, hostility had force.
Twas reckoned, down to Aden, in Yaman*737, a hundred thousand troopers mustered were:
All clad in steel and iron-strong*738, to avenge, to bind up demons, and to capture forts.
In heart a lion, each of them, and fit to hold a country by a single sword.
The army of the king set off with speedthe moisture reached the fish, the dust the moon*739.
The trumpets blare, the roll of brazen drum would take all trace of courage from the heart.
The brazen kettle-drum cried out aloud, the drummer (by the noise of it) was stunned*740.
The plain and mountain from the blare and noise in ferment rose against their lids, the skies*741.
Troops more than ants and locusts in their count, as hot in rancour as the fire of hell.
They sought the station of the throne (for him), and went from Yaman towards the capital.
The monarch of the world received the news that a young dragon had unclosed its jaws*742.
That to the earth the heavens had inclined, Canopus had from Yaman raised its head*743.
A lion had stretched out his claws with might to put his foe as gr into the gr*744.
That he would take the throne and seize the crownwould settle down himself, and lay the
dust*745.
The nobles and the ministers and guards all came together to the royal court*746.
They met in congress and expressed their views*747; they spurned all arrogance away (from
them)*748.
After reflection they decided thus*749, that they would write a letter to Bahrm.
All that good sense dictated, that, they wrote, they sowed seed which had (previously) been
peeled*750.
The letter written out they folded it, and made their preparations to depart.
They (all) alighted when they reached (their goal); Fortune asked blessings on the rightful king*751.
They sought an audience, which was granted them; the chamberlains gave heed to their concerns.
Bahrm, the king, allowed them to approach from the (more) distant place (at which they stood).
They went before him with a thousand fears; they bowed down to the ground, and offered thanks.
He who the ball of wisdom bore away, kissing the superscription, gave the note*752.
After unsealing it the monarchs scribe (then) read it to the kingdom-taking king.
[From shell to kernel of that beauteous notethe shell was silk, the kernel almond was.

Its outside was adornment of brocade; its inside was an oil-containing lamp]*753.
The letter opened with the name of God, who by His grace guides those who go astray.
Of heaven and earth Creator Absolute, through whom non-being being has obtained.
Of mankind down to all the animals, of the exalted sky and ponderous mount
His power the painter of all being is within the picture-room of (His) good gifts*754.
There is no lord, save Him, who has not need of some relationship, or thing conjoined.
Creation is a knot by Him unloosed*755; praise is the seal He has affixed (to it)*756.
He is the keeper of the earth and time*757; both this and that obey as He commands.
When he who read had read the praise of (God), Maker (of all), exalted (over all),
He read praise of the king, a kings son*758, thus, You who have raised your head to the blue sky,
You, with the wisdom of a king, kings son, whore just to manliness and generous thought,
How should I who by race am Kisr called, by ill-advised contention suffer loss*759?
Ive merit and experience of the world; Im in the eyes of (all) the world approved.
And for my merit Fortune fosters meHow can the meritless get crown and throne?
My eminence has given me crown and thronethe base man never can be eminent.
Though the dominion of the earth is mine; the leadership of fairies and of men,
Still with this sovereignty Im not content, for tis a piece of honey poison-mixed.
So much I had of power and needful means that through the same my star was always young*760.
Better if I with this had been content, for a high place is not devoid of risk.
The Persians zealous kindness, spite of me, so roused my zeal that (to refuse) I shamed*761.
They (thus) induced me to become the kingthe exalted holder of the crown and throne,
To keep deterioration from the realmsuch (office) is not rule, but guardianship.
This proverb comes in story apposite: The foe to greeds a friend to all the world*762.
(But) you no knowledge have of such a world*763; you of another world are sovereign lord.
Youd rather find an onager than meet out of a thousand troubles even one.
A draught of wine, the while the lute is played, more than aught neath the azure sky you love.
You have no business but the chase and wine; youve naught to do with troubles of the world*764.
(If) truth you wish, you, only, have the world, for you have not the pain of ruling men.
At night and dawn youre at the chase or cup; you joy in eating, now, and now, in sleep.
Not like me day and night remote from joy, and heart-sick with (the care of) mens affairs.
At times my business troubling for (my) friends, at times Im apprehensive of (my) foes.
(My) least affliction this that for the crown I must contend against a prince like you.
How happy is your pleasure-loving soul that your head is remote from such distress!
Would that this business had attached to me; perchance my business then had been my own*765.
I should have lived in pleasure, sport, and play; caressed my soul with music and with wine.
I do not say youre alien to command, (for) you have knowledge both of Church and State.
You are, in truth, the heir to (these) domains; the kingdom by inheritance is yours.
But owing to your fathers foolish acts, the shadow of the crowns not near your head;
For to his subjects he behaved not so that none (had reason to) set forth complaint.
They were astounded at his wickedness; they called him Sinner for such sinfulness*766.
After such tyranny as showed itself now fierce, now swift, in shedding peoples blood,
No one could utter praises of that line; no one could in that ground sow (any) seed*767.
Since no one (here) desires you as (his) king, tis better (far) that you should (hence) retire.
Youll meet hot fire if you get hot and rage; youll (only) strike cold iron if you strive*768.
I, in the time of (your) necessity, will from (my) secret treasure scatter gold.
All that may best supply your requisites, and may with usefulness be spent on you
Ill suffer not, by any reason led, shortcoming as regards your maintenance.
Ill be your lieutenant in sovereignty; the orderer of everything you wish.
(And) when the peoples minds get tired of me, the rule is yours without (appeal to) arms.

Bahrm Grs answer to the letter of the Persians.

The reader having read the letter through, an angry fire blazed up in Bahrms breast.
Again, by great exertion, like the wise, to patience he constrained himself forthwith.
Such heat (of anger) led him not to haste; he first reflected, then gave answer thus:
Now that the letter has been read Ive heard that which the writers in the letter wrote.
Although the writer was not dexterous, the counsel is not void of standard worth*769.
That which has been expressed by noble sense I (must) applaud, tis worthy of applause.
I, to whom earth and silver are the same, would not stoop down to (take) the Seven Climes*770.
But the domains which from my sire I have twould be a sin to leave in others hands.
Although my sire claimed Godship, I myself, in virtue trained, claim only love for God.
There is a difference throughout*771 between him who loves God and him who Godship loves.
For sins Ive not committed blame me not*772: Im alien to my fathers wickedness.
My father is not I, I am not he; if he was stone, I am (not stone, but) gem.
The lustrous dawn arises from the night; the clear and lucent rubys born of stone.
Tis ill to testify against my sire, for God has now delivered you from him.
If he did ill, since he is well asleepone must not (ever) speak ill of the dead*773.
Let reason guidethe evils that ensue on evil speech proceed from hearing it.
(For) everyone whose nature is corrupt says something worse than that which he has heard*774.
(So) think no more about my fathers sin, and dwell no longer on my want of care.
(For) if the evil eye close not my road, for by-gone faults of mine Ill pardon seek.
If hitherto Ive, like the careless, slept, behold! I now have bid adieu to that.
The fortunate whom luck befriendstheir sleep is not beyond the proper time for acts*775.
Tis better that (their) eyes strive not with sleepthey (well) may sleep, but let them rise in time.
Although my sleep has been a heavy sleep, fortune has not been absent from my side.
Fortune has, in its kindness, wakened me; Im (now) awakened from my heavy sleep.
Henceforth (my) face is turned to good (alone); (my) heart is void (now) of all negligence.
Ill use no (more) self-will and want of thought; since Im matured, how rawness should I show?
Ill favour those whose acts are for the best, and go to meet the most expedient plans.
Ill look not at the faults of any one; (his) wealth not covet, aim not at (his) head.
Bygone offences Ill not call to mind; I will not vex at what the times set forth*776.
Towards you Ill act as it is meet I should; and what is meet from you will I receive.
In no ones treasure will I make a breach; Ill make (my) treasure of my foemens wealth.
The prudent from my court shall not be far; ill, and the ill-advised Ill alienate.
Ill show my favour to the good alone; Ill not learn evil from the guide to it.
Ill have no harshness in my government; Ill act as one not void of shame towards God*777.
The wives and children, land and wealth of all (shall be) more safe with me than flock with herd.
The loaf of no one will I take by force, but rather by a loaf increase his loaf.
The demon, greed, shall lead me not astray; Ill count greed as a punishable sin*778.
I will not show to the spectators eyes what the Creator would not hold approved.
The priests answer to King Bahrm.
The king thus spoke; opinions were compared*779; the oldest priest*780 then stood up from the
midst.
He said, You in your lordliness are wise and giver, too, of wisdom (to us all).
All you have said in your well-ordered sense reason has graven on the ring, the heart.
The highest place befits you, for of all youre chief, the shepherd, guardian of the flock.
To wear the crown befits your nature (too): the crowns with us, but it is on your head*781.
Save you, whos read the Avesta of Gushtsp*782? Save you, whos left to keep the Kais alive*783?
The (royal) line of Bahman*784 and Dr*785, (Kaynian kings), declares itself in you.
Fresh fruit are you from (King) Siymak (too)*786; a living record, you, of Bbaks son*787.

Allied to throne and crown your lineage goes back to (King) Kaymars*788, king by king.
Dominion has no option as to you, (for) save you theres no monarch in the world.
The priests all, whether they be young or old, agree in this (as) with a single tongue.
But we who are (but) slaves are chained by this that were engaged by covenant and oath.
A heavy hand is laid upon us (all) by this strict pledge to him who holds the throne,
That by our will no one should have the crown save him; that from his court we would not turn.
We must now have some strong and valid plea to save us from the infringement of that pledge*789;
So that in this affair we be not shamed; the compact be not broken, we not grieved.
The answer of King Bahrm to the priest.
King Bahrm when he heard this (last) reply, gave to them such an answer as was meet.
He said, Your plea is not admissible; tis best the man of wisdom keep good faith*790.
This foe (of mine), your king, whos seized the throne, is child to me, though an old man to you.
So will I take the crown off from his head that not a hair of it shall be disturbed;
Although my sovereignty does not depend on (showing) mildness and adopting pleas.
A king, a son of kings to Jamshd*791 back am I, and I inherit all control*792.
The crown and throne are symbols, not controlwhat matters whether symbols be or not?
Whoeer has worn the crown, sat on the thronehis crowns the heavens, and his thrones the
earth*793.
Afrdns*794 crown and Jamshds (lofty) throne have, neither, lasted till the present time*795.
Whoeer has had (intrinsic) rank has risen, and for himself has made a crown and throne.
I who (though) crownless, throneless, know the way, possess a sword, Ill take them by the sword.
Although a traitor has usurped my place; a spider oer a cave has spun (a web)*796,
A dragon*797 (now) has reached the caverns mouth, and entrance from the spider will demand.
How should an ant belong to Gabriels kind, or gnat resist the foot of elephant*798?
The wild ass boldly lets its bray be heard only until the lions trumpet blares*799.
A contest with an ant would to the worm, which has no force, appear a dragons act*800.
The ass, which is submissive with adults, with children is unruly and perverse*801.
The sun, especially in Aries,its light would quench a hundred lamps like this*802.
I live in hardship in anothers house, the while my house is in the hands of thieves.
My foe on honey or on sugar feeds; my eatings of my liver or my heart*803.
Better, sword, dagger than to eat ones heart: dagger to heart, and to the neck the sword*804.
The Persian realm entire my treasure-house, my camp remains (still) in the Arabs land.
Now Munir sends to me a tray of food; now Numn sacrifices makes for me*805.
With all (my) royalty they give me bread*806, whilst (there) they eat my bread so wickedly*807.
I, a young lion, taker of domainshow should my place come to an aged fox?
(From) me, the Kai*808, should foeman take the crown? Save to Kaynian how should tribute
come?
The Kais position fits the Kais (alone); let none but Kais the Kais position have.
I am the king, and others are (my) slaves; those other ones are empty, I am full*809.
A king (who is a king) should muster troops; what dust can from a single horseman rise*810?
The wine the Magian elder has put down be only to the Magian elder given*811.
(From) what Im saying, you (may) know full well, I seek to act with rectitude and truth*812;
But through fidelity to covenants*813, (and) not through arrogance and kingly weight.
(Then) if I act, Ill act as you may will: to seek your satisfaction is my will.
As to your words, that you must have a plea by which the knot your compact ties be loosed*814
Be this the pretext that the crown be his who from between two lions seizes it.
(So) let two roaring lions at the dawn, which have not filled their stomachs (yet) with food,

Wild, sharp of claws, and full of raging wrath, and from their fiery breath emitting smoke,
Be by the keeper taken to the field, the while the troops form round about in lines.
The royal crown be put down from (his) head, and placed between the sturdy lions grim.
The one who from the lions takes the crown,that day let (all) the people call him king.
(So) after many pleasant courteous words spoken in kindness and in confidence,
The letter, sealed, and supplemented, too, by ample exposition and detail
To his devoted servants*815 he consigned, that they should bear it as it should be borne.
(Those) loyal men whod from the king received (all) kindness and had heard those precious words,
(Set off on the) return to their abode, the new kings image placed before (their eyes).
And through (the monarchs) kindness each of them a lover of his kingly majesty.
They all said Bahrm is (in truth) the king, for he is king by race and by (his) name*816.
To him (in truth) we cannot be opposed; one cannot smear and hide a sun with clay*817.
That mounted hero is a lion bold and fierce; he hunts the dragon with a shaft.
When the fierce lion stretches out his claws, to stand against him none will have the power.
He forcibly will seize the throne and crown; hell drag the leaders at his horses feet.
Tis best that we arouse him not to warmth; (tis best) we light not an extinguished fire.
As for the lion, and the crown to be borne offno such condition does he need.
But the condition is a weighty proof which indicates the lion and the wolf*818.
They all came off the journey to the court, and told the kings condition to the king.
They read the letter and set forth the case; no word they added on to what theyd heard.
The old (king) whod the throne essayed and loved, put down the crown, and sat below the throne.
He said, Im weary of this crown and throne, through which life to a lion must be given.
Tis better that I live below the throne than that between two lions I be killed.
How should the man of intellect dare eat food to be taken from a lions mouth?
In sword and cup*819, the master of the realm can be no other than the king Bahrm.
Give to the heir of these domains the throne; a young man, not an old, should wear the crown.
From this affair I (now) withhold my hand: Im not the king, but the kings loyal (slave).
The nobles gave him answer, speaking thus, O chief of kings and wearers of the crown,
Our stipulation with you as to rule is simply of this wise and prudent kind*820:
Since you ascended at our will the throne, at our will (only) give up your effects.
Since his condition touches lions, sure, much daring will he want to accomplish it.
To seize a crown from lions is no play:(lets see) what tricks the dark night will show forth*821.
To his condition we will give effect; secure the lions, put the crown by (them).
If he should fear, the ivory throne is yours, and if hes killed, again the crown is yours.
(But) if he kill them and bear off the crown, let him take tribute (then) from these domains.
He will be worthy of the throne and praise; but still remote (the chance) it so should be.
The matter ended finally in this that the agreement should not be disturbed*822:
(That) when the morrow should be born the king (Bahrm) in lion-hunting should engage*823.
How Bahrm seizes the crown from between two lions.
(So) in the morning when the gold-crowned dawn set up a chair of gold, an ivory-throne*824,
The officers and the authoritiesthose strong of arm and strong of judgment too
Persian and also Arab took to horse, and towards the lions of the conflict rode.
The keepers, at the target of the affair let fly two lions, raveners of men*825.
They threw them (on the ground) together (quick), and dug, (twas thought), the gr of Bahrm
Gr*826.
The lion-keeper who was bold enough (then) threw the crown between the lions twain.
The golden crown in two black lions jaws as in two dragons jaws a (lustrous) moon
A moon escaping with a basins noise the cloud, but with the basin eke a sword*827.
The two vindictive lions lashed their tails upon the ground like dragons twain (in wrath);

To say, Wholl seize from us this golden crown? Wholl dare a lion or a dragon rob?
They knew not of that man of iron heart, who captured lions, dragons hunted too.
Through terror no one ventured to approach in range of those two lions vast (and strong)*828.
Twas settled that Bahrm of lion heart should take the field and meet the lions first*829.
The crown, if from them taken, should be his; the gold cup*830 and the ivory throne be his.
If fate against him had an ill design, behold! he had his place upon the ground*831.
Bahrm from this arrangement did not swerve; he came upon the lions from the plain.
In valley and in plain there was no height on which there were not lions (he had) killed.
The heads of hundred lions from their manes hed cut;his age was yet (but) twenty-two.
He who can hundred lions overcome, how should he (eer) be overcome by two?
He fastened on his waist the tunic-band*832, and towards the lions jaws sped like the wind.
He shouted quickly at the savage beasts, (and) snatched the crown up from between the two.
When the (two) lions saw his hardihood, his lion taking power and fearlessness,
They made an onslaught like the strong and stout, with daggers in their claws, swords in their teeth,
To seize the head of him the crown adorned, reduce the taker of the world to straits.
When King (Bahrm) resolved to punish them, he threw the heads of both beneath his feet,
He tore their claws and broke their teeth, and saved from twixt the lions both his head and crown.
He crowned himself and sat upon the throne.Does fortune show such favour (oft to man)?
His seizing of the crown from lions twain brought down (at once) the foxes*833 from the throne.
The horoscope of (Bahrms) throne and rule came out auspicious in goodwill to him.
Ere this the observer learned in the stars had taken observations for the throne.
Leo ascendant of the throne hed found: stable ascendant of confirmed good luck*834.
A sun exalted to its apogee with Mercury in (its) conjunction joined.
Venus in Taurus was, and Jupiter was in the Bow, the house heaven-like from both.
The moon was in the tenth, Mars in the sixth adorned the assembly with (his) sword and cup.
Saturns hand holding Libra weighing hoards which reached to highest Saturn from the earth.
Bahrm sits on the throne in his fathers place.
When with this happy-omened horoscope the king endowed with virtues took the throne,
Through all the rubies and the pearls poured out the ship, the throne, was filled up like the sea*835.
Treasure on treasure those who treasure had beyond all bounds and reckoning scattered it.
He who first had the throne of sovereignty; to whom paid homage citizens and troops,
Seeing the majesty of King Bahrm, through whom the crown and throne had gained renown,
He first of all the people, great and small, called him the king and sovereign of the earth.
The priests called him the ruler of the world, and kings entitled him lord paramount.
And so each one according to his power in public or in private offered praise.
When oer the world the king became upraisedhis exaltation higher than the skys
He spoke upon the justice he designed; he strewed fresh pearls from balas rubies fresh*836.
He (thus) spoke, God has given me the crownin me may (then) this gift of God he blest!
I offer praise and thanksgiving to GodHe who confesses Godto him be praise!
I do not turn my back to Gods good gifts; I give thanks for his giftswhy should I not?
To bear the crown off from two lions jawsI take this as from God, not from (my) sword.
Since I have reached the crown and lofty throne, I will do works of which God may approve.
Ill act in such wise, if God (so) permit, that no one shall by me be vexed or harmed;
Except the man who evil practises: the highway robber, thief, or murderer.
O nobles of my court, be straight with me in conduct, even as my path is straight.
Tis best you turn not to obliquity, (for) safety you will find in rectitude.
If you right action do not take in hand, how much wrong action will (from others) come*837!
When I have rested some few days the door of equity and justice I will open.
A fixed religious duty tis to me: (to give) for justice justice, wrong for wrong.
Of no man have I any fear or awe, except of that man who confesses God.

On no one do I make myself depend; (in all) do I depend on God alone.

I care for no ones service saving such as is the service (too) of Him, (the Lord).
Whilst in its place the azure sky remains, may those who sleep beneath the ground be blest*838!
Let those who live have safety and good news from me beyond the bounds of black and white*839!
Be naught but praise and justice my affair! Be he not pleased who is not pleased with this!
When thus his (sense of) justice he had shown, whoever heard bowed down in thanks (to God).
He sat upon the throne an hour or two, and then withdrew thence into privacy.
Justice and equity his practice made; all men were pleased with him, and God content.
He held assemblies of men honoured most, and in the trusty did he place (his) trust.
Describes Bahrm Gr in his sovereignty, and the manner of his life*840.
When through Bahrm the crown and throne became in good estate and power and honour gained,
He fastened on the belt of seven gems*841, and sat upon the throne of seven steps.
Dressed in a Chn like a falcons breast, a Rm as adornment over it*842;
He by his beauty took the crown from Rm; from China tribute by his comeliness*843.
He had established like Jamshd a throne; his turns of music rose above the sun*844.
He gave the world the rule of equity; he raised the head of justice oer the sky.
Befriending those who fostered equity, (all) those who used oppression he oppressed.
His court was to the lock of grief the key*845, for when he came good fortune (also) came.
Through him the worlds affairs were prosperous; the atmosphere serene to breathing souls*846.
The barren cow brought forth abundantly; the water in the rivers fuller flowed.
The trees abounded (all) with ripened fruits; the coining-dies took rest upon the coins*847.
Through him the world was well administered; divided inclination left the realm*848.
In every quarter princes royal-born gained rank and honour through his majesty.
The officers of all (the kings) domains poured out (full) loads (of treasure) at his gate.
The governors of forts brought treasures too; they offered him the keys of (all) the forts.
Each one new journals of transactions made*849; pledged to the kings sign-manual his life*850.
The king engaging in the realms affairs, honoured each one according to his rank.
(All) hapless peoples business ordered well; and brought back people who had left the land.
He freed the sheep from the wolfs tyranny; he made the falcon the doves relative.
He cleared seditions head from drunkenness; he held back (too) the hand of tyranny.
He broke the basis of his foes affairs, and gave his friends control of all the world.
He practised in his rule humanity: sure, that is better than oppressive rule.
When also he corrected enemies, he might kill ten, but would not harass one.
For better, when correction*851 is required, to execute a man than to torment.
He saw (with clearness) that this earthy camp*852 produces nothing but the dust of grief.
In love he made his happiness consist; and in enjoyment passed a happy time.
He had full knowledge of the unstable realm*853, (so) on the kingdom of enjoyment leant.
One day a week in business he engaged, to love devoting the remaining six.
Who is there who has not a trace of love? Whoever has no lovehe has no life.
His essence from the state of love was formed, and lovers (too) became his special friends.
He had exalted business oer the sky*854, (whilst) all the world was under his command.
He cheerfully enjoyed the worlds good gifts; he rendered justice and was (ever) gay.
Before him treasure flowed (in endless streams), the booty of the sword and of the whip*855.
Great riches by the sword he would acquire; as one might crack a whip hed give away*856.
Although the realm was flourishing through him,for sun-like at a rapid pace he went*857,
His people, led away by bounteous gifts, relied (too much) upon a plenteous year.
They cast off from their hearts (all) thanks to God; and kindliness discarded from their breasts*858.
Whenever Gods created beings fail to offer thanks for bounties He bestows,

For them is that abundance changed to dearth, from stone and iron tis if food they get*859.
A famine in the world from drought.
One year the blades produced so little grain that for the wide world narrowed was the stock.
The dearth so fierce an onslaught made on food*860 that people like the beasts ate grass and herbs.
The world became afflicted through that dearth; and bread gained (even) from its lightness
weight*861.
They spoke of this condition to Bahrm, saying, There is complete dearth in the world.
Men like unto the worms (are) eating men; now they eat men, now carrion they devour.
When the king saw the price of grain was high, the doors he unlocked of his granaries.
He sent a letter (then) to every town in which there (happened to) be any store,
That the comptrollers of the town*862 should meet, to unlock the doors of the closed granaries;
To arrange with rich men at the market rate, give (gratis) to the poor, and treat them well.
That what remained in store-houses should be before the birds put in the time of need.
That in his time no one from want of food should dieHow fine such generosity!
Whatever grain there was (then) in his stores, whoeer (had need) drew from his granaries.
His camels ever and again (were used) to bring from foreign lands (supplies of) grain.
Efforts he used, his treasures he consumed, and formed plans to (preserve) the life of all.
Four years whilst seed and produce failed did he support the people by the treasury.
When he had gained the rule thus did he act; and from such practice he had gained the rule.
The people all escaped the dearth with life, except a single one who died from it.
The kings heart through his dying destitute like frozen water was with grief compressed.
(And) through that grief he turned his face to God; and for his failure made excuses (thus):
Giver of sustenance to those who live,Your giving of it not like (that of) men,
By one exertion of Your power divine You make more little, and (make) little more.
I cannot stay the hunger of one deer upon the desert plain, though long I strive.
You are He whose compelling order*863 gives to each one of the people sustenance.
If through the dearth one single being died, guiltless was I in that of any fault;
For Id no knowledge of his life, and when hed died of what use (then) was it to know?
When humble supplication thus he made, a hidden monitor said in his heart:
By reason of your well-intentioned thought from your dominions God has taken death.
Since during four years resignation you approve not even one should die from want,
An order, four years valid, has been writ that from your country death should keep away.
Of (all) the great and small of his domains no person, I have heard, for four years died.
Happy the king who by his generous gifts has kept death from his subjects far away!
Whoever in the world was born survivedwhat better than receipts without expense?
So from the peoples increase (in that time) neither the plains nor mounts remained untilled.
From Isfahan to Rai, (so) have I heard, house followed upon house as in the reed*864;
(And) if he (so) desired a man could go from roof to roof to Isfahan from Rai.
If this narration seems improbable*865, the author is responsible, not I*866.
Those who enjoyed good gifts were numerous, but more than the enjoyers were the gifts.
Join palm with palmthe branches are increased, and more abundantly are dates supplied*867.
When scarce the people, food is (also) scarce; the more the men the greater the returns.
The people trooped from town to plain and hills, to lightsome sport and pleasure gave their hearts.
Guitar and rebeck-players, harpers too, forming a line extending two leagues long.
There was a tank of wine near every stream; a joyous party met in every street.
Each one (of them) bought wine, and sold (his) sword; tore up (his) iron-mail, sewed gold-brocade.
The people altogether laid aside (their) arms, (and) none of swords and arrows thought.
To rich or poor, no matter whom, the king gave money from his own (abundant) stores.
Whoeer the means of pleasant living had with luxury and feasting gaily lived.
And him devoid of means the monarch made content with fortune, and the world with him*868.

He found some work for every one to do, gave him a certain share of pleasure too.
He had the day divided into twoone half for work, and one for play and sport.
From taxes for seven years he freed the world; uprooted the distress of seventy years*869.
Six thousand persons skilled (in various arts)singers, musicians, dancers, players too
He brought together out of every town*870, and made each district (in the pleasure) share;
So that whereer they should betake themselves, they might amuse, and they be happy too.
The ascendant of earths cycle being Taurus, its ruler, Venus, in conjunction too*871
In such a cycle how should grief appearone in which Venus as the spirit rules*872?
The story of Bahrm and the girl named Fitna of Chinese Turkistan.
One day the king thought well to (go and) hunt on the low plain and on the lofty hills.
He rode his gr-hoofed chestnut to the plain; he dug up grs, and threw grs to the
ground*873.
(Though) Jupiter may in the Bow*874 be placed, the monarchs bow passed over Jupiter*875.
Away from those whod ridden to the plain a troop of onagers passed towards the king.
The king stood as a lion on the spot*876, the chestnut neath him prancing (restively).
(Then) from the string the (kings) hand scattered pearls; the thumbstall emptying, he filled the
plain*877.
With his well-tempered sword and arrows steel he hurled upon the ground now fire, now game.
A haunch of onager, pure wine to hand,a fire is wanted to (prepare) kabbs*878.
With such intent, one might suppose, his lance, which shed the blood of onagers, struck fire.
A lion he in throwing onagers; his awfulness struck blind the evil eye.
Those which (at first) slipped off he let not go; he hamstrung them, or followed in their track.
With him a girl of moon-like fairness rode, whose quickness kept her always at his side*879.
Fitna*880 her name, a thousand were her lures; seductive she to him seduced by her.
Fresh-faced as early Spring in paradise; with graceful gait as corn that breezes stir*881.
A piece of (sweetest) honey smeared with oil; a dish of plda*882 both fat and sweet.
Not only beautiful*883, but skilled in song, lutist, and nimble-footed dancer too.
When to the music of the lute she joined her voice she brought the birds down from the air.
The king in festive parties drinking wine, or at the hunt would ask for dance and song.
The softness of her breath*884 upon hard wounds restored to life whatever she had killed*885.
Her instrument, the harp, the arrow his: one hit the modes, the other hit the game*886.
Some onagers appeared upon the plain, on which the monarch (quickly) pressed his steed.
When he came up with the swift onagers, a furious lion with a bow in hand,
He put the arrow to the semicirque, the thumbstall, drew the bow, the arrow loosed*887.
His arrow lighted on the onagers hind-quarters, and his quarry kissed the earth.
(And) in a moment, of that wondrous game he killed a number, and he captured some.
The girl through coquetry and roguishness restrained herself from (giving him due) praise*888.
The king stood for a moment patiently, until an onager passed on afar.
He said, O narrow-eyed Tartarian (girl), your eyes are never open to my game*889.
(And) how (indeed) should game which (in its bulk) exceeds description enter eyes so strait?
A wild ass comes, say how shall I attack? From head to tail at what (part) shall I aim?
The sweet-lipped (girl), by natural habit stirred*890,(she was a woman, so would idly speak),
Said, You must do a deed to honour you*891: pin to its hoof the ear of this wild ass*892.
When the king saw the girls perversity, he formed a plan against her ill design.
He asked first for a cross-bow like the wind*893, then (to the cross-bow) he affixed a bolt.
He shot the bolt (then) at the quarrys ear, which, irritated at the pain of it*894,
Poor hapless brute, raised to (its) ear a hoof to take out from its ear the irritant.

An arrow of the king, a lightning-flash, illumed the world, and fastened ear to hoof.
When with the shaft hed fastened hoof to head, the quarry stumbled and fell headlong down*895.
The monarch said (then) to the Chinese girl*896, Ive gained success; what think (you of the feat)?
She said, The king has often practised this; how can a thing be hard when practised oft?
Whatever thing a man has studied (long), though it be hard (at first), it can be done.
That the kings arrow pierced the asss hoof is (but from) habit, not excess of strength.
The monarch was displeased at this reply*897; the sharp-edged axe came (down) upon the tree*898.
His heart (no more) felt kindness for that moon*899; he plainly showed the anger that he felt.
Kings when on vengeance bent should execute only (when) theyre again in better mood.
Of young gazelles they should not saddles make, nor a fur garment of a little bear*900.
He said, If I should spare hershes perverse; (and) if I kill this course is worse than that.
Brave heroes cannot slaughter women-folk, since women are not classed with combatants.
There was an officer of noble race, as lion fierce, as wolf inspiring fear.
The monarch summoned him in secret near, (and) said, Go, put this girl out of the way.
Shes a disturber of my house of stateto kill disturbers is in reason right.
The brave man took that girl of fairy face bound from before that monarch to his house.
He thought to end her business and to strike her head off from her body candle-like.
With tearful eyes that captivator said, Do not approve so odious an act.
If you are not a foe to self take not the blood of guiltless me upon your head.
I am the monarchs special intimate, the one most chosen out of (all) his slaves.
So much so that at wine or at the chase no others been his intimate and friend.
If through an act of boldness which I did, a (wicked) dv*901 has played a trick on me;
And the king, wrathful, orders punishment, do not in killing me be over quick.
Wait (but) a few short days, be patient (still), and tell the king youve killed me; use deceit.
If at your words the king should be rejoiced, (then) kill me; to you lawful be my blood!
But if he be afflicted at my death, you will be quite secure in life and limb.
You will escape enquiry, and I, death; a cypress free will fall not to the ground*902.
A day may come when, though Im naught, I may in something serve you still for what youve
done.
She spoke these words, and took her necklace off, and offered him seven rubies (as a gift):
Each one of them the tribute of a Clime; the revenue of Ummn*903 half its worth.
The officer because of those true words gave up the thought of killing that fair girl.
He said, Beware of being idle (then)*904, of mentioning the king to anyone.
Say that you are a servant of this house; do work, and say for this work youre (engaged);
(And) I will use such means as should be used, (a remedy), if fortune favour you.
They took an oath to (seal) such covenanthe from a crime escaped, and she from harm.
When in a week he came before the king, the king from him sought news of that (fair) moon.
He said, to Draco have I given the moon*905: Ive killed her, given with tears the price of blood.
(At this) tears started to the monarchs eyes; the officers (uneasy) heart was eased.
He had a fine and flourishing estate*906, a dwelling distant from the eyes of men.
A palace too raised to the apogee*907, with waves around it from the heavenly sea*908.
A terrace-belvedere*909, raised sixty steps, was built as sitting-place upon the top.
The girls abode was always that (high place): to honoured ones they give an honoured place*910.
In that short space of time a cow brought forth: she gave birth to a gentle-natured calf.
That fairy-faced illumer of the world would take it every day upon her back.
Shed firmly neath it stand, and step by step would bear it to the summit of the house.
The suns a carrier of the calf in Spring*911;whos seen a moon do this? Produce (the same).
Each day that silver-limbed gazelle would bear the calf from (near) the palace to the roof.
Day after day did she adhere to this; she grew efficient keeping to the work*912.
Until the calf advanced so far that it had grown into an ox six years of age.

(And) still that rose-limbed idol carried it from near the palace to the palace-roof.
Nor did she suffer trouble from the load, since shed become accustomed to the work.
(For) in the same proportion as the ox increased in flesh did she increase in strength.
One day that narrow-eyed one, grieved in heart, was sitting with the officer alone.
That fair one, (lovely) as a r, took four jewels from her jewel-bearing ears.
This ready value take and sell, said she; the price of it when given in silver bring.
Buy sheep, rose-water, incense, and such fruit and wine and candles as may be required.
Prepare a banquet-hall like paradise, with wine, dessert-fruits, incense and kabbs*913.
When to these parts the king comes to the chase, hold to his stirrup as does victory.
Pour out your heart and study how to please, (and) for a time hold in your hand his reins.
King Bahrm has a gentle temperament; he has a noble and indulgent mind.
When he perceives your humble, earnest prayer, hell bow his head to your becoming raised*914.
On such a star-throned belvedere as this well give him sometimes wine and sometimes milk*915.
If such a business should be well arranged, the state of both of us will be upraised.
The officer left (all) the rubies there, for God had given him a thousand such.
He went and with some hidden treasures bought all things required to entertain (his guest).
Food excellent and fitted for a king: with fowls and fish, with mutton and with lamb.
To brighten the assembly fragrant wine*916; sweet drinks*917 , dessert-fruits suited to the feast.
All needful preparations did he make, till Bahrm to the hunting-field should come.
Bahrm goes to the chase and the officer entertains him.
One day Bahrm descending from the throne, went off to hunt the quarry on the plain*918.
When near the village where the officer possessed that lofty*919 belvedere he passed,
He saw an excellent, delightful place, with verdure upon verdure, shade on shade.
He asked and said, To whom belongs this land, (and) where (too) is the owner of this place?
The officer was by his stirrup then; when from the king he heard such-like address,
He kissed the ground, and showed (him) reverence; he said, O king, who cherish (all your) slaves,
Your slave has an estate*920 which is your gift; its charm is from the vase whence flows your
wine*921.
(So) if the monarch should approve the place, and will exalt his lowly, humble slave,
(If) waiving forms, according to his mode, the practice of his blest and happy mind,
Hell bow his head to this small, narrow door, (his) officer will be oer all upraised.
I havetwas given me by the monarchs gracea house whose head arises to the moon.
Around it garden upon garden liesthe Garden their apprentice, heaven their slave*922.
If on its summit you will drink of wine, the stars will kiss the earth before its door*923.
The monarchs fragrance will perfume*924 the house; my bees, my cows, will honey give and milk.
When the king saw that in sincerity he spoke such words as might an officer,
He said, Command is yours, do (whats required) by such time as I come back from the chase*925.
The officer (then humbly) kissed the ground, (and) went and cleaned the mirrors (all) from rust*926;
With carpets made the belvedere like heaven, (and) well disposed all ornaments required.
The monarchs canopy, when from the chase he came, again reached the moons apogee*927.
The host then (came and) from his choicest rolls,both stuffs of Rm and Chinas finest goods,
Layer on layer of (these) gorgeous stuffs, in whose resplendence heart and brain rejoiced,
He threw beneath the monarchs Khatlian steed*928, with sundry other tasteful things as well.
Ascending to the terrace, sixty steps, the king saw an arched room unique in height*929.
It threw Khavarnaqs face upon the ground*930; it spread a carpet on the azure sphere*931.
The host (then) came and gave what was required of incense, sherbet, rose-water, and food.
When with the palatable food hed done, the king sought wine, began a joyous bout.
When sundry cups of wine the king had drunk, the perspiration started from his brow*932.

He said, O host, who own (this) golden house, your place is pleasant, and your means are good*933.
But this high palace (here) of sixty steps, around whose head the sky its lasso whirls*934,
When sixty years have now passed over you, how can you walk up to the top of it*935?
The officer replied, The King live aye! His wine be Kausar, rs give the cup*936!
This is in me no wonder, Im a man; how should I (then) be wearied by such steps?
The wonder this, that theres a moon-like girl, soft, dainty as the kings ermine and silk,
Who puts a mount-like ox upon her back, and brings it hither at the feeding-time.
She bears it sixty steps up at a stretch*937, not resting (on the way) at any step.
An ox! What ox? An elephant, a load which neer an elephant would bear a mile.
God witness! in this land no one could (lift and) poise it for a moment from the ground.
Then (if) a woman bears it to a height of sixty steps, is it not marvellous?
After the officer had told this tale, the king bit with his teeth his finger-tips*938.
He said, How can a thing of this kind be? It cannot; if it be, tis sorcery.
This business I, in truth, shall not believe, until with my own eyes I see it (done).
Then of (his) host, (the officer), he asked that he should prove the claim his words set forth.
The host heard this; he went below and told to her who bore the ox the lions case*939.
She, silver-limbed, whod reckoned on the time*940, ere that shed for the affair assigned a term,
With Chinese girls adornments decked herself, gave drunk narcissus languor to the rose*941.
She set off fittingly the moon with musk*942, and taught her roguish glances magic arts.
She put seductions stibium to her eyes; she covered petulance with coquetry*943;
Gave to the cypress-tree a rosy hue; and to the tulip gave the reeds (straight) form*944;
The silver cypress she adorned with pearls; attached the pleiads cluster to the moon*945;
Like lovers apple into halves she cut a ruby casket by the finest pearls*946;
Crowned, head and neck, with ambergris was she*947; a double chin as collar reached her lobes.
(A king whose throne is made of ivory plates cannot dispense with either throne or crown)*948.
The Ethiops, her locks, her Hind moles, both stood upon one side (prepared) for war*949.
Her beauty spots upon cornelian lips affixed an Ethiop seal unto her dates*950.
Her face had fastened with most lustrous pearls a veil of (radiant) stars around the moon*951.
The pearls, her ears, to which (fine) pearls were hung, rendered the market of her lovers brisk*952.
The moon she fastened in a camphor veil*953, like to the Syrian rose in jasmine (placed).
When, led by coquetry, this fortnights moon had well disposed the seven needful things*954,
Like a full moon she went up to the oxthe moon when shes in Taurus is in strength*955.
Her head she lowered and raised up the oxSee how an ox had honour (from her act)*956!
When step by step shed run up to the roof, she went (then) to the foot of Bahrms throne.
She stood on foot, the ox upon her neck; the lion*957, when he saw the ox, was moved.
In wonder lost, he thought what may this be? Interest of his? What interest he knew not.
The moon (then) put the ox down from (her) neck; with coquetry the lion she addressed.
She said, The present which I (now) submit, (unaided) all alone, by (my own) strength
Who in the world by strength and cleverness from (this) high room could carry to the ground*958?
The king replied, This is not (from) your strength, but from your having practised from the first.
Little by little, during many years, you have prepared*959 (for it) by exercise;
So that without (the slightest) toil or pain you can at present weigh it in your scales*960.
The beauty, silver-formed, bowed low to him, with invocation true to what was due*961.
She said, The king owes much (for having said), The ox is practice, the wild ass is not*962.
I who (can) carry to the roof an oxfor practice only credit has been given*963.
Why when you hit a little onager, should no one use the expression practice too?
The monarch understood his Turks reproach; like Hind acting, he rushed up to her*964.

The moon he (then) unveiled, and when he saw, with tears he scattered pearls upon the moon*965.
Embracing her, forgiveness he besought; that rose rose-water from narcissi poured*966.
He emptied (then) the house of bad and good*967, designing with the girl to have some speech.
Then said he, If the house became your jail, I ask your pardon thousand times as much*968.
If I did light a fire through self-conceit, twas I was burnt, whilst youve remained intact*969.
When from disturbers, all, the place was freed, he made Disturbance near him settle down*970.
Fitna sat down, and (then) began to speak, saying, O King, who set disturbance down*971,
You who destroyed me by disunion erst, and by your love renewed have made me live,
You have from me no further cause of griefgrief would cast down a mountain from its base.
My life was willing from the love I had to fall a sacrifice to love (for you)*972.
When in the chase the monarch with a shaft pinned the wild asss hoof and ear as one,
Not earth (indeed), but heaven kissed his hand when (from) the thumbstall he let loose (the
shaft)*973.
(But) I (by being) tardy in applause, drove from the king the evil eye away.
Wheneer the eye approves of anyone, that one is injured by the evil eye*974.
I (seemed) in fault*975, for Draco of the sky effected that my love appeared as hate*976.
These words impressed the monarch so that they affected through his heart his inmost soul.
(The king) replied, In truth you speak the truth, (for) sundry things attest your loyalty:
Such love and kindness (as you showed) at first, and such excuses (as you make) at last.
A thousand blessings on that jewel be, which in its nature manifests such worth!
Without the officers protecting care, this jewel had been fractured by a stone.
(The king then) called the officer (to him), embraced him*977, and brought gladness to his heart.
He gave to him most rare and splendid gifts; he gave a thousand in return for one.
After (bestowing) numerous fine things, he gave him Rai, with other honours too.
He went (then) to the town, rejoicings made, he made the usual offerings at his feast*978.
The priests he summoned as the laws prescribed, and had the moon united to himself.
In sport and pleasure and luxurious ease for long from this time forth he lived with her.
The khn of khns comes to fight against Bahrm Gr.
When the renown of Bahrm (Gr) as king had risen from the Fish*979 up to the moon,
The hearts of the distinguished gained new strength; the fame of (all) the famous lived again.
Malignants perished in obscurity*980, the heads of all beneath black water plunged*981.
There was a good old man, Nars by name(the same name had the brother of Bahrm)*982
His judgment strong, his reason perfect too, he knew of things before (they had occurred)*983.
His lineage was that of King Drthis was no secret, but a well-known thing.
The king would never be apart from him; he was both his companion and vazr.
He had three sons, each one of whom possessed a certain branch of knowledge to himself.
(Then) he who was the eldest of the sons Zarvand by his father had been named.
The monarch had discerned his standard worth*984, and he had made him chief of all his priests.
He thought as gnostics do, he knew the Way, and measureless was his asceticism.
The second was collector-general, impost-receiver*985 upon all the roads.
Through the integrity of his control*986 the king had given him power throughout the land*987.
The third was in the business of the town and army the kings special deputy*988.
The monarch left the government to them; the governors were faithful to their trust.
Each night he brightened up the feast with wine; each day his governors were at their work.
Revolving like a mill around himself, whatever he acquired he threw away*989.
This story was divulged throughout the world; axes were sharpened with a view to cut*990.
All said, Bahrm is drunk, and has exchanged religion for the world, and sword for cup.

With boon companions he is lost in wine; (all) he enjoys (is) wine, his gains the wind.
The mind of each was stirred with the desire that the realms business should be ruled by him.
The khn of khns from China (then) set out*991 to take the monarch of the worlds abode.
With him*992, like formidable dragons, were three hundred thousand archers strong and skilled.
He crossed the Oxus and advanced with speed; a resurrection in Khursn raised*993.
(And) from the kings viceroys he seized by force of Transoxiana all the (broad) domains.
The king got information of the raid, but in his army had no confidence.
He saw that all by pleasures hand were nursed, (and) from wars ways that they withheld their
hands.
(That) those who were the leaders of the troops were (nowise) single-hearted towards the king.
Each one sent out an envoy in advance with letters*994 to the khqn on their views*995.
(Each one) conceived ill-feeling for his king; thought (but) of saving his own wealth and land.
They said (unto the khn), Were all your friends; pursue the road, were dust upon your road*996.
You are the monarch of the world, advance, come on, for Bahrm cannot act as king.
If you desire well use the sword to him; and if not, we will bind and give him up.
A scribe, as one whos competent to read the letters (that he writes), informed the king.
The king abandoned hope of Persian faith*997, (and) left the kingdom to (his) lieutenants.
He went himself and hid his face (from view), (for) with such instruments one cannot fight.
The worlds kingso it flashed throughout the world* 998 had hid his face from kingdom and
from troops.
Unable with the khqn and his troops to cope, hed fled disordered from (the scene).
The messenger brought greeting to the khn (advising him) the king had left the throne;
Adding, Youre favoured with the crown and belt; advance, (for) neither crown nor throne
remains*999.
After the khn had heard the message brought, that Bahrm (Gr) had vanished from the world;
That he from sword and sword-play held his hand, (and) sat down carelessly to lute and wine;
That, troubled not for foe, he drank of wine, and did such things as should not have been done,
He did what in his foe hed not approved, so that his foe (thereafter) laughed at him.
King Bahrm day and night was at the chase, whilst couriers in (his) business were engaged.
About the Chinese leader*1000 news he sought, until his courier brought him truthful news:
That he felt safe, at ease about the kingthis was of happiest omen to the king.
When he prepared, of all those troops of his there were three hundred horsemen, none besides.
Each one had seen, (each one) was tried in war; dragons on land, on water, crocodiles.
Of one heart all as pomegranate with grains: though hundred-grained, of one receptacle.
The king used stratagem against his foe, (against him) plotted all in secrecy*1001.
His enemy sought fire, he gave him smoke*1002; inspired him with false confidence*1003, and soon
He aimed (his) shaft well*1004 at the mark, his (foe), for he knew well how he was circumstanced.
He made a sudden night-attack on him; he raised the dust above the seven skies.
On a dark night, which, in its black control, proceeded as a black snake with the founts*1005
A night which had removed (all) lamps away, (when) mount and plain were blacker than crows
plumes;
(When) countless drunken Ethiops, as it were, were running sword in hand from side to side*1006;
(And) fearing those Ethiops who ran about, men opened wide their eyes, though naught they saw;
(When) the bright-hearted sky in black silk dressed was like a jar of gold closed up with pitch* 1007

On such a night of ambergris*1008 so pure Bahrm (went out and) waged Bahrmian war*1009.
(And) so he rushed upon the valorous, attacking now with sword and now with shaft.
The arrow which he shot at any place became free in a moment from the mark*1010.
The eye of caution of his foemen slept before his arrow, which could pierce hard stone*1011.

They saw the wound, the arrow was not seen; the arrow seen, the wound was not there (near)*1012.
They all said, What contrivance should this be?The shafts remote from wounds, the wounds from
shafts!
Until it came to this that no one (dared) within a league of his arena come.
He rushed on all sides like a cloud; through him the plain became a mount, the mount a plain*1013.
He killed so many of those troops with shafts that with the blood the earth grew soft as paste.
The frame of whomsoeer his arrow hitthe soul at once departed from that frame.
When dawn drew forth the falchion of the sun, and on the sky a bowl of blood appeared*1014.
From all the blood shed by the hero-king a stream of blood flowed, bore down heads as balls.
And through the numbers slaughtered by the sword the gall-bladder was stirred to vomit bile*1015.
The lance (there) wagered with the sword its head* 1016 that dragons*1017 it would reap like ears of
corn.
The shaft was in the fight a darting snakewhen darts the snake tis bad (for all whore near).
King Bahrm fighting in the battle ranks, his arrow-points, as hairs*1018, were splitting hairs.
If with his sword he struck a horsemans head, down to the waist he clove him like a gourd.
And if with stroke oblique he terrified, he cleft the man asunder at the waist.
Of this kind was (his) sword, of that, (his) shafttis likely that the foe would be dismayed.
The Turks from this his sudden Turk-like raid, and wounds so deadly on the path he took*1019,
Inclined to flight*1020; the swords of all of them became (all) blunted, and their racing keen.
When the kings sword was brandished*1021 on all sides, the Turkish troops relaxed in (their)
attempts.
The king discerning signs of victory, drove (at the foe his) sword, and shot (his) shafts.
By the shock of (his) sword he broke their ranks: he was the wind, youd say, and they were clouds.
In triumph to his troops he called (aloud), Behold (our) fortune, see (our happy) lot!
That we may strike a head off strive again, that we may tear the centre from its place*1022.
Supporting one another (then) they charged, lions beneath them, dragons in their hands*1023.
The right retired, the left wing fled away, the centre poured into the vanguards rear.
The king obtained a hold on victory: he routed all who at the centre (fought).
An army more in number than the grains of sand and earth he ruined by his raids.
The hardness of the swarthy lions claws*1024 pounded the brains of those whose swords were
soft*1025.
Rapid in action as the snake (their) shafts; from their effects the horsemen fell and lay.
Through the sharp daggers (work) the dust of flight reached the Turks army to the Oxus
stream*1026.
The king such store of gems and treasure took that treasurers were troubled in the count.
Returning from that conquest to his realm, he showed for (all his) people kindly care.
In triumph then ascending to the throne, he garbed the world afresh in New Years joys*1027.
All swept the ground before him (with their brows) and, suited to (his) conquest, gave him praise.
Singers in Pahlav, with Persian tunes sang to the harps sweet sounds in Pahlav*1028.
The Arab poets to the rebecks tones recited verses like pellucid pearls.
The king, a judge of skill, a connoisseur in poetry, gave them unmeasured wealth.
From that great spoil and treasure he endowed the temples with a thousand camel (loads).
In skirtfuls gold, and pearls in hatfuls too, he to the priesthood of the temples gave.
So much gold from his treasury he gave that no one poor remained in (all) the world.
Bahrm Gr rebukes the Persians.
One day with an ascendant auguring good (King) Bahrm took his place upon the throne*1029.
Whereer there was a king or emperor, a giver or a holder of the crown
All (there), beneath the foot of the kings throne, were drawn up like the stars before the moon.

The king the sabres keenness gave his tongue: he said, O brave commander*1030, leaders all,
The army is required for peace and war; without it man and beast would be alike.
Which of you is it that in any fight has shown such manliness as man should show?
I who have chosen you from (all) the worldin what engagement have I seen you (fight)?
Has such work been achieved by any one as is achieved by brave and cunning men?
In times of injury*1031 upon what foe has come affliction from your sabres point?
Whom have I seen that has advanced, or bound a foe, or subjugated any land?
One boasts he has the nature of raj*1032, another claims Arashs excellence*1033.
This mans (forsooth) a Gv*1034, that a Rustam*1035; this one and that from lion*1036 take a
name.
I saw no one (of you) make any fight, or any work do at the time for work.
This army which from battle sought escapeI name no person in particular
Twas more agreeable for each to say in secret, Oh, alas! our kings asleep.
He drinks of wine, and calls no one to mindno one with such a king would be content.
Though I drink wine, I drink not so that I, through drunkenness, have no care for the world.
If from a rs hand I drink a draught, my swords not distant from a stream of blood.
Im like the lightning when the cloud pours forthone hand holds wine, the other holds the
sword*1037.
By wine I grace the business of the feast, (but) business to the sword I give as well.
My sleeps deceptive even as a hares, it lets me see the foe although I sleep*1038.
My drunkenness and laughter when explained are, that, the elephants, the lions, this*1039.
The lion when he laughs sheds blood, (and) who would not flee from a drunken elephant*1040?
Fools when in drink are unaware (of things); the sensible are not so in (their) cups.
The man who is not low in intellect may drink of wine, but he would not be drunk.
Whenever I incline my thoughts to wine, I bring the Qaiars crown beneath my feet*1041.
When upon wine my mind becomes keen-set, I put the wine-jar on my foemans head*1042.
When I engage in (drinking) wine I pour into friends sleeves the treasures of Qrn*1043.
The liver of (my) foes, whose hearts I pierce, (een) as kabbs*1044 I put upon a spit.
What do my (faithful friends), well-wishers, think? (Think they) the heavenly planets do not work?
Though I be drunk and sleep, fortune, awake, is (busied) with some work (in my behalf).
Despite the sleep (in) which I was (immersed), behold how I disturbed the khqns sleep!
In spite of such persistence in (my) faults*1045, see how I carried off the Hinds things*1046!
The man who through his weakness does not sleep at night upon his watch is (but) a dog.
The lion though hes bold can enter not the dragons door though in his cave he sleep.
When (thus) the king had spoken out his thoughts, the nobles faces brightened like a rose.
They laid (their) heads before him on the ground; (and) humbly gave him answer in this wise:
That which the king has to his servants said may serve as an adornment to the wise.
Weve made it all for body and for soul an amulet, a ring too for our ears*1047.
God placed the crown upon the monarchs head; the efforts of the people are (but) wind.
The princes who have reigned have striven much to make themselves as equals to the king.
With you (there) none became kings, they all fell upon (their) heads, but none came to the
head*1048.
That which we slaves have witnessed from the king no one from white or black has witnessed
(eer)*1049.
He has bound demons, and burnt dragons too, killed elephants, transfixed rhinoceri.
Pass lions by, what game indeed are they? (such and) all usual game are marks for shafts*1050.
But when we reckon, there is none save him to turn the neck of the rhinoceros*1051.
Now does he make the leopards spots his mark; now from the mouth of crocodile draws teeth.
At times brings wrinkles on to Indias brow*1052; at times by a Hind routs Chinas troops*1053.

Now from the faghfr*1054 does he snatch the crown; now does he from the Qaiar tribute take.
Though lion-quellers have been numerous, who through the mouth have strained the lions brains
See how a lion with three hundred men subdued three hundred thousand enemies!
Before us lies the story of past kingstheir enmity and conquests (in the world)
If each of them acquired some fame it was through a whole army in a length of time.
In such a fight, against so many men, no one could do what (King Bahrm) has done.
Wheneer they make out an account of kings, they as a thousand count a King Bahrm.
Each one of them has his own special stamp, (but) Bahrm is the whole world in himself.
When he brings down his mace on any head, he splits the helmet on the head in two*1055.
If (the kings) sabre strike upon hard stone, the stone is shivered into bits like sand.
The snake-stone, his lance-head, of poison cures*1056; the dragon, too, his bridle, stops the
way*1057.
(Lo)! every body which opposes him, een as a candle is consumed by Fate.
The head which sallies forth against his swordfrom that head surely comes the scent of blood.
His drunkenness points to sobriety, his sleep is not sleep, it is wakefulness.
And at the time when he partakes of wine, he drinks of wine, his enemy gets drunk.
He is more full of learning than all men; nay, both more learned and more powerful.
He in the world alone is versed in things; he needs not anyones experience.
As long as earth has place beneath the sky, over the sky may his command have power!
May equity be centred in his court! The rose, prosperity, be on his crown*1058!
The earth a refuge in his shadow find! The sky be neath the foot of his (high) throne!
When the vazrs had spoken (their) addressbored pearls*1059 before his ruby-brilliant face
King Numn from amongst those present rose, adorned the banquet of the king with praise.
He said, Wherever the kings throne arrives, be it the Fish, it reaches to the moon*1060.
Who should make the relations of the crown to the kings head (to be) or true or false*1061?
Tis God who put upon your head the crownmay it thrive through your fortune-favoured head!
We who are (humble) servants of your court, are chiefs through the protection*1062 of your crown.
Whatever we possess we have from you; you have control of all that we possess*1063.
Arab or Persian, if tis your command, we will devote our heads as humble slaves.
A long time now it is that I have served at the kings court with (all the) art (I have).
Since Ive become exalted at his court; found in his path the path of sustenance,
If he will deign to hold me (now) excused, with (his) permission I will go back home.
Ill rest a little from the journeys toil, and when the king commands, I will return.
But truly whilst I live Ill not renounce the monarchs service, worship of (his) throne.
The king commanded that the treasurer should weigh out gems and treasure (from his store);
Should bring out presents suited to a king: Egyptian, Moorish, and Ummnian*1064.
The men engaged upon the business set (before him) load on load of treasured store:
Ass-loads of gold, in bushels pods of musk, with several troops of slave-boys and of girls;
Precious dress-stuffs of highest quality, so many one could not how many say;
Horses of Arab race in Persia bred, swimmers of streams, and coursers of the hills;
Both Indian sabres and Davidian mail*1065: his lavishness sailed over Ararat*1066;
More pearls and rubies than could pearl-sellers or ruby-experts estimate or think.
From his own head a jewelled crown (he gave), with dress worth more than Shushtars
revenue*1067.
In Yaman down to Aden, land he gave; such gifts made (Numns) face bright as the moon*1068.
Numn and Munir with such bounteous gifts departed from the king in pomp and state.
The king indulged in pleasure and delights, for he was wearied with the march and fight.
He ordered each ones business, such as twas; then he engaged in managing his own.
To his hearts wish he settled it at ease, wine in his hand, his foes beneath his feet.
The story of that master he recalled*1069 who formerly had left him that account.

That inner room of the Seven Portraits too, the envy rather of the Seven Climes*1070.
The love those girls of r form displayed sowed in his heart the seed of love (for them).
His furnace, those seven alchemies at hand, no longer with the seven fusings worked*1071.
The first girl (there) was of Kaynian race; her father had departed from the world.
He asked for her with more than thousand gifts, and een through (shining) virtues gained a
pearl*1072.
Sending a courier to the khqn thenpartly in amity, in part with threats
He asked him for his daughter with the crown and treasure, tribute for seven years besides.
The khqn give his daughter, tribute too, a load of dnrs*1073 and a store of gems.
And then he made an inroad into Rm, and poured into that land and country fire*1074.
Through fear the Qaiar acquiesced at once; with deprecation gave his daughter too.
Then sending to the king of Barbarywith gold of Barbary*1075, the crown, and throne,
He gained possession of his daughter (fair)see how he used astuteness (in his quest)!
Then the straight cypress from that garden borne, he went thence to the realm of Hindustan.
With sense and judgment he demanded (there) the daughter of the Ry*1076, and gained his wish.
His courier went and asked from Khvrazm a lovely girl fit to adorn a feast.
He wrote to aqlb, and demanded there a beauty as a drop of water bright.
When from the rulers of the Seven Climes*1077 he had received seven girls like precious pearls,
He gave his heart exclusively*1078 to joy; did justice to gay living and to youth.
Description of Bahrms banquet in winter.
The building of the Seven Domes.
One day that with the light of lustrous dawn the heavens showed a clear and open brow:
Auspicious day, bright, world-illumininghappy that day! remembered be that day!
The king with sages an assembly held as lovely as the charmers lovely face.
A day for house and not for garden twas, being the first day of the winter-time.
The gardens lamps and candles were extinct*1079; the gardener had removed and gone away*1080.
The crow had robbed the nightingale of notes, and in the garden gave forth stolen notes*1081.
The crows (in truth) of none but Hind racein Hinds theft is not a wondrous (act)*1082.
That artist (skilled), the early morning wind, had drawn upon the water chain-like rings.
The winters gleam, which robbed the fire of light, made swords from water, water too from
swords*1083.
The snow-storm bearing in its hand a file, keen, glancing, pierced the eyes, and closed the springs.
The milk in fermentation grew like cheese; the blood (too) in the body icy cold*1084.
The ground had egg-plant robes*1085, ermine the mount; the sky put on (a robe of) minever.
The wild beasts lay in wait for animals; tore off their skins, and made of them skin-robes.
The plants kept down (their) heads beneath the earth; (all) things that grow were as recluses hid.
The alchemists work of the two-hued world*1086 had in the stones heart hid the ruby, fire*1087.
The roses through the furnace strained by art had plastered (too) cement above (their) heads*1088.
The drops mercurial in the water-glass were, layer upon layer, silver pure*1089.
In such a season the kings winter-house*1090 of (all) four seasons kept the temperature*1091.
Through all the many fragrant perfumes (burnt) (well)-tempered had the wintry air become*1092.
The fruits and wines, (which were) as honey (sweet), gave sleep unto the brain, and waked the
heart*1093.
A fire, of sandal and of aloes lit, had round it smoke like Hinds at their prayers*1094.
A fire, a furtherance to cheer, a mine of Zoroastrian sulphur, red of hue*1095.
Blood that had curdled by fermenting twas; a piece of silk (that had been) steeped in blood*1096.
Its jujubes gave the hue of hazel-nuts; its mercury became bruised cinnabar*1097.

A ruddy apple with the core scooped out, with pomegranate-seeds stuffed within the hole*1098.
A garden (twas) whose gardener had awaked, (and then) had bathed it in the juice of grapes*1099.
Some amber which had stained itself with pitch*1100; a sun which had assumed a veil of musk*1101.
Darkness, become a messmate of the light; a tulip growing from a rs locks*1102.
A Turk related to the race of Greeks*1103; the Lustre of the Eyes of Hinds called*1104.
The torch of Jonah, or the Speakers lamp; the feast of Jesus, garden of Abraham*1105.
Small bricks of charcoal of a musky hue around the fire as, round a mirror, rust*1106.
Those, agate-hued, this, with cornelians worth; it was a mine of rubies in the dark.
Its gems, (which) to the eyes gave sustenance, (were), like the yqt, yellow, red, and blue*1107.
A young bride (twas) whose ornaments were sparks; one ambergris-perfumed, embracing
coal*1108.
A draped bower and some nooks at goldsmiths work* 1109 an aloes-wood bower, and
pomegranate-nooks*1110.
The yellow flame within the fuels*1111 smoke a store of gold was neath a swarthy snake*1112.
Its hellishness and heavenliness well known: hell by (its) heat, and heaven by (its) light.
The hell of those who to the temple go*1113; the heaven*1114 of those who take the road to heaven.
Zardushts Avesta tuneful round the fire; the Magians pledged their robes to it like moths*1115.
It opened pores of water which had frozen. Alas! why should it have the name of fire*1116?
Around the fire with special native grace ring-doves were flapping in the dance (their) wings*1117.
(And) in that banquet-room (all) draped with silk, pheasants and partridges were circling
round*1118.
The room more pleasant than the cypress shade; the wine more rosy than the pheasants blood.
The ring-dove=coloured sky poured from the air ring-doves, (and) poured out from the ring-doves
blood*1119.
The wine within the cup of crystal-make was like wet fire in arid water placed*1120.
The onager-eyed (beauties) drank the wine; of haunch of onager they made kabbs*1121.
King Bahrm Gr drank wine (there) with his friends after the mode of world-possessing
kings*1122.
Wine and dessert-fruits, music and some friendssome intimates, partakers of the wine.
The rosy wine, sweet smiler like the rose: a ripe thing crushed to death, a living fire*1123.
By music brains were heated, and the heart through warmth of feeling grew as soft as wax.
The sensible swept (clean) the path of cheer*1124; gave utterance to fine and witty words.
Whoeer had any store, said from that store something within the bounds of his degree.
When speech became enchained with speech (these words) came from the tongue of one of
eloquence:
The lofty steps which on the sky the king has mounted, and the subtlety he has*1125
No one, in what is manifest or hid, has seen in any of the kings of earth*1126.
We by the glory of the (monarchs) head*1127 have everything through his auspicious steps*1128.
Safety and health (for us); distress for foes; abundance of advantages (for us).
Health, safety, and subsistencethese three (things) are the essentials, other (things) but vain.
When clothed the body and the stomach full, say, Be not pearls or rubies in the world!
(Then) we who have (with us) a king like you, in having you have everything (we can).
Would that in that there were some means by which the evil eye might eer from us be turned*1129!
That the stars motion and the heavens march an aspect so auspicious (eer) might show!
That the good luck of joy might never stray, pleasure not ruined be for those who joy!
So that the king might be for ever glad, the wind not snatch the grain of his delight*1130.
Tis urgent that the monarchs life be gay, if (een) our lives be sacrificed tis fit.
When to an end the speaker brought (his) speech, all present fixed (their) hearts upon the

speech*1131.
The words took from the heart anxiety*1132; the speech was by the hearts of all approved.
A man of noble mind was there with them, a lordly man of honourable birth.
Shda by name, sun-bright*1133, adorner, he, with (his) designs of all (both) black and white*1134.
A master in the work of drawing too, and in surveying famed geometer.
Physics, geometry, astronomyall in his hands was like a ball of wax.
A finished worker in the building-art; in painting and in sculpture artist skilled;
Who, using brush and chisel, by his work took Mns soul and Farhds heart away*1135.
Simnr was his first master, and, in truth, to learning an apprenticeship hed served*1136.
Hed helped his master in Khavarnaq erst in painting and in sculptured work as well*1137.
When at that feast he saw the monarch gay; fluent of tongue, with fervidness of heart*1138,
He kissed the earth, paid homage to the king, sat down again when he had kissed the earth.
He said, If by the king Im given leave, Ill keep the evil eye far from his lands;
For I can weigh the sky, I know the stars, by reason know the business of the stars.
In painting and in building you may think I have the inspiration of (true) art.
Ill form a likeness to the lofty spheres*1139, by means of which they will not harm the king.
Whilst he is in the picture-room, the world, hell have no fear of the celestial stars.
Placed in the place of safety as to life, on earth hell be, (in power), as the sky*1140.
I mean, from my ideas of the affair*1141 like the Seven Skies*1142 Ill make a seven-domed house.
The hue of every dome distinct, more fine than hue of any idol-temple known.
Seven rare and charming idols has the king*1143, each signalized as of a different Clime*1144.
In ground-work and in columns every Clime*1145 is with a certain planet in accord*1146.
(And) for the seven days of every week the seven planets, it is plain, appear*1147.
On such days, days to light a festive scene, let him take pleasure in a dome each day;
Put on attire in colour as the house, and with the charmer of the house drink wine.
If with these words (of mine) the king conform, hell magnify himself, be glorious.
So long as life exists and may be used*1148, (the king) will have enjoyment of his life.
The king said, Granting that I do (all) this, the house of gold, the doors of iron make,
Since at the end of things I needs must die, why should I all this pain and trouble bear?
As to your words, that I should raise a house of domes, and in such wise adorn the domes
Houses of fancy and desire all thesewhere is the house of servitude to God?
Although in all of them I may express applause, where shall I the Creator seek*1149?
Again he said, These words are ill-conceivedwhy spoke I of the place-Creators place?
He who cannot in (any) place be seen may be adored and served in every place.
The monarch spoke these words, was silent (then)his brain full of excitement from the theme.
For he had seen in Simnrs formula*1150 what served as comment on the seven forms;
Those fairy forms too of the Seven Climes like pearls of price he in his casket had.
These words upon the world-king had effect, for he had knowledge of a secret scheme*1151.
He used not haste in answering the words; he gave no answer for a few short days*1152.
When after these expressions several days had passed, the brilliant king for Shda sent;
Asked him to do what he had erst proposed, (and) settled all things wanted for his work.
He made a treasure ready, gave him means, that he might take the trouble if he could.
(Then) for the work of marking out the site a day by Bahrms aspect blest was chosen*1153
Under a good ascendant by a man observant of ascendants, skilled in stars*1154.
Shda with an ascendant auguring good laid the foundation of the house of domes.
Hed made it in two years so heavenly that no one could distinguish it from heaven.
When one in dome-constructing so expert had built so fine a house of seven domes;
Had, as to the ascendant of each one, fulfilled (all) the conditions made at first*1155,
The monarch came, and seeing seven skies*1156 in friendship hand in hand together joined,

He thought how the act of Numn towards Simnr throughout all countries had become wellknown;
(And how) the killing of that wondrous man*1157 was disapproved by all who could discern.
The town of mul*1158 he to Shda gave, that Shda might through Bahrm be content.
He said, If (King) Numn (once) did a wrong by treatment so severe of one, a friend,
My justice will amend that act of wrongfrom lavishness not that, nor this from greed*1159.
The action of the world can be like thisit gives one loss, and gives another gain.
(Like) a kabb one friend becomes through thirst*1160; another friend immersed in water drowns.
All are bewildered at their own affairs; except submission know no remedy*1161.
No one the secret of this knows but God, He, only, knowledge of all secrets has.
Description of the seven-domed palace of Bahrm Gr, and of the manner of his stay in each dome.
When he who wore the crown of Kai-Qubd exalted to the moon Kai-Khusraus crown*1162,
He from the centre of the realm upraised a Bstn*1163 from which that of Farhd fled*1164.
In such a Bstn, which seven columns had*1165, he raised up to the heavens seven domes.
And in those walls*1166, which touched upon the sky, he saw a rampart round the lofty
spheres*1167;
(He saw) seven domes within those walls built up after the nature of the planets seven*1168.
The astrologer had made each dome in hue like to the planet after which twas formed.
The dome which was of Saturns temperament*1169 was hidden (all) in blackness like the musk.
And that whose essence*1170 was of Jupiter was with the hue of sandal-wood adorned.
The one encompassed by (the planet) Mars*1171a red complexion was attached to it.
That which imparted knowledge of the sun (in hue) was yellow like a golden belt.
That which of Venus grace had happy newsits hue was like the face of Venus white.
The one which had from Mercury its lot was turquoise-hued from its felicity*1172.
And that one by whose tower* 1173 the moon went forth through the moons aspect throve in
verdancy*1174.
(So) with the nature of the planets seven the seven domes in this mode raised their forms.
The Seven Climes had covenants from them* 1175; the seven kings daughters there remained as
brides*1176.
With (all her) grace and wisdom each of them in one of these seven domes had her abode.
After the houses pattern shed made all, even to seats, the colour of the dome.
Day after day the happy king would take his place each day within a different dome*1177.
On Saturday the place prescribed for it, and on the other days as it was meet.
When using his distinguished will he held a festive meeting in a certain dome;
Whereer he drank of wine he was attired in dress of the same colour as the dome.
The lady of the dome would drink of wine; each moment show her charm in some new light;
(Seeking) how she should ravish the kings heart, (and) how the king should in her sweetness* 1178
joy.
(So) she would tell him love-exciting tales, should sharpen those in whom desire was blunt.
Although Bahrm raised castles in this mode, he did not save his life from death at last.
Nizm flee the rose-garden whose rose is only as the thorn, whose thorn is sharp*1179!
See to what came Bahrm, with all his power, through this two days abiding-place at last*1180!
Bahrm sits on Saturday in the Black Dome, and the daughter of the king of the First Clime tells
him a story.
Bahrm when bent on pleasure fixed his eyes upon the portraits of the seven brides.
From the Shammsian temple*1181, Saturday, he pitched his tent on the Abbsian rug*1182.

To the domed-edifice of galia hue*1183 to (see) the Indian princess went Bahrm.
Till night-time he indulged in mirth and play, burning the aloes-wood and scattering scent*1184.
When night (came on and) in the moons behalf sprinkled (its) black musk over white silk
(robes)*1185,
The king from that Cashmerian early Spring*1186 asked for some perfume like the morning
breeze*1187.
He asked her to unlock a case of pearls*1188, and daintily address some words to him,
In story which should fill with keen desire, and make those drunk with love desire to sleep.
The musk-deer, Turk-eyed, and of Indian birth, loosened the (fragrant) musk-pod (of her speech).
May the five turns of music*1189, first she said, above the moons throne* 1190 for the king be
(played)!
As long as lasts the world may he have life, (and) on his threshold may all heads be (laid).
In everything he wishes to obtain, may tardiness be absent from his fate!
Her prayer concluded, she bowed down her head; from sugar brought the sweets of aloeswood*1191.
STORY.
With eyes cast on the ground in modesty, she told (her story) finer never heard:
In childhood Ive been told by relativesquick-witted people of keen intellect
That of the ladies of the heavenly fort*1192 one (most) ascetic, gentle, and refined,
Used every month to visit at our house, her dress composed entirely of black silk.
They asked her, Through what fear or fantasy, ingot of silver, are you (dressed) in black?
Tis well that you impart to us the tale*1193, the blackness whiten of this (mystery)*1194;
That in your friendly feeling you explain what means the marvel of your (robes of) black.
The woman, powerless to avoid the truth, told (them) the story of the black silk (robes).
Said she, Since you will leave it not untold, Ill tell you (of it) if youll credit me.
I was the slave-girl of a certain king, with whom, though he is dead, I am content*1195.
He was a fortunate and mighty king; to sheep from wolf he gave security.
He had seen troubles, but had bravely striven, and through injustice (suffered) dressed in black.
The people through his lamentable fate called him the king of those who dressed in black.
As (his) adornment in past times he had things red and yellow of (most) wondrous worth.
As roses in the garden kind to guests, like to the red rose in its sheath he smiled.
For guests he had a room prepared which turned its face from earth unto the pleiades*1196.
He had a tray laid, and had carpets spread, servants he kindly entertained (to serve).
Whoever came, he made him stop (awhile), and bade him welcome as his visitor*1197.
When they had laid the tray in fitting style, supplied provisions suited to his rank,
The king would ask his story, (and enquire) about his stay abroad and his own land.
Then whilst the king gave ear the traveller would tell each wondrous thing that he had seen.
After this method all his life was passed; whilst life endured this rule adhered to it.
(Then) for a time he disappeared from us; like to the Smurgh*1198 he withdrew from us.
When after this a long time passed, and none, as of the Anq*1199, could give news of him,
Through fortunes grace the wearer of the crown one day ascended suddenly (his) throne.
His body head to foot was (clothed in) black: (his) tunic, head-dress, and (his) gown* 1200 (were
black).
Keen-witted all the time he ruled the world, he dressed in black though suffering no loss.
In blackness like the Stream of Life*1201 he lived; (but) none the reason of this blackness asked.
One night I was, in kindness and in love, waiting upon that qibla*1202 (of the world).
Resting his foot upon my lap in love, he was complaining of the stars of heaven.
Said he, See what a raid the sky has made; what games its practised on a king like me!

From Irams region*1203 it has cut me off, and brought me neath the blackness of the pen*1204.
No one has asked me where that region is, nor why this blackness on my silver lies*1205.
I thought upon an answer to the king; I gently rubbed my face upon his foot.
I said (to him), O aid to the distressed, best one of all the rulers of the earth,
Who on the earth has such an arm that he may graze (the face of) heaven with an axe*1206?
Into a hidden story to enquire (is not for us); you know (it) and can tell.
My master finding me (fit) confidant, bored rubies (red) and split the musk-pod open*1207.
He said, When in this sovereignty of mine I formed a habit of receiving guests,
I made enquiries of whomeer I saw into (his) past adventures, bad or good.
One day a stranger came from off the road, (whose) turban, shoes, and dress were all of black.
When I had ordered food, as was my mode, I summoned him and honoured him (as guest).
I said, O you, whose book I have not read, (tell me) on what account your dress is black.
He said, Desist! abstain from words (like) these, for of the Smurgh none have given news*1208.
I said, Disclose (the matter), seek no pleas; inform me of the pitch-pot and the pitch.
He said, you must excuse, for tis a wish (about a thing) which cannot be revealed.
No one has knowledge of this blackness, know, save only him who has this black (attire).
Secret cajoleries I used with him,I an Irqian, he of Khursn*1209.
Cajolery had no effect on him, he lifted not the veil from the affair.
But when my entreaties had exceeded bounds, he grew ashamed at my uneasiness.
He said, There is in Chinas realm*1210 a town, pleasant, adorned like highest paradise.
The City of the Stupefied its name; the house of mourning tis of those in black.
(Fair) as the moon is every persons face, (and) all (are dressed) in black silk like the moon*1211.
Whoever from that city drinks of wine*1212, that city*1213 makes him put on black (attire).
Its cause is that its in ones written fate, although it is a wondrous unread tale.
Though with throat-piercing stroke you shed my blood, more than these words I will not speak (to
you).
He spoke these words, and (then) prepared to go*1214; on my desire (for knowledge) closed the
door.
My head (still) at that story stupefied, the story-teller had gone far from me.
The story-teller went, the tale untold; the danger was that I should go distraught.
On such a chess-board though I pondered long, (and) brought down (many) pawns from every side,
His check to king and castle*1215 was too strong to let me scale (his) castle by a noose*1216.
I tried to lure to patience thoughts and care,(such luring) gave no patience to my heart.
Though openly and secretly I asked, none could explain the matter as it was.
At last I quit the realm, and left to rule a relative of mine, of my own house.
I took of dress, of treasure, and of gems that which should keep the mind devoid of stress.
The town I sought,inquiring oft its name,I went and saw (then) that which I desired.
I saw a town like Irams garden*1217 decked, (where) everyone had raised a flag of musk*1218.
The face of everyone was white as milk, (and) all were dressed in dresses black as pitch.
(Then) in a certain house I settled down, and piled up dresses (in it), bale on bale*1219.
A year I sought to know about the town; but none informed me of the state of things.
When Id examined into everything, I met a man of frank, ingenuous mind*1220.
Handsome, benign, refined, of judgment calm, speaking no evil thing of anyone.
By reason of his goodness and good sense, I sought to make acquaintance with the man.
(And) when his friendship had been gained by me, I girded up my loins to honour him.
I made him gifts of money freshly coined, and beyond measure (other) things (besides).
Day after day I added to his wealth, with gold did I a piece of iron gild*1221.
I made him utterly my game and prey, at times by silk, at times by silk-faced girls.
(So) the man by that scattering of gold became my prey like sacrificial ox.
My gifts of treasure thus affected him that he was troubled by the load of it.

One day he took me to his house (as guest); gave entertainment more than was his wont.
He set the tray before me and brought food, good service to his entertainment joined.
Upon his tray was all that was requiredexcept the object of his guests desire.
When we had eaten every kind of food, we talked on every topic (that occurred).
When he had done his duty as my host, he offered me immeasurable gifts;
My gifts, together joined, before me put, and then sat down with deprecating words.
He said, So many gifts of gems and wealth no jeweller has (surely ever) weighed.
I who was satisfied with trivial gains,wherefore the giving of all this to me?
What the return for (all) this lordly wealth? Command, that I may serve you (as you will).
I have one life, (but) if it thousand were, een (then) twould be of short weight in these scales.
I said, Why make this (show of) service, pray? Come to me more mature, what crudeness
(this)*1222?
In the scales of the man of sense what weight or value have things so contemptible?
(Then) to my slaves, those reared with kindly care, I gave an intimation by a sign,
That they should run and from my private store bring money of the purest metal coined.
Of that pure precious coin I gave to him more than had been (bestowed on him) at first.
The man, who knew not (yet) of my design, was through my kindness overcome with shame.
He said, Already, through your nobleness, Ive fallen short of giving you your due.
Once more (your) bounty youve bestowed on me, theres room for shame, what can I find to do?
I did not put before you (all) your gifts that restitution should be made to you;
I put them thinking such a store should not without return be or some toil of mine.
Since you have treasure to the treasure joined, I am ashamed, though you may be content.
If you need anything from me, pray ask; if not take back these things which you have given.
Encouraged by his friendship (now assured), (and) conscious of his kindly sentiments,
I told him (then) the story of myself, the story of my kingship and my rule.
The reason why Id hastened to this tract, and given up my sovereignty (awhile).
The cause, to-wit, my wish to know why all the people of this town were void of joy.
Why without loss they gave themselves to grief, and garbed themselves in black (as those who
mourn).
The man when he had heard these words from me, was startled by the words, as lamb by wolf.
A while he stood like those whose hearts are scared, and closed his eyes like those who are
ashamed.
He said, You ask an inexpedient thing, (but) Ill give answer such as meets the case.
*****
When night oer camphor scattered ambergris*1223, and men abandoned paths by men pursued,
He said, (Now) is the time that you should see what you desire, and know it (as it is).
Arise, that I the secret may reveal, and show to you the aspect of the case.
He spoke these words, and went out of the house; he made himself my guide upon the road.
He went in front, I (following) behind, of people there was not a soul with us.
He cut me off from men as though I were fay-born, and towards a ruin led me on*1224.
When we had gone into that ruined place, we fell like fairies, both, beneath a veil.
There was a basket fastened by a rope; he went and brought it quietly to me.
A rope was round the basket tied, (twas like) a serpent round a serpent-basket coiled.
He said, A moment in this basket sit, and oer the heavens and earth display yourself*1225,
That you may know why all who silence keep are in this manner dressed in black attire.
Except the basket nothing will display that which from you is hidden, good or bad.
Since I considered (it) some harmless charm, I sat down in the basket (there) at once.
(Then) when my body took (its) place in it, my basket, bird-like, rose into the air.
By some ring-working magic mechanism to the ring-juggling sphere*1226 it drew me up.
The rope betook itself to magic work, (whilst) in rope-dancing hapless I engaged*1227.

The rope stuck to my neck as (wick to) lamp; the rope was tight and firm, my neck was lithe*1228.
As (with) a captive whom good fortune leaves, (so) did the rope remove not from my neck*1229.
Though the rope was a tent-rope to my frame* 1230, it, only, was the thread which held my
soul*1231.
A tower came (to view) that reached the moon, from looking up at which ones hat fell off.
When to that lofty tower the basket came, the knots (then) of my rope played tricks (on me)*1232.
It did its business with me, and went off; I raised much outcry, twas of no avail.
When I looked high and low upon the world, I saw myself bestowed upon the heavens.
The (lofty) sky had oer me cast a spell; I found myself suspended like the sky.
Through anguish such as nearly caused my death, my eyes from terror could not do their work.
Upwards my heart could not with boldness look, (and) who would have the courage to look down?
With terror overcome I closed my eyes, to utter helplessness resigned myself;
Regretful, and repenting my emprise, (and) yearning for my relatives and house.
There was no profit in that penitence, save piety, and invocations aid*1233.
When after this a short time had elapsed,upon the top of that long, lofty tower
A bird came up and perched as might a mount, (such) that from it my heart some trouble felt.
The branches of a tree its wings and plumes, its feet were like the bases of a throne.
And from the size it had from head to foot, the tower was, one might say, reduced to naught.
As long as any column was its beak, a Bstn*1234 with a cavern in the midst.
(The bird) would every moment scratch itself, and plume and clean itself unceasingly.
Each feather which it scratched out from the root scattered (abroad) a shell replete with pearls.
It went to sleep above my head, whilst I despaired as drowning man at water does.
I said, If I take hold of the birds foot, twill clutch me in its talons as a prey.
And if I wait, the place is full of risk, calamitys below me and above.
A faithless man has through (his) baseness done an act so heartless of deceit to me.
What object had he in tormenting me, that in this manner he has crushed my hands*1235?
My property, perchance, led him astray, for that hes brought destruction on (a friend).
To clutch the birds foot will be best for me, and thus may I escape this place of risk.
When came the time of cock-crow, (and) the birds and every wild thing which existed stirred,
That birds heart too by restlessness disturbed,it flapped its pinions and bestirred itself.
Trusting in God, I lifted up my hands, (and) seized the foot of that strong-pinioned (bird).
It brought its feet together, spread its wings, and to the heights, like air, it carried earth*1236.
From early dawn to mid-day travelled I, a traveller-disquieter (the bird).
When the sun had become intensely hot, (and) oer our heads the sky had passed (so far),
The bird (then) sought the shade, and, by degrees, it gained the pleasure of the lower tracts.
Until it reached a point from which to earth was (no more than) the measure of a lance.
Verdure like silk there was upon the ground, giving the scent of rose and ambergris.
I called down hundred blessings on the bird, and (quickly) from its foot I loosed my hand.
I fell like lightning, with an anxious heart, upon the soft grass, and the dainty flowers.
A good time I remained (there) lying down, my heart devoted to unpleasant thoughts.
When I was rested after (my) fatigue, a little better (then), I offered thanks.
In normal state I opened (then) my eyes, and gazed around the place on every side.
A garden I beheld whose ground was heaven; on it the dust of man had never lain*1237.
A hundred thousand flowers were blooming there; the verdure wakeful, whilst the water slept*1238.
Of different kind in colour every flower, the scent of each extended to a league.
The hyacinths (dark) locks with lasso loops took captive there the ringlets of the pink*1239.
The jasmine in its teeth took roses lips*1240, the meadow bit the tongues of Judas trees*1241.
The dust was camphor, ambergris the earth, the sand was gold, (and all) the stones were gems.
The running springs, rose-water to the sense, in them cornelians (shone) and lustrous pearls.
(Bright) rivulets from which this turquoise fort*1242 for limpidness and colour had to beg.

The fish amidst the rivulets were like to silver dirams*1243 in quicksilver placed.
Around the garden, hills of emerald hue, the wood on them of cypress, poplar, pine.
The stones were all red rubies to the view, and from their hue the poplar pale turned red.
Sandal and aloes stood on every side, the breeze rubbed sandal and burned aloes-wood*1244.
rs had turned their minds to forming it, and Gabriel had brought it from the heavens.
Rest to the Heart its name by Iram*1245 given, and by the azure sphere called Paradise.
I, who had found so (fair) a place as that, was full of joy as one who counts up hoards.
By reason of (its) beauty all amazed, I spoke (in thanks) the words, Praise be to God!
I wandered round about it, up and down, and viewed those gardens soothing to the eyes.
I ate some choice fruits from (the trees), and spoke thanksgiving for the bounty with my eyes.
Then neath a cypress went at last with joy; what cypress? (that of) freedom from concern*1246.
Till night-time I reposed in that retreat; I had not gone though endless work had called*1247.
I ate a little, slept a little (too); thanksgiving offered up for every state.
When night adorned (the world) in different mode, gathered collyrium up and crimson
spurned*1248;
When oer the hills the moon wove linen threads, and like a flower was cleft the eastern sky*1249,
A wind arose and swept away the dust,a wind more gentle than the vernal breeze.
A cloud appeared like clouds of April-time, and oer the verdure scattered lustrous pearls.
The road when swept and sprinkled by the shower became with idols*1250 like a temple decked.
I saw afar unnumbered rs fair, through whom repose and self-control were lost.
A world of brightest pictures*1251 that possessed the daintiness of wine of fragrant scent.
Like a fresh spring was every picture*1252 (there), (and) all had henna in their hands (as flowers).
(Their) ruby lips like tulips in the garth; their rubies bloodwite (too) of Khzistn*1253.
Their heads and arms were covered with gold chains; their necks and ears adorned with lustrous
pearls.
Candles for monarchs fit were in their hands, (candles) devoid of snuffers, smoke and moths.
In lively, graceful manner they approached, displaying thousand beauties to the view.
Those girls of r-kind bore on their heads a throne and rugs like those of paradise.
They spread the rugs and (then) set up the throne, with fierce attack assailed my self-control.
When after this a time, not long had passed, the moon, youd say, descended from the sky*1254:
A sun (so brilliant) from afar appeared that through (its) light the sky was lost to view*1255.
(And), like the rs and the fairies, came around it hundred thousand morning stars*1256.
The cypress, she, the girls to her (as) field; the red rose, she, the jasmine, they to her.
Each honeyed one*1257 a waxen-taper borethe honey-bee and wax are well-conjoined.
Straight cypresses*1258 the garden filled in full; all were light-bearing night-illuming gems.
That queen august in fortune (then) approached, and like a bride sat down upon the throne*1259.
The world entirely tranquil, left and right,when she sat down a resurrection rose*1260.
When she had sat a moment she unveiled her face and from her feet she drew the shoes.
(Then) from her palace-dome a queen came forth, with Ethiop troops behind, and Greek
before*1261.
Her Greek and Ethiop modes like two-hued dawn set Ethiop troops against the troops of
Greece*1262.
Narrow of eyes*1263, but not of heart (was she); each cypress (there), of earth, but she, of
light*1264.
A moment like a rose with head inclined she rested, casting fire into the world*1265.
A short time having passed she raised her head, and to a confidant she had close by
She said, It seems to me some one is here, an earth-born one who has no right to come.
Rise, and go round the circuit (of this place), (and) bring before me whomsoeer you meet.

That one of fairy birth rose from the ground, and like a fairy flew to right and left.
When she beheld me she was much amazed; she took my hand (then) in a kindly way.
She said, Arise, that like the wind we go; she who is chief of ladies thus commands.
I added nothing to the words (she spoke), for they were words which pleased me (much to hear).
I flew like crow with bird of paradise*1266, and came up to the throne where sat the bride*1267.
I went before her with alacrity; I kissed the earth before her, I earth-born.
She said, Arise, (that) place is not your place; the rank of servitude befits you not.
With one like me, of hospitable kind, the guest should in the kernel be, not shell*1268.
Still more, since you are handsome, pleasant-faced, and have been trained (too) by the trainer,
worth.
(Come then), ascend the throne and sit by me; the moons in concord with the Pleiades*1269.
I said, O lady of angelic kind, such words address not to a slave like me.
Bilqss throne is not a place for dvs; no one but Solomon*1270 is fit for it.
I, (now), become a demon of the wilds,how can I claim to be a Solomon?
She said, Ascend the throne, put forth no (pleas); use not such spells with one who charms can
speak.
The place is all your own, command is yours, but you must be in harmony with me,
That you may be acquainted with my soul, that by my love you may gain happiness.
I said, Your shadow only is your mate; at the foot of your throne my crowns the dust.
She answered, By my life and head I swear that for a time you shall come to my side.
You are my guest, O estimable man, and honour must be (always) shown to guests.
Since I could see no course but servitude, I stood as (humble) slave upon my feet.
(Then) an attendant gently took my hand, (and) seating me upon the throne retired.
When I was seated on that lofty throne, I saw a Moon, (and) seized it with a noose*1271.
That lovely idol (then) with pleasant speech gave token of much kindness and regard.
She ordered them to bring a tray with food, exceeding (all ones power to) describe.
(Then) the celestial servants placed a tray, fragrant as ambergris (were) all the foods.
Turquoise the tray, of ruby were the bowls, the eye rejoiced in them, the soul was fed.
Whatever (food) the mind could bring to thoughtthe cook would bring before (us) in a trice.
As soon as we had finished (our) repast, (our banquet) of hot viands and cold drink,
The minstrel came, the cupbearer went off, (and) gaiety was left without a plea*1272.
A pearl was bored by every unbored Pearl*1273, verses were sung by every lovely one.
The dance a square oped, and a circle closed*1274; wings came to feet of those who would abjure.
Standing upright as tapers in the dance, they fashioned tapers on the open space*1275.
When they took rest, desisting from the dance, they made a bold attack upon the wine.
The cupbearers made zealous haste to give; it took away the guardianship of shame.
I, moved by love, wine holding me excused, behaved as those whore drunken with the cup.
And that sweet-lipped one in (her) complaisance to dalliance of mine made some return.
Seeing her (thus) inclined to love for me, I fell down like her ringlets at her feet.
I planted kisses on my loved ones feet; the more she said, Refrain! the more I kissed.
The bird of hope flew high upon a branch, the field of conversation widened out.
In wine and kisses I rejoiced with her, with single heart and thousand (ardent) souls.
I said, O hearts delight, what is your wish? You who can boast of name*1276, what is your name?
She said, I, Turk*1277 of charming form, am known as Charming Turkish Predatory Raid*1278.
Through sympathy, community of mode, said I, there is relationship in names.
Your name is Turkish Raid, (and) this is strange, another kind of Turkish Raids my name*1279.
Arise, that we may make a raid like Turks, and throw the dark Hinds upon the fire*1280;
Make of the Magian wine*1281 food for our souls; make lovers sweets the sweet fruits for (our)
wine.
Let us, since bitter wine, sweet fruits are here, put on a tray the fruits, take wine in hand*1282.

I found from (all her) blandishments such leave as took away the distance which had been.
Her twinkling eye said, Tis your time to toy; be ready, fortunes with you in accord.
Her smile gave heart, (and said), The time consents; snatch kisses, your beloved (now) concedes.
Admitting to a store of kisses sweet, giving me thousand when I asked for one,
I grew warm as the drunken man becomesthe loved one, found, I, lost to self-control.
My hearts blood heated was to ferment stirred, (and) when its beating reached (that) beautys ears,
She said, To-night with kisses be content, no more scrape off the colour of the sky*1283.
Whatever passes this is not allowedtis best the lover ingrate should not be.
As long as calmness may abide in you, play with (my) locks, snatch kisses, taste my lips.
(But) when you come to this that you no more can turn away the reins from natures call,
Of (all) these girls, each one of whoms a Moon, and a (resplendent) dawn to lovers night,
The one you find most lovely in (your) eyes, on whom you find desire fix its regard,
Command, and I will let her go from me, and bring her under your control at once;
That in your service she may (then) engage, and to a special chamber be attached;
That she may charm your heart and show you love; be as your bride and also as your slave;
Ut aqua e rivulo suo emissa vim flamm tu opprimat.
Another night if a new bride you wish, Ill give you one, youre lord of all you want.
From these Ill give you every night a pearl; another should you wish, her too Ill give.
She spoke these words, (and) when shed closed her speech, she treated me with kindness and
regard.
She looked at her attendants secretly, and her whom she deemed worthy of (my) love
She summoned, gave her courteously to me, saying, Arise, (and) do whateer you will.
The Moon bestowed upon me took my hand,I, lost in wonder at that moon-faced one.
For in her grace, her beauty, and her charm she was a friend whose airs might well be borne.
She went (before), I (followed) after her, her ringlets slave, the Hind of her moles*1284;
Until I reached a house of beauty rare;she entered not till she had let me in.
When we had gone into that wondrous house, we were like bass and treble in accord.
Spread on a high-placed rug I saw a bed (made) of the finest rarest painted silks;
The brightly burning candles on the rug burnt ambergris and fashioned rubies red*1285.
I laid my head upon the pillow (then); and clasped that beauty tightly to my breast.
A harvest mine, with rose-decked willow white*1286, soft, delicate and lovely, white and pink.
Concham margaritiferam cui sigillum superimpositum erat (inveni); illius conch margaritis
sigillum abstuli.
Till day-time in my bosom she remained: my bed was full of camphor and of musk.
With day, she rose and like my fortune (went), and the requirements of a bath prepared.
She made a spacious tank my bathing-place, yellow with gold, and red with (lustrous) gems.
When with rose-water I had bathed in it, I came forth crowned and vested like the rose*1287.
(Then) from that treasure-house I came away; the stars were each and all upon the heavens.
I crept into a lonely nook, (and there) performed at once the duties God ordains*1288.
And all those brides and beauties of Sary*1289 had gone away, and no one there remained.
I, in that verdure, like a yellow rose*1290, remained in meadows by a rivulet.
I laid my head, (still) heavy with the wine, on dry rose-petals*1291 and fresh blooming flowers.
I slept from dawn until the evening time, fortune awake, I happily asleep.
When night, musk-deer, its musk-pod opened out* 1292, and the sphere, bringing galia*1293,
scattered pearls*1294,
I raised (my) head up from (my) sleeping place, (and) like the verdure sat beside the stream.
As on the night before came cloud and breeze, one scattering pearls, the other offering scent.
The breeze swept (clean), the cloud (too) sprinkled rain; that, jasmine sowed, this, planted
violets*1295.
When the meads were with ambergris perfumed, rose-water, stream on stream, laid down its

head*1296,
The beauties full of gaiety returned, the sky again became a conjurer*1297.
They brought a throne (constructed) of gold planks, (and) for it brought a cover (set) with gems.
When the exalted throne was well arranged, and a silk cover fastened over it,
They then prepared a regal banquet (there), the ornaments of which were all of light.
Noise and disturbance in the world arose, when from the left and right that troop arrived.
That lovely bride of Yaghm*1298 in the midst who took from (all her) lovers self-restraint.
The throne she then ascended (and) sat down; the throne received from her the hue of Spring.
She ordered them to seek me, and erase my name (thus) from the roll of absentees.
I went; they called me to the throne again, and seated me according to their wont.
Again, according to (their) previous plan, they set a tray with (rare) provisions decked.
(Thus) every food which suited (such a) cloth, and to the feasters heart would bring delight,
As it should be prepared had they prepared, and each one ate, and then had done with food.
They put on wine, the (tuneful) harp was played, and the lutes were caressed by being struck.
So the cup-bearers sweetness and the cup, sweet, wholesome, made the mart of love more brisk.
Intoxications gladness filled the head*1299, love was associated with the wine*1300.
My Turk*1301 displayed (her) kindly thoughts (again), and treated her Hind*1302 with gentleness.
She showed extreme desire to treat me well, and acted in my interests as a friend.
With coquetry gave glances to her love, so that her handmaids left her presence (soon).
Retirement favouring, with a friend (so) fair,fire from my heart flew (quickly) to my head.
Her waist I compassed, vying with her locks, (and) drew her as a lover to my breast.
She said, Beware, impatience nows misplaced, (this) night is not the night for breaking faith.
With sugar, and the finest*1303, if content, still give me (many) kisses, taste my lips.
The person who takes pleasure in content is one of noble nature whilst he lives.
But he who to desire becomes akin, will, in the end, fall into penury.
I said, Devise some means, pray, for the stream is oer my head, the thorn is through my foot.
Your pitch-black ringlets are a chain, and I, een as a madman, by your chain am bound.
I pray you put a chain upon (your) door*1304, that I, like one in chains, be not distressed.
The night has ended and the morn has dawned, but our affair has reached no (proper) end.
If you would kill, I grudge you not my life: behold, here (is my) head, (and) here the sword!
To what end this resistance so perverse? The rose smiles not until the cloud has wept*1305.
A rill of water, you; I water seek; earth, you, I, scented water for your hands*1306.
To one who thirsts and dies upon your road give water, for theres water in your well*1307.
But if you give not water,live for aye*1308! My lustre be the dust beneath your feet!
Do not with thirst a humble atom burn; with one drop gratify a thirsty one*1309.
A piece of earth by water borne away, a water-seeker in the stream immersed*1310
Take it to be, or dates dropped into milk, or needle stuck into the midst of silk*1311.
I take it as a bird which perched, then flew, not an ass fallen, water-bag torn open*1312.
If it be aught but this let me arise, and scatter dust upon my ardent wish.
She answered me, Be on this night content; say, Let the black steeds shoe be in the fire*1313!
This fancy if you put off for a night, youll gain light from an everlasting lamp*1314.
Sell not a whole stream for a single drop; for this has only stings, but honey, that.
Close on yourself the door of one desire, (and) ever (after) smile with joyousness.
Take kisses still and with my ringlets toy, and with the girls here keep on playing nard*1315.
You have the garden, seek not mountain slopes; you have the bird, look not for milk of birds.
You have enjoyment and your hearts desire, why do you put your hand to perfidy?
Restrain yourself this night and do not strive; content yourself with what last night bestowed.
When from this lofty height I do descend, Ill come the better for my coming late*1316.
From a tank you may bring fish to your hook; later youll gain possession of the Moon*1317.

The flowers of any mead are trampled down; sweet basil*1318 makes another (kind of mead).
Since in that game I found her slow (at play), I calmed myself and tried to suit (her mood).
Constrained to patience I renounced (my wish)*1319, and went on drinking wine to cheat (my
heart);
Upon her honeyed kisses set my heart, resigned myself to fast from other things.
Again heat came upon (me), fevered one: by wine and kisses longing was renewed.
When once again my charming Turk perceived the fierceness of the fire within my heart.
With one of those fair beauties she arranged that she should come and quench my burning fire.
A friend in truth such as the heart desires: the heart desires all things symmetrical.
Joyful is he who has a friend he loves! If there be (one) may she at least be such*1320!
I went that night, the custom (now confirmed); that night the longing of my heart increased.
Of finest sugar I partook till day, and with a fairy hand in hand I danced.
When, as a bleacher, day washed linen-cloth, and the jar of the dyer, night, was broken*1321,
All those (bright) colours which beguiled the eyes had left the carpet of adornment far*1322.
(There) was I seated neath a cypress-tree, free from associate and concordant friend.
Longing, when night returned, to drink of wine with beauties of arz and Turkistan*1323;
Put round my waist the ringlets of a Turk, take to my heart a heart-caresser fair;
With one of honeyed lips now drink a cup; now gain my wish with one of roseate cheeks.
All was made ready when the night returned; my throne was higher than the Pleiades*1324.
For some time thus I had with lute and wine enjoyment every night without a break.
For nine and twenty nights my mart thus brisk with (times) heart-stirring such (as Ive described).
Light was my prospect early in the night; later at night a r shared my nest.
The garden mine by day, and heaven at night, the earth of musk, the house of golden bricks*1325.
King of good luck and joyousness was I,a sun with me by day, a moon at night*1326.
No wish there was which I had not attained save that in which I thought my fortune lay.
Since I was thankless for the favours shown, the claims on gratitude exceeded bounds.
I washed my page of words of joyousness, for I from (having) more (still) sought for more.
When the moons term*1327 had stretched to thirty nights, the night effaced all traces of the
stars*1328.
The palace of the skys black coping (then) drew in with love the moons embroidery*1329.
The cloud and breeze which came on previous (nights) made their fresh, cheerful presence felt
afresh*1330.
Again disturbance came upon the world; the clink of trinkets mounted to the sky.
The girls according to their previous useapples in hand, and pomegranates in breast*1331
Approached, set up the throne, and circled round, and lifted up their voices (tunefully).
That Moon of sun-like brilliance (also) came, (her) musk-diffusing ringlets oer her breast.
The wonted lights before her and behindsay not behind when candles are before*1332.
With graces and adornments numberless she went up to her banquet-hall again.
The minstrels framed their notes upon the modes: they, skilled in modes, relaxed not in their work.
The cupbearers poured out the rosy wine*1333 to the sweet modulations of the harp*1334.
(Then) said the queen of those of honeyed lips, Bring that associate of mine at once.
Again those beauties led me courteously, and brought me (forward) to their charming (queen).
When (my) kind friend beheld me she arose, (and) at (her) right appointed (me) a place.
Doing her homage, I sat down with joy, and of (my) former longing thought again.
Again in order they set up the tray, with rare provisions which exceeded bounds.
When from the trays wed eaten of the food, (then) wine began its cheering offices.
From the cupbearers hands which, like the sea, were prodigal, the bowls as shells cast pearls*1335.
Again I grew distraught and drunk with love, (and) seized upon her (long and) snake-like locks.
Again my demons*1336 from their cords escaped, and fastened me, (with love) distraught, with

ropes*1337.
A spider I became in dalliance, and in the night-time learnt to dance on ropes*1338.
I grew insane like asses seeing corn, or epileptics seeing the new moon.
Trembling, as does a thief before a hoard, I put my hand upon her slender waist;
Over pure silver did I pass my hand; restraint was hard, and I was soft and weak.
When (that bright) Moon of lovely face saw this, with kindliness she put (her) hand on mine.
She, envied of the rs, kissed my hand, that I might keep it from the treasury.
Said, To a treasure closed stretch not your hand, for the long hand*1339 attains not to its aim.
The mine is sealed, the seal cannot be broken; how can it be? Be sure it cannot be.
Be patient, for the date-tree is your own; (then) do not be in haste to reach the dates.
Drink you the wine still, the kabb will come*1340; look at the Moon still, for the Sun will come.
I said, O Sun, by whom my garden lives, fountain of light, and source of (all) my joy,
The dawn, your face, has risen like the rosehow should I die not, near you, like a lamp*1341?
You show sweet water to a thirsty one, (and) then say, Close your lips, (and) drink (it) not.
When your resplendant face displayed itself, a fairy seen, the intellect was crazed*1342.
When pearl-like ears you offer to (my) view, once more, my heart perturbed, I am your slave*1343.
How can I strive against the moons*1344 attack? How can I with a mote conceal a sun*1345?
When you are in my hands how hold them off? How non-existent I, when you exist*1346!
You are of earth, I also am of earth; a fairy if you are, a man am I.
How long the biting of (my) lips to last? the tasting of the water of (my) mouth*1347?
Devise some means,Im one by grief oertaken,by which to-night I gain my hearts desire.
Because my soul has reached my lips through grief, give me warm kisses* 1348, give me not cold
words.
If fortune make your love my helpful friend, (then) fortunes help will make me fortunate.
You say (to me), Grieve not, I am your friend; pursue your business, Im engaged in it.
To whom has happened harder case than this? Deliver me, for I have suffered this.
Though you have haunches like a (young) gazelles* 1349, how long into a hares sleep will you
lull*1350?
I fear this ancient wolf of vulpine craft*1351 in wolfish, vulpine dealings will engage*1352;
That like a lion-taker*1353 it will charge, and, as a leopard might, will cast me down.
Consumed am I by my desire for you, (then) suffer me to attain to my desire.
(But) if you close the door to my desire, in (my) desire to-night shall I be burnt.
(Then) suffer my exactions, (even) kings and sultans bear the exactions of (their) guests.
When once again I had no patience left, she said, It will be so, withhold your hand.
Though life they touch, Ill suffer your demandsyou from Khallukh*1354, from Ethiopia I*1355.
(Yet) is it fitting such a life (as mine) to offer to a guest like you as gift?
But this desire (of yours) of which you speak,late you will gain it, and you seek it soon.
If from a thorn a paradise can spring, such an affair will come from one like me.
And if from willow aloes scent can rise, from me this business will to being come.
Take whatsoever you desire of me, save one desire which is a vain one (now).
My cheeks and lips and bosom, all, are yoursexcept one pearl the treasure all is yours.
With this if youre content, theres more at night, and of such nights a thousand wait you still.
When your heart is inflamed by the pure wine, Ill give you a cupbearer like the moon*1356;
That from her you may gain your hearts desire, and leave my skirt in freedom from your hand.
When the beguiling of her tongue I saw, I gave ear to her, but I did not hear.
Although I strove for calm and modesty, my sword was keen, and fervid was my fire.
(Then) from afar said Fortune, Foolish man, Beyond Abbdn there is neer a town*1357.
I immature, through too much diffidence, after (the chance of) much had little gain.
I said, O you through whom my case is hard, you who have taken from me all repose,

A hundred thousand men (ere this) have died in eager longing to discover hoards.
(Then) I whose foot has struck upon a hoard,though pain befall,how should I hold my hand?
As long as I have still a single breath I cannot let your ringlets leave my hands.
Either arise and dance upon this mat, or else demand a mat and pour out sand*1358.
Either light up my candle on this throne, or fix me on a gibbet like a throne*1359.
With heart and soul and intellect and sight, how can I do without you patiently?
Honey your lips, your cheeks the rose, then think the honey has its bee, the rose its thorn*1360.
Where is he whod not eat rose-honey sweets*1361? May he who would not eat them never eat!
The aim Id gain from you, enslaving (queen), Id gain for nothing though my life were given.
Who would not gain a treasure (then) for naught, and at the cost of life a wish like this?
I shall give light for this night like a lamp, for, as a lamp, from love of you I burn.
My burning keeps me bright with life as lamps: the living burns, but branded is the dead*1362.
Should the sun not revolve in burning state*1363, twould be in woeful state through dearth of light.
My brain has been asleep; what doubt of this?the sleeping and the dead are reckoned one.
This not the wish I seek (to gain) from you; a dream I call it for myself (alone)*1364.
(But) if my eyes had not beheld your face, how could they (eer) have seen such dreams as
these*1365?
(Now) if you are resolved to shed my blood, be prompt, lest towards you promptness be employed.
Then in the ferment of my blood and brain I threw myself towards that lovely flower.
Again I put my arm around her (waist);her eyes (were) languorous, and I was drunk.
Thesauri portam repente arripui, ut rubinis sardachatem insererem*1366.
Moram affectavit dum peteret ut quod ad illud mel attineret patiens essem; ego vero non audivi.
She vowed, This treasures yours, (but) for to-night theres hope, your hearts desire to-morrow
comes.
In wish for me, a world-illuming sun, youve passed from night to night and day to day.
Do with the hope to-night of treasured store, and seize the treasure on the ensuing night.
One night of patience, sure, is possible: to-night is but a night, tis not a year.
(But) this desire which for herself she showed increased my own desire a hundred-fold.
(Whilst) she was speaking (in these terms to me), like a keen dagger did I clutch her waist*1367.
Postremo ad id pervenerunt res ut manu sollerti zonam affixam solvere possem.
My obstinate persistence when she saw, (all) my impatience and disquietude,
She said (to me), A moment close your eyes, ut sacchari receptaculi portam aperiam.
Quum id quod petis nudaverim, open your eyes and take me to your breast.
(Deluded) by the sweetness of her plea, ab ejus thesauro oculos meos clausi.
A moments respite when Id given her; Open your eyes! said she, I opened them.
In hope of (longed for) prey I set myself to take a lovely bride unto my breast.
Turning to her with eager glance, I sawthat I was in the basket as at first!
No man or woman near me, I alone, my sole companion only bitter sighs.
Far from the brightness of the light like shade; a raider far from predatory raids.
Whilst full of fears, beneath the column soon a movement took the place of quietude.
My friend approached, and from the column high loosed the rope of my basket from (its) tie.
When Fortune was full tired of her pretence, my basket from the column glided down.
Then it retired from me and fled away. My friend embraced me, offering excuse.
He said, If Id explained a hundred years, you never would have credited the truth.
You went and saw (yourself) that which was hid. To whom could such a tale as this be told?
Since from such tyranny we hotly chafed, in our complaint of it we dressed in black.
I said, O you who are oppressed like me, you whose good judgment I approve (in this),
I who have been oppressed have no resource save, with a silent tongue, to dress in black.
Go (then) and bring to me black silk (attire). He went and brought it on that same dark night.
In black silk (garments) I attired myself, and that same night prepared to take the road.
I reached my city with contracted heart, coloured, (as one might say), with (deepest) black.

I who am king of those who dress in black in grief cry out, as does a (thunder) cloud,
That I whilst longing eagerly fell far from such a Moon with wish ungratified.
When my lord made no secret of the case, (but thus) recounted (all) the tale to me*1368,
I by his money purchased, (humble slave), chose the same thing as he himself had done:
Like Alexander, for the Stream of Life I went into the blackness of (its) Shades*1369.
The moon in blackness gains (her) majesty; hence do they make the kings umbrella*1370 black.
There is no hue more excellent than black: the fishs heads not equal to its back*1371.
To have black hair comes from ones being young: such blackness gives a youthful look to men.
The eyes by means of black*1372 can see the world; no dirt is seen upon (a thing thats) black.
(And) if the nights fine silk were not black-hued, how should it merit the moons love (of it)?
Seven hues are there beneath the seven thrones*1373; higher than black there is not any hue*1374.
After the Indian princess for Bahrm had fully brought this story to an end,
The king bestowed praise on the narrative, embraced (the princess then) and happy slept.
Bahrm on Sunday sits in the Yellow Dome, and the daughter of the king of the Second Clime tells
him a story.
On Sunday from dawns scales*1375 when filled with gold the mountains belt, the borders of the
plain,
(Bahrm), a lamp illuming all the world, like the sun, under gold became concealed*1376.
He took up like Jamshd*1377 a golden cup*1378; he put on like the sun a golden crown.
And like the yellow rose in fine display, amber he set upon a golden ring*1379.
He went, gold scattering, to the Yellow Dome, his cheerfulness increasing hundredfold.
He set himself to joyousness therein through the delights of wine, the sound of song.
When came the night,not night, but bridal bower of joys, the quiet-seeking lovers veil,
The king required from that sweet-spoken bride* 1380 that she should mate her lips with honeyed
tones*1381.
He called on her for fluted utterance*1382 in dome so resonant to dulcet sound.
Since from the kings command was no escape,excuses are not pleasing to the proud,
The Grecian bride, adorned and lovely*1383, said, O lord of Greece, of China, and arz*1384;
Tis you who vivify the souls of kings, the glory you of conquest, lord of kings.
Whoeer resolves to be aught but your slave, casts his head underfoot like scattered coin*1385.
When she had paid the dues of homage (thus), as incense of the censer, made her breath,
STORY.
She said, A certain city in Irq had (once) a king unique among (all) kings.
A sun (was he) in world-illumining, (and) beautiful as Spring on New Years Day*1386.
All that we count as learning and as worth, all such as may avail the accomplished man
He had, and notwithstanding all such worth was fain to be content without a wife.
For from the reckoning of his horoscope hed read that strife would come on him through wives.
Because of such a risk he did not wed, that he might feel not trouble and distress.
(And) thus he put up for a while alone with singleness of state and solitude.
The only plan (then), for he had no choice, was to take, worthy of him, some fair friend.
He bought some lovely slaves of various climes, not one of whom could serve as he thought fit.
Each (of them) by a weeks time, more or less, would step beyond her (just and proper) bounds.
The rank of lady-consort she would claim*1387, (and) treasures such as Korahs would demand.
An aged hunchback in the palace lived: a foolish woman who would fools delude.
She fancied gain at once in lying words (to) every slave-girl whom the king would buy.
With wheedling art shed call the new-bought slave princess of Greece, and beauty of arz*1388.
When the girl often heard deceit (like) this, the duties of her service shed neglect.

Of meddling fools how many (do we see) who, (though their) friends, lead servants into pride!
Such are balistas, beautified, adorned, they ruin houses, families*1389 delude.
However much the king would strive (to please), no girl assumed her just and proper place.
Each one for whom he sewed a robe of love, would sell it, since she had no love for him*1390.
By dint of parting with the young slave-girls the title, Seller of slave-girls, he gained.
Each one by outer (tokens) only judged, no one the inner bearings could compute.
Through seeking much the king became distressed, (and) no desire (of his) was gratified.
Nor through ill fate could he to marriage haste, nor could he find such slave-girl as he wished.
Of all who were impure he washed his hands; he sought one who was beautiful and pure.
Until one day a man who dealt in slaves brought information to a royal slave
That from the picture-house of Chinas realm*1391 a merchant had with thousand rs come.
Virgin slave-girls of countries different: some of Khallukh*1392, some also of Cathay.
Each one, in face, a world-illuming sun; a love-compeller, one who lovers burnt.
Among them a young slave-girl like a fay, who from the morning star had borne off light.
A ear-bored*1393 (slave-girl), (but) an unbored pearl; appraised by the pearl-seller at a life.
Her lips like coral(coral) clasped with pearls; bitter in answer she, but sweet in smile.
One who bestowing sugar-sprinkling smiles, makes all eat (only) sugar many years.
(Yet) one whose tray, with naught but sugar charged, affords but bitterness as food of men*1394.
(Een) I, who in this traffic am engaged, at such lips, moles, and ringlets have been dazed*1395.
I am assured if you should also see that beauty and attraction youd approve.
The king commanded, Let the dealer bring the slaves to me, a connoisseur of slaves.
He went and brought them, the king looked at all, (then) with the dealer he engaged in talk.
Although each was in face a Moon, that one (erst) mentioned by the dealer was a queen.
The eyes approved her as more beautiful than, by the speaker, she had been described.
The king said to the dealer, Tell me (now) what kind of disposition has this girl?
If in my mind I feel a wish for her, whatever price you ask, Ill add to it.
The merchant from Cathay thus loosed his tongue, This maiden, honey-giver, honey-lipped,
Save one bad fault, and that is truly bad,that she displays no love for him who woos,
Has, as you see now, all the qualities of beauty and attraction which are sought.
Whoever buys her with delight of me, next morning gives her back to me again.
For at the time when longing most prevails, she brings despair on him who longs (for her).
And he who woos her with most earnestness, aims soonest at the ruin of himself.
In disposition shes one hard to please; you also, I have heard, are hard to please.
Thus, she, and you (too) thusgive up (the thought), (for) how should harmony be feasible?
Think (only) that with pleasure you have bought, and (then) like others sent her back to me*1396;
(And) any other who may please your heart at once send to your aram without pay.
From dealing for her you had best abstain. Look out some other who is suitable.
The king felt no such wish as buyers should for any of those fairies whom he saw.
No love rose in his heart for any one except that fairy-faced girl erst (described).
The king was puzzled to know how to act: how with a simple novice nard to play*1397.
His heart could tire not of its love for her*1398; nor could he rashly buy with such defect.
At last, (in spite of all), love turned his head, threw dust into the eye of kingly power.
Silver he poured before the silvery-limbed; he bought with silver one of silvery form.
The door of one wish on himself he shut, and passed a pleasant life with that fair maid.
That fairy-faced one in the kings aram performed the service from indwellers due;
As rose-bud, tender in the calyx, she; outwardly stubborn, inwardly a friend.
Save with regard to intercourse withheld*1399, no service (due) did she withhold (from him).
The household-ordering, the seraglio trusteach (duty) she accomplished like a friend.
Though as the cypress he exalted her, she like the shadow fell beneath (his) feet.
(Then) the old dame engaged in (her) deceit, and in attempts to make a straight house bent.

The girl exclaimed against that crude old dame for changing (thus) her name from that of
slave*1400.
(So) from this circumspection which she used he knew about the other slave-girls fault.
He drove away the old dame from the housesee to a charmeress what charm he used!
Till the girl grew so precious in his eyes that he became through love the slave-girls slave.
Although that raiding Turks insidiousness he felt*1401, yet still he practised self-restraint.
Until one night it happened in this wise, a fire was kindled in those lovers twain.
The monarchs feet (lay) in the charmers lapthe gold bought slave (was dressed) in painted silks.
Aqua munita hujus arx; illius balist ignis fervidus.
The king when heated by a flaming fire, said to that rose, of rose-water the fount,
O (tasteful) date of mine, matured and ripe, eyes of my soul and soul (too) of my eyes,
The cypress to your form, as grass; to you, a jug-bearer the basin of the moon*1402,
Ill ask of you a thing of import hid; answer me truly as I question you;
(For) if the answer (that you give) be straight* 1403, things will be straight for me, (straight) as your
form.
And then, to stimulate her heart and soul*1404, in eloquent narration thus he spoke*1405:
In sextile aspect Venus*1406, on a time, Bilqs*1407 was seated with (King) Solomon.
They had in all the world one only child, who had disjointed, (helpless) hands and feet*1408.
Prophet of God,(thus) spoke (to him) Bilqs,both I and you are healthy, head to foot.
Why is our child so ailing, (tell me then), with hands and feet so far from healthy state?
A cure for (this) his ailment must be found, and when you find it it must be applied.
When Gabriel (from God) a message brings, convey to him a full account of this;
So that, returning from your presence, he the secret from the Guarded Tablet*1409 seek;
And show, best user, you, of remedies, the remedy essential for the cure;
(So that), perchance, the child may (thus) be saved, (and) may be hopeful of (regaining) health.
With these expressions Solomon was pleased, and sundry days expectant he remained.
When Gabriel communed with him (again), (the monarch) told him that which he desired.
Gabriel went, then mercy broughtfrom whom? From the All-Powerful of the azure sphere.
He said, The cure for this is (in) two things, and those two (things) are rare (things) in the world.
These are that with your wife when face to face, each, (questioned by the other), speak the truth.
If both give truthfully your narratives, (then) from the child the trouble can depart.
When Solomon reported to Bilqs in (all due) haste the words of Gabriel,
Bilqs, rejoicing at those words, exclaimed, May our house flourish by a worthy heir!
She (then) continued, Say what truth you seek, that I may tell it as good faith requires.
That bright lamp of existence asked, O you, whose beauty was the final cause of eyes*1410,
Have you in concupiscence in the world ever had wish for any one but me?
She said, The evil eye be far from you! for you are brighter than the fount of light*1411,
As in the youth and beauty which are yours, so to all ranks you rise superior.
Fine nature, beauty, kindliness are yours; your banquet paradise, as Rivn you*1412.
The seal of the prophetic office yours, the seal too of the world*1413, this facts not hid.
Yet spite of all your beauty and your youth, your sovereign power and absolute success,
Wheneer I see a young man from afar, from wicked inclination Im not free.
After the child with useless hands had heard this secret (told) he stretched his hands to her.
He said, O mother, (see), my hands are cured; like roses Ive escaped from others hands*1414.
When she of fairy face by speaking truth had given hands to one of fairy birth,
She said, O lord of demons and of fays*1415, like goodness comely, and like wisdom good,
Disclose a secret in the childs behalf, that he gain feet from you, as hands from me.
Ill ask a question if it pain you not: to-wit, you have much treasure, many a store
(Now say) does greed attack your heart at all, so that it covet what another owns?
The godly prophet said (in his reply), I have (indeed) what no one (ever) had:

(All) sovereign power, and wealth, and kingly hoardsall have I from the moon down to the
Fish*1416.
With affluence so copious and complete,whoever comes to me to pay me court,
I give a glance in secret towards his hand to see what gift the wayfarer has brought*1417.
After the child had heard this he was cured: he moved his feet and rose up from the ground.
Father, said he, my feet have power to walk: your wise resolve has let me grace the world.
As in Gods sanctum*1418 you have spoken truth; the troubles left my hands, the pain my feet.
Tis best we also strictly keep to truth, and at the quarry shoot the arrow straight*1419.
(Then) tell (me, pray), O you who are unique among the kind, why love is dead in you?
Granted that I continue (thus) in pain, and (only) from a distance glance at you,
(Still) why have you, so fairy-like in face, so beautiful, abandoned thought of love*1420?
The graceful cypress, near the limpid spring, could see no better answer than the truth*1421.
She said, There is in our unworthy race a property which by us has been proved.
Whoever of (our) women trusts her heart to (any) man dies when a child is born.
Since every woman of us dies who bears, how should we give our heart to (any) man?
One should not yield ones life for a desire; should not take poison (though) in honey (dipped).
To me my lifes too dear to be consigned to that in which much danger is involved.
(So) I, who love no lover and love life, have (now) disclosed the mystery to you.
(Now) since the cover from my tray has fallen*1422, leave me alone or sell me, as you will.
But since Ive not concealed my mind (from you), but let you know the state of my affairs,
I hope the monarch of the world will not conceal the state of his affairs (from me);
(But tell) why he gets always tired (so) soon of slave-girls who are lovely as the sun;
To none the heart should covet gives his heart, spends not a single month with any one;
Whomever like a lamp he treats with care, he puts out like a candle (soon) again;
He raises her in comfort to the sky, (then) casts her in abasement to the earth.
The king replied: Because no one of them displayed a particle of love for me;
In their own business they were all engrossed; at first they seemed good, but were (really) bad;
When they had used their hearts to ease, they all gave up the toil of service due from them.
Each has a step adapted to his length*1423: not fit for every stomach bread and beans.
A stomach must be stone-like that its mill by a handful of corn*1424 may not be vexed.
A woman seeing one of open face, looks both at him and also at herself*1425.
Trust not in any woman, shes a straw; the wind whirls off a straw in any place.
A woman who sees gold upon the scales, will bow her head for one grain to an ass.
The pomegranate which is replete with seeds, has ripened both in rubies and in pearls*1426.
Grape-like, a womans innocent as child: when raw shes verdant, full-grown, black of face*1427.
The thing which in the country they call gourdthose which are raw are ripe, the ripe are
raw*1428.
A womans chasteness is (her) husbands grace; the night is moon-faced when it finds a moon*1429.
Of my attendant slave-girls every one thinks not of anything but decking self.
But in you I have noticed this that oft you to the duties of your service add.
So though from you Ive not obtained my wish, I cannot rest a moment far from you.
Of such deep, rare expressions did the king employ a number, but without effect.
The froward girl would not give up her plea; she shot an arrow at the mark and went*1430.
And as before beneath a load of grief he traversed (still) that steep and stony pass.
Patient with thirst upon the waters brink, whilst time (impatient) speeded (on its way).
(But) the old dame, whom he of kingly grace*1431 had driven from the palace once before,
Gained knowledge of the patience of the king, and of his not obtaining his desire.
How foiled by one just come to womans age, he, one of mighty frame* 1432, had lost his
might*1433.

She said, Now is the time if by some trick I am to lead a fay a demons dance*1434;
In the Suns throne if Im to make a breach, and the Moons fort in ruins Im to lay;
So that no further any archers shaft may on the bow of an old woman come*1435.
As sorceress, she saw the king alone, (then) went, prepared the necessary spell;
(And) cast on him a spell experience-taught, for vengeance on the world-illuming Sun*1436.
She said, If you desire the unbroken colt soon to your saddle to be broken in,
Then saddle twice or thrice before that colt a colt which has been tamed, and gently stroke.
By bridling thus the tame colt then contrive under control to bring the unbroken one.
The king was pleased with these insidious words; the bricks of this (her) mould seemed whole and
sound*1437.
He bought a spritely girl of honeyed lips, versed in insidious and in cunning arts.
One knowing aram life*1438 had trained her well; from birth was she too of a docile mind.
In witty speech and fellowship she showed at every pass all graces with the king*1439.
The king dissemblingly put up with her; against the grain one sad, dejected, played*1440.
Sometimes engaged in converse with the one, he made love to the other when impelled*1441.
With one he dallied, with the other slept; here was his heart pierced, there a pearl was pierced*1442.
Illius concubitus invidia mota illa non perforata margarita*1443 concupiit perforata esset
margarita*1444.
Though through his letting jealousy encroach the dust of pique* 1445 fell on the Moons bright
face*1446,
The road and rule of service still she kept; she passed not a hairs breadth from what had been.
She tried to fancy what the trick might befrom the old womans oven rose the storm*1447.
She still kept quiet, practised patience still, (but) in love patience is of no avail.
One night in private she, of blessed face, found an occasion, and inspired by love,
Thus spoke, O monarch of angelic kind, ruling the realm by justice and the Faith,
Since you are truthful and right-judging (too), keep to the road of truth and right with me.
Each day that steps forth sees at first a dawn, and at the last (it sees) an eventide*1448.
Since you,whose day let no decline affect, whose night be naught but night of unions joy!
At first gave honey to me white as dawn, why do you (now) sell vinegar like eve*1449?
Grant you are tired of me, untasted, still why have you given me to the lions jaws?
Why have you shown a dragon to my sight so (terrible) that I must die through pain?
If death befit me, yes! but if you kill, (do so) at least with your own sword alone.
I swear by God, and by your life (I swear) that if you will unlock this (mystery),
I will throw off the lock which guards the pearls, and henceforth acquiesce in the kings wish*1450.
Who (then) has been your guide to such a road? Who has suggested to you such a game?
Inform me, for I know it not a whit, that I fly not, for I am swift of wing*1451.
Seeing that in her oath he could confide, the king, since he was much in love with her,
Hid not the state of things from that fair girl, but told (her) everything of every kind*1452.
(He said), The love of you inflamed (my heart), kindled a fire (in me) and burnt me up.
Only by fire does water become hot; only by fire does iron become soft*1453.
Still, come what may, my minds so set on you that loves pains better than my remedy.
Through you a fire was (kindled) in my heart; (then) the old woman in the midst raised smoke*1454.
When you became with me as candle straight, the smoke of her who raised it was dispelled;
For since my sun has entered Aries, why should I call to mind the old dames cold*1455?
Many such soothing words he spoke, and she, delightful fair one, heard them with delight*1456.
Thus taught, the lily-finder access gave unto the lily-scented cypress-tree*1457.
Luscinia ros calycis solio superincubuit; evolvit se ros calyx, et luscinia cupidine factus est
ebrius.

Stagno injecit piscem; lacti dactylum injecit.

Mira dulcedine pinguitudineque erat; ejus dactyli dulcedinem auxit.
Rex form sinensi*1458 sericum sinense pictum et subtilissimum detraxit; portul seram auream
excussit.
Dignis auro magaritis refertum thesaurum vidit; ornamentis additis aureis effecit ut (ill margarit)
flav fierent.
Yellow is that from which comes cheerfulness; from it the joy of saffron-alv comes*1459.
Why notice this that saffrons yellow-hued? Notice the laughter of the man who eats.
The candle from its yellow veil takes light*1460; through yellow Moses calf its value gained*1461.
Gold which is yellow is the source of joy, and yellow ochres precious too for this*1462.
When to an end the king had heard this tale, he took her to his arms and happy slept.
Bahrm on Monday sits in the Green Dome, and the daughter of the king of the Third Clime tells
him a story.
When Monday came the king unto the moon upraised his fortune-favoured canopy*1463.
In green resplendent he was bright and gay*1464, like heavenly angels (all in) green (attired)*1465.
He set off on his way to the Green Dome, giving his heart to gladness and to joy.
After the garden of the stars had spread this verdure, emerald-hued, with vernal blooms*1466,
The king desired the wisdom-gifted (bride), that green-throned cypress* 1467, honeyed words to
speak*1468.
The fairy having shown him reverence, unveiled the mysteries to Solomon*1469.
She said, You by whose life my life is glad,May all lives be a sacrifice for yours!
Your tent*1470 is the abode of power and state; the crown and throne the threshold of your
Gate*1471.
The crown has exaltation from your head; the throne has sovereign power from your Gate.
(Your) crowns the very keystone of the realm; all heads must seek your Gate to gain their wants.
When she had honoured (thus) the lofty throne, her lips poured forth sweet eloquent discourse*1472.
STORY.
She said, There was a worthy man in Rm*1473, like honey in the wax, good, blessed in heart.
Of art and knowledge all required in man he had, all goodness (too) with it as crown.
His goodness, wisdom, such, he was disposed to pure and chaste relations (in his life).
The people all had great respect for him; they called him Bashr, the abstinent (and pure).
One day for pleasure by a road he went, a road devoid of incline and decline.
When, sudden, love attacked him by the way, trial, temptation played a trick on sense.
A face in silken wrapper came to view*1474: the moon at full beneath a murky cloud.
Of Bashr thoughtless as she passed along, the Moons veil suddenly was blown aside.
The wind to trial and temptation guide; the Moon came forth from neath a murky cloud.
When Bashr saw, his legs grew weak, and he, pierced by the arrow of a glance, stood still.
He saw a face which by coquettish lures hundred such abjurations would annul*1475.
A heap of roses, but with cypress form* 1476; one of fair face, washed with the pheasants
blood*1477.
Her languorous drowsy glances by their spells banished from more than thousand lovers sleep.
Her lips like roses petals moist (with dew); rose-petals they in (sweetest) nectar rich.
Her eyes narcissi in their languorous drowsedisturbance*1478 in their drowsiness concealed.
Her face appearing under curly locks*1479, like to the eagles breast beneath its plumes.
A mole she had more dusky*1480 than (her) locks; an eye more dusky*1481 than her (dusky) mole.
Such eye-beguiling locks and mole she had, no heart could rest indifferent and calm.
A cry involuntary rose from Bashr; his reason took to wings and left his frame.

The Moon, a lonely wanderer*1482, at the cry fastened (at once) her veil around (her) face.
In haste precipitate she went her way, the blood of such a murder on her head.
When Bashr unclosed his eyes from sleep he saw a place of tumult (and) a ruined house*1483.
He said, If I pursue, it is not right; yet to rest patient, cold, how can it be*1484?
Yet patience is the sole resource I have; whatever passes this is infamy.
Though led astray by passion, after all I am a man, I shall not die from grief.
To give up lusts a token of the Faith; sobriety (too) stipulates the same.
Tis best that from this city I remove, and turn my face towards Jerusalem;
That He, the God who knows both good and ill, may in this matter give me some relief*1485.
He made provision for the road and went, he hastened towards the shrine, Jerusalem.
When at that holy place he had arrived, God to this lock vouchsafed to him the key.
He sought to make excuses, pardon asked, and rose superior to his (late) desire.
He fled away from danger to his God, to abstinence and patience gave his heart;
That (God) might so preserve him by His Grace that mischief should not find a way to him.
Many prostrations on that ground he made, then from that holy sanctuary turned.
He had a comrade on the road, with whom one would be hostile though by nature kind.
A caviller when subtleties were broached: on any theme hed cavil endlessly.
In this way it must be, hed say, or that; let no one wag his tongue in senseless words.
(Thus) Bashr, (now led to) talking, he had made forgetful (quite) of taciturnity.
When Bashr on any theme would speak, he roused at all that would admit of subtle glose.
He asked, What is your name, that I may know, and henceforth call you by your proper name.
Bashr answered him and said, Your servants name is Bashr; now (tell me), prythee, what is yours.
He said, (Then) you are Bashr, pride of men, (and) I, Malkh, leader of mankind.
Whateer is in the sky or on the earth; whateer by sense and judgment may be judged
All this I by my knowledge know in full; I know whats lawful, what forbidden too.
Im one, but more expert than (any) twelve; one art of mine exceeds the arts of twelve.
The mountain see, the hill, the plain, the stream,all things which are beneath the azure sphere,
The principle of each exactly found, (I know) whence this gained being, whence that grew.
And of the sky too,whatsoeers in it,I am informed, though my hand touch it not.
If any news affect (too) any tract, with truest estimation it I know.
If any realm should fall into decay, I know it many years before the time.
Whatever thing may reach maturity*1486, I can give news of it a year before.
I know so well the pulse and testing glass*1487 that fever from the body I can turn.
When I bring fire and horse-shoe neath a spell, like pearl and ruby ambers power I use*1488.
Stones by my alchemy are turned to gems, (and) earth (too) in my hands becomes as gold.
By breath of sorcery breathed from my mouth I make a pied-snake of palm-fibre rope*1489.
And every treasure (too) which God has made,I am the breaker of its talisman*1490.
All one may ask about the sky and earth,I can give knowledge both of this and that.
In no abode of learning can be found skilled master*1491 having learning more than mine.
When he had boasted thus to some extent, Bashr at his senseless words was much amazed.
A black cloud (then) arose from oer the mount, and when Malkh cast a glance at it,
He said, Why is one cloud as black as pitch; another cloud as white in hue as milk?
Bashr answered, Gods command effects such things; you know yourself (that it is even so).
He said, No more of this, tis (but) a shift, the arrow shot should hit the target (fair).
The dusky cloud is (naught but) burning smoke; on such a point intelligence agrees.
Whilst the milk-coloured cloud of pearly hue has in its native state a frigid damp*1492.
(Then) he discussed with him the hidden winds. Again see how the idle gabbler spoke.
He said, Say (now) what is the moving wind?grovelling one should not live like ox or ass*1493.
Bashr answered, This too is from Gods decree; nothing is ordered save by Gods command.
He said, Let science take in hand the reins. How long old womens stories will you tell?

The wind, no doubt, arises from the air, to movement stirred by vapour from the earth.
He saw a lofty mount, and said, This mountwhy is it more majestic than the rest?
Bashr answered, This relation is of God that one of them is low, another high.
He said, You throw me still on argument; how long will you ascribe things to the Pen*1494?
Terrific torrents brought on by the clouds incline the mountains to the lower ground.
But when the summit tends to lofty heights, tis farther off from where the torrents rush.
By reason guided Bashr exclaimed at him, and said, (Seek) not (to) strive with Gods decrees.
The secrets of (such) things are known to me*1495; in every learning greater I than you.
But, self-inspired, to deal in wisdoms ill, or take the path of fancy and conceit*1496.
We cannot reach to yon side of the Veil, then how review the pictures on this side*1497?
No effort void of error can be made; no trust in faulty reading can be placed*1498.
When cast aside this Veil I fear theyll tax the faulty readers with their faulty view*1499.
(So) with the tree whose branches tower so high the hand of everyone should not make free.
The sacred spell recited (thus) by Bashr was powerless with that idle gabbler dv*1500.
For sundry days together they remained; in naught abated he that idle talk.
Their road a burning waste with water none, their brains (too) all on fire with sleeplessness,
They rushed along with cries and clamour loud, until, from it excited, they arrived
Before a tree with branches towering high, wide-spreading, verdant, beautiful and tall.
Verdure (there was) beneath it like green silk, the eye was cheered and gladdened at the sight.
Embedded in it was an earthen jar, in which was water truly sweet and pure.
The gabbler saw the limpid water there like fresh sweet basil in (dry) earthen sherds.
He said, Felicitous companion mine, I ask (of you), pray say on what account
This earthen jar (here) with (its) open mouth is hidden to the brim beneath the ground?
Say, how far does the water in it reach? No mountain tract (here), desert all around.
Bashr answered (thus), Someone for heavenly meed has set it up, as they have often done;
And fearing by some shock it might be broke (deep) in the ground they have embedded it.
He said, If in this mode your answer be, pure error is what you have said and say.
Yes, yes, indeed, one person for his like will bear each moment water on his back:
That, through a desert too, where from the heat youd find no water if you sought an age.
Of trappers this must be the abiding place, the place of those whose business is the chase.
Truly, this jar, fixed in the ground by them,theyve made it as a snare to take the game:
That when ox, deer, gazelle, or onager, eats in the desert of the brackish food,
(Then) thirsty makes for water (for its need), it may speed quickly to this watering-place.
The hunter (then) will have waylaid (the game); have lain (for it) in ambush with a bow.
Hell shoot the game (there) as it (stands to) drink, and of the wounded game will make
kabbs*1501.
So loosen you the knots of bonds and ties that the investigator cry, Well done*1502!
Bashr answered, Happy speaker of the world, each one at heart has his own mode of thought.
That which is hidden in your heart and mine we think is in the heart of everyone.
Do not have evil in your heart at first, for evil thought at last makes evil deed*1503.
Spreading their wallets by the water-side, they ate of bread, drank water (from the jar)*1504:
Water, in truth, for thirsty people fitsparkling and wholesome, limpid too and cold.
Malkh (then) to Bashr in haste cried out, Get up and sit a little farther off,
That I may get into this wholesome fount, may wash my body and be free from dust.
For dirt has settled on me head to foot from perspiration troublesome and salt.
With water I will wash away my dirt, and get upon the road quite clean and fine.
Then with a stone Ill break the jar to bits, and save the quarry (thus) from injury.
(Then) Bashr exclaimed, Stop, simple-minded man! Make not a dyeing-jar of such as this*1505.
With stimulated heart*1506 youve water drunk; why pour on it the foulness of your limbs?
He who drinks water which shall comfort him, would never think of spitting on the same.

On mirrors vinegar should not be rubbed*1507, nor should a pure thing be defiled with dregs.
So when another, tried (as we)*1508, shall come, he may get comfort from the pleasant fount.
The ill-advised man would not hear his words; he made his evil nature manifest.
He stripped, and (then) together tied his clothes, drew himself in, and sprang into the jar.
When he was in, no jar twas, but a well, (and) to the bottom a long distance down.
(His) smartness against death availed (him) not; he struggled much, but he could not escape.
The water which he swallowed stopped his breath; at last he drowned and neath the water sank.
On that side Bashr sat with troubled heart, (and) shed some tears (of sorrow) for his friend.
Again he said, He with consummate schemes has in his smartness bidden me farewell*1509.
I fear with dirt that sample of the base*1510 will bring pollution on the limpid fount;
Cast through the water foulness of two kinds, and then will use a stone upon the jar.
Malevolence like this comes from the base; not from the pure and the intelligent.
May no one have a comrade such as this! May one so low and mean be only drowned!
After hed spoken in these terms awhile, the man came not, and (so) a long time passed.
He (then) went towards the jar to seek his friend, (having) no knowledge that the man was drowned.
When oer the jar he had inclined his head, he saw a marvel, and bereft of sense
Felt strangely helpless, thought what can this be? (then) from the (lofty) tree he broke a branch.
With hands and nails he made it as a fork, in length about the measure of a spear.
Then, like unto surveyors of the sea, thrust it into the jar to gauge the fount.
Speak not of jar! What saw he? A deep well, rising to rare and marvellous extent.
The surface bore a species of short weed, so that the swimmer would be lost in it.
Bashr, estimable man of worthy deeds, could swim, and God was aid to him and friend.
Much strength exerted he, much effort used, till he had brought to light a sign of him.
With urgent haste he drew the drowned man out, bore him to pit of earth from watery pit.
When he had filled (the grave) with earth and stones, sad, grieved in heart, he sat beside its head.
He said, Where (now) your judgment, cunning arts? Where is that awl with which you loosened
knots?
(Where too is) all your claim to artful schemes towards beasts of prey and demons, men and fays?
And (all) your boast that you would lasso, you, the secrets of the seven lofty spheres?
Where now your claim to (knowledge of) twelve arts? (your words), Nor man nor woman one thus
dead*1511?
And your declaring that you could foresee by your devices all things (which should come)?
An open well before (you) on the road*1512 how with your eyes of knowledge saw you not?
Then the inquiries (too) of every kind which have been made by us on such a fount,
Though our decisions with each other clashed, I say not (either) had a watery base*1513.
We cast a fire upon our jar by all we cast into the water of that jar*1514.
Other the work of that Artificer*1515; outside my reckoning, out of yours it stood.
The Sphere has tied the thread together, so that none have come upon the end of it*1516.
Though all that we have uttered of that kind was only (based) upon erroneous thought,
You through those (thoughts) were drowned, and I was saved, because you were not grateful, and I
was.
You who described it as a snare for beasts, stuck in a snare yourself, een as the beasts.
But I about it entertained good thoughts,my good was fortunate, I saved my life.
He spoke these words, and (then) rose from the ground, and sought (Malkhs) goods to right and
left.
He went and took up one by one his things: Egyptian stuffs, turban of linen fine.
When from his roll of goods he took the seal, a purse of gold fell out upon the ground.
A thousand durusts*1517 of Egyptian gold, those ancient coins which were in early times.
He sealed (it) up, detached his heart from it, and left it as before sealed at the mouth.
(Said he), Since he received no help from me, Ill serve the office of custodianship.

All I will fasten up and keep secure, and give to him who has a claim to it.
Ill seek his house with closest scrutiny, and give it to the person of the house*1518.
If I indeed should do as he has done, I too should eat from the same place as he.
(So) he tied up the roll as it had been, and when twas tied he took it in his hand.
He set out on his way and travelled on; by hill and plain he came towards a town.
After a few days rest within the town, partaking of (the needful) food and sleep,
He showed the turban to each person there, asking who might the owner of it be.
A worthy man who recognized it said, You must from here a little distance walk.
Within a street, the houses it contains so many, stands a mansion fine and high.
Knock at the door, the threshold of his house; do not have any doubt, the house is his.
(Then) Bashr, garments, turban, gold, in hand, went to the house of which hed been informed.
He knocked, (and soon) a sweet-lipped beauty came, and oped the portal of the lofty house.
She said, Tell (me your) business or (your) need, that I may further it as may seem best.
He (thus) replied, I have some property; inform your lady, I would give it up.
If Im allowed to go into the house, when I go in I will with truthful words
Tell her what fraud and perfidy from fate Malkh, he of heaven-born wisdom, saw.
The woman led him (then) within the house, and on a cushioned seat gave him a place.
(The dame) herself, with face inveiled (from view), said, Speak, a meritable act twill be.
To her of moon-bright face and silvery limbs Bashr told fully every incident.
His coming into fellowship with him, his hearing him hold forth on arts (he claimed).
Then his rude rousing up to argument, his claiming (knowledge) on all themes (that rose).
His thinking evil too of everything, putting on every good the stain of ill.
How too he dug a well for other men, and how he went himself into the well.
How then it rose in billows like the deep, and how at last the water stopped his breath*1519.
When he had told of all that he had seen, what he had heard too from that faithless man,
He said, Though he is dead, may you live long! His place the earth, the mansion be your place!
The carrion which the water had washed clean I put into the store-house of the earth*1520.
I fastened up whatever things he had, and see, behold! I have them in my hand.
Clothes, gold he laid at once before (the dame), approving his integrity to her.
She was experienced and possessed rare gifts; she read the page (before her) word by word.
Awhile she was afflicted by the words; she shed some tears at that which had occurred.
She then gave answer, Man of noble sense, beneficent you are, a slave of God.
On your integrity may blessings rest, and on your courteous grace and candidness.
Who would show ever generosity such as you have towards a friendless one?
Beneficence is not to fill oneself, for that is what a fly is fit to do*1521.
Beneficent is he whom, in his acts, Satan leads not astray by coins of gold.
Malkh, dead, consigned to earth his frame, has borne his soul to an appropriate place.
You spoke of him as hard to please, twas so; tis true, increased a thousandfold your count.
His occupation naught but tyranny, but faithlessness and torture of mankind.
He did much wrong to women and to men; for such a one such (fate) is fit and meet.
A Jew of rancorous nature in his faith, subtle as snake, a dragon in his acts.
For years from him I suffered much distress, no fruit Ive eaten from him saving ill.
I, sleeping on the couch of his arm; he, forging falsehoods to discredit me.
Through loads imposed my head like clouds depressed; he, like the lightning, drawing sword at me.
(But now) since God has driven him from my side, disturbance and distress have left me (too).
But good or ill his acts, his face is hid; evil must not be spoken of the dead.
He has departed from the midst of us; relations (now) are otherwise disposed.
(And) you, since you are one who meets my views, I choose to be the partner (of my life).
Wealth, land, and beauty, modesty, are mine*1522; better where should you meet with lawful
spouse?
(For union) order soon all needful things, a union God Himself has, (sure), ordained.

I have approved of you to be my mate, for I have seen your noble, generous mind.
If you have any inclination (too, tell me), that I may claim to be your slave.
My words are done, this is the state of things; much wealth is mine, and this, my beauty, (see)!
Then from the pearl she lifted up the veil, from moist cornelian took the impression dry*1523.
When Bashr saw her loveliness and grace, her eyes seductiveness, her witching moles,
He saw the fairy-faced one whom before as world-illuminator he had seen.
He raised a cry and fell bereft of sense, a slave to her who was a slave (to him).
The honey-lipped one seeing this made speed, she sprinkled scent, and brought him back to
life*1524.
The unconscious man to consciousness restored, his head was heated with the heat of shame.
He said, Though through a fairy Im distraught, think not that I am a demoniac*1525.
Though he is lost who has beheld a dv, a fairy I have seen, O fairy-born.
And what you see is no love of to-days; long time it is that I have felt this pain.
For in a certain narrow street one day the wind blew from your hand your veil aside.
I saw you (then), and (to myself) was lost; was drunk ere I had drunk of unions wine.
I burnt (then) in the hidden grief of love; my life departed in my love for you.
Though for a moment youve not left my mind, to none have I my secret ever told.
But patience, resignation failing me, I went and fled (for refuge) unto God.
And by His favour and compassion God brought to me all that is before (me now).
Unlike the sensual I avoided lust for aram fair ones, wealth of other men.
If He now give one fair as you and wealth, if He has made them lawful (now), tis well.
When she became acquainted with his love, her own from erstwhile grew from one to ten.
So fair entreated by that r Bashr went out on festive preparations bent.
Pledged to the marriage-gift*1526, he married her; a boon he gained, and for the boon gave thanks.
With her so fair he gained his hearts desire, and used a spell against the evil eye*1527.
He saved a queenly being from a Jew; he rescued from eclipse a (brilliant) moon;
Washed from her mead the dust of yellowness; petals of lily grew and hyacinth*1528.
He judged her to the heavenly ones akin, so dressed her like the rs (all) in green.
Green dress is better far than yellow badge*1529; green is becoming to the cypress-tree*1530.
Green shows the welfare of the seed thats sown; green is the adornment of the angels (too).
More than to ought the soul inclines to green; the eye is brightened too by verdant meads.
In green the plants (too) have their norm and law; through green comes every flourishing, fresh
state.
When that assembly-gracing Moon had told the tale, the monarch took her to his arms.
Bahrm sits on Tuesday in the Red Dome, and the daughter of the king of the Fourth Clime tells
him a story.
When came Decembers month, upon a day short as a night is in the month of June,
The best of all the (seven) days of the week, Tuesday its happy and auspicious name*1531,
The day of Mars, and martial (too) its hue;(on such a day) Bahrm, namesake of both*1532,
Adornment, red with red together, leagued, and to the Red Dome hastened at the dawn.
The fair Slavonian rosy-red of cheek, in hue like fire, like water all benign,
Ran up to meet the king, and homage paid, and with her sleeve swept from his cheek the dust.
For service worshipful she then prepared,tis sweet to see a moon adore the sun.
When night had raised its gilded globe on high, and dimmed the lustre of the solar cup,
She, honeyed apple, sweet and rosy-hued, was asked by him to tell a cheerful tale.
The charming one resisted not his will; she cast pearls from cornelian at his feet*1533:
You, to whose Gate the sky as threshold serves; orb of the sun and of the moon your tent;
Higher than every pearl that one can bore*1534, better than every word that one can speak!
No one so bold as to approach you near;blind be the man who is too blind to see*1535!

She, having ended this, her prayerful speech, gave purest rubies to the ruby mine*1536.
STORY.
She said, In Russias (broad) domains there was a town in beauty like a (beauteous) bride.
A king in it, a fosterer of good, who had a daughter bred in luxury.
A heart-beguiler, witching by her glance, of roseate cheeks, and cypress-slender form.
Face lovelier than the moon in beauty bright, in sweetness lips more sweet than sugar is.
All strength of heart she took from those who sued; sugar and taper near her were put out*1537.
Sugar, before her small and sugary mouth, in heart was more contracted than her waist.
The musk afflicted at her curling locks*1538; on thorns the rose and basil at her face.
High-statured like the cypress in the grove; like lamp and taper radiant of face.
The freshness of her face more fresh than Spring; than picture lovelier her lovely tints.
The drowsy jonquil languorous for her; the grace of eglantine her (humble) slave.
All men the dust beneath her servants feet; the rose prepared to serve her slaves as slave.
Besides her beauty and her smiling grace, she had the ornament of learning (too).
Knowledge of every order she had gained; and had perused a leaf on every art;
Had read the worlds (famed) books on magic lore, on sorcery and (other) secret things.
Over her face shed drawn a veil of locks; and was averse to (all) command to wed.
(For) she who in her times unmatched, unique, how can it fit that she be mated, paired?
When that the rumour spread throughout the world that from the heavens a r had appeared,
And that the moon and sun had born a child, Venus had given it milk through Mercury*1539;
An eager longing for her rose in each; each one with deprecation urged his suit.
One backed his claim with gold and one with strength; she on the instant hid her gold from view.
The father from the suit of men so famed, to which he saw that idol did not yield,
Was helpless, knowing not what means to adopt,how, with opponents hundred, nard to
play*1540.
The lovely girl to strict seclusion vowed, seeing the urgency of those who sued,
Sought out a lofty mountain in those lands, far from (the fear of) damage as the sky.
She had a castle built, so strong and fit that from the mounts pith a new mount seemed born.
She made excuses, asked her fathers leave to make her preparations for the road.
(Her) loving father, though he was distressed at parting (from her), gave her leave to go.
So that when far his honey from the hive, the bees might not swarm in by roof and door;
Also, that with the treasure in a fort, the watchman might not be disturbed by thieves.
(Then) that incastelled beauty, for (her) ease, saw to the proper ordering of the fort.
When she had built a castle of such strength, she went and treasure-like remained in it.
Her treasure (thus) secured, to her was given the name of Lady of the Castle-keep.
Her castle thwarted treasure-pillagers, for, iron-built, twas as the Brazen Fort*1541.
She a Slavonian princess in that fortof princesses naught (like it) had been dreamt.
Shed closed the road to those who took the road; shed foiled the wish of those whose wish was
law.
The accomplished princess was on every theme (most) fertile in device and quick in thought.
She knew the constitutions of the stars, (their) temperaments together shed compared.
Shed fully mastered (all) the temperaments; shed taken in her hand the fragrant wine*1542.
So that the treatment of all dry and moist, how water is made hot and fire made cold,
How men behave towards their fellow-men, how to community community,
All that may help and further culture (too), all that may add adornment to mankind,
(Of) all this she had gathered (knowledge true),she, who in form was woman, man in mind.
As she became content within those walls, she cast all thought of mankind from her heart.
Upon the road to that high-towering fort she set with cunning skill some talismans.
Each talisman a form of iron and stone; each bearing in its hand a glittering (sword).
(So that) whoever reached that dangerous pass, by the swords strokes (at once) was cut in two.

Except the watchman of the fort, each one who went that way was foiled and overthrown.
The watchman too, though an initiate, took not the road except with reckoned steps.
For if he happened to take one wrong step, his head would from his body severed fall.
A talisman would strike him with a sword; the moon, his life, would hide behind a cloud.
The fortress-gate, which towered to the sky, was hidden like the portal of the sky.
Though a surveyor searched it for a month, hed find it no more than the heavens gate.
That fairy-faced one, dweller in the fort, of Chinas studios*1543 was a painter skilled.
When she engaged in painting with the brush, she tied knots on the water like a shell*1544.
With the black paint, as tis with rs locks, she painted (darkest) shadow upon light*1545.
When she was high-established in that house, (and) the house shone by that high-stablished Moon,
She took the brush, and on a piece of silk painted a full-length portrait of herself.
And then above the silken portrait wrote in finest characters (the ensuing words):
Whoever in the world may wish for me, with such a castle as is my abode,
Let him, not speaking from afar, come in, moth-like no simple gazer at the light.
A brave man may gain access to such fort; no coward can have any business here.
Whoever wishes for the beauteous one, must have not only one but thousand lives;
Must boldly set his mind upon the road, and four conditions (strictly) must observe.
The first condition of this wedlock (then) is (that he have) fair fame and beauty (too).
The second, that by knowledge he has gained, he loosen on this road the talismans.
The third condition is that having loosed from their connections all the talismans*1546,
He show where is the portal of this fort, that he become my mate by door, not roof.
If he the fourth condition would fulfil, (then) let him take the pathway to the town,
That I may come unto my fathers court, and question him upon some learned themes.
If he should answer me in fitting mode, (then) I will wed him as good faith requires.
That honoured man shall be my husband (then), for that which I have promised must be done.
And whosoeer in these conditions fails, false to the terms, his blood be on his head!
Who holds this admonition in esteem,he has the alchemy of happiness.
But he who cannot penetrate my words,though he be great, he shortly shall be small.
When she had done preparing (thus) her page, she gave it to a fitting messenger.
She said, Arise, and take this page with you; (go) and take off the cover from this plate*1547.
Go to the city-gate, in some high place upon the toll-house fasten this my note;
That anyone, of army or of town, whose wish may fall upon so fair a one,
May take the road on the conditions named, and either be the castellan or die.
The servant (then) departing with the note, followed an intricate and winding road.
He fixed the beautys portrait on the gate, so that her lovers (there) might look on it;
That whoso should desire her might arise, and (rashly) with his own hand shed his blood.
When by each reigning prince and sovereign crowned was gathered of this story some account,
Led by desire (inspired) by that wild news, people appeared from all the parts around.
Each one (urged) by the fervour of his youth abandoned to the winds his (precious) life.
Whoever for the sake of her set out incurred destruction through the falchions strokes.
Not one who strove by judgment and by schemes could loose those talismans, the castles guards.
And he who had some slight success in this,even his spells reached not the remedy.
Though sundry of the talismans he loosed, he had not any power with the rest.
From want of proper judgment and of sense, disgraced, as but a warning did he serve.
(Thus) many handsome youths were brought to death without at all attaining to their wish.
No one had found deliverance from that road; no road was there but that of loss of head.
Each head cut off of those exalted ones,they hung it up upon the city gate;
Till heads so many sternly were cut off, that in the city, eaves on eaves were formed.
When round the world you look in every place, (you find) the towns adorned by festive scenes;
That troubler of the rs, fairy-faced, with heads, not festive scenes, adorned the town.
Upon her head how many heads there were which had not reached the shadow of her door!

Among the great in rank, the monarchs sons, there was a handsome youth of noble mind.
Astute and powerful, beautiful and brave; the wolf and lion victims of his sword.
One day he left the city for the chase, to gain such joy as early spring invites.
On the town-gate he saw a honeyed page; around it hundred thousand poison-flasks*1548.
A portrait painted on a silken ground, one which should please the eyes, beguile the heart.
A face which from its loveliness and grace, took in a moment from him self-re straint.
He uttered fervent blessings on a reed from whose point came such characters (as those).
Around the portrait, which adorned the world, (round), head to foot, a hundred heads were hung.
He said, How from this shark-infested pearl can I escape? No place as refuge serves.
If from this love-affair I hold my hand, (such) self-restraint will bring on me distress.
And if my heart renounce not this desire, I lose my head, my wish still unfulfilled.
Although a lovely form is on the silk, snakes in the rings are, spines among the dates*1549.
Forsooth, so many heads have been cut off; would that some business too had been achieved!
Take it that I too lose my head,what gain? A harmless being killed and blood-defiled.
If from this cord I do not hold my hand, my head must be (and will be) bound by it.
Though I be bold enough to encounter death, how can I ever bid adieu to life?
Again he said, This silk is fairies work, painted in order suitors to attract.
Before the spells of fairy such as this one must not go without some magic power.
Until by magic I annul her spells, I should not take up lightly this affair.
I must procure a means from small and great that from the wolfs jaws may escape my sheep.
He who would grasp a business (hastily),the order of his business gets confused.
(But) in (your) action dwell not on the small*1550, in order that great loss be not incurred.
Perform this mode of music with the world*1551: take slowly, give out forcibly and quick*1552.
My heart is more unbalanced than my mind; my liver much more blighted than my heart*1553.
How (then) with such a heart can I be gay? What can I bring to thought from such a mind?
He spoke these words and for a time was sad, and from his bosom heaved a bitter sigh.
He shed tears as he gazed; he saw cloth, sword, and on the basin*1554 saw, as twere, his head.
This love, as twas, he hid (within his heart), the thought and care he had he told to none.
(Thus) he was night and day with anguished heart; nor night was night to him, nor day was day.
With utter longing he at every dawn would wend his way unto the city-gate;
Would see that wondrous portrait (on the gate): tomb of Farhd, and palace of Shrn*1555.
Though for the lock a hundred thousand keys he sought, he (still) could not find any clue.
He saw a thread with thousand thousand ends, but the right end, the clue, remained unknown.
Then he discarded pride from the affair, and turned himself to search and scrutiny.
He sought in every land expedients by means of which the tight knot might be loosed.
Although he sped about on every side, he could not loose it from its tangled state,
Until (at last) he heard news of a sage, a demon-binder of angelic kind.
One who could bridle every untamed horse; who to all learning had attained in full.
Subservient to him every fellow-sage; opened by him all doors just claim might close*1556.
When of that learned man*1557 the noble youth heard news from men experienced and wise,
To that Smurgh*1558 of sun-like majesty he sped like bird which flies from mount to mount.
He found him like a garden in full bloom*1559. Where? In a cave most desolate and drear.
He touched his saddle-straps as lily might*1560; he girt himself for service like the rose*1561.
Through his good fortune and most happy state (much) knowledge did he gather from that
Khir*1562.
When from that spring hed drunk full many a draught, he spoke a word upon his fixed resolve,
And of the fay-like girl, the lofty fort, the peoples fate caused by her sorcery.
The talismans shed set upon her road; her casting down before her thousand heads
All he related there before the sage; in naught did he the matter hide (from him).
The sage informed him then of what was fit, in secret calculations for the affair.

(The prince thus) found the remedy he sought, then full of anxious care retraced his steps.
In a few days regaining steadiness, he set himself to think about the affair.
He gathered every needful instrument fit for the business in that narrow pass.
He sought a spiritual relationship*1563 which should relieve in this his hard emprise.
According as his estimate came out he formed his plan for every talisman.
And first, to further his pursuit he sought favour from those of spiritual power.
He dressed in red, for bloods involved, said he; this plaint is from the skys oppressive act.
Since he was soon to enter seas of blood, he made his garments, as his eyes, blood-stained.
All care for his own safety he resigned.(Then) cries of disapproval rose from all.
He said, I take not for myself this pain; nay, rather, I avenge unnumbered heads.
Either Ill loose this yoke from peoples necks, or sacrifice my life (in the attempt).
When for this work hed dipped his clothes in blood, he took his sword, and pitched his tent
without.
All who became acquainted with the affair,that one of lion heart had come to avenge,
Sent fervent aspirations forth with him, that he should soon succeed in that emprise.
Their aspirations and his pure, calm mind, were as steel armour to encase his frame.
Then afterwards, with plea to be excused, he asked the kings permission to depart.
Then set out on the road towards the fort, keeping in mind the plans for his affair.
When he arrived quite near a talisman, he made a stroke and (then) a gap appeared.
And by the magic of that charm sublime the talismans connection he dissolved.
Each talisman he saw upon the road,he cast it headlong down into the pit.
When he had (thus) removed them from the mount, he put their swords upon the mountain-peak.
Then he went quickly to the castle wall, and beat a drum (there) with a leathern strap.
He studied eagerly the sound (it made), having (in this) prepared a keen device.
(For) since to crevices the sound was clue, the door by means of crevices was found*1564.
When she became aware of these events, the moon-faced beauty sent someone to say:
You who make breaches and who open roads*1565, you whom good fortune guides to his desire,
Since you have loosened first the talismans, and (then) correctly found the treasure-door,
Turn to the city (now) like running stream, and two days wait with patience if you can,
Till to the city to my sire I come, and (there) subject you to a searching test.
About four secret things Ill question you; give answer to these questions if you can.
My love will (then) be yours, no plea will be admissible against relationship.
When the man saw that he had found success, he turned back and went forward on the road.
From the high fort when to the town he came, he took the silken portrait off the gate.
He folded it and gave it to a slave;blessings and praise gained life, and trouble died.
Then all the heads upon the city-gate indignantly he took down from their cords.
The people of the town applauded him, and with the slain mens bodies buried them.
Followed by thousand blessings he went home, (while) minstrels raised their voices high in song.
The townsmen in his honour scattered coins; (from) all the roofs and doors they scattered them.
All of them swore an oath that should the king consent not to the union (of the twain),
They would at once bring down the king; and make that (prince) their ruler and their sovereign.
For one was cruel and cut off their heads; the other, brave and kindly, saved their heads.
And on her side the lovely princess (too) joyed in the suit of (her prospective) mate.
(And) soon as night, from pods of blackest musk, rubbed perfume on the litter of the moon*1566,
She, sitting in her litter gay in heart,the wind the driver of her cavalcade*1567,
From mountain pass unto the palace came; which gained the mountains majesty from her.
(Her) father seeing her grew bright and gay; nor did she hide from him the state of things.
All that had happened to her, good and bad,she told him all her story (end to end):
About those cavaliers through her cast down; who dug a pit, fell into it themselves.
Until (the story) came to where the prince had of a sudden lost his heart to her.
How to the mount he came, and firmness showed; how he broke, one by one, the talismans.

How he became successful with the fort*1568, (and) failed not in the stipulations made.
Having fulfilled of four conditions three, let us now see how twill be with the fourth.
The king enquired of her, What is the fourth? That of the fair should one, not twenty be.
The honey-lipped one said, With fortunes lead, I mean to set four problems hard to solve.
(And) if by him my problems should be solved, the crown will (then) be placed upon his head.
But if he should break down upon this road, (then) he will pitch his tent where he (well) knows.
Twere fitting that to-morrow at the dawn, the king should take his place upon the throne;
Should then invite (the prince) to be his guest; whilst I behind the curtain should be hid.
Then I some mystic questions would prepare, for him to answer with maturest thought.
The king said, we will do so, it is well; whateer is done by you by me is done.
To these their words they added not a word, but sought their rooms and (then) retired to rest.
Next morn at dawn when that the azure sphere over the rocks the rubys lustre shed*1569;
When in these seven nard-boards of six squares, a wheat-ear sown came up a single grain*1570,
Like the Great Kings*1571, the king arranged a Court, and girded tight his waist in servitude*1572.
He gathered an assembly of the famed, of those (esteemed for) piety and truth.
(Then) when the royal guard was formed in ranks, he made his Court a hospitable hall.
The prince he (then) invited as his guest, and scattered precious pearls upon his head*1573.
Then golden trays were set down in the hall; the hall in straits through store of food profuse*1574.
Since all one wished was on the tray, it was, rather than tray, supplier of desires.
The foods which were to right and left of them,each person ate of that which he desired.
The food partaken of in measure due, and nature (thus) refreshed with nutriment,
The king ordained that in a private hall they should assay the gold refined by fire*1575.
When he went in he gave up his own seat, and made his guest be seated in his place.
He sat before his daughter (then) to see what further play shed with her suitor make.
She who might teach arzian puppets play*1576, behind the curtain gave a puppet-show.
She took off from her ears two cryptic pearls, and gave them to a treasurer and said,
Convey these to our guest without delay, and when theyve been conveyed, (his) answer bring.
The messenger at once went to the guest, and that which she had brought she showed to him.
When the man (carefully) had weighed the pearls, the secret of them found place in his mind.
Three other (pearls) he added to those (two), pearls which were worthy (to consort with) them.
(Then) he consigned them to the messenger, and sent her back to that exalted (dame).
When she whose heart was stone saw those fine pearls, she took a stone up (then) and weighed the
pearls*1577.
On seeing that their weight was quite correct, with the same stone she pounded them to dust;
A little sugar added to the (pearls), (so that) the pearls and sugar were commixed.
The envoy took them and rejoined the guest; the guest again divined the subtlety.
He asked the servant for a glass of milk; he poured both into it and said, (here), take.
The servant to her lady (then) returned, and near her placed the present she had brought.
The lady took the milk and drank it up, and made a paste then of the residue.
She weighed it with the weights in use before; the weight was not diminished by a hair.
(Then) from her hand at once she took a ring, and gave it for the trusty girl to take.
The wise man took it from the servants hand, then on his finger placed it with respect.
He gave a world-illuming pearl most rare, for night a lamp, in brightness like the day.
The girl of r race (then) speeded back, and gave to rarest ruby*1578 rarest pearl.
The lady put the pearl upon her hand, and from her necklace took apart the pearls,
Until she found a pearl a mate for his, for night a lamp, of the same kind as his.
She threaded them together on one string, this one and that as one, exactly like.
The servant went, gave pearls unto the sea,rather she gave the pleiads to the sun*1579.
When the wise man had seen them, in those two united he could find no difference.
Twixt those bright pearls no difference there was in light and sheennone save duality.

He asked the servants for a blue glass-bead, for to those two no (pearl) could be a third.
He placed the little bead among the pearls; he gave, that she who brought might take them back.
The lady, seeing bead and pearls conjoined, propitious, sealed her lips and sweetly smiled.
She, comprehending, took the pearls and bead, fixed bead on wrist, and in her ears the pearls;
(Then) to her sire said, Rise, arrange the affair, for I have played with fortune now enough.
Behold, (now), how my fortune favours me, when I (can) choose a lover such as this.
(Now) have I found a match in one whose match no other person is in his own land.
I who have wisdom and approve the wise, in wisdom am inferior to him.
Her father, when he heard these pleasant words, said to the fay, O you of angel kind,
The converse which Ive witnessed (at this time),its face behind a veil has been concealed.
All that in secret converse has occurred, you must successively narrate to me.
She, nurtured in a thousand hopes*1580, (then) raised the cryptic curtain of the mystery.
She said, When first I set my wits to work, the two pearls I unloosened from my ears.
Under the symbol of those lustrous pearls I said, Lifes but two days, these wisely use.
He, who three others added to the two, said, Though twere five twould also quickly pass.
(Then) I, who added sugar to (the five), and ground in one the sugar and the pearls,
Meant that this life, polluted by desire, is like the pearls and sugar ground in one.
By incantation and by alchemy, who can each from the other set apart?
He, who poured milk upon the (mixture then), so that one melted and the other stayed,
Meant that the sugar mixed up with the pearls would (from them) with a drop of milk divide*1581.
I, who drank up the sugar from his cup, was but a suckling (when) compared with him.
My sending (him) a ring (was meant to show) that in his wedding me I acquiesced.
The pearl bestowed by him occultly showed that, like the pearl, his match could not be found.
I from my necklace added (then) a pearl to point out that I was myself his match.
Examining, he saw not in the world a third one that resembled those two pearls.
(Thereafter) he obtained a blue glass-bead; and added it against the evil eye*1582.
I, who disposed the bead upon myself, thus showed myself devoted to his will.
His (blue glass) bead, as seal upon my heart, is on my treasury the treasure-seal.
For (solving thus) the five close mysteries I honour and acknowledge him as king.
When the king (thus) beheld the wild colt tamed; the whip no longer in a state undressed,
In method excellent he set himself all (rites) prescribed by wedlock to perform;
Saw to the sweetmeats of her marriage-feast*1583; and portioned Venus, to Canopus*1584 (wed).
He made a banquet like the field of heaven; perfumed the hall with aloes-wood and musk.
He had all done to adorn the marriage-feast; with rose he seated cypress*1585, and went forth.
He joined together two of joyous heart, and then departed, (leaving them alone).
When the prince saw his captivating bride, saw that a heavenly r was his mate,
Sometimes he kissed her cheek, at times her lips; at times pomegranates tasted, sometimes
dates*1586.
Postremo adamas margaritas superavit; falco avis phasian pectori superincubuit.
He saw his blue glass-bead upon her wrist, (and) love for him in her two languorous eyes
Ejus margaritas cum sigillo non reliquit; margaritarum sigillum thesauro detraxit.
He lived with her, enjoying his desires. He dressed in red, a symbol of her cheeks.
For he had taken on that previous day redness of clothes as omen of success.
Since by that red he had escaped from black*1587, he ever with red gems adorned himself.
Since (then) in red his fortune had been cast*1588, the name was givn to him of King in Red.
Reds an adornment which delights (the eyes); the value of red gems is (due to) this.
Gold, which the name, red sulphur, has received, has its best title in the title, red.
The vital spirit is diffused in blood, and this is with the grace of life bright red*1589.
Those persons in whom beauty may be found,the source of this, their beauty, is of red.
When this delightful story reached its end, (and) roses red had filled the air with scent*1590,
By reason of the roses strewed about Bahrms face brightened red like fragrant wine.

Extending then his hand to the red rose, he took her to his arms, in comfort slept.
Bahrm sits on Wednesday in the Blue Dome, and the daughter of the king of the Fifth Clime tells
him a story.
On Wednesday, from the blossom of the sun when turquoise-hued the blackness of the sphere,
The king, (sun-like) in world-illuming power, in triumph sphere-like, dressed in turquoise-blue.
He went for pleasure to the Turquoise Dome; the day was short, the theme in view was long.
When evenings locks put on a musky veil*1591, the watching of officials he escaped.
He asked the fair narrator of romance to do, as such, the office due from her.
To tell, accordant with his gallantry, a tale to soothe and gratify his heart.
A rosebud opening*1592, the cypress tall joined to the roses petals sweet pastilles*1593.
She said, To your command the sky submits; you whom auspicious planets praise and bless.
I and a thousand slaves above me far are honoured by submissive lowliness.
It would be ill before a honey-spring to open shop to deal in vinegar*1594.
Since (too) the kings command must be obeyed, I will narrate if he will bear the pain*1595.
STORY.
There was a man in Egypt named Mhn, more handsome than the moon when at the full.
In beauty like Egyptian Joseph he, his graces*1596 thousand ravishers (of hearts).
A number of companions of his age were (always) charmed, each one, to (see) his face.
Would sundry days beneath the azure sphere devote their hearts to music and to song.
Each one for that felicitous bright lamp*1597 prepared a feast in garden and in house.
One day there came a worthy man of rank, who led him to a garden as his guest.
A garden sweet and pleasant (to the view),the friends a hundred times more pleasant (still).
Till night they gave themselves to pleasure (there), they never tired of eating of the fruits.
Each moment something (new) to nurture joy; each instant food (too) of another kind.
When night a musky*1598 standard raised aloft, and pitch athwart the silver drew a pen*1599,
Sweet pleasure in the garden they enjoyed; wine in their hands and in their converse song.
They pledged to that (fair) garden heart (and soul), renewing joy and pleasure (constantly).
The moon shone bright and lighted up the sky, a night like day in brightness twas in truth.
When Mhns brain was heated with the wine, he saw the shining of the moon, and swift.
Went round the garden like a drunken man, till from the garden a palm-grove he reached.
Afar he saw a man, who (then) approached, and told him he was one who knew him well.
(He saw) on recognition twas a friend, (he saw) it was a partner in his trade.
He said (to him), Why come you at this time? you (who are) not companion, servant, slave.
To-night, said he, I have arrived from far; my heart impatient of not seeing you.
Inestimable profit have I brought; reason for thanks there is for such a gain.
When I approached the town it was too late, the gate was closed, I could not reach the house.
So to the caravansera without I took the sealed up load of merchandise.
On hearing you were on a visit (here), I came, (but) it is easy to return.
(Still) it is best that you come to the town: the welfare of the village is its chief*1600.
On a dark night tis also possible that from taxation we secure our goods.
Mhn, heart-gladdened at (the thought of) wealth, set out to follow in his partners steps.
The garden-gate they opened covertly, (but) since no person saw them naught was said.
Both, in their running, rushed on like the wind, till watches one or two of night had passed.
The road-devouring partner ran in front, (Mhn) ran after him like flying dust.
When they had passed by where the house should bethe arrow, thought, had overshot the
mark*1601
Mhn said, From the Nile to my abode the distance of the way is but a mile*1602.
(But) we have traversed leagues exceeding four, beyond the limits of the circle gone.
Again he said, But I perchance am drunk, erroneous pictures on my eyes Ive drawn.

He who is acting as my friendly guide knows (well) the road and is intelligent.
So in their heat and hurry on they went, slower the one behind, the leader swift.
Though from fatigue the former lagged behind, the leader, calling to the laggard, ran.
(Still) in their flight the two (men) slackened not, until the (morning) bird began to crow.
The partner vanished (then) from Mhns sight; Mhn was (almost) crazy left astray.
The bird of early morning*1603 spread its wings, the brain of night from fantasies was free.
Then the mans eyes by fantasy enchained, escaped from the deceit of fancys play.
Fatigue and drunkenness disturbed his brain; fatigued and drunk, he lay down on the spot.
He shed tears like a candle half burnt out, he lay till midday sleeping (on the ground).
When from the hotness of the sun his head grew hotter than the fire within his heart,
He opened eyes to gaze upon the road, he gave a glance around on every side.
Rose-garden sought he, but he saw no rose, saw nothing but a trouble-branded heart.
Cave upon cave he saw as his abode, than dragon larger was the snake in each.
Although no strength was (left him) in his legs, his will acceded to the thought of flight.
He ran along with no strength in his legs; he travelled on with no one (there) to guide.
Till night, that monarch, set his tripod down*1604, his heart (een) of his shadow was in fear.
When night had drawn designs of blackest work, whilst from white work the world entire was freed,
Insensible he fell at a caves mouth,each blade of grass a serpent to his eyes.
He in that demons tract bereft of sense, when human voices fell upon his ear.
Opening his eyes he saw two persons (near), a woman one, the other one a man.
Each had a bundle fastened on their backs, slowly they walked by reason of the weight.
The man, who saw (Mhn) upon his way, there left the woman, and himself came close.
He shouted at him, Say, what man are you? With whom and what are you most near allied?
He said, A stranger I, in evil plight, my name Mhn, a man of intellect.
Said he, How happened you to reach this place, for this drear waste is void of husbandry?
This land and region are the abode of dvs, the lion clamours from the dread of them.
He answered, You are welcome, worthy man; show such humanity as one should show.
Of my own will indeed I have not come,of demons speak not, I am human-born.
Last night I was in luxury, at ease, in Irams (heavenly) gardens*1605 as a guest.
(Then) came a man who said, I am your friend; I am a partner in your land and coin.
He cast me from that heaven upon this waste, and when the sun rose vanished from my sight.
That friend devoid of friendship was himself deceived, or else deceitful (in his lead).
Do me a kindness for the sake of God, point out to me the road which I have lost.
The man said, Handsome youth, you have escaped by a hairs breadth (and) by a single hair.
He was a demon whom you call a man, his name (is) Hil of the wilderness.
He who appeared a partner in your wealth,his aim was the destruction of your life.
Many a one like you has he misled, and each of them has died in a ravine.
I and this woman are your friends and mates; we both will be your guardians on this night.
Be stout of heart and walk between us two; go with us foot for foot and step for step.
Mhn proceeded (then) between those guides, and traversed mile by mile the road (with them).
Till early dawn they uttered not a word, save after one another took no step.
When the cocks crow beat the tattoo*1606 (at dawn), and dawn tied on the camel a gold drum*1607,
Those two became a lock without a key*1608; they vanished both (at once) from (Mhns) sight.
Again Mhn fell down (upon the ground), sat where he was, dejected and fatigued.
When day diffused its light (throughout the earth), and earth inclined to shed the blood of
night*1609,
All through a narrow gorge Mhn went on, mount upon mount he saw, a narrow pass.
His strength departed, for there was no food,no food there was except regret and pain.
(So) he made search for roots and seeds of herbs, and ate them few by few in place of bread.
He could not think of staying from the road; his travel he pursued and went along.
(Then) crept into a cave and slept awhile, concealed his face from those who were concealed.

That day he went till night from mount to mount, impatient of (his) life and of the world.
When the white world took on (the shade of) black, the traveller gave up his travelling.
He heard (then) suddenly a horses hoofs; went to the road and saw a rider (there):
The rider urging to full speed his horse, holding in hand another rapid steed.
When he came close to Mhn he beheld a figure lurking in amongst the rocks.
His horse, which he was riding with such speed, he reined in for a moment from (its) course.
He said, O wanderer of skulking mien, who are you, and what place for you is this?
If you apprise me of the secret, (well)!if not, I will at once strike off your head.
Mhn through terror at the rider shook; perspired in drops like seed by farmers strewn*1610.
He said, O graceful rider, traveller, hear, end to end, the adventures of your slave.
All that he knew, occult, or manifest,all to the rider he at once disclosed.
When from Mhn the rider heard the tale, in wonder he was lost and showed regret.
Repeating often to himself L aul*1611, (he said), Youre saved from horror and from death.
Female and male two crafty ghls were those*1612, who lead (all) men (they come across) astray;
They cast them into pits, and shed their blood; when the cocks crow is (heard) they flee away.
Hail the females called, Ghail the male; their business to (bring) trouble and do ill.
Give thanks you have escaped the death (they give); come, brisk, and speed if you have any worth!
Mount the led horse and take the reins (in hand), and keep your tongue from speech of every kind.
Urge on the rapid courser on my road, and (fail not) in your heart (to) call on God.
Worn out, afflicted by the vales and caves, he mounted, (as enjoined), the swift-paced steed.
From a low mountain-tract there came to view a level waste, of what kind?like ones palm.
He rode his steed so (swiftly) in his wake that (soon) the wind, (outstripped), was left behind.
When they had gone some portion of the way, and passed beyond the middle of the hills,
From all sides came the sound of the guitar, the plaint of lute, the dulcet tones of song.
On that side rose the cry, come hither, come! on this, the cry, May the cup give you life!
On all the plain, instead of verdure, flowers, innumerable ghls and ceaseless noise.
Mountain and plain were worn out by the dvs: the mountain took the plain, the plain the
mount*1613.
Innumerable demons seated there, exchanging shouts through valley and through plain.
All of them, like the wind, were scattering dust; rather, they were like leeches black and long.
Till it got so, that from the left and right the mirthful clamour rose up to the sky.
A tumult rose from clapping and the dance; it made the brain ferment in (every) head.
At every instant did the noise increase, moment by moment greater it became.
When a short time had gone by, from afar a thousand torches (all) aflame appeared;
(And) suddenly some persons came to view, forms cast in tall and formidable mould.
All of them ghls like blackest Ethiops; pitchlike the dress of all, like tar their caps.
All with the trunks of elephants and horned, combining ox and elephant in one.
Each of them bearing fire upon his hand, (each) ugly, evil one like drunken fiend.
Fire (also) from their throats was casting flames; reciting verse, they clashed the horn and
blade*1614.
By playing tambourines with tinkling bells they set the whole world dancing (to the rhythm).
And through the plectrums which those Ethiops used the horse which Mhn rode began to dance.
(Then) at his courser Mhn cast a glance, to see why from his legs his head bulged out.
A sore disaster under him he saw: upon a dragon found himself astride.
A four-legged dragon with two wings (it was), and, stranger still, it had (too) seven heads.
(A four-legged beast with four wings who has seen? I err, a seven-headed dragon, sure)*1615.
The sky which is around us as a belt,why strange? A seven-headed dragon tis*1616.
On that destructive-looking dragon he, with legs drawn to his armpits on its neck;
Whilst that tyrannic demon, frolicsome, engaged in some new frolic ceaselessly.
It went on dancing with a thousand twists, coiling and writhing more than twisted rope.
Him,like the straws and leaves, erstwhile at rest, which torrents drive along down hill and wild,

It cast from side to side and bore away; it bruised and crushed (all over) utterly.
(As if) in drunken sport it made him run; it cast him on the hills and on the plains.
Sometimes it tossed him like a ball away; sometimes it put its foot upon his neck.
It played a thousand kind of tricks on him, until the cocks crow and the time of dawn.
(Then) when the dawn breathed from the lions mouth* 1617, it cast him quickly from (its) neck
away.
The noise and clamour (all) had left the world; (all) the black cauldrons (then) had ceased to
boil*1618.
When from the dv the man who rode it fell*1619, he lost all power like those who see a dv*1620.
Beside himself upon that road he lay, like one asleep, or, rather, one whos dead.
Until his head was heated with the sun, his consciousness of self and world was gone.
With brain excited by the heat his sense which had departed came to him again.
Rubbing his eyes he rose up from the ground; awhile he looked intently left and right.
He saw himself in that drear wilderness, which from (its) length (appeared) to have no end.
It was as red as blood, as hot as hell, the coloured sand in endless carpets spread.
When they would draw the sword upon a head, they spread a cloth and scatter sand about*1621.
That desert took the field on blood intent, (and) hence it scattered sand and spread a cloth*1622.
The man, (so) troubled on the night before, when he had gathered strength in mind and frame,
Away from those wild beasts abode a road found out for flight, a gain to the distressed*1623.
He took the road, (and) speeded like the wind, in terror at that poisoned atmosphere.
It got so, that an arrow in its flight could not keep pace with him however swift.
As soon as evening darkened into night, hed traversed all the desert end to end.
He said, Tis best that I should rest at night, for through the night my mind becomes disturbed.
I (now) indeed in atrabilious mood, an air (so) dry, a road of solitude,
How should oppressive fancies not prevail? my minds (already) crushed with fancys play.
When he saw verdant ground and flowing stream, his old heart like (his) fortune became young.
He drank some water of the stream, and bathed, (and then) he sought a place wherein to sleep.
To-night I rest, (said he), my comrade sleep, that I may see not fancies of nights play.
Then out of all the sheltered spots around he sought one where he might in safety rest.
Until he came upon a hollow place, in which he saw a deep shaft had been sunk.
A pit with thousand steps (down to its depths), into which naught save shadow found descent.
Like Joseph he went down into the pit; his legs (then) slackened like the rope (disused).
When he awakened from a pleasant sleep, and had arranged the pillows of his room*1624,
He looked on his surroundings in the pit; he drew a picture upon blackest silk*1625.
A white light (then), in size a diram*1626, saw, like jasmine on the black of willows shade.
He looked around the light to right and left, that (he might find) from where it had (its) rise.
He saw a breach through which the lofty sphere let the moons rays gain entrance (to the pit).
When he discovered that the spring of light shone from the moonthe moon so far away
He put his hands and nails into the hole, and widened out its narrowness by force.
Till so it got, that he could put his head, from crown to neck, entirely through (the hole).
He put it through, saw gardens and parterres: he saw a lovely and resplendent place.
The breach he dug at, till by toil and skill, he managed to get all his body through.
He saw a garden,nay, a paradise, finer than Iram in its form and make*1627.
Like hundred painted idols, too, its park, where countless cypresses and box-trees grew.
Its fruit-trees, for their happy increase there, bowed to the ground in adoration bent.
Beyond all measure were the fruits in it; renewed by them was life, they fresh as life.
Apples, like ruby garments of the wine; like caskets of cornelians, pomegranates.
Quinces like balls stuffed full of (fragrant) musk; pistachios smiling more than thirsty wights*1628.
The colours of the peach from twig and branch made the red ruby and the topaz cheap.
Its nuts conjoined with alv were distressed* 1629; and kisses used its dates (to make them

sweet)*1630.
Its honeyed guavas*1631 wreathed in honeyed smiles; its clustered jujubes fashioners of gems*1632.
The honey of its figs, its almond-nuts, were to its bowl as*1633 cups of pldah*1634.
Its grape-vines (with their) hats set (all) awry saw under their control both white and black*1635:
The rziq, mul, jazar, the bdar, gulb, shakar*1636.
A garden, a magician in the spells of (its) abundant buds of varied hue.
The branches and fresh leaves of orange-trees had planted a plantation in the grove.
The juice of grape and pomegranate fire-hued bore witness of blood-shedding for the grape*1637.
When such a paradise Mhn had found, he turned his heart from last nights hell-abode.
Pomegranates, jujubes, apples, fruit on fruit,like sappan red, like pure white sugar too*1638.
From the delight such honeyed draughts conferred, the smacking of his lips came to (his) ears.
He ate the fruits in honeyed sweetness rich; he ate of those provisions choice as gold.
Whilst he remained in wonder at the fruits,eating of some, and casting some away,
On one side suddenly a cry arose, Seize, hold the robber, to the left or right!
With rage and rancour chafing, an old man, bearing a staff upon his shoulder, came.
He said (to him), Who are you, fruit-thief fiend? Why to the garden have you come by night?
I have been in this garden many years, untroubled by the night-attack of thieves.
What person are you; of what lineage known? who are you, what are you, what are you called?
When the old man used such words to Mhn, the poor man (nearly) perished at the words.
He said, I am a stranger, and have strayed far from my home into an unknown place.
Put up with strangers who have suffered pain, that heaven may call you cherisher of such.
When the old man heard his apologies, he felt disposed to treat him graciously.
He threw the stick down from (his) hand at once; he put him at (his) ease, and sat down near.
He said, Pray tell me your adventures (now): what you have seen, what has occurred to you.
What wrongs from foolish people youve endured, what evil, wicked men have done to you.
When from the ancient man Mhn received soft words of kindness and of sympathy,
With his adventures he acquainted him: with what hed seen and that which had occurred.
His falling out of comfort into pain, each night his heart subjected to some grief.
And (then) of his despair at what might come, as sometimes he was troubled, sometimes joyed.
Until the pit and that auspicious lamp*1639, which led him to the garden from its gloom.
In detail he narrated (all) the tale: the hidden matter he disclosed to him.
Hearing his words the ancient man was dazed at (all) the wondrous trials he had borne.
He said, Thanksgiving now is strictly due, that (so) you have been saved from pain and fear.
For all the old mans kindness and support Mhn felt gratitude within (his heart).
Then he enquired (and said), That vile abode, what region is it, in what land its seat?
Last night the Resurrection it appeared, with (all) its infidels intent on me.
Demons I saw, and to myself was lost; such is the state of him who demons sees*1640.
A fire raised smoke, (diffused it) through my brain; that evil all seemed from a single spark*1641.
Against me came a thousand, demon-faced, in each were countless demons and wild beasts*1642.
One dragged me, this one threw me, that one struck; demons, wild beasts, and both as bad could be.
Darkness has in the light an antidote: in blackness (also) whiteness may be seen;
But I saw black on black so much that I grew frightened of the pupils of my eyes.
I was bewildered, (knew not) what to do, quite innocent, yet weeping with distress.
Sometimes my eyes would lead me to complain, sometimes I stroked my eyes (to wipe the
tears)*1643.
(Then) I went forth and hastened on the way,this with L aul* 1644, and that with
Bismillh*1645.
Until (at last) God saved me from my woes, and changed my darkness to the Stream of Life*1646.
I found a garden sweeter than Iram*1647; a gardner still more charming than the same.
My terror of last night has left me now; to-night my wish tends towards security.

The old man said, O you whove care escaped, and paradises sanctuary reached,
That (dreary) desert which surrounds these tracts, fearful and sterile, is the abode of fiends.
From those base-natured beings you are saved, and such a treasure-house you (now) have reached.
Those Ethiop-like dwellers in the waste are fiends who ape mens form, and men devour.
They first of all deceive men (by their wiles), then (with) no stinted torture torture them.
Of truth they make professions, but play false; they take mens hands, (then) cast them into pits.
Their love is (but) a prelude*1648 to (their) hate; such (always) is the habit of the fiend.
He who (by nature) to deceit is given is even of the demons of those depths.
And such-like fiends are many in the world, who laugh at fools whilst they are fools
themselves*1649.
Sometimes they hide a lie beneath the truth; sometimes find poison in an antidote*1650.
No lying fancy can be long sustained; truth is a warrant of eternity*1651:
Duration is an index (sure) of truth; from truth is found a wonder-working spell.
Your natures radically void of guile, that all these fancies came into your head*1652.
Such tricks as these by wicked beings played, they show not save to simple-minded men.
(Twas) terror made a fierce attack on you, and gave the play of fancy to your mind.
All this oppression practised upon you came from alarm at straying from the road.
If your heart then had kept its normal state, your mind would not have harboured fantasies.
(But) since youve saved your life from that ghls haunt* 1653, drink of the clear and pure;no
more of dregs!
Think that your mother bore you but last night; that God just now has given you to me*1654.
This precious garden, emerald in hue, which by my hearts blood has been brought to hand,
Is my possession incontestably; no flower but makes avowal (of the fact).
Fruits nurtured by affection here there are; from different gardens all the trees were brought.
The income of it, even at its worst,with it a city would be rich and great.
Besides (all) this I have a thousand stores; (pure) gold in stacks, and jewels in ass-loads.
All this I have, but still no child, no son, on whom to fix the affection of my heart.
When I saw you, by reason of your worth, I fixed my heart on you to be my son.
If this should please you, you to whom Im slave, all this (at once) I will devote to you;
That you in this fresh garden may rejoice, enjoy (its) blessings, wander (at your will).
I will demand for you, as you may wish, a youthful bride, a ravisher of hearts.
On you Ill fix my heart and be well pleased; in all you wish Ill be subservient.
If kindly to this offer you respond, as pledge to this convention give your hand.
Mhn replied, How can such words be used? The bramble worthy of the cypress-tree!
(But) since you (deign to) accept me as your son, in this authority I am (your) slave*1655.
May you be joyous, for youve given me joy, O you through whom my house is flourishing.
He kissed (the old mans) hand, rejoiced by him, and upon that he gave his hand to him.
The old man took his hand (then) in his own, engaged himself by oath, a compact made.
He said (to him), Arise! His guest arose. He took him from the left hand towards the right.
He pointed out a lofty edifice, (where) carpets of rich painted silk were spread.
A hall (there was which) towered to the sky; its arch arising up to Saturns (sphere).
Its walls and court were all of purest gold, and like the full moon in (their) radiance.
He saw some rooms (in it) of varied hue of many branches, cypress, poplar, formed.
Curtains were fixed up by the door-jambs (there), the waists of which the (lofty) heavens kissed.
Before that hall for a kings palace fit, there grew a sandal-tree (both) tall and broad.
It threw out from its many branches gems, which blushing hung their heads down towards the
earth*1656.
On it was fixed a strong well-fitting seat,a couch made out of strong and solid boards.
Cushions and mats were laid upon the couch, pleasant and soft like branches of a tree.
The old man said to him, Climb up the tree. If need you have of water and of food,
A wallet and a bottle hang (from it), full of blue water this, of white bread that.

I go, in order to prepare for you in full abundance all your heart may wish.
Until I come be patient in (your) place; descend not from your sleeping-place at all.
Whoever questions you, lend not your ear; keep silence, and no word in answer speak.
By no ones courtesy be you beguiled, to anyones attention give no heed.
If I should come, for some assurance ask, and then admit me to your safe retreat.
Since in all earnestness between us two a close and lively friendship has been fixed,
The garden is your own, the house your house, my resting place is resting place of yours.
(But) you must fear the evil eye to-night, and then all other nights youll be at ease.
He gave him these injunctions one by one, and swore him also to (observe) the same.
There was a leather scaling-ladder there for (the ascent to) that auspicious couch.
(The old man) said, Come, grasp the leather, mount: to-night be just a little limber-legged.
Then draw up this long leather from the ground, in order that no person may play tricks.
To-night be girded ready for the snake; and in the morning with the treasure play*1657.
Although my alv has arrived at night, its saffron in the day-time must be seen*1658.
Though like a choke-pear is the pear of night, the smiling pomegranate is in dawns hands*1659.
The old man spoke, then to the palace went, to put a place in order for (his) guest.
Mhn ascended (then) the lofty tree, drew up the leathern (ladder) from the ground.
He (then) sat down upon the high-placed couch; beneath his feet all heights (seemed) low (to him).
He opened out the wallet and consumed a portion of the yellow cakes and white.
He drank some of the water cool and clear, on which the north wind had bestowed its care.
In such a house perfumed with ambergris*1660 like the north wind he had renounced the
world*1661.
As on that couch adorned as by the Greeks he from the Chinese cushions gained repose*1662
Pastilles of camphor sweet and sandal-tree from atrabilious trouble cleared his heart*1663.
(Soon) he leaned over, towards the garden looked, saw many candles suddenly afar:
The candles borne by sundry beauteous girls;the king enthroned* 1664 (there) beauties slave
became.
Seven queens together came along one road, (who) from the moon had snatched seven qualities.
Adorned was each one in a different way; roses and sugar*1665 they in linen fine.
When they before the garden-palace came, with candles, as in lanterns, in their hands*1666,
They made arrangements for a royal feast; they spread a carpet as the foremost seat*1667.
The carpet was illumed by light on light, varied in mode became the song and glee.
That (beauty) fairy-faced who was their chief, who of that necklace was the crowning pearl,
Sat in her own place in the banquet hall, giving the others place on either side.
They raised their voices, like the birds, in song, luring the birds down by it from the air.
Their voices in their all-beguiling power took peace of heart from Mhn and the moon*1668.
Their playing made the feet incline to dance; their verses chanted made the hands beat time.
A wind arose and played some roguish tricks, it opened fragrant groves of oranges*1669.
In love-pangs at these pleasing oranges*1670 Mhn from suffering pounded sandal-wood.
Since (too) his nature was refined and keen,when the sweet music and the songs he heard,
He wished to find some excellent device to get down quickly from his airy (perch):
And with such beauties, r-like in make, to be in heaven without the Judgment Day.
Again, he brought to mind the old mans words, he held in check the struggling of his heart.
And still those idols in their sport and play showed all deluding and beguiling art.
When they had spent some time in merriment, they placed a tray, on feasting set their minds:
A tray inset with rubies and with pearls, the rubies joined together with the pearls.
Foods which had neither fire nor water seen, perfumed with musk, rose-water, aloes-wood.
Fat lambs from (far) Bulgaria*1671 (were there), fresh fish (besides), and (also) fatted birds.
Birds, fish, lamb, alv*1672, pulse with cumin stewed, and thousand dishes made with pulse
(were there).

When they had brought a tray of such a kind,a tray!no tray, but rather a whole world,
The queen of beauties in her pleasing way, said, Soon my odd to even will be changed*1673.
From sandal, scent as aloes (sweet) I smell; (now) go you to the sandal=aloes-wood.
A share of perfume it has given my brain,but is content of mind, or perfume, good*1674?
It seems (to me) that one of friendly mind is on the tree, and harbours some desire.
(Go), call him down for fellowship (with me), that I may play his fancies (at my will).
If he come not, (then) say the trays prepared, (but that) love for the guest is (far) too great
To let (the queen) put hand upon the tray save at the moment when the guest has come.
(Say), rise, enjoy companionship with her; the tray is set, expectant keep her not.
The charmer went up to the sandal-tree, with mouth so small, so great in coaxing speech.
She made a bulbul long for festive song, and like the rose she brought him from the tree*1675.
From youthfulness, the force of which prevailed, the old mans admonitions he forgot.
Since love removed the shame (of broken faith), Mhn went as the guest of that (bright) Moon.
When the (resplendent) Moon saw Mhns face, she bowed down low to him, as throne to king.
She seated him with her upon the rug; on both sides pearls (of eloquence) were strewn.
At the same tray she sat with him at food, for such does hospitality require.
And every moment in her kindly care she gave him of the choicest morsels (there).
When they had finished with the banqueting, the ruby-raining bowl began to flow.
When they had drunk some measures of the wine, all bashfulness between them was dispelled.
When wine had rent the veil of bashfulness, his love for that bright Moon more fervent grew.
He saw a beauty like a flowering Spring; more charming than a picture in her grace.
With bosom soft and delicate as silk; more dainty, sweeter she than milk and sweets.
Her face an apple pleasing to the heart, with liquid candy and (pure) honey filled.
Her body quicksilver one tries to grasp, but which from fineness through the fingers slips.
Her bosom rivalled the white garden-rose, her waist with taper and with candle vied.
On her was shed the beauty of the moon; the love of Mhn soon grew thousandfold.
Now bit he as the crop-sick sugar bite; now did he taste as bees the honey taste.
When Mhn to that moon made ardent love, the moon-faced beauty turned away through shame.
He took that Chinese idol to his breast, those sweet white petals of the Chinese rose.
He put his lips upon that fount of wine: on red cornelian put a ruby seal*1676.
When his approving eyes looked well on her, that lustre of his eyes, a candied fount,
He saw an Ifrt*1677 who from mouth to foot had her existence from the wrath of God.
A buffalo with boars teeth such that none would think a dragon could so (monstrous) be.
A hunch-back,God defend us (all)!a hump like that of bow, a bow thats drawn in Tz*1678.
Her back a bow, her face was like a crab; her stinking odour reached a thousand leagues.
A nose (she had) like a brick-makers kiln; (she had) a mouth (too) like a dyers trough.
Her lips apart like jaws of crocodile;she closely held Mhn in her embrace.
Upon his head and face, no matter how, she showered kisses, and thus spoke (to him):
O you whose head has come into my hands; O you whose lips are bitten by my teeth,
You put your hands on me, your teeth as well, to kiss my lips, and (kiss) my chin as well.
(Now) look at hands and teeth,nay, sword and lance! like this are hands and teeth, (and) not like
that*1679.
What was all this desire of yours at first? and why has your desire so weakened now?
The same lips are these lips, for kisses ask; the face the same, shut eyes not to the Moon.
Do not take wine from such a cupbearer as tempts to sense-deluding drunkenness*1680.
(And) do not hire a house (too) in a street where the police-director is a thief.
All these, my acts, are such as they should be*1681, if I would treat you as is requisite.
If I should act not as befits you, then I am the same one that you saw at first*1682.
She caused (him) thus affliction ceaselessly, inflicted fiery acts of violence.
When Mhn, helpless and ill-fated, saw a Moon resplendent to a dragon changed;
One, silver-legged, (now) showing wild boars hoofs; an ox-eyed (beauty), (now) with oxs tail;

Beneath that pitch-like dragon he became(without description) you must take the sense.
He shrieked aloud like any child in fright, or woman in the pain of giving birth.
And that black monster like the (famed) White Dv*1683 the willow with her kisses would have
fired*1684.
Until the (first) light of the dawn appeared, the cock crowed, and the demon fled away.
The veil of darkness lifted from the world, and (all) those visions were (at once) dispelled.
Those potsherd natures, which as rubies showed*1685, all went, and no one in the place remained.
Mhn, (left) lying at the palace-gate, remained until the sun began to shine.
When he had gained his senses once again from the sweet basil of the shining day*1686,
His eyes he opened, saw an ugly place; he found a hell in place of paradise.
The wealth had gone, naught save laments remained; dust filled the eyes of vision, fantasy.
The flag, whose source was (but) in fantasy, was fickle, since it was of fickle state*1687.
He found the garden all a place of thorns, the hall a place where mist and vapour rose.
The box and cypress naught but weeds and thorns, the fruits (all) ants, the keepers of them
snakes*1688.
The breasts of birds and backs of (tender) kids were all but carrion (now) of ten years date.
The players instruments, harps, rebecks (all) were (nothing but) the bones of animals.
Those (costly) tissues (all) adorned with gems (were now all) leather skins, with tanning, foul*1689.
The sandal-tree and carpets honeycombed had camphor-like evaporated (all).
Tanks (clear) as eyes reflecting honours soul had turned to sinks of putrid, stinking lymph.
And that which had been left of (all) the food; that which remained in the cupbearers jugs,
Was refuse, in its nature ordurous; was percolation, all, of (oozing) sores.
That which was wholly basil-scented wine had all become a cesspools filthy flow.
Again Mhn despaired of his affairs; Gods pardon and protection he invoked.
To set out on the way he had no power, nor had he daring (in the place) to stay.
He pondered thus*1690, It is a wondrous thing; what tie is this? what collar (round my neck)?
To see a flowering garden yesternight; to see a place of misery to-day!
What meant a show of roses and (then) thorns? What gain is in the produce of earths fields?
And he knew not that all that we possess is a (fell) dragon hid beneath a moon.
If they cast down the veil you (then) will see to what things foolish men devote their love.
These Grecian and these Chinese figures, all, are ugly Ethiopians when you look.
A skin drawn over blood*1691 (presents to view) wine outside*1692, but a cesspool tis within.
If they took off from us these veins and skin, (all love would cease), a dust-heap no one loves.
Many keen men who pay for snake-stones think they have them, but find in the basket snakes*1693.
Many deluded men in this dry bag*1694 find a musk-pod a knur of aloes-wood*1695.
When Mhn from wrong-doers hands escaped,as I (now) from the story of Mhn*1696,
He formed the resolution to act well; sin (thenceforth) he abjured, made vows to God.
With a heart purified he fled to God; he went upon his way, his hearts blood shed*1697.
Until he reached some water clear and pure; he bathed, and laid his face upon the ground.
In lowly self-abasement worshipped God; and weeping prayed the Friend of friendless men:
O Helper, help me in my troubled state! O Shewer (of the way), shew (me) my way!
His sorrows he poured out awhile to God, laid in His temple (in the dust) his face.
He said, Not only are You guide to me; who is there whom You do not shew the road?
You alone help me in my troubled state; You, and no other, shew the road to me.
When with (more) constant mind he raised his head, he saw a person standing at his side,
Like the (Spring) month of April, dressed in green; like the bright, (glowing) dawn, of ruddy face.
He said, In truth, who are you, worthy sir? Essential worth, sure, in your essence shares.
He said, Im Khir*1698, O worshipper of God, (and) I have come to help you (in your pain).
It is your good intention which has come, in order to convey you home again.
(So) give to me your hand without delay, (then) close your eyes, and open them again.

As soon as Mhn heard the words of Khir,a thirsty man, he saw the Fount of Life*1699.
He quickly gave his hand into his hand; he closed his eyes, and opened them at once.
He saw himself in that secure retreat from where the demon led him first astray.
The garden-gate he opened, and sped on; to Cairo from a dreary waste returned.
(And there) he saw his friends (in) silent (grief), all dressed in blue as mourning (for a friend).
Whatever he had seen from first to last, (all) he narrated to his friends in full.
All of his friends who were his intimates; whose eyes were blinded (with their tears) for him,
He strove to (act) in unison with all, blue (garments) he prepared and put them on.
Blue came to be inseparate from him; sky-like he took the colour of the world*1700.
Than blue the lofty sky has found no silk more beautiful in hue (to serve as dress).
Whoever takes the colour of the sky,the sun becomes as loaf upon his tray*1701.
That azure flower which they (so much) esteem receives a round loaf from the suns (round)
loaf*1702.
To whatsoever side the sun inclines,the azure flower still keeps its glance on him.
Hence every other flower which is blue is called by the Hind sun-worshipper.
When the fair radiant Moon had told her tale, with love the monarch drew her to his breast.
Bahrm on Thursday sits in the Sandal-coloured Dome, and the daughter of the king of the Sixth
Clime tells him a story.
A happy day is Thursday, and ascribed to Jupiter in its auspiciousness.
When early dawn diffused the scent of musk, (and) sandal-braying earth* 1703 burnt aloeswood*1704,
In concord with the sandal-coloured earth, the king used dress and wine-cup sandal-hued.
(Then) from the Azure Dome he issued forth, and to the Sandal-coloured Dome he went.
Wine he received not from a Chinese doll*1705, but Kausars nectar*1706 from a rs hand.
In happiness he spent the day till night, and drinking wine he drank of joyousness.
When this collyrium-coloured oceans shells poured pearls into the water-dragons jaws*1707,
Of her in China nurtured, narrow-eyed, he asked (a tale) to free his heart from care.
The Chinese princess, with a brow composed, let flow a stream of honey from (sweet) dates*1708.
She said, Life of the world alive through you! King most exalted of the kings (of earth)!
Greater (are you) than (all) the desert-sands, rocks of the mountains, water of the seas.
(As) Fortune is your friend, (so) live you long! May you be happy in your life and fate!
Giver of light like the resplendent sun! sovereign, bestower too of sovereignty!
She (then) said, I am apprehensive eer of this (so) halting, stammering a tongue;
Then too before the basil-scented wine*1709 should now be scattered pearls (of eloquence).
Still as the king a story-teller seeks,saffron requests for his enlivenment*1710,
A bag of babble I will open (now), and (by it) add a smile to cheerfulness.
The radiant Moon, the adorer of the Sun*1711, this homage offered, kissed the monarchs hand.
STORY.
She said, Once on a time from their own town two youths departed for another town.
Each one into a corner of his bag had put his food, provision for the road.
The name of one was Good, the others Bad; the acts of each accorded with (his) name.
When they had travelled two or three short days, the food which they had with them (for the road)

Good had consumed (his), Bad kept (his intact): the former reaped the corn, the latter sowed.
Until, proceeding side by side, they reached a desert waste that seethed with fever-heat.
A furnace hot as oven-pit of fire, where iron would be (melted) soft as wax.
A hot and arid tract from water far, which made the north wind like the (hot) simoom.
Good, confident of water on the way, knew not there was no water, but a pit*1712.

But Bad, aware that that waste desert tract, extending far, no water had (in it),
Had secretly with water filled a skin, and kept it in his bag like (costly) pearls.
In the hot desert and the drawn-out road in utmost haste and hurry ran the two.
When the sun reached full heat, grew scorching hot, Bad had his water, that of Good was gone.
Bad, who the water had concealed from Good, spoke not a word to him of bad or good.
When Good saw that by evil nature led (the other), having water in his glass,
From time to time that comrade secretly was drinking it like basil-scented wine;
Though he was burning in the heat of thirst, no word of supplication did he speak.
Thirsty he gazed on water, whilst his mouth was watering with water from his heart*1713.
So much so that his heart became all dry*1714, his eyes incapable of opening.
Twixt prayers of morn and even he remained thirsty, without endurance, power to bear.
He had with him two rubies fiery-hued; water they had, their water in the stones*1715.
From those two hidden rubies water flowed,but water of the eyes, not of the mouth*1716.
Those rubies of pure water he took out, and laid before that water-prisoning rock*1717.
He said, With thirst I perish, help me, (pray), and with a drop of water quench my fire.
A draught from that pure limpid fount of life give as a favour, or sell (at a price).
(Come), freely these two jewels put away; my being with your water gratify.
(Then) Badupon him be the wrath of God!opened the pages of his name to him*1718.
He said, Hew not a fountain out of stone*1719; Im proof against this trick, (so) give it up.
You give me jewels in a desert place, to take them (from me) in a peopled land.
What man am I that I should so be gulled? More (craftily) than demon I gull men.
When in devices I display my skill, your stratagems will fall far short of mine.
Countless such wiles and frauds as this Ive used; (so) hope not to excel me in this art.
I will not let you drink my water (here), and when you reach the town asperse my name*1720.
How can I take with pleasure gems from you, which you at last will take again from me?
Those jewels I must have that in no way you will be able to take back from me.
Good said, Tell (me) what jewels those (you) seek, that to the jewel-seeker them I hand.
Bad said, (I mean) those jewels twain (your) eyes,each one more precious than the other one.
For water sell (your) eyes to me, or else, from this (pure) fountain turn your face away.
Good said, Have you no shame (then) before God, that you would sell cold water for hot fire*1721.
I speak of fountain, which is wholesome, sweet; what kind of business this, to pluck out eyes?
When I become deprived of eyes, what gain that founts, though hundred, be in front of me?
How for the Fount of Life*1722 could one exchange ones (precious) eyes? The water sell for gold.
The rubies take, and everything I have: Ill also sign a deed for what I have.
By the God of the world Ill take an oath, that with such settlement Ill rest content.
Leave me my eyes, O worthy man; be not, as to a trifle of cold water, cold.
Bad said, An idle fiction are these words, many such pretexts do the thirsty show.
I want the eyes, the gems are of no use; those gems may (far) exceed these (gems in worth)*1723.
Good, dazed and helpless, knew not what to do; for the pure water of the fount he wept.
He saw that he would (shortly) die from thirst; that he could not escape that place with life.
His anxious heart was by cold water lured: when from cold water have the thirsty kept?
He said, Arise, a sword or dagger take; a draught of water to the thirsty bring.
Put out my eyes, (my eyes, a fount) of fire, and with some pleasant water quench my fire.
He thought that such concession being made, he would have hope after so great a dread.
Bad, who saw this, drew out (his) dagger keen, and like the wind went to that thirsty clay*1724.
He struck the lamp, his two eyes, with the point; compunctionless in putting out the lamp.
He made narcissi*1725 rose-hued with the blade, (and) from the crown plucked out the (precious)
gems*1726.
The thirsty mans eyes having ruined (thus), giving no water, he resolved to go.
He took away (Goods) baggage, clothes, and gems, (and) left the sightless man (quite) destitute.

When Good perceived that Bad had left his side, he had no knowledge (more) of good and bad.
He rolled about among the dust and blood;best that he had no eyes to see himself.
If with his eyes he had perceived his state, he had so feared that he had died with grief.
There was a Kurd, a great and mighty chief; he had a flock free from the plague of wolves.
He also had fine herds, (full) many (a head), such herds as no one (ever) had beheld.
Seven or eight tents of kinsmen were with him; he had (much) wealth, the others (all) were poor.
The Kurd in deserts dwelling, crossing mounts, scouring, as do their denizens, the wastes,
Traversed the desert wastes in search of grass, to pasture led his flocks from plain to plain.
Whatever grass and water might be found, there for two weeks his dwelling he would fix.
When the grass was consumed hed leave the place, and to another region drive his flocks.
By chance, no longer than two days before, like desert-king*1727 hed seized upon that spot.
He had a daughter fair of face, whose eyes with those of Turks, whose moles with Hinds
vied*1728.
A cypress watered with the blood of hearts, a charmer bred in love (bestowed by all).
Honey, like silver in its purity, enclosed in most transparent Syrian glass*1729.
(Her) ropes of locks (hung) lower than (her) skirt; she bound ropes round the neck of the (bright)
moon*1730.
Lock upon lock like garden violets, in blackness blacker than the ravens wing.
The magic of her glances, drunk with guile, excelled the power of Fortune to delude.
The smallness of her sugar-dealing lips had closed the road of kisses gainst her mouth.
The night had gained (its) blackness from her moles; the moon was radiant through her radiancy.
By reason of her Babylonian*1731 spells each one resigned his heart to loss of heart.
With graceful, airy gait that radiant Moon for water went, like fish, (intent on it).
Far from the track was water on a side: a part with which she was acquainted well.
She filled (her) jug with water pure and sweet, to carry it unnoticed to the tent.
(When) suddenly she heard a groan far off, which came from the afflicted, wounded man.
She followed up the sound on hearing it, and saw a youth who lay in dust and blood;
Who threw his arms and feet about in pain, with humble supplication God invoked.
The charmer thought no more of charming arts; she went up to the wounded man (at once).
She said, Alas for you! Who can you be, so abject in the dust, and stained with blood?
Who has been so unjust to one so young? Who has betrayed, conspired against you so?
Good said, O envoy (of) celestial (mien), whether an angel, whether angel-born,
My case involves some wondrous play (of Fate); the story (I might tell) is somewhat long.
(But) I from thirst and want of water die; try (if you can) to help a thirsty man.
Go, if there is no water, I must die; but if there is a drop I save my life.
The sweet-lipped cupbearer, to safety key, gave him some water fine as Lifes (pure) Stream*1732.
Of the cold lymph the anguished, thirsty man drank as much as was fitting (then) to drink.
His fainting soul became alive again; and that lamp of his eyes*1733 was full of joy.
The eyes (half) torn out which she saw misplaced,calling on God,she put again in place.
Although the outer membrane had been scratched, the humours in the eyeballs still remained.
Sufficient strength was left still in his legs to let him be raised up from where he lay.
His eyeballs, put in place, she bound (with care), and with humanity she took his hand.
She used great effort (then) to raise him up, and guiding, led him straight along the way.
Until the place wherein lay her abode, the sightless man went on the way with her.
A servant, one of those about the house,into his hand she gave the (patients) hand.
She said, Conduct him to (my) mother now slowly and gently, that he be not hurt.
She quickly to (her) mother went herself, and set forth the event which had occurred.
(Her) mother said, Why did you leave (him there), coming (yourself), not bringing (him) with you?
For then perhaps some means might have been found, by which a little ease would have accrued.
She said, I brought him, though in desperate plight; I hope that he directly will be here.
The servant who had (then) come to the house, to a bedchamber took the wounded man.

They made a place for him, and set a tray; they gave him broth and roasted meat cut small.
The anguished man ate, with a bitter sigh, a morsel, and in pain laid down his head.
The Kurd, who came at night-time from the plain, to take some food with which to break his
fast*1734,
Saw something of a kind not usual, (and at the sight) his bile was further stirred.
He saw a man unconscious lying down, like one who, wounded, has resigned his life.
He said, From what place is this feeble man? How weak and wounded thus comes he to be?
As to what happened to the man at first, none could with truth an explanation give.
They told the tale of how his eyes were torn: how onyx*1735 had been bored by adamant.
When the Kurd saw that the afflicted man was sightless (there), and with his eyes bound up,
He spoke thus, A few leaves should have been plucked from branches of a certain lofty tree;
The leaves (well) pounded, till the juice exude, (then) steeped, and taken to the man (at once).
If such a salve as this had been prepared, (his) eyes would once again have gained (their) light.
A wound to eyes, although severe, is cured by juice from a few leaves of that (high) tree.
Then he told where the tree was (found), and said, (There) in that watering-place, our oasis,
There grows a noble, excellent old tree, the scent of which gives comfort to the brain.
Its trunk, two branches rising from its root, the separation twixt those branches wide.
The leaves of one branch, like the rs robes, would bring back light again to sightless eyes.
The leaves of the other, like the Fount of Life*1736, would epileptics cure of their complaint.
When from the Kurd his daughter heard those (words), she gave her mind to seeing to the cure.
She coaxingly petitioned, begged her sire to make provision for a man in need.
The Kurd on hearing this (her) earnest prayer, departing took the road towards the tree.
(Then) from the (lofty) tree he plucked some leaves,an antidote to (save) the sick from death.
The charmer took them on her sires return, and pounding them extracted all the juice*1737.
She strained (the essence) till no dregs remained, and poured it then into the sick mans eyes.
She bound the medicine on the patients eyes, who when he knew sat up a moments space.
Upon propitious fortune fixed his eyes, (then) on the pillow laid (his) head again.
His head was (kept) bound up till five days (passed), and placed upon his eyes the liniment.
(When) the fifth day (had come) they set him free; they took off from his eyes the remedy.
The eyes (which had been) lost were sound (again), and were exactly as they were at first.
The sightless man unclosed his eyes again like two narcissi blossoming at dawn.
Good, who received this good, gave grateful thanks that his eyes, like a mill-ox, had been
bound*1738.
The household (then) were free from care of him; their hearts rejoiced, affection they conceived.
From all the trouble she had borne for him, the daughter of the Kurd had fallen in love.
When the tall cypress oped narcissi twain*1739; (when) the pearl casket (too) became
unlocked*1740,
That one of fairy-birth grew more in love with all the beauty of the noble youth.
Good, from the acts of kindness she conferred, became in love too from her love (thus shown).
Although he had not fully seen her face, still he had seen her when (with grace) she moved.
Her honeyed accents he had often heard, her delicate, soft hand had touched him oft.
That lovely one had fixed her heart on him, he his on her wondrous relationship!
Good every dawn in the old Kurds behalf would gird himself to do him service (leal).
In (his) charge of the camels and the flocks he used great gentleness and kindness eer.
He kept the plague of wolves far from the flocks; with care he guarded all, both small and great.
The desert wanderer, the nomad Kurd, gaining such ease of body through his care,
Gave power to him, by taking him as friend; made him controller of his house and wealth.
When Good had grown familiar in the house, the Kurd asked many questions (on the past).
They sought intelligence about his eyes, (and asked) from whom the wrong which he had borne.
Good did not keep the history concealed; all that had happened, good and bad, he told.
The story of the gems, (his) wish to buy water when tortured by the plague of thirst.

And Bads demanding eyes to pluck them out; the base mans injuring these (noble) gems.
He sought these gems, and carried off those gems, (then) left the thirsty man, no water given.
The Kurd when he had heard the tale laid down his face upon the ground like convent-monk*1741.
For he was so rejoiced that a base man had not done (real) harm to one of worth.
When they heard what that angel-natured man had borne of evil from that vile hell-fiend,
Good became still more famous than (his) name; became to them more precious than (their) lives.
They treated and maintained him as they should; the charmer let no other wait on him.
With face inveiled she tended him herself, she gave him water whilst she suffered fire*1742.
Good gave entirely (all) his heart to her, to her gave up the life from her received.
In honour of that dear and precious pearl he ministered to cattle, camels, flocks.
(But) said, That fair oneis it possible she be united with so poor a man?
One cannot marry without land and wealth a girl so perfect and so beautiful.
I who in poverty eat from their hands,how fix my eyes upon relationship?
Tis best that I, such peril to escape, astutely feign a journey to be made.
When after this a week had passed away, he wended home one even from the plain;
By thoughts of (his) beloved pained in heart, like to a beggar seated near a hoard;
A thirsty man, with limpid water close, more thirsty still than in the former case.
On that night from the wound which rent his heart his clay with tears (of pearly whiteness)
bloomed*1743.
He thus addressed the Kurd, O strangers friend, much trouble from a stranger you have borne* 1744.

Through you my eyes have gained again their light, my heart and soul by you have been restored.
My life I have sustained (but) by your bread, good things in plenty eaten from your tray.
Your brand*1745 is as a light upon my brow; thanks (due) my (power to) bless you far exceed.
If you look to my mind or to my frame, the odour of your tray comes from my blood.
If you cut off my head Ill hinder not; desire it laid upon (your) tray,its (there).
No longer (truly) should I be your guest; my (wounded) heart should not be rubbed with salt*1746.
Not as your hospitality demands can fitting thanks to you be given by me,
Unless God by His grace afford the means to acquit myself of what is due to you.
Although by parting I am seeking grief, for leave to quit your service I must ask.
Long time Ive been away from my own land, my business and such work as I may do.
Ive now resolved to-morrow at the dawn to set out on the way to (my) abode.
Though I in body separate from you, in mind I shall be near your thresholds dust.
My hope in one like you, a fount of light, is that you will not drive me from your heart.
That you will (too) encourage my design, and make as lawful all I have received.
The speaker having finished (thus his) words, the household of the Kurd was fired (by grief).
Loud weeping from among the Kurds arose, tumultuous cries arose on left and right.
The Kurd was weeping and his daughter more; (their) brains (were) dry, (their) eyes (were) all
bedewed.
(Depressed), they after weeping hung their heads, (immovable) as water turned to ice*1747.
(Then) the clear-sighted Kurd upraised his head, and sending all the servants from the place,
He spoke to Good (as follows), Modest youth, smart, handsome, friendly, and intelligent,
Think of yourself as gone to your own town, some new distress endured from some (new)
friend*1748,
When comfort, wealth, good fortune, here are yours, and over all, both good and bad, full power.
Good, worthy men do not incline to ill, they do not give up friends for enemies*1749.
I have in my possession ample wealth, besides the one dear daughter whom I have:
A daughter amiable, disposed to serve,twere bad were I to say she is not good:
Although the musk is hidden in the pod, the scent of it is patent to the world*1750.
If on my daughter and on me your heart should fixyoure dearer than (my) life to me.
For such a daughter I, with thankfulness, would choose you as my son-in-law (from all).

Whateer I have of camels and of flocks Id give, that you might have abundant wealth.
(Whilst) I with you in ease and affluence would live until the time that I depart.
Good hearing from the Kurd this joyous news, did (him) such homage as was meet he should.
Having these words of happy import spoken, they went to sleep in ease and cheerfulness.
The true dawn fastened on its (silver) zone, the bird (of dawn)*1751 complained like golden bells.
Auspiciously as fits the kingly lot, the eastern sultan sat upon (his) throne*1752.
The joyous Kurd (then) rising from (his) place, made fit arrangements for the wedding rites.
With such a wedding as the union bade, whose offspring should be fortunate and blest,
He gave his daughter to the care of Good, joined Mercury and Venus in one course*1753.
Dying of thirst (Good) found the Fount of Life; the solar light upon a blossom shone*1754.
The honey-lipped cupbearer gave a draught from Kausars*1755 water to the thirsty man.
First she had life-sustaining water given, lastly she gave him of the Fount of Life.
They both together lived in happiness; nothing was wanting of the things required.
Bearing in mind the times had gone before, that which they had they cheerfully enjoyed.
All of the riches which the Kurd possessed, all he relinquished to his precious ones.
So thus it fell that house, effects, and herds devolved in (their) entirety to Good.
When from the meadows, water, and the trees they set off on their journey for the plain,
Good (went) up to the sandal-scented tree, from which the people sought for remedies.
Not from one branch, but from the two-fold wood, he gathered full abundance of the leaves.
He filled two bags full of those (precious) leaves, and placed them in the load a camel bore:
One to cure colds and epilepsy too; one for the eyes a perfect remedy.
No person did he tell about the leaves; he hid these remedies from (peoples) eyes.
Until they journeyed to a town whose king had a (fair) daughter epilepsy-stricken.
Though they had many remedies employed, she got no better; they were full of grief.
Each one possessed of knowledge and of skill from one town or another came in hope;
Thinking by means of remedies applied to free a fairy from demoniac plagues*1756.
All in their efforts and attempts lost hope; the torments of the demon (but) increased.
The king had made a stipulation first that whosoever should restore her health,
On him he would bestow her thankfully, and make him honoured as his son-in-law.
But that whoeer his daughters beauty saw, (and) did not use a fitting remedy,
He would attack him with the scimitar and with the scimitar strike off his head.
Whoever saw the face of that sick girl through (his) attendance was distressed and dazed*1757.
Thousand physicians had their heads cut off, both people of the town and strangers too.
This matter spread abroad throughout the land, but everyone in hope of the reward
(Still) to the wind (of death) would give his head, pursue the path that led to loss of life.
(Then) Good, who from the people heard this news, seeing he had the special remedy,
Sent someone to the king, and (through him) said, I from the path can sweep away this thorn.
I will remove her trouble by Gods grace, and thus fulfil my compact with the king.
But, with your leave, it must be understood that I am free of all desire of gain.
This treatment that I purpose to employ, I shall employ it for the sake of God;
That God may, in a blest and favoured time, grant me the means to carry out this aim.
When his communication reached the king, the king allowed him access to kiss hands.
Good went, and paid (the monarch) homage meet; the latter asked him, saying, Worthy man,
What is your name? He said, My name is Good, because my star displayed auspiciousness.
The monarch found his name of omen blest; he said, Good man, devising remedies,
Of such a work of happy aim as this may the result be good as is your name!
Then he consigned him to an intimate*1758, to take him to (his) daughters private room.
He saw a sun-like face, a cypress tree, to a willow turned from epilepsys blasts*1759.
With eyes of ox*1760, like lion all perturbed, by night not resting, sleeping not by day.
Some leaves of that (most blest), auspicious tree he had with him, tightly, securely tied.
He brayed them, from the essence made a draught, a comfort to the thirsty, cool and sweet.

He caused the princess (then) to drink the draught; and from her brain the trouble was dispelled;
That tumult, which was madness, she escaped; as soon as she had drunk the draught she slept.
When Good perceived that she, a flowery Spring, slept quietly, from troubles onslaughts saved,
He came from that celestial aram forth, and towards his house returned with joyous heart.
And she of fairy face slept on three days, her father unacquainted with her state.
On the third day when she upraised her head, she ate such food as she found suitable.
The king who on his couch heard the good news, with feet unshod into the aram sped.
His daughter in her senses he beheld within the aram (seated) on her couch.
The king fell prone*1761, (then) to his daughter said, O you whom no one can in marriage mate,
(Say) in (your) malady how fare you (now)?May all sore trials from your door be far!
At the kings majesty she, full of awe, observed the duty of thanksgiving too.
When the king from the arams precincts went, his grief was lessened, and his joy increased.
Then to an intimate*1762 his daughter gave a message, saying to the illustrious king,
Ive heard that in the register of acts*1763 the kings (recorded) compact is upheld.
Since at the time when heads should be struck off the king fulfilled the compact (he had made),
Towards such a head as would become a crown his compact he should (also) carry out;
Since as regards the sword his faith was kept, it should not slacken as regards the crown.
By the sharp sword a hundred heads have fallen, when not one by the crown has been upraised.
That one by whom my cure has been achieved, through whom this fastened lock has found a key,
His business should not be neglected now, none in the world should be my mate but him.
Tis best that in the compact we behave frankly and such an obligation meet.
The monarch also felt the will arise to carry out the compact (he had made).
By the kings leave the noble-minded Good they sought around, and found him on the road.
They counted him a pearl which has been found, and brought him (then) at once before the king.
The king said, You, so noble in the world,why from your fortune do you hide your face?
He doffed his royal robe and gave it him, in value greater than a province twas.
Some other ornaments he gave besides; a belt of gold, a baldrick of (fine) gems.
Round town and palace were pavilions raised; the townsmen decked (the town) in festive guise.
The girl came from (her) arched room on the roof; she saw the bridegroom like a (bright) full moon:
Active, of cypress stature, handsome face, comely, with galia down and musky hair*1764.
The bride consenting, willing too (her) sire, Good became bridegroom in despite of Bad*1765.
A king was master of the treasure-door, he broke the seal of that which was intact*1766.
Thenceforth he happy lived as he could wish, viewing designs of beauty and delight.
The monarch had a powerful vazr, a good protector of the people he;
Who had a daughter of alluring grace, (whose) face was like a lamp upon the snow.
The plague of small-pox to the Moon had come; (and) by (the effects of) it her eyes were blind.
(Then) of the monarch the vazr asked leave to let Good to her eyes restore the light.
On those conditions which the king had made at first, Goods remedy restored the Moon.
That idol was united with him too; ecce margaritam qu nonnullas margaritas perforavit!
Good found from the delight of those three brides both Kisrs crown, and Kai-Kss throne*1767.
Sometimes he with the vazrs daughter sat, and over every wish he gained full sway.
Sometimes the princess fair illumed his eyes: a (bright) Sun he, a (lustrous) Moon was she.
In the Kurds daughter he rejoiced at times: from the world at three games of nard he won*1768.
Good nature, graciousness and wisdom too gained him a place in all the peoples hearts.
Till so it happened that through fortunes grace (his gifts) brought him to empire and the throne.
To rule the city he was reckoned fit; on him was settled the supreme control.
One day by chance he towards the garden went, a king and an illumer of the world.
Bad who had been companion on his road, and been acquainted with his good and bad*1769,
Traded with Jewish craft and stinginess; Good saw that Jew, and recognized him (soon).
He said, Bring to the garden after me that person with (all) harshness and contempt.
Good to the garden went, and sat at ease; the Kurd sat (there) before him, sword in hand.

Bad (then) came up with open brow assumed, and kissed the ground (there) with no thought of
Good*1770.
Good said to him, Tell (me) what is your name, O you, whose head must (soon) weep over
you*1771.
He said, Mubashshir*1772, a passed master I in all the finest work of skill and art.
Good said (again), Tell me your proper name; (beware)! wash not your face with your own blood!
He said, I have no other name than this; show me the sword, or cup, just as you will.
Good said to him, Vile robber that you are, the law forbids no man to shed your blood.
You are the worst of men, your name is Bad; worse than your name (too) is your temperament.
Are you not he whose torturing hand tore out for water once a thirsty persons eyes?
The gems, his eyes, the gems (too) in his belt,you took out both, and burnt his heart (with grief).
And what was worse, in such a (desert) place you took the water off and gave him none.
I am that thirsty man whose gems were taken; (yet) is my fortune good, your fortune bad.
You (wished to) kill me, but God let me live; happy is he who has support from God!
Since Gods support good fortune gave to me, see, it has given me kingly crown and throne!
Woe to the life of a base man like you! You sought to take life, yours you shall not save.
Bad looked at Goods face, which he recognized; he cast himself (before him) on the ground.
He said, Have mercy, though I have done ill; tis I who did it, therefore see it not.
To this look, that the swiftly-rolling sky gave Bad as name to me, and Good to you.
If on that former day I did to you that which the name of one like me entails,
In such a state of peril do to me what fits the name of one renowned like you.
Good, by that point reduced to helplessness, from execution freed the man at once.
When Bad had gained deliverance from the sword, he went away and ran through joyousness.
The Kurd, bloodthirsty, followed, and behind with the sword struck him and cut off his head.
He said, Though Good has good and kindly thought, to you whore Bad may happen naught but
bad.
On searching him he found those two (fine) gems, placed (for security) inside his belt.
He (then) returned, and brought the gems to Good; he said (to him), Gem has returned to Gem.
Good kissed (them), and returned (them) to the Kurd; a Jewel with a jewel gratified.
He put his hand upon his eyes and said, It is from you I have these two twin gems.
Those jewels are conferred on you for these; those jewels are your own you know full well.
When Goods affairs were settled as he wished, (his) people from him naught but good received.
Since (his) good fortune gave to him the throne, and iron became gold, his sackcloth silk,
He settled justice on a basis firm, and (so) secured the empire to himself.
(And since) those leaves which from the tree he brought had given him from his grievous pains
relief,
From time to time, to ward off injury, he used to ride off to that lofty tree.
He used (then) to dismount beneath the tree, and greet and bless the land (in which it grew).
In his love of the sandal-scented tree he (always) dressed in sandal-coloured clothes.
He thought of nothing else but sandal-wood*1773; he put on naught but sandal-coloured dress.
Headache by powdered sandal-wood is cured, and palpitation, hepatitis, too.
The mind is quieted by sandal-wood, the spirits are enlivened by its scent.
Sandal is (almost) free from colour,strange! on this account the earth is sandal-hued*1774.
After the Chinese Turk had told the tale, with stammering tongue had swept the dust away*1775,
The king gave her a place within his soul; that is, he hid her from the evil eye.
Both night and day he held her for his soul, and from all good and bad kept her concealed*1776.
Bahrm sits on Friday in the White Dome, and the daughter of the king of the Seventh Clime tells
him a story.
On Friday when this willow arched and high whitened (its) mansion through the (rising) sun*1777,
The king adorned with ornaments of white, went forth in pride and joy to the White Dome.

Venus upon the Sign of the Fifth Clime*1778 played the five turns in honour of the king*1779.
Until the Greeks attacked the Ethiop van*1780, the king indulged in pleasure without stint.
When night with sky-prepared collyrium*1781 gave brightness to the eyes of moon and stars,
He, from that loving soul-caressing bride, associate of the night, born of the dawn,
Requested that with dulcet fluted tones she would evoke the echoes of her Dome.
When she, that fair one, blessings had invoked both on the king and on his lofty throne,
Such blessings as increase prosperity, and may become so great a throne and crown,
She said, Since you demand a pleasing tale, this one occurs to me of those I know.
STORY OF THE MASTER.
Thus said my mother, a true, worthy dame,old women may be wolves, a lamb was she,
Once an acquaintance, one of my own age, took me as guest, her tray be ever filled!
A well-replenished tray for us she set;the foods! what shall I say, when limitless?
Lamb, birds, Irqian cumin-flavoured meat, round breadcakes, and thin flour and butter cakes.
Some species of alv*1782 which have no name: some with pistachios, some with almonds
dressed.
Fruits, fine and delicate, to charm the taste; apples from Isfahan, and grapes from Rai.
Speak not of pomegranate, the drinkers fruit; pomegranate-bosoms filled the house entire.
When in a measure we had eaten food, we set out to regale ourselves with wine.
With constant laughter sociably we mixed; I and some story-tellers of my kind.
Each one told some event about herself, of something singular or paralleled.
Till came the turn to one of silvery breast, honey in milk, and milk on sugar poured;
A heart-beguiler such that when she spoke the birds and fish were by her accents lulled.
She from cornelian loosed a honey-fount*1783, she made her lovers cry out and lament*1784.
She said, There was a youth of honeyed speech, who scattered sugar through his grace of thought.
A Jesus when his knowledge he displayed; a Joseph when assemblies he illumed*1785.
Able in knowledge and accomplishments, his lively apprehension best of all.
He had a pleasant garden like Iram*1786, of equal beauty were the gardens round.
The earth with scent of roses (was) perfumed; its fruits were like the fruits of paradise.
The cypress like an emerald palace (rose); a dove (was) on the throne of every branch.
Therein, not Kausars stream*1787, but that in which was life, a fountain of Lifes Water* 1788
(flowed).
All hearts were centred in its pomegranates; its roses had no mediating thorns.
If in the garden there were any thorn, it was to guard it from the evil eye*1789.
Water beneath the (fresh) young cypresses; around the flowing waters verdant growth.
Unnumbered birds upraising voices (sweet) in choral symphony throughout the air
In cypress-trees fixed (raptured) to the spot, moved everyone endued with heart to song.
As an encompassing protecting line were raised by its four walls four heads of glass*1790;
And by (these) structures, towering to the moon, the evil eye to it no access gained.
It ranged its cypresses, sowed jessamine; it pounded musk, steeped (all) in ambergris.
On every rich mans heart (there was) a brand from wish to have such garden for his own.
The young man every week by way of rest for recreation to the garden went.
One day at time of mid-day prayer he went to view the garden and its (leafy) groves.
He found the garden shut, stones at the gate; the gardner soothed to slumber by the harp.
Sweet singers giving voice to dulcet songmay praise and blessing on such voices rest!
The garden tuneful with melodious tones, the charmers striving for their best effects.
(Swaying) in dancing movements every tree; bereft of heart the fruits, of life the leaves.
The master when he heard the songs of love, losing all self-possession tore his robes.
He had no self-control to turn away, nor any key with which to unlock the gate.
He knocked much at the gate, no answer came;the cypress dancing, and the rose asleep.
The garden he encompassed all around; in all the garden he could find no way.

When he could gain no access by his gate, he tore some stone out from the garden-wall.
He went inside to have a look around; with earnest observation to inspect;
To hear the melody of song, and make (his wish) to see the garden his excuse;
To see how stood the garden, whence the sounds, and what had happened to the gardener.
Of all those roses who illumed the place, who in the garden present were that day,
Two jasmine-bosomed ones of silvery limbs were keeping order at the garden-gate;
So that no aliens eyes should (dare to) gaze upon those (radiant) Moons of r face.
(Then) when the master entered by the hole, the girls found him devoid of shame and rude.
They raised (their) plectrums up and wounded him; they took him for a thief and bound him (tight).
The man this ignominy suffered:why? through (fear of) being charged with an offence.
After ill-treating him with nails and fists, they roughly (then) exclaimed against him (thus):
You through whose brand the garden (is) displeased, were there no guard what gain could gardens
show*1791?
A thief who into others garden goes,in beating him the gardener does well.
We, who have somewhat wounded you with sticks,tis well that we have tied you hand and foot.
Then too, perverse and stupid-minded man, you leave the gate and enter through the wall!
The man replied, The garden is my own; (but) of my branding is this brand on me*1792.
A gate at hand, wide as a lions mouth, I leave the gate, and enter by a hole.
Whoever comes into his land like this, his land will too fall surely to the ground.
When the girls saw his nature they inquired into the features of the garden (claimed).
They found him in (his) evidence correct; anger subsided, litigation fled.
The master of the garden (better) known,the heart of each was drawn to love of him.
For he was handsome, young, and eloquent;a womans lost who sees such (qualities).
They judged it well to be at peace with him, because they found him of congenial kind.
They were rejoiced to have him as a friend, and set to work to free him (from his bonds).
They loosened from his hands and feet the bonds, and planted kisses on his hands and feet.
Many apologies they made to him, and in attention to his business joined.
Then with excuse might turn a foe to friend,repair the breach (too) in the garden-wall,
They brought some brambles and closed up the breach, and (thus) escaped the night-attack of
thieves.
With blandishments they sat before the youth, and offering explanations (of the case),
Said, In this garden (green), a flowery Spring,may the proprietor enjoy its fruits!
A feast there is by heart-ensnarers given, beauties of moon-like face, in nature kind.
All the (most) lovely women in the town, whose beauty (seen) gives light unto the eyes,
Have in the garden all together joined, tapers and pictures void of smoke and flaw.
As an excuse for having used you ill, (and) having (thus) cast dust upon our lot,
Rise and step out a little while with us, that you may gain your wish from which you please.
Go to some nook (well) out of sight, and from the strewing of the roses gain some joy*1793.
Any fair one on whom you fix your heart, to whom you give your love, whom you approve,
We will (at once) bring to your secret nook, that on your threshold she may place her head.
Those accents falling on the masters ears, his dormant passions (woke and) cried aloud.
Though in his nature he had continence, passion was to his nature not unknown.
A man, his human nature was beguiled*1794: a man, he could not womens wiles resist.
With those of jasmine bosom, silver form, he went, (indulging) in the highest hope.
Before those beauties of the heavenly fort*1795 there was a lofty upper room of bricks.
The master entered it and closed the door, and the (two) guides retired (then) from his side.
In the front centre of the room there was a hole, and through it shone a beam of light;
And owing to this hole the masters eye beheld a narrow source and spacious stream*1796.
In the plantation of the garden was a lawn full of the forms of cypress-grove*1797.
Each beauty there, enlivening the heart, upraised her voice in sweet commingled sound.
In gardens pomegranates and apples too fail not, still less when gardners use them well.

(But when) a dragon in their treasure lurks, their oranges are shrivelled, hard and dry*1798.
Beauties of silver limb, pomegranate breast, were strewing roses upon every side.
Light to the eyes were all the honey-lipped, sweeter than (all) the ripe fruits (of the place).
Pomegranate breasts and chins like apples there he saw, and other apples held as naught*1799.
A stream flowed over it like (sparkling) tears; in it were fish untouched by injury.
And by that stream of surface fresh and bright the jasmine, lily, and narcissus grew.
Those beauties, velvet-cheeked, came (towards the stream); they saw a spacious basin towering
high.
The heat of the suns (rays) had heated them; the sun-like water had been found by them.
They came with mien seductive to the stream, untying as they came their wrapper bands.
Their robes they took off and unveiled themselves, and showed like pearls in water by their grace.
They cast the water on their silvery necks, (sometimes) in blackness silver they concealed*1800.
Together in the water moon and fish; confused with one another moon and fish*1801.
When the moon into water dirams pours*1802, where there is any fish it darts (below);
(But) those Moons in their heart-entrancing grace made the fish rise for (him), the master* 1803,
(there).
With hands joined in a ring they danced awhile, mocking the jasmine (in their loveliness).
Awhile in ranks opposed they scattered pearls*1804; made pomegranate and orange valued
high*1805.
One came and made another fear a snake: A snake! she cried, whilst throwing out a curl.
Una dum alteri crurem natesque ostenderet dixit, Montem vide, et fissum terr motu solum.
Columns in Bstn (columnless) they raised*1806; killing Farhd with the sharp axe (of love)*1807.
The milky stream which Shrnss palace had*1808, in that delightful, pleasant basin rose.
The master saw; no self-control remained; but what avail? he had no friend or help.
He was as thirsty man to reason lost who water sees he has no power to reach;
Or epileptic who the new moon sees, and now jumps up and now sits down again.
He looked towards every cypress statured (belle); a Resurrection, neer a stature saw*1809.
His veins, full-blooded, through their ferment drew from his whole being cries and clamour loud.
Standing (there) like a thief concealed (from sight);that which you know in such state as you
know*1810,
His bird through aperture, his snake through hole*1811, wished among (them) audaciously to dart.
The fair-faced washed the roses faces clear, and looked like jasmine in silk rosy vests.
They put on silken robes of azure hue, and (in their brightness) (seemed to) upbraid the moon.
With them, the loveliest player of the harp, was one of Grecian face and Ethiop locks*1812.
A sun with full chin like a crescent moon, her lips by none eer tasted (honeyed) dates.
Her glances sharper than an arrows point, than sugar-candy sweeter still her smiles.
Like laden cypress pomegranates were dipped in water, water dipped in pomegranates*1813.
With one lure she would capture thousand hearts; whoever saw her died before her (face).
Whenever she began to touch the strings, love woke alert, and intellect was dimmed*1814.
The master with that charmer of the world more charmed afar than watchmen are with light.
Although each one was (like) a (radiant) moon, in that assembly she was like a queen.
The ascetic in his heart strayed from the path: the laxness see! fine moral usages*1815!
After a time those two musk-deer=eyed belles, who (when) in anger had the lightnings fire,
Who roused the musk-deer in that (new) Khoten, and showed the musk-deer to the cheeta
swift*1816,
Advanced to speak (with him) in honeyed tones, their muslin veiling crowns of majesty.
They saw the master in the curtained place; as keepers of the curtain questioned him*1817.
Said they, To which of all these lovely ones of r race does (most) incline your heart?
The beauty there who pleased the master most, he pointed out to those two lovely ones.

Ere he had spoken out (they both) sprang up: as deer, nay rather raging lions, sped.
That beauty, fairy-born, with many a wile, with words sung to the harp they led away,
In manner such, that no one might suspect, that might not peril, but advance the affair.
When they had brought the marvel to the room,the marvel see! they closed the door of
heaven*1818.
Although he knew not he was mate for her, she mate for him, and easy his emprise,
(Twas so), for those fair harpers who had sped, had harmonized his business like a harp*1819.
Those stores of grace and beauty had (before) told her in detail all the masters case.
That charming one, endowed with fairy face, had fixed her heart on him (as yet) unseen.
His beauty when she saw him, drew from her iron from silver, silver which was gold*1820.
The master, lost to self-control through love, addressed the cypress straight in chiding tones*1821.
He asked, What is your name? Fortune, she said. Said he, Where is your place? She said, The
throne.
What is your curtain*1822? Music, answered she. And what your business? Coquetry, she said.
He said, What is your source? She answered, Light. He said, The evil eye be far from you!
A kiss youll give, said he? Sixty, she said. He said, Come, is it time? She said, It is.
Said he, Shall you be gained? She answered, Soon. He said, Was this in view? She said, It was.
The masters heart with strong emotion stirred, he lost (all) bashfulness and diffidence.
He seized the lovely charmers harp-like locks, embraced her tightly, strained as his heart-strings.
He kissed and tasted (lips as) sugar (sweet), (gave kisses) one to ten, till ten times ten.
The kisses were as fire to stir (his) heart; the (fervent) heat gave keenness to his aim.
He wished to taste the sweetness of the spring, and from the fount of life to take the seal*1823.
When at the onager the lion sprang, and drew it forcibly beneath its claws,
The place was weak*1824, and, suffering violence, breaches were opened in its (loosening) bricks.
The chamber was an old one and came down,let not the business of the good end ill!
Both this and that one by a hair escaped; this to one side, that to another sprang.
That they should not be seen upon that road, they went some distance from that fruitful tract.
The man retired from it, and in (his) pain went to a quiet place and suffered grief.
The girl went (then) and with her comrades sat, with wrinkled brow like those who suffer pain.
She set before (her mind her) past distress; (took up her) harp (and) put (it) on her lap.
When she brought out the sweet plaint of the harp, with plaints she drove her lovers (all)
distraught*1825.
She said, Be salutation from my harp by the strings dulcet plaint to lovers given.
She touched the strings and thus began to sing: The Judas tree had come, the flowers bloomed;
The cypress had drawn out its lofty form, the roses smile displayed a box of sweets.
The nightingale arrived, sat on (its) branch; the day of making love had (brightly) dawned.
The gardner*1826 to the garden fragrance gave; joyous he came and on its beauties gazed.
He saw a cup of wine*1827 and took it up, (but then) there fell a stone which broke the cup*1828.
You who have pillaged me of all I had*1829,only by you can my affairs come right.
Although I am ashamed of what Ive done, my heart to separation is averse.
Her mode of music gave her confidants full information of her secret thought.
They went away oppressed with anxious care; they (went and) sought the master (who had gone).
The master, like a slave who butter steals, had naught but shame to follow on the feast.
He crept behind a narrow rivers bank, neath cypress, willow, box, and poplar-tree.
Confounded at his injudicious plans,the yellow wall-flowr*1830 from his lilies sprang*1831.
They sought to know that which he had in mind; and he told all to those two confidants.
Those secret agents felt it due from them to bring the loved one to the lover (there).
(Thence) they returned, and opened out the way*1832; (so) the rose-water to the rose they sent*1833.
That friendly one, sweet songstress, came (to him), renewing for (her) lover love once more.
The master took her hand and (then) advanced unto a certain place that he thought fit.

Branch upon branch the branches of the trees, forming aloft innumerable thrones.
He sped beneath the branch of a high tree; with joy of heart he made a pleasant seat.
With love he drew the heart-ensnarer close: close to his bosom as the heart it held:
A cypress free with graceful, swaying gait, one like the jasmine on Smnian rug*1834.
He took her to his bosom and rejoiced; the cypress made a compact with the rose*1835.
The moon-faced beauty on the masters breast, he well inclined, all self-restraint deposed,
His piece on house-securing all intent, his partner prompt to carry off the stakes*1836,
He was all eagerness to take the fort, and quench with water all the fire of love.
It chanced a field-mouse (near) had seen some gourds suspended from the lofty branch (above).
It flew up to the string like any bird, and cut the string which held them with its teeth.
Such a calamity fell on the ground!each gourd in figure like a kettle-drum.
The noise of such a drum went many miles;a drum,what drum? the drum to sound retreat.
The noise, disturbing, with continued clash, tore from the panthers claws the deer away*1837.
The master thought the inspector*1838 with a stick, the censor*1839 with a stone had come to attack.
Leaving his shoes behind, he ran away; he went about his business once again.
That idol also went with thousand fears back to her intimates in music skilled.
A short time after she unveiled her heart, joining the music of the harp to song.
She (thus) sang, Lovers on a time have said, A lover went to visit her he loved.
He wished to the extent of (his) desire by union with her happiness to gain,
To take her to his arms as love dictates:sweet in the arms of cypress the red rose!
Then through her (swelling) bosom and her chin, an apple eat, pomegranate from her breast.
Ad locum ubi thesaurus asservatur manus protendere voluit, ut thesauri portam aperiret;
Saccharum cum saccharo indurato miscere voluit, et salice rubra tulip sanguinem effundere
(When) suddenly a tumult brought distress, so that so fine an entertainment failed.
It is not well you offer me false tones; I will not cease to play true tones for you.
O you whose every throw has been unfair, as one who throws with fairness make a throw.
A moth is left (here) anxious for the light; a thirsty one far from the fount of life.
(When) this ode had been sung her confidants, as sympathizers, understood (its aim).
They went with deprecation to the youth, and found him stretched at full length (on the ground).
They found him lying, resting on the ground, (greatly) abashed and (much) distressed in heart.
With kindly treatment (then) and friendliness the cause of such dejection they inquired*1840.
Questioned about his state, he told the tale: (even) in hell twould raise a bitter sigh.
(Then) those devisers by device, their own, gave him deliverance from his gloomy thoughts.
From his contracted heart they loosed the bonds, heartened one out of heart by promises.
Be in this business more expert, (said they); you love, tis true, (but) be more loving still.
At the due time make such a place your nest that (no) calamity may fly to it.
We surely from afar will hold the place, (and) we will guard the road like sentinels.
Then for the business they returned again to her of cypress form and rose-like cheeks.
So that once more she went with charming gait; she found the master (soon), and soothed his heart.
She came, relieved him of his load of grief; the master, seeing this, lost mastership*1841.
He seized her ringlets like a drunken man; and in the garden sought a quiet nook.
There was a distant corner of the place, a heap of jasmine (there) a dome of light.
(The jasmine) raised its standard to a wall*1842; above there was a wood, below, a cave*1843.
The master found no better place*1844 than that, (so) in it he prepared a pleasant couch*1845.
He plucked the jasmine and arranged it well, (then) brought his love in comfort to the place.
Pudore omisso ejus strophii ligamentun, pariterque vestimenti alterius de quo mentionem facere non
licet ligamentum solvit.
He drew a heap of roses to his breast, blanched almonds sugar-coated (sweet to taste).
Specillo pixi qua collyrium conditur nondum immisso,the curved dome* 1846 played (them) still
another trick.
Some foxes in recesses of the cave had come together in pursuit of game.

A wolf had followed close and barred their road, to separate each from the other one.
The foxes knowing that he fed on all,a terrible and great calamity,
(With terror) took to flight, the wolf behind, their only road across the masters bed.
They started up to do as best they could,in front the foxes, and the wolf behind.
The masters court*1847 had fallen all away, he saw a (hostile) camp, and bounded off.
Truly he knew not what had happened there; covered with dust he ran from side to side;
His heart in sore anxiety and pain to know how (best) to quit the garden soon.
(Then) met him (there) those two of cypress form, who pomegranates, narcissi, had bestowed*1848,

They grasping his beloved by her skirt,she pearl-like twixt two water-dragons placed.
They shouted at her, What deceit is this? What demon this among your qualities?
How long will you disturb and vex the youth, killing with rancour him who loves you (so)?
No person on a stranger, (sure), would play, with show of sympathy, a trick like this!
This night how often have you left him (thus)! How much deceit and fraud have you employed!
She offered pleas and swore (that they were true); they would not listen to the truth from her.
Till in distress the master came to them; he saw the dawn between a pair of shears*1849;
Covered with shame at their severe reproofs, receiving blows from this one, slaps from that.
He said, Beware (now)! Take your hands from her! Do not distress (my) friend who is distressed.
Since from a (radiant) Moon no sin has come, (so) must you sing a better air to her.
If in such want of faith be any sin, hands should be laid on those ashamed (of it)*1850.
Her nature is quite pure of any sin; any offence committed is from me.
The clever and sharp-witted of the world are all devoted servants of the pure*1851.
The grace of God had given my affairs immunity from harm and from mischance.
And all those harms which broke my spirit (so), (which came and) heaped mischance upon
mischance,
Since (my good) fate had given me continence,they gave me freedom from so ill an act*1852.
He whom the demon brings not to his aims is good in grain, naught that is good does ill.
(But) he who puts his heart on action base,saving your presence,base of birth is he.
A beauty with so fairy-like a face,no person can refrain from loving her:
(No man), especially, who has some youth, the feelings of a man, some love in him.
But still when chastity protects the road, one cannot (think of) going to meet sin.
No one can eat fruit from the fruitful tree on which a single evil eye may look*1853:
The eyes of hundred kinds of beasts of prey*1854 (were) on us, hence our business turned out ill.
Whats gone has gone, of that I will not speak; thus will I spoil not that which (still) I have.
I now repent of (all) both hid and clear, and from the Ruler of the world accept
That if He grant me still a time to live,since she of sugar lips receives her slave,
As lawful wife Ill take her as my bride, treat her with more devotion than before.
The agents seeing how it was with him, were awed at his God-fearing piety.
They put their heads before him on the ground; they said, Be blessings on a faith so pure:
(Faith) in which seeds of goodness have been sown, and which from evil disposition s kept.
How many are the griefs which seemed as griefs! they were thought griefs, but comforts were in
fact.
How many too the pains which come on man, and still a remedy is in the pain.
The lovely ones put coquetry aside, confounded at the puppet-playing sphere*1855.
When from the mountain rose the fount of light, it banished from the world the evil eye.
Dawn, like the spider of the astrolabe, unto the worlds pole spun (its) gossamer*1856.
Bearing a lamp*1857 a breeze arose and bore the gardner from the garden to the town.
The master raised (his) standard in control, released from that subjection and those bonds*1858.
From last nights fire of love-essays his heart was cauldron-like to ebullition brought.
When to the town he came, he sought (at once to carry out) in faithfulness his aim.

The Moon of last night he induced to come, assigned the portion*1859 as the law commands.
Margaritam imperforatam coralio perforavit: experrectus est gallus, piscis requievit*1860.
If (in the world) you look from bird to fish*1861,this same affection will be (found) in all.
Good fortune his to find a limpid stream! he drank of (water) lawful then to him.
Pure as the (radiant) sun he found a spring, bright, clear as jasmine, and, as silver, white.
In whiteness is the (bright) light of the day; by whiteness too the moon illumes the world.
In colour is an artificial taint, except in whiteness, which is pure, unstained.
Man when bestained is in a hopeless state; whiteness, the sign is of his purity.
(Then) when in adoration men engage, it is the mode that they should dress in white*1862.
She, jasmine-bosomed, ending thus her words, the monarch gave her place upon his breast.
Thus many a night in comfort and in joy he went and tarried in the Domes (in turn).
The sky, constructor of the (lofty) domes*1863, opened the doors of the Seven Domes to him.
Bahrm finds out about the tyrannical vazr.
Saturn and Jupiter in aspect trine*1864, the sun from Pisces then in Aries*1865;
The verdure, Khir-like*1866, found youth again, the springs of water (too) renewed their life.
The heart of every spring became a Nile, and every fount became a Salsabl*1867.
The earth in aloes dressed took musky scent, the breeze, musk-seller, steeped itself in musk*1868.
The New Years equable and temperate air made its way straight to world-illumining*1869.
From the airs skirt was dew deposited; the heat broke up the form of winters cold.
By a new mortgage-deed the New Years breeze mortgaged its life to (all) the fragrant herbs*1870.
From the earths heart the plants put out their heads; the mirror of the sun was cleared of rust*1871.
The plants gave many jewels to the sight*1872; they made creation fresh and flourishing.
Down from the mountain gorge the pure white snow gave grandeur to the river by (its) tears*1873.
The morning breezes by their musky breath rubbed galia*1874 on the violets dark dress.
The fresh narcissus with (its) sleepy eyes deprived of sleep the eyes of all it saw.
The lotus from the torture of the fire*1875 found in the fortress, water, a retreat.
The fresh buds of the blossoms of the trees made pearls wide-spread as tulips petals are*1876.
The cypress which by shade gave canopies, combed the locks of the box-tree (with its leaves)*1877.
For the corona of narcissi drunk, the lilies put gold ingots on their palms*1878.
Through the north breeze the pastils of the Spring were scattering stars without the Judgment
Day*1879.
Having tears in its eyes the fenugreek by eating of the saffron smiled again*1880.
The writer of Gods will in lifes whole book sanctioned the bloodshed of the anemone*1881.
The petals of the white rose, stringing pearls*1882; applying tutty, stems of hyacinths*1883.
The mouse-ear curled its hair in many a lock; tossing it on its back like Dlam*1884.
The leaves and grass were both content to be, those, as forked arrow-heads, and this, as shears*1885.
And with their musky clusters hyacinths diffused their pungent odour oer the pinks.
The yellow wall-flower, still to live a while, had made the jessamine its special heir*1886.
The odour of the wild mint with its heat melted the sting of Scorpio of the sky.
The rose-buds dallied with the anthemis; the grass to the iris whispered secrets low.
The camphor-scented rose of musky breath, in gold and silver, like the loved ones ear*1887.
The willow scent of aloes-wood diffused; sometimes it scattered camphor, sometimes musk.
The Judas tree and jasmine raised their flags, a black and white, before the willow-tree.
The willow gnawed its hands, regretting leaves lost through the bane of autumns piercing
winds*1888.
The rose assumed its place as sovereign chief; the earth, een as the breeze, its loyal friend.
The nightingale upraised its voice (in song) all night until the crowing of the cock.

The redness of the rose on the green field played the five turns of music as the chief*1889.
The notes of the ring-doves on cypress-trees like cheerful song of those whose hearts are pleased.
The flute of turtle-doves with morning plaint had made the mountain partridge cease its laugh.
The cry of francolins around the field cut up the utmost heights of paradise*1890.
The nightingale in sad and plaintive tones had grown as slender as the harps silk string.
From the celestial writings of the Zand the Zand-intoner sang at night some words*1891.
The garden had become like painters scenes; joyous had (all) the birds and fish become.
King Bahrm held on such a day as this a festive meeting in the mode of kings
(In) a domed chamber, raised above the sky, after the fashion of the Seven Domes.
A messenger of noble form arrived, who sought the palace of the seven brides.
That heavenly palace entering, his heart expanded like the (spacious) heavenly gates.
He praised and blessed the king in lengthy speech, and after that, respectful homage paid.
He said, Once more from China, picture-land, a rush of troops has occupied the earth*1892.
The khqn with the king has broken faith, and from good faith departed once again.
The Chinese have no faith, conventions spurn: poison at heart, and honey outwardly.
An army (vast) with swords uplifted high has reached in countless troops the Oxus stream.
Over a wide expanse the torrents rush, (in size) each dragon*1893 in them like a sea.
Should the king have no thought for this affair, the Chinamen will drink our blood in bowls.
The king, who heard of this calamity, for safety from the sore affliction sought.
(So) ere the net were cast about (his) head, he drew (his) skirt from wine, (his) hand from cup.
He studied how he might with fitting deed and judgment crush the power of the foe.
He saw no refuge save in troops and hoards, for such the means of conquest are alone.
He found the royal treasury was void, that arms and army too were scattered wide.
(Thus), helpless like a toothless lion, he, a chain his collar was, his realm a jail.
The monarch, I have heard, had a vazr, an impious man, one far removed from God;
Whod named himself, from a self-chosen roll, Rst-rshan,* 1894, but he was not bright (or)
straight.
His brightness and his straightness most minute; his straightness crooked, and his brightness dark.
He made the king assured of good repute, whilst good repute attached not to his name.
When the vazrate was in Narss hands*1895, in the vazrate there was fear of God;
But when Rst-rshan seized the vazrate, all perished that was either just or true.
The king in drinking and in pleasure sunk, (Rst-rshan) gave a loose to tyranny,
He raised up trouble, and abolished good, he sought for land, and heaped up property.
The kings vice-gerent (too) by gold and gems he gained as partner in (his) hurtful acts.
He said, The people have grown covetous; they have become rude, bold, and mannerless.
Creatures of earth, (tis true), born of the earth, (but) wild beasts they, (and only) men in form.
If we with sense and judgment punish not, the evil eye will punish (soon) the realm.
In their satiety they boldly use our wealth to further interests of their own.
We must subject and overpower these wolves: how long appear to heed not and ignore?
Men, they are evil and of evil stock; appearing Josephs, they are worse than wolves*1896.
Wild beasts (like them) pay no heed to good faith, and till the sword compel, spurn all commands.
You may have read, concerning the distressed, of what Siyvash*1897 suffered from wild beasts.
How King Jamshd*1898 was humbled to the dust, and how Darius, king, was crucified*1899.
Their riches are a tank, and sated, they: water left long in tanks must putrify*1900.
The water, which by earth gets turbid, dark, also by means of earth gets clear and good*1901.
If drunk the monarch, sober is the foe; asleep the watch, the robber is awake.
If harsh control be used not by the king, his royal power and state will (soon) be marred*1902.
Let chastisement be yours, and counsel mine: seize anyone I say is to be seized.
Bold and presuming subjects are as fiends; let them alone and they exceed all bounds.
The king who (fitting) chastisement inflicts,from him both enemies and demons flee.

By no ones show of friendship be seduced; consider only as your friend the sword.
(So) do your best by (fitting) chastisement not to impair the splendour of your rule.
The king, with trust in us, is given to wine: I have the pen, and you the sword in hand.
Chastise the rich by (seizing on their) wealth; and circumvent the poor by killing (them).
The good and bad are both (your) legal (prey): deprive the bad of life, the good, of wealth.
Lower the people in their rank and wealth, that you may be exalted in their eyes.
Wheneer the subjects are depressed and weak, the realm is always on a solid base.
The kings vice-gerent, as one void of sense, joined with him in his acts of tyranny.
With such ill-treatment as was pointed out he would oppress the subjects of the king.
Until the degradation passed all bounds, he treated all men as of no account.
Persistent in oppression (both) remained: (men) they imprisoned, and bore off their all.
In town and village outcry ruled alone: no other words than Seize and fine were heard.
Till in the kingdom, ere a year had passed, no land or wealth remained to anyone.
The probity of each man was*1903 approved according to the measure of his bribe.
Of gold and jewels, male and female slaves, to no one aught remained in (all) the realm.
The richer than the poorer more in want, not from deficiency, but having more*1904.
House-holders through the theft of the house-thieves had left their houses all in others hands*1905.
The city and the army, wearied out, as outcasts wandered all from hill to hill.
No ox or seed remained in any tract; no one could strike a balance to the good*1906.
When desolate the realm, the treasury was all at once deprived of revenue.
Save the vazr, who had (both) house and hoard, no persons gain was aught but grief and pain.
Since to prepare for war the monarch had no treasure and no army, and was sad,
He sought at once from all the chiefs in turn their several reasons for his ruined state.
Through fear of the vazr whose fires rose high, no one would tell by day what passed at night*1907.
Each one gave some false reason, speaking thus: This needy man has gone, and that one fled.
The ground gives no returns, no grain remains, so in the treasury no treasures left.
(The peasant) gone from lack of means and cash, our monarchs lands now feel the bad effects.
With favour and indulgence from the king, he will (no doubt) return to his affairs.
Those pleas did not suffice the king, yet still he made not on the lion ill-timed war.
Of the ill turns of the tyrannic dome*1908 he thought as much as seemed to him required.
He took no measures to arrange affairs, nor struggled further (at the time) with fate.
When saddened by the trouble of the affair, the king would ride out to the chase alone.
In hunting he recovered cheerfulness, (and) when thus cheered he came back home again.
When sadness held him captive, on a day, he felt an eager longing for the chase.
He went out all alone to hunt the prey, with blood to wash off from (his) heart the blood.
So far he hunted as his will inclined; he conquered sadness and defeated care.
When from the chase of leopard, lion, boar, he had resolved to go back home again,
In all the heat and hurry of his course his brain had melted through the fire of thirst.
He hastened all around the tracts about, but found no water there, though much he sought*1909.
He saw some smoke (then) like a dragon black, raising its head high to eclipse the moon;
Coiling and writhing, roll involved in roll, designing, (as it seemed), to mount the sky.
He said, Although that smoke has risen from fire, yet from the kindler water I must seek.
When he had gone some steps towards the smoke, he saw a tent (there) rising to a height;
A flock of sheep (too) seething in the sun, from hoofs to ears like to a stew of meat;
A dog suspended from a branch he saw, with fore and hind legs bound tight like a stone*1910.
He swiftly urged (his) horse towards the tent; he saw an old man like a sun-stirred dawn*1911.
The old man when he saw (his) guest sprang up, and girded up (his) loins to wait on him.
Like the earth (humble) he received (his) guest, and held the reins of (one like) heaven (high).
First praise and blessing did he offer him, and afterwards he helped him to dismount.
Whatever he had ready in the house he brought with soft and deprecating words.
He said, There is no doubt that such a tray is quite unsuited to a guest like you;

But in these parts is little husbandry, (so) if the tray is poor theres some excuse.
When the king saw the shepherds piece of bread, he drank a draught of water, and abstained.
He said, Ill then, and not before, eat bread, when you shall truly tell me what I ask:
To-wit, why this poor dog is (thus) tied up: why he, the lion of the house, is bound?
The old man answered (him), O handsome youth, I will exactly tell you what has passed.
This was a dog the guardian of the flock; to him I had entrusted my affairs;
Through his fidelity and trustiness I was rejoiced by his companionship.
He from the flock would always keep afar the robbers hands, the claws (too) of the wolf.
To him I left the guarding of my house, and him I called my (faithful) guardian dog.
He with foe-lacerating teeth and claws was to me night and day (as) iron arms.
If from the country to the town I went, the flock was happy in his watchful care.
And if my business in the town was long, he would take home the flock again himself.
(Thus) he kept watch for me for several years, was true, and saved me from (all) fear and toil.
Till one day in the book of (my) affairs I noted down the number of my flock.
I saw that it was short by seven head, (then) thought there was an error in my count.
When in a week I counted (them), again I found them short, but kept the secret close.
(Then) with good judgment and good sense kept watch; trespass on no ones part did I observe.
Although for several nights I (thus) kept watch, no night did I discern the cunning rogue.
Whilst in the business more alert than I, than I by far more watchful was the dog.
All night my heart was full of grief and pain, finding the flock diminishing in sheep.
And when again I verified the count, they still fell short as on the former day.
By twos and fives they were diminishing, like ice which had been melted by the sun.
So far that the collector for the poor took what remained from me as legal alms.
And I, a dweller in the wilderness, became a shepherd after owning flocks.
That sore and heavy trouble humbled me; it took effect on (my) discouraged heart.
I said, This stroke, given by the evil eye,of what wild beasts is it the handiwork?
With such a dog, whose acts were lion-like, who has this insolent presumption used?
Till one day on the border of a stream I slept (awhile), and (then) awoke from sleep.
Then with my head bent down upon my staff, making no noise, I walked along with it.
A female wolf I saw spring up afar, which came and sat down near before the dog.
In her dog-language (then) she called the dog; the dog ran up to her with friendly mien.
He ran around her, scattered dust about, now wagged his tail, and now pricked up his ears.
Postremo lup clunes conscendit, fulfilled his wish, and business came to nought*1912.
(Then) he returned, lay down and took his rest, the seal of claims to silence on his mouth.
The wolf, since she had given now (her) bribe, sought the reward due to the service done.
A stout, fat sheep, the leader of the flock, whose legs were weighed down by its heavy tail,
She carried off, and in a trice devoured, and many such a bribe had she consumed.
The cursed dog, to gratify his lust, left to the wolfs control my flock of sheep.
That flock of sheep, he had to serve and tend,he sacrificed it to his love-affairs.
(Though) often (this occurred) I made no change*1913; I let him off though guilty of offence.
Until at last I took him with the wolf, and bound him for so serious a crime.
I put him to the torture of a jail, that he might be again subservient slave.
No dog of mine, a robber on my road; or else a butcher of my sheep is he.
He has betrayed the trust (reposed in him), and trustiness exchanged for treachery.
Even should death result I have full leave*1914 to see that he shall not escape such bonds.
No person whosoever would applaud the man who towards the guilty acts not so.
Bahrm, the king, (then) from the (shepherds) words took secretly a warning (to himself).
These words a hint were when he understood; something he ate, then hastened towards the town.
He said within himself, From this old herd Ive learnt to rule how good the course
(pursued)*1915!
As in the case Ive witnessed*1916 I, (in truth), the shepherd am, my subjects are the flock.

The basis of affairs not resting sound, the trusted must be asked about the breach.
Then he whos my vazr, sharp-sighted man, my trusted agent to protect the flock,
From him must I enquire where are the troops; though lost the learned, where the pulpit is*1917.
That he may tell me what this ruin means; who the real basis of this havocked state.
He asked his agents when he reached the town, to give a clear account of those in jail.
When he had looked into the list, the day, like to the list, grew black before his eyes*1918.
Perplexed, amazed, he saw a whole world smit, and clearly noted every persons name.
He said, Where grief and joy must bear their part, the king may kill, the vazr intercede*1919.
By tyranny hes blackened the kings name, for his own name securing good repute.
The king knew what the (mans) devices were: the thief within the house would pillage it,
Like the dog which abandoned flock to wolf, and craft employed against the valiant herd.
Dogs are like this in their rapacity, they make an outcry when they lacerate*1920.
He thought it prudent leaving him awhile (in freedom, suddenly) to check the man.
Said he, If him in power I (seem to) keep, for his removal none will (dare) contend*1921.
But if I strip him of his pomp and state,light best shows in the dark and sombre night*1922.
(Then) in the morning when the day grew light, and the dark night had folded up its pack,
The dawn, two-sworded, by its single stroke had made the moon tired, weary of its blood*1923,
Bahrm set up (his) court upon the sky, granted the people public audience.
The grandees from all parts assembled (there), and ranged themselves according to their rank.
Rst-rshan entered by the palace door, and boldly went to his exalted place.
With stern and angry gaze the monarch looked, and shouted in a way to strike him dead:
You, who have ruin brought on all my realm, have stripped my realm of splendour and renown;
Have heaped up jewels in your treasury, scattering my jewels and my treasured store;
Have taken from my troops all arms and stores, so that no arms or stores are left to them;
Deprived my (loyal) subjects of their all, planted your feet in every persons blood;
Required from subjects not the taxes due, but all their means at times, at times their rank;
The claims my bounty gives me cast aside, having no shame before me,shame on you!
His Faith would own tis worse in every one to overlook a favour than his Faith.
To meet the claims of favours by ones acts brings favours still to him who has received.
When that Rst-rshan came to me in you, justice departed, brightness was dispelled*1924.
Both troops and treasure you have injured so that neither troops nor treasure now remains.
What did you think, that in my drinking bouts the sleep of negligence would seize me so
That youd deprive of use a drunkards hands, and break the subjects and dependents legs?
On me may dust be (scattered) if Bahrm forgets the sword when taking up the cup!
If I forget myself in wine and song, Im not forgetful of the azure sphere*1925.
By such words countless iron rings he forged, (and) cast them all around the vazrs neck.
He ordered then that a repulsive guard should drive him off from paradise to hell.
A halter of (his) turban*1926 (then) they made; they drew him in and put him into bonds:
His legs in fetters and his arms in chains,such reverence so vile a one receives*1927.
When might was brought against that mighty one, the king dispatched a crier round the town,
That the oppressed in this (cause of) complaint should ask for justice, which the king would grant.
When all the multitude and soldiers heard, they turned their faces towards the monarchs court.
The evil of that evil-natured man they told, and pierced a dragon with a snake*1928.
The king commanded that the prisoners, out of their bleeding and afflicted hearts,
Should each make known of what he was accused, so might he for the fetters forge a key.
The captives, from captivity released, approached the king, more than a thousand men.
The king selected seven from them all, and questioned each of them upon his case.
He said to every one, What is your crime? Whence come you? To what tribe do you belong?
The first victim complains of the tyrannical vazr.

The first of them then said to (King) Bahrm, O you whose foe is as his foe could wish,
Rst-rshan, the vazr, with grievous hurts upon the rack my brother put to death.
Goods, horses, (other) things, whateer there was, he seized on all: both life and also wealth.
By reason of his youth and beauty all were much afflicted at his loss of life*1929.
And since I raised an outcry at the deed, the vazr took me prisoner for that crime;
Calling me an adherent of (his) foe, and so (inclined) when he was such (a man).
He made out cases of incitement then, to plunder also all my house and goods.
He forcibly put fetters on my legs; and turned for me my house into a tomb.
That brother done to death by tyranny, this one, with loss of all, escaping death.
Tis now a year since he imprisoned me;my happiest omen is the monarchs face.
When from the victims words the king had learned that which the minister had done to him,
All that from him the minister had stolen, all, with the price of blood, he granted him*1930.
He set him free (from jail) and cheered his heart, (and) let him (then) return to his affairs.
The second victim makes (his) complaint.
The second person went before the king, and in an audience sought a (safe) retreat.
In audience with the king, protector kind, he called down many blessings (from above).
He said, I had a garden fresh with grass, to know which was as brightness (to the heart).
Like heavens plains twas verdant and wide-spread, its fruits formed on the branches screen on
screen.
It gave me in the Autumn early Spring; twas left me a reminder of my sire.
One day, to my heart-felt and burning grief, that enemy unto my garden came.
I treated him as guest to fruit and wine, (with) treatment fitted to the service due*1931.
All that there was in garden and in house, to thank him (for his visit), I bestowed.
He ate and laughed, lay down and took his rest, and of the wine drank all that he desired.
When round the garden he had walked awhile, through love of it he wished to take the field*1932.
He said, (Come) (now), your garden sell to me, that I may make you prosperous in life*1933.
I said, This garden which is (as) my soul,how should I sell it, for it has my love?
Branded is every person from some fire*1934:I, hapless, have, except this garden, naught.
Consider that the gardens always yours, that I to you am gardener, nay, slave.
Whenever you feel urged to visit it, eat fruit and drink wine by the waters side.
And what may come from kitchen such as mine Ill send by one with limbs like silver fair.
He said, Desist from this, urge no vain pleas; sell me the garden, and clear out (at once).
He strove much with contention, fuss, and noise; for force or gold I would not sell the place.
At last when he grew drunk with hate and spite, he brought against (your slave) a lying charge,
So that, as fine to him for that offence, he took away the garden from poor me.
And (then), that in the court where wrongs are heard I might not bring this wrong before the king,
With pain and suffering he imprisoned me: two years your humble (slave) has suffered this.
The king gave him a garden, fields as well: he gave a house and garden like Baghdd*1935.
The third victim makes (his) complaint.
(Then) the third prisoner said to King (Bahrm), You who have over all entire control,
I was a merchant (travelling) by sea, and gained my living by sea-journeyings.
Sometimes I went to places on the sea*1936, and found great profit in such (enterprise).
When by (acquiring) knowledge I could tell wherein good sea-pearls differed from the bad,
I gained possession of some (preeious) pearls, in lustre and in colour like dawns lamp*1937.
Full of expectance to the town I came, with eyes the brighter for that string of pearls.
I had a mind to sell the string of pearls, and with the price buy food and also dress.
When the kings minister had heard the news,that a fine string of pearls belonged to me,
He summoned (me) and bought (them), and through awe, I in appraising was most moderate*1938.
(Then) when the time arrived to pay the price, all kinds of vain excuses he began.

With trouble and distress I sought the price; he offered naught but vain and idle pleas.
A few days, good or evil, (passed away*1939, whilst) he heaped wile on wile, I still in hope.
(Then) finally he hid me out of sight, putting me into jail with murderers.
He made a pretext of some (fancied) crime, and by the pretext kept, himself, the price.
(So) for my string of pearls which he had taken, he bound my hands and feet (in jail) with bonds.
He getting hold of (lustrous) pearls from me; I at his hands in torture left to stones*1940.
He putting pearls into his turban-folds; I, shell-like, at the bottom of a pit*1941.
From the bad-natured vazrs store the king gave him some pearls, with gold and ornaments.
The fourth victim makes (his) complaint.
(Then) full of deepest awe the fourth man said, O you whore worthy of a thousand thanks,
A foreign young musician I, in love; sweetly as flowing stream I play the lute.
I had a loving friend, of beauty rare, a Chinese girl, a comforter in grief.
Shed given a name to nothing by her mouth, honey in smiles (called) for its sugared
smiles*1942.
Her sun-like visage robbed the moon of light; the day, before it, perished een as night*1943.
Bought in (our) country with my money, she*1944, and of the greatest blessings of my eyes.
Confronted with the Spring, so fair to view, her beauty took both house and garden too*1945.
Singing and music she had learnt from me: her playing soothed the heart, caressed the spirit.
Both of us with each other in one house, in close communion like the light and moth.
Life to my heart she gave, as lamp to night, by me she was as garden-verdure gay.
She lighted up a candle where she dwelt*1946, (and) burnt the moths heart with the fire of it*1947.
As lighted taper bright and straight in form*1948,Rst-rshan took her from (your) slave away.
When I, through losing her, disturbed and mad, sought to regain companionship with her,
(Rst-rshan) had me bound with many bonds, as who should say, a madman must be bound.
He, at (his) ease, with my bride whom hed stolen; with countless needs and longings I, in jail.
Tis (now) four years since, in (his) tyranny, hes kept me, guiltless, in this abject state.
The king at once gave up the girl to him, not her alone, but thousand things as well.
He gave for her a portion when he wed, and set him free from durance with his bride.
The fifth victim makes (his) complaint.
(Then) the fifth person to the star-king said, You with whose sky-like tent the world is joined*1949,
I, a submissive servant of the king, am a chief officer of revenue*1950.
In the kings business I, a (humble) slave, by (my) authority adorned the realm*1951.
Under the kings good fortune God had given blessings and state to me in wealth and rank.
In view of long life for the Eastern king*1952 I gave the world to happiness and joy.
Provision for the road I made of prayers*1953, some good accomplished for the monarchs sake.
Through me were town and village glad and fresh; the learned (often) had recourse to me.
In aiming to add brightness to the realm I gave each one a pledge of maintenance*1954.
The poor from me had plenteous store of coin, widows had plenty, and their children too*1955.
He who asked gold,I answered the demand; who fell, I took his hand to raise him up.
No helpless one remained confined in bonds whom I delivered not from injury.
All that from farmers incomes came (to me) was used for the expenses of (my) guests*1956.
Returns, expenditure, as they should be: the people pleased with me, and God content.
When these proceedings reached the vazrs ears, he made the cauldron of injustice boil.
He took from me my stewardship and power, and laid his hand upon my wealth and lands.
He said, This wealth is gained not by your work; your gifts suit not such store as you should have.
Youve made a furnace hot for alchemy, or else in ass-loads*1957 treasure you have found.
Give me, as should be given, my share of it, or I will give your head unto the winds.

(Then), altogether, all the means I had he took away from me by this vain plea.
To end the business, he afflicted me: made me his slave and put me into jail.
Tis now five years that, in the prison kept, Ive been removed from children, house, and home.
The king commanded he should be restored in comfort and in ease to what hed owned.
The sixth victim makes (his) complaint.
When came the turn of the sixth man (to speak), crop-sickness from his fortune he dispelled*1958.
He blessed the kings successful rule and said, The people by your goodness are sustained.
I am a soldier, offspring of a Kurd, and, through my ancestors, of noble birth.
(The kings) slave I, a soldier of (his) troops, my father also was the monarchs slave.
I serve the king with (faithfulness and) truth; my father also did (the same) before.
I ever march against the monarchs foes, with life and scimitar upon my palm.
Some time ago*1959 the king had given his slave, in his beneficence, a piece of land*1960.
In peace and safety I enjoyed the same, with (feelings of) devotion to the king.
The tyrant vazr took it to himself; no one can stand against (such) tyranny.
Your slave had wife and children, but no wealth: except that land he had no property.
I went repeatedly with loud complaint, and said, Assist me for the sake of God;
That he might try (the case) by justice norm, and have compassion on my family;
Or (treating me) as spendthrift, destitute*1961, from the exchequer new provision give.
He shouted out at me, Be silent, you! Scrape from your arrow-heads the rust, yourself*1962.
Whilst the king, dull and sour, keeps idle so, twixt him and none does any trouble rise.
No enemy has come close to his gate, that troops and combating should be required.
Do not take up the trade of idleness; make bricks and build, for you have health for it.
Provisions failing, trouble not too much, go sell (your) horse and saddle and (your) arms.
I said, A fierce and cruel nature shun; behold my wretchedness, have fear of God.
Do not inflict by loss and poverty hardship on one who hardship has endured.
(Whilst) you stretched out your legs all night at ease, I to the sword stretched out my hand (to fight).
If you in the dominion use the pen*1963, I, with the sword, march on (to meet the foe).
You use the pen, (and dip it) in black blood; I on the kings opponents use the sword.
Take not from me that which the monarch gave, or else Ill shortly seize his saddle-straps*1964.
When he heard this address he was enraged; at me devoid of pen the ink-stand hurled*1965.
He said, With ignorance and folly (crass) with water as a clod youd threaten me*1966.
With food-dispensing now youd saddle me; and now youd threaten with the monarchs (ire).
The king I seated on the throne myself; all people on my mandates bow their heads.
The heads of kings are underneath my feet; they all have life (too) by my will (alone).
(And) if they did not take me as a friend, the vultures (surely) would devour their brains.
Striking me with his inkstand thus he spoke*1967, he took my horse, accoutrements and arms.
Then after that gave me to murderers: (to be with such) he sent me to his jail.
For now about six years, nay, rather more, my heart has been distressed, my soul in pain.
The king with kindness gave him robe*1968 and arms. Long live the king who kindly treats his
slaves!
When by (his) kindness he had made him smile, he gave him land of double the returns.
The seventh victim makes (his) complaint.
When the seventh person came before (the king), he beautified his lips with praise, and said,
Im an ascetic who has spurned the world, a pious traveller on the road of God.
Poor, but with care for naught, and, candle-like, before the people burning self away.
I gave up (all) the business of (this) world, studied the volume of the future state.
I have no share in any food or sleep: I stand at night (to pray), and always fast.
By day I eat not, for I have no food; at night I sleep not, for I have no home.
Within a place of worship I abide, with naught but worship am I occupied.

Whomever I may see I seek to please; for him I call to mind I say a prayer.
The vazr sent a man to summon me; I went, and sat a little distance off.
I am suspicious of you, thus he spoke, and if I objurgate you it is meet.
I said, My lord, tell me what you surmise, in order that I live as you dispose.
He said, Your imprecations much I fear: that you may to your God pray for my death;
That you through evil-nature and ill-will may call down imprecations on my head.
And from those night-prayers of a sleepless one I fear an arrow on this mark may fall.
Ere from the fire of your malevolence the sparks of imprecations fall on me,
Ill bind your hands and so prevent your prayersnot only hands, but hands and also neck.
By scruples unrestrained, he had me bound; he had no feeling for this soul distressed.
He kept me in this anguish seven years; a lock upon my tongue, my feet in chains.
He bound my hands down to prevent my prayers; (but) I have bound his hands from using
power*1969.
When God the kings compassion granted me, no more had joy (for absence) any plea*1970.
The king embraced the ascetic combatant, the lion, slayer of the infidel.
He said, Save on the point of fear of prayer Rst-rshan uttered not a word of truth.
But prayers they cannot in this way repel; nor can they make the ascetic like a thief*1971.
He who inflicted on his soul such ill invoked (effective) curses on himself*1972.
So that at last those curses should deprive his head of turban*1973 and himself of head.
All that the vazr had of every kind,he said to the ascetic, Take, its yours.
But the ascetic would not take such ease* 1974; he whirled, and like the (whirling) wheel
became*1975.
He said, Than wealth, from which I am divorced, give something better, for Ive better given.
He danced, (but) not through minstrel or to song; he so became that no one saw him more.
Those travellers on the Path who so have been,their heads from earth have on the heavens
touched*1976.
(But) ere you find matured wine in the cup, thousands of unripe sour grapes you must see*1977.
This set, although they are of human stock, are all (but) demons, though entitled men.
The water of the stream, so vehement, is from the rill which rises from a sink*1978.
Matured is he who from a set so crude holds off his collar and draws in his skirt.
We, like the earth, with mud are all bestained; the shadow of the mud infolds the sun*1979.
With eyes cast on the worlds oppressive acts, aiming by justice to restore affairs*1980,
He sought to find out what was best to do, from the thorns harshness how to free the rose.
When the vazrs affair he called to mind, he leant his head upon his hand in thought.
Till dawn he slept not from the shame he felt; (his) eyes he closed not from distress of heart.
The king punishes the tyrannical vazr.
When in this vase of earthenware the sun sweet basil planted by its radiance*1981,
The king arrived like basil-scented rain, and scattered on the thirsty pearly drops*1982.
He caused the throne of audience to be raised; and at the hall-gate had a cross set up.
Seated, he gave the people audience, the nobles standing (there) with sword in hand.
(Then) seating the exalted of (his) realm, the car of justice to the heights he drove*1983.
He brought together multitudes of men, a mountain of spectators he upraised.
(Then) that consistent tyrant, the vazr, he had with fetters loaded, head to foot,
And had him hung up without scruple alive, so that in shame he perished like a thief.
He said, Who in that wise exalts his head, his head will Fortune in this wise hurl down.
Dishonesty will lead to ill-repute; an evil end will wait on evil deeds.
The tyrant who brings trouble in that way, thus to the tomb the just will bring him down.
Beware of saying justice has no aid; the heavens and earth are in this work engaged*1984.

Whoeer the nails of malice seeks (to strew), puts chains and fetters on his arms and legs*1985.
After (this business of) the judgment-hall, the king thought of the herds dog and the wolf.
The herd he summoned, gave him lofty rank, bestowed on him good fortune and good will.
He banished evils from the government; let none use violence to other men.
After a season, from such policy his iron became gold, his sackcloth, silk.
Both troops and treasure crowded on him (soon): those more than waves, this higher than the hills.
When to the khqn*1986 came such news of him, he made good his retreat, no trouble gave.
He sent an envoy with apologies, and spoke no word that would not pleasure him.
He said, He who deserved the death you gave was an affliction and to discord aid.
He sent a letter asking me to come, and wrote some heart-alluring passages.
So that by heart-beguiling arts he made me, simple of heart, unable to abstain.
He said, The mine is rich, the road is free; hasten immediately if you desire.
The king through drunkenness can not engage (even) in throwing water on (his) face*1987.
I am prepared to join you as a friend; yours the sword, promptness and submission mine.
But when I had gained tidings of the king, I found affairs were contrary to that.
The king in times of warfare and of peace employs such action as befits them best.
I, the kings slave, am (only) to myself Chinese, Im Ethiopian to him*1988.
My daughter is the slave-girl of your house; my crowns the dust that on your threshold rests.
And that which the destructive traitor sent in writing to complain about the king,
He rolled up all the writings and enjoined his envoy to submit them to the king.
When the king read the notes of the vazr, his wrath was sharpened as a writers reed.
(Then) thankful for his death thenceforth he kept affairs upon a safe and solid base.
When justice face before the monarchs eyes raised up a warning as to all affairs,
He from its beauty and (engaging) look, gave up the seven faces for that face*1989.
Uprooting (from his mind) all other thoughts, on that he fixed his heart, with that content.
The passing of Bahrm from the transitory temple by the decree of the All-wise King.
He who joins rubies to this string of pearls*1990, whos filled with gems the ears of (all) the world,
Says, When the Seven Domes, by wine and cup*1991, had given forth their echoes to Bahrm,
His intellect within the dome, his brain, thus gave him knowledge of this moving dome*1992:
From idol-temples of that dome, the world, move farMay far perdition be from you!
The dome, his brain, was heated (by the thought)*1993; he turned from fiction and deceitful tales.
Perceiving that this joy-effacing dome*1994 destroys (in season) every dome (on earth),
The Seven Domes he gave up to the heavens*1995, and by that other dome he took his way*1996.
A dome which does not fall through transientness; on which the raptured till the Last Day rest.
He summoned seven priests, the sons of priests, (and) to the priests resigned the Seven Domes.
Soon every one of them he set on fire: that is, he made a fire-temple of each.
When sixty years the cypress-tree had reached, and jasmine after violets sprang up*1997,
He took to worship with sincerity, and from the worship of himself refrained.
One day, retiring from (his) throne and crown, he went off with his nobles to the chase.
Amongst such prey, the hunting of the king was swift pursuit (there) of the prey, himself.
(His) guards dispersed about on every side, each one brought down the wild-ass and gazelle.
Each wishing for the wild-ass of the plains; he seeking for the tomb of solitude*1998.
He sought a tomb, to be his dwelling-place; as game he brought down vicesfrom himself*1999.
Wild-ass, gazelle seek not from this salt plain*2000; vice its gazelle, its wild-ass is the tomb*2001.
At last a wild-ass from the desert side came and passed on before the wild-ass king*2002.
The king knew well that one of angel-kind was (come) to guide him on the road to heaven.
He spurred his horse against the onager, and roused the mettle of his fiery steed.
After the game he took his rapid course across the plain and through the desert tracts.

His helper, of set purpose, drew him on*2003; two slave-boys, only, followed in his tracks.
In that drear waste a cave (with water) lay sweet as an ice-well in the summer-time.
(And) like a well it had (too) a deep chasm, unto the mouth of which no one could gain*2004.
The ass sprang quick and boldly through the cave, the monarch like a lion at its heels.
Into the cave so deep the horseman rode: consigned the kingly treasure to the cave.
Behind the curtain which the cavern formed the king became the Loved Ones confidant*2005.
The two young slaves, to wait upon the king, took up their post beside the caverns mouth.
No way for them to creep into the cave, no power or will to go back to the chase.
With bitter sighs expectant they remained, looking all round for traces of the guards.
When after that a good time had elapsed, from every side the (royal) guards arrived.
They sought the monarch, and beheld a cave; the jewel (hidden) in the serpents brain*2006.
The (two) young slaves related (to the guards) all that these knew not of the monarchs case.
How, when (the king) was making for (his) prey, he spurred (his) horse into that narrow pass.
To this assertion no one would assent, no one gave credit to such words as these.
They all said, This is (but) an evil dream; the speech of those below the age of sense.
King Bahrm with (his) calmness and good sense,how should he enter into this defile?
The elephant, they knew not, dead asleep, had had a dream and gone to Hindustan*2007.
(Though) Fate had chained the king of mighty frame, Fates check to king and castle hed
oercome*2008.
To make them show (where was) the ruling prince, with heavy strokes they beat the poor young
slaves.
And from the sighs of those pain-stricken boys a smoke-like vapour issued from the cave.
A cry arose, The king is in the cave; go back again, the king is occupied.
The noble guards as toilers (then) became, the cave they entered seeking for the king.
The cavern had no outlet, none was seen; many the spiders, but no fly appeared.
They washed it with their tears a hundred times; more than a hundred times they sought for him.
When in the cave they could not see the king, like snakes they drew up at the mouth of it*2009.
The eyes (of all) with (bitter) tears bedewed, they told the mother of the king the news.
His mother came as one consumed with grief, as one to whom a son like that was lost.
She sought the king, like other people not, for she sought with (her) soul, and they with eyes.
She sought the rose, found thorns her bosom-friend; the more she sought, the less her hopes
became*2010.
In heaps she poured out money mountain-high for multitudes of men to dig the ground.
She dug a pit, but found the treasure not; she did not find her Joseph in the pit.
Through the ground dug up by the mother-queen that land abounds in fissures till this day.
Those who are learned and who know the place call it the sepulchre of Bahrm Gr.
They dug the ground up (there) for forty days;how many such grave-diggers in the world!
The ground though to the water-level dug, that treasure none saw (even) in a dream.
He who has all thats worth upon the heavens,tis (a) hard (task) to seek him out on earth.
The body and the bones are (found) on earth; the heavenly part is found upon the heavens.
Each body neath the sky has mothers (twain): one, of the blood, the other one, the earth.
The first one fosters it with tender care; the second takes it back again from her.
Yet of these mothers of (the king) Bahrm, his mother, earth, was kinder of the two;
For taking him, she gave him back no more; in this no helper could afford (them) help*2011.
Through grief at mother earths oppressive act, the mother, by blood-ties, was well-nigh lost.
Fevered and chafing through her (troubled) brain, she heard this utterance of a voice from heaven:
You, thoughtless, raging like a beast of prey, seeking to find a saint of the unseen,
God to your custody consigned a charge, (and) when the term arrived required it back.
Kill not yourself as one devoid of sense in (your) farewell to any trust consigned*2012.
Go back again, and do the work you have; indulge no longer in protracted grief.
When from the heavenly voice she heard the address, she tore the love of Bahrm from her (heart).

She went, and on the interests of his son employed the heart which she had pledged to him*2013.
She gave his heir his diadem and throne;none who has been an heir of his has died*2014.
You who have given news of Bahrm Gr, desist from this, (and) look to Bahrms tomb*2015.
Not only lost to us is Bahrm Gr; his sepulchre can also not be seen.
Why look to this that masterfully once he named the onager the branded one?
Think not how first the onager was marked; think rather how at last the tomb marked him.
Though thousand asses legs he broke, at last he was not saved the trampling of the tomb*2016.
This house of dust, (the world), two doors contains: by one it brings, and by the other takes.
(O you), three ells of dust, one ell your breadth, four jars within a dyers workshop, you* 2017
Whatever food your stomach may digest the humours to their own complexion bring.
(Your body) is from toes to neck and ears, from these four humours clothed with borrowed things.
On such complexions offering transient things why fix your heart, for you must give (them) back?
Those absent ones, whose faces are concealed, are saved from such-like aptitudes and means.
Until the Day of Judgment shall arrive to unveil those hidden faces to the view,
The way is one of fear, the night, of risks, the guard asleep*2018, the robber on the road,
The earthy abject ones get earth enough; the yielding are kept down by (many) hands*2019.
Since you, at least, above (these) hands arise, why let your heart bleed under every hand*2020?
Rise, if you wish the sky to be subdued, step to the heights and flee from earth away.
Ever advance, and in no way look back, that to the earth you fall not from the sky.
The stars celestial are your shoulder-belt; (these stars) what are they all? They are your means.
Your field surrounds the narrow bounds of all; (all) these designs are on your canvas limned*2021.
Each one from you (its) picture has derived; why take you (then) an omen by each one?
That which they do,you are yourself that light; that which they suffer,you are far from it*2022.
Save one line which supports you, central dot*2023, those other letters, all, are of your book*2024.
You are the guardian angel of Gods praise; the signs which to the Maker lead you know.
Contemplate goodness, that you be not bad; with beasts consort not, that you be not one.
To judge of good and ill belongs to you; to get the aid of reason is your wish*2025.
Knock at a door where is no want of bread, or, (if you can), become as no one is*2026.
The eyes when they would estimate the Light, far from the heavens and the angels fall*2027.
This (nether) earth is taster of the heavens*2028; man is a guest by angels (entertained)*2029.
Turn from this market-place of grief your face; how long with earth, air, fire, and water deal*2030?
A chamber with four flues (emitting smoke), how should it not distress the heart and eyes*2031?
A thing of two doors*2032 like the robbers street; a bag like that of tricksters instruments*2033.
Before without the village you are put*2034, load with your goods and chattels ox and ass*2035.
By the soul travel, valueless the frame; load lightly (too), for restive is the horse*2036.
The dead (in heart) who is in evil plight,his soul has towards the body been inclined.
But he who knows what is the souls first source,his soul without (his) body can exist*2037.
Take care you do not think, O caviller, this world is (all), those other things are naught*2038.
The length and breadth of being are wide-spread; but we have nothing in our view but thorns*2039.
There are created things remote from these, not cognizant of darkness or of light*2040:
Created beings numerous, no doubt, but the Creator is no more than One.
One Pen alone designed when things began these seven tablets with their fourfold make*2041.
A hundred though they were, not seven and four, they (still) would be from one controlling hand.
(From) the first point (to) the last circle, all from One has come, and all to One returns.
Dualities and their division spurn; look to the One, and see their source in One.
From One has come first each duality, and when the latter goes the One remains.
Whoever comes into this transient house, must very soon go back (from it again).
Move warily in it, for it is keen; tis slow to take, but (can be) quick to kill*2042.

Though in (its) rule it does not persecute the weak, in its account no ones forgot*2043.
If you work out no end of clever schemes, more than your destined lot youll not enjoy.
The sky (above us) has an ice-bound tank*2044; how long seek profit from this ice? how long*2045?
(Exposed) to air through which you may be frozen, seek you to be alive before you die.
Take joyously advantage of your life to (gain) the objects of That World of yours*2046;
So that you grieve not from whateer you be cut off by the sharp sword which aims at life*2047.
From this world, ere you die, withdraw your soul, that you may save your soul from (fear of)
death*2048.
Despise possessions, (and) think not of food; so, you may be in safety from the world.
Mans safety (in the world) lies in two things: to give abundantly and sparely eat.
Whoeer to power and greatness makes his way, has been through these two fame-bestowers
famed*2049.
No greedy eater has attained to rank*2050; position none have gained who little give.
The inspector-censors scourge, which shames, is used on villagers who give too little curds*2051.
In such a village*2052 he (alone) is graced who to (high) price prefers integrity*2053.
Special or mean, here many are like you; this worlds to no one specially confined*2054.
How on that office should you fix (your) heart which bears in it the seeds of your discharge?
Beneath the heavens every structure (built),cast dust upon it, for it is but dust.
Pass from (this) place of snares and be not slow; its high seats are your cross, (so) be not bold*2055.
If youd go living to the cross*2056,enough that a Messiah living went to it.
If one of earth should reach the highest sky, the earth again would draw him down to earth*2057.
If one should raise (his) crown up to the heavens* 2058, (and make) the Seven Climes* 2059 pay
tribute (too),
One night you suddenly shall see him dead, humbled, and bearing (naught but) pain away*2060.
The earths not free from rude oppressive acts*2061; not free from serpents are its treasuries.
Where is a date that is without a spine*2062? Or snake-stone antidote without a snake*2063?
Each good and ill on earth has as its law, that balm with poison mix, with poison balm.
Who is there drinks a draught of honey-wine*2064 that for it has not suffered from the sting?
The worlds (sweet) honey and precedent sting are in one insects mouth and tail contained*2065.
Within the veils of dark and light not far from Jesus sun the cowries of the ass*2066.
Who is it raises on the earth (his) throne that is not pressed down by the earth at last?
Words in Conclusion.
O Lord grant that which will afford repose, and will not finally bring penitence*2067.
The door of kindness to Nizm open, place him within the shelter of Your door.
(As) at the first You gave him good repute, give him a happy issue at the last.
Since in reflection and the test (of gold)*2068 the coin of this fine Grecian treasure shines*2069,
I have attached to it a royal name*2070, that the inscription may exalt my hand*2071.
Some stories, these, no hand has writ before, neath silken petals virgin rose-buds face.
A hemistich of gold and one of pearl, void of pretension and of meaning full,
That they may know that of my valued thoughts I can reduce to two words what I will.
And when adorning with adornment full the seven treasuries of secret thought*2072,
(My) aim is that by (such) adornment given the eyes may by its fullness be regaled.
Why look to this that freedom I have given to ears and eyes to range a broad expanse?
I have some narrow-eyed fair ones of art, who veil themselves from those of narrow sight:
Each beauty like a closed-up treasury,the treasure-door=key fastened neath her locks*2073.
He will find gold who opens back the door; he who can find the door will gather pearls.
I, writer with a reed of sugar-cane, strew from the palm-tree of this writing, dates*2074:

A king of Grecian raiment, Chinese crown, to whom Greece land-tax, China tribute pays*2075;
The fortune of the Law, in root and branch*2076, has gained the beauty of accord through him.
The skys on foot to bow before the king*2077; before his grandeur all creations prone.
Adorned and ordered as the (starry) sky, his banquets are as (Rustams) Seven Feasts*2078.
From earth to fiery sphere*2079 are dregs and scum; he pure, since he is eminence itself.
In that beneficence of musky scent which turns the dusky earth to lustrous pearls*2080,
The Egyptian gold he gives to him who asks outnumbers (all the grains of) Meccan sands.
His sabre treats the hardness of the rock as fierce impetuous fire (treats) poplar chips.
His arrow with (its) hair-dividing point has from the (musk-deers) navel shot the gland.
His coat of mail has lances snatched from dawn* 2081; his lance from mail-clad moon bears off the
ring*2082.
The world entire is through his armour armed*2083; the seven skies are by his lasso noosed.
O you, in whom Nizm places hope, who have the ordering of the turns of fate*2084,
The earth regards you from (your) power as sky; the sky its threshold as your threshold high.
You, as the sky in water, far and near, keen, steady as the sun in mirror seen*2085;
You, steadfast in your charge of all the world, (your) steadfast namesake prostrate at your* 2086
hands;
Oer all men like the sky conspicuous, excelling all men as the angels do;
Tis fitting I address this book to you, for through you one may reach to high renown.
Since rubies have been set into its crown*2087, to you through fear of pillage tis addressed.
If hearing it (you find) it please your heart, twill be exalted (even) as your throne.
Ive given you from the garden of my brain fruit rich and sweet like honey (mixed) with milk.
The seeds of it afford the taste of figs; the almond-kernels are contained inside.
Its outside will the superficial please; within it is the kernel for the deep.
(The work) presents a locked up case of pearls, the key to which is (wrapped) in metaphor*2088.
The pearl glides (freely) on a string to which the loosening of knots has served as key*2089.
All that is in its verse of good or bad,all is allusion, hints, and subtle thought;
Each single separate storey has become a house of treasures through (my) magic art*2090.
That one whose body was in stature short,I added to its stature by my verse.
(And) that whose length exceeded limits due,by my artistic skill I shortened it.
I set forth this choice work in happy style,how sweet the marrow in so choice a bone!
With every art I have adorned (the work), that to its beauty you may give a glance.
The reed, my pen, has from the field of art conveyed to Mercury fresh ears of corn*2091.
Virgo has taken to herself these ears*2092, though Story-teller story-teller hates*2093.
Since from the fort of my contented state*2094 Ive offered to the king a store of pearls,
Regarding pay (for these) in current gold, the Brazen Fort*2095 my debtor (still) remains.
(Such) debt is not from want of will to give; a fort from want of silver may be brass*2096.
The sword has scattered from that Rocky Mount rubies and diamonds oer a hundred leagues*2097:
The rubies, as is fit, for hands of friends, the diamonds for the feet of enemies.
A fort! nay, tis the Kaba of Islm; the shrine of spiritual travellers*2098.
It compasses the earth from Qf to Qf*2099; nay, in its vision penetrates beyond*2100.
It is the gold nails of the steed, the world; its name of Brazen Fort (but) from its strength.
Sacred, secure through it is Mercys Mount; and strengthened by its crown Ab Qubais*2101.
May the line of this circle last for aye through that high sun which holds (its) central point*2102!
When they besiege a fortress, the besieged will tie a missive to a pigeon (soon),
In order that the bird on joyous wing may bear it to the person who can help.
(So) I, confined in my own town and land, and barred around from all ways of escape,
Have tied a missive to a pigeon too, which if it to the king convey Im saved.

You, at whose gate the skys an ear-ringed slave*2103, offence-condoner of Cathayan dress*2104,
Since your exalted state has favoured me, behold the sorcery that Ive displayed.
Five hundred ninety-three of years conjoined, this missive I, as one of fame, composed*2105;
The day, the fourteenth of the Month of Fast, when four hours of the day had passed in full.
As long as on this lofty throne you sit, through this my composition be you blest*2106!
Drink from these verses of the Stream of Life: live ever through the Stream of Life like Khir*2107!
O you, whose rule I pray may last for aye, (your) rule with life, glad, joyous too that life* 2108
If it offend not, in humility, a nicety, with leave, I would submit:
Though gorgeous are the banquets which you hold, this is a banquet which for ever lasts.
All things which gems and treasure have been called give naught but pain, and this alone brings
ease.
Those things though they should last five hundred years May you live long!will not escape
decay.
But this rare store, which really makes (your) Court, to all eternity will be with you.
And now these words by wisdom entertained, with prayer (for your well-being) I will end:
May you be prosperous whereer you be! attendant at your stirrup be the sky!
By the (true) Faith be increase to your State, and by felicity affairs be sealed!
To this prayer every moment an Amen! from angels to the highest heavens attains.

COMMENTARY
1. One of the ninety-nine Names of God is Al-aiy, The Living.
2. Or, is by Thee and to Thee.
3. Are air; i.e., are nothing.
4. Taking the succeeding distich into consideration, the meaning is apparently that if a person is
worthy of praying to God, and prays, he will be granted some thought, or shown some fine point, by
which his difficulty will be solved.
5. Murgh-i rz, the bird of day, is a name applied to the sun, so that the sense is presumably that
God gives to the day the sun and maintains him. Murgh-i rz might possibly, however, be
equivalent to murgh-i saar, or murgh-i ub-khvn, the bird of dawn, or the bird which sings
at dawn, i.e., the nightingale, or the cock. This, however, is less probable, since it is only by
restricting the day to a particular part of it that it would apply to the nightingale or the cock,
whereas it applies in its entirety to the sun. Day too is generally opposed to night, and murgh-i
rz (the bird of day), the sun, to murgh-i shab (the bird of night), the moon. Cf. also the next
distich.
6. The white tent is the light of day, the black tent the darkness of night.
7. i.e., day and night proceed as God commands. The ring of bondage of the sun and moon
respectively is the sun itself in the day, and the moon itself at night. A ring worn in the ear was a
badge of slavery.
8. This is simply the belief of all orthodox Muslims. Many believe in the influence of the skies, or
rather, of the planets, upon human destinies, but would take them to be only agents of God.
9. The f or mystic does not believe that any appreciation of God can be obtained by the intellect,
but that it is obtained through the discipline of the f life. (See C. E. Wilsons Translation of
Rms Masnav, Book II.)
10. Breaks down; lit., is hamstrung.
11. In efforts to approach; i.e., in the study by the philosopher of God by means of the intellect.
12. God is said to be everywhere, since no part of the whole universe is independent of or apart
from His being. He is also nowhere, since He, as absolute and universal existence, cannot be
assigned to any definite place. From another point of view, He must be both everywhere and also
nowhere, since otherwise there would be something wanting to His universality.
13. By being a part of the seven heavens the Author possibly means that our intellect is, as it
were, more immediately derived from the intellects attributed to the planets of the seven heavens.
This belongs to the doctrine of the intellects of the ten spheres, which are as follows: the empyrean,
the sphere of the fixed stars, those of the seven planets, and the sublunary sphere. (Cf. also Note
30.) When, however, we are in Communion with God we are above intellect, and, therefore, outside
of the seven heavens.
14. The Universal Intellect, of which individual intellects are phases, was the first entity created
by God: Auwalu m khalaqa llhu l-Aql: The first thing which God created was the Intellect.
This teaching of orthodox fism is of course opposed to that of Neo-Platonism, which makes the
Universal Intellect the first emanation from the Deity and a phase of the Divine Being.
15. i.e., God is the Alterer or Changer of states of every kind, mental, moral, and physical.
16. The rubys fire is the red rose, or, perhaps, any red flowers. The real ruby was supposed to be
produced and developed in stone by the action of the sun.
17. Hold off, bard--bard, a word used by guards, ushers, etc., in clearing the way. The meaning
of the distich is that the world and the sky serve as veils to conceal the Deity and His Names and

Attributes from the commonalty.

18. A painter on Thy canvas every one; or, an embroiderer of Thy curtain; i.e., everyone is an
apparent mover of events in the visible world; but God is the real Mover of events.
19. See Note 8.
20. Kai-Qubd would have been born of an astrologer; for if he had been, his father by his
knowledge of the science would have been able to ensure him felicity or prosperity, but since he
was prosperous without his fathers having been an astrologer the Author argues that prosperity or
felicity does not come from a knowledge of astrology. Kai-Qubd was the first of the Kaynian or
second dynasty of Persian kings, and reigned, according to Oriental accounts, 100 or 126 years.
(See Albrns Chronology of Ancient Nations.)
21. See the last Note.
22. i.e., I had no need of them, since the knowledge of God entailed in the first place the knowledge
of everything, and in the second place made everything as naught.
23. The Author means possibly poverty amongst other things, for cf. the next distich.
24. The Author implies that God knows his secret thoughts and that they can be addressed to Him
with confidence. Cf. the next distich and Note.
25. The Authors object is, I think, success in the accomplishment of his work, the poem.
26. i.e., the secrets of the mystic are not to be divulged to the commonalty, who would not
understand them, and would contemn the divulger.
27. In lordship; or possibly, away from, or without lordship, az khudvand.
28. i.e., give him contentment and patience until he has finished the work and presented it, and then
he will find honour.
29. The centre of the first encircling line; i.e., the Universal Spirit itself, the First Circle being the
first entity created by God, namely, the Universal Spirit, which embraces the Universal Intellect and
the Universal Soul.
The seal of all creation at the end; i.e., the final cause of creation, the universe having been
created in order that Muammad should be manifested. Cf. Lau l-k la-m khalaqtu l-aflk: Had
it not been for you I should not have created the spheres.
30. i.e., again, Muammad was the fruit or final cause of the creation of the gardens, the seven
spheres or heavens, as real fruit is the final cause of forming gardens and planting and sowing in
them. See the last Note.
Altogether there are supposed to be nine spheres above the sublunary sphere, of which seven are
those of the planets, the eighth that of the fixed stars, and the ninth the empyrean or the crystalline
sphere. The last two, according to the Sfs, are the thrones of God, the ninth being called Arsh, the
higher throne of God, the Universal Intellect, and the eighth Kurs, the lower throne, the Universal
Soul.
Both Arsh and Kurs are used indistinctively in the Qurn for the throne of God, but they are not
restricted to it.
31. Central pearl, lit., crown pearl, is the largest pearl in the middle of a necklace. Mu ammad,
though it is supposed that he could not read or write, was famed for his eloquence.
32. Amad, the most praised or praiseworthy, is a name given to Muammad.
33. i.e., as beautiful in spirituality as Joseph was in physical qualities.
34. The Ascent; i.e., the Ascension of Muammad through and above the nine heavens into the
presence of God. (See the next Section.)

35. Untaught. Muammad called himself the Untaught or the Illiterate, Umm, because he
could not read or write. This seems to be the sense here, but other interpretations of the term have
been given.
36. The first causes (i.e., of nature); lit., the mothers, ummaht, i.e., the four elements, which
were created in order that Muammad might be manifested. (See Note 29.)
37. The shadow of Gods Throne; i.e., the protection of the ninth heaven, the higher throne of
God, the Arsh. (See Note 30.)
38. i.e., the sovereign of the earth. Chr-blish, translated throne, means literally four
cushions, and is the name of a large cushion on which kings or great men reclined. It also means
the four elements, and is thus applicable to the earth.
39. See Note 29.
40. Lit., he (is) Muammad; i.e., the much praised or the very praiseworthy.
41. This rather enigmatical distich is possibly a reference to the Rz-i Alast, the Day of Am I not
(your Lord)? i.e., the day of the original covenant between God and man, when God said to the
incorporeal souls of all Adams descendants who were drawn from him on that day, Am I not your
Lord? Alastu bi-Rabbi-kum? and they answered, Yes, Bal. Muammad, of course, would be in
this assembly, and it is implied that he was as the rose-water pressed from this rose, and that all the
rest compared with him were only as the residue of it. This explanation harmonizes fairly well with
the succeeding distich, since Muammad, though not present in the body at the Beginning, was
present in the spirit, and as Universal Spirit was first of all.
Another explanation might suggest itself: that, in the first hemistich, rose means the gift of
prophecy, which Adam first possessed, and that, in the second, Muammad is asserted in an
exaggerated sense to have possessed this gift to a supereminent degree; but this scarcely harmonizes
with the succeeding distich.
42. The conclusion; i.e., the end of everything of the phenomenal universe.
Khtimat means also the epilogue of a book.
43. Muammad used the expression Al-faqru fakhr-, Poverty is my pride. Faqr, poverty, in the
f sense is the state of the faqr, or darvsh, who is destitute of all attachments to the phenomenal
world and immersed in God.
In the second hemistich, by treasure is meant spiritual treasure.
44. i.e., he outshone the day as the sun outshines all other lights.
45. i.e., it is strange that the sun should result in shade.
46. His sword; lit., his iron. To punish; lit., (was) the joint-striker, band-sy.
47. All lay the thong upon his drum; i.e., beat his drum or fight on his side.
48. See Note 29.
49. (His eye) turned not aside, m zgha (l-baar).
This is part of verse 17 of chapter liii. of the Qurn. Verses 16-18 are,
When the sidra-tree was covered with what covered it,
His eye turned not aside, nor did it wander;
For he saw the greatest of the signs of his Lord.
The verses refer to the Ascension of Muammad through the nine heavens into the presence of God
(see the next section). The sidra-tree, which marks the boundary beyond which neither men nor
angels can pass, is said to be on the right hand of the throne of God, the Arsh, in the ninth heaven.
It is supposed to be the abode of Gabriel and the angels, and allusion is made to this in the first

verse above quoted. Muammads destination being the presence of God, his eye turned not aside
when he passed this tree.
50. This Garden means the earth and the heavens. The object of Mu ammads contemplation is
God Himself.
51. The blue-clothed spheres ring-holders are the sun, moon, and stars, which, in respect of their
apparent form, wear rings, as it were. To wear a ring in the ear was a mark of slavery.
52. For servitude; lit., on the road of servitude.
53. His four friends are the first four Khalifs, Ab Bakr, Umar, Uthmn, and Al.
54. i.e., Muammad, as the Universal Spirit, the first creation of God, was the Universal Intellect
and the Universal Soul, so that the whole universe was as his body.
55. i.e., his soul is to the universe as Solomon to his throne.
56. The dry spines are the sharp spines on the stem of the date-palm. They are often contrasted
with the dates as evil attendant upon good. The sense of the second hemistich is that his miracles
are as spines or thorns to his enemies.
57. An allusion to Muammads supposed miracle of cleaving the moon by drawing his finger
down.
There is little doubt that the passage in the Qurn, on which this supposition is based, refers to one
of the signs of the coming Resurrection, the past tense being used, as it is elsewhere, as a prophetic
future; but some of the greatest writers, such as the present Author and Jallud-Dn Rm, interpret
it as the account of a miracle performed by Muammad. (See the Qurn, liv., 1.)
58. i.e., Muammad brought his enemies to confusion by the miracle.
59. Could not hold (or contain) his crown; i.e., because of its exaltitude.
60. i.e., he ascended above the Arsh into the presence of God. (For Arsh, see Note 30.)
61. Burq is described as a white animal intermediate in size between a mule and an ass.
62. i.e., in order that you may now tread the heavens as you did the earth.
63. The most sacred house; i.e., the spiritual world, or the presence of God.
64. Guardian of the purest, best; i.e., of the most holy and spiritual state.
65. The sense of this distich is concealed in the various meanings of tr and Burq. Tr means the
best and choicest of its kind, and also an arrow. The former sense refers to the guardianship in
question, the latter to Burq, a steed of arrow-like rapidity. Then also Buraq, as meaning the
flashing steed, would be a suitable animal to carry him to the dazzling heights of the most holy and
spiritual state.
66. i.e., to enable you to have such guardianship as has been mentioned. (See Note 64.)
67. The king; i.e., of the stars.
68. The six directions are those of space, namely, north, south, east, west, above, and below. The
seven roots are the earths, of which there are supposed to be seven. (Their) supports; lit., (their)
supporting tight-rope poles, or, it may be, (their) gibbets. These are only, of course, imaginary
supports on which the spheres may be supposed to be suspended. For the nine spheres, see Note
30.
The sense of the distich is Clear the obstacles of space and the nine spheres out of your way, and
mount above the latter.
69. There are two stars of the first magnitude named Simk: one Simk-i Azal (a Virginis), the other
Simk-i Rmi (a Bootis).

70. i.e., have sway over the angels in your ascension to and above the sidra-tree of the Arsh or
ninth heaven, the abode of the angels. (See Note 49.)
71. The sky is poetically supposed to have locks on account of its curves, and its darkness too at the
time of the Ascension.
72. Saints; lit., the fragrant ones of night, ir syn-i shab. There is no dictionary authority for
this interpretation, but I think it may be assumed on the analogy of shab-ravn, night-devotees,
holy men who pray at night, lit., those who move at night, especially considering that the angels
are mentioned in the second hemistich.
73. Angels; lit., those clothed in green.
74. The beauties of the Egypt of this tract are the rs of paradise.
The story of Josephs relations with the wife of the Egyptian who had bought him, and of how the
women, who spoke in blame of her, on seeing him cut their hands instead of, or in addition to, the
food in surprise at his beauty, is told in the Qurn, ch. xii.
In the next distich it is implied that the food was oranges.
75. See the last Note.
76. The Night of Power, Shab-i Qadr or Lailatu l-Qadr, is a mysterious night in the month of
Raman, the precise date of which is said to have been known only to the Prophet and a few of the
Companions. The following is the allusion to it in the Qurn, ch. xcvii:
Verily we have caused it (i.e., the Qurn) to descend on the Lailatu l-Qadr.
Who shall teach thee what the Lailatu l-Qadr is?
The Lailatu l-Qadr excelleth a thousand months:
Therein descend the angels, and the spirit by permission
Of their Lord in every matter;
And all is peace until the breaking of the dawn.
The excellences of the Lailatu l-Qadr are said to be innumerable, and it is believed that during its
solemn hours the whole animal and vegetable creation bow down in humble adoration to the
Almighty. (Hughes, A Dictionary of Islm.)
On the Night of Power the Qurn is said to have been brought down by the angels to the lowest
heaven, and thence delivered portion by portion at different times by Gabriel to Muammad.
77. i.e., recreate the abode of the angels by your presence.
78. See Note 30.
79. Give lamp-like blooms; i.e., show yourself in your transcendent brightness. It is to be noted
that by blossoms are generally meant the white blossoms of Spring. Those who move at night,
i.e., to pray, are the saints. (See Note 72.)
80. Be fresh of visage; i.e., be bright, smiling and cheerful.
81. See Note 30.
82. It is possible to translate, remove the pain of the carpet from afar; i.e., rejoice the abode of
the angels by your presence.
83. The two worlds; i.e., this world and the spiritual world.
84. i.e., Rise to regions above the dust of the world; or, free yourself from all things earthly.
85. i.e., you may get control over the two worlds, earthly and spiritual.

86. i.e., be prepared to obey. (See the last part of Note 7.)
87. i.e., Muammad used his perfect intellect in setting forth the revelations and guiding the people
in them.
88. i.e., he gained his wish.
89. Burq; lit., the partridge.
90. Lit., a moon like the Ksian throne. There was possibly something special in the throne of
King Ks, since it had a special name, chahr kargas, the four vultures.
According to other authorities, however, this name was applied to the throne of Shaddd. Kai-Ks
was the second king of the Kaynian or second Persian dynasty, and reigned, according to Albrn,
150 years. Shaddd was the name of a king of the dites in the south of Arabia (Yaman) who built
the garden of Iram to rival the gardens of paradise. On its completion it was made to disappear and
the king was struck dead. (See the Qurn, lxxxix., 5, 6, 7. See also Notes 1,203 and 1,605.)
Chahr kargas means also the four elements. Cf. the following Note and the distich to which it is
appended.
91. i.e., it flew so swiftly that the four elements were exhausted in their efforts to follow.
92. Lit., it drew under its foot.
93. The moon drew in (her) reins, hopeless, notwithstanding her rapid course, of keeping pace
with it.
94. The spheres were supposed to move swiftly round the earth.
95. An allusion to the supposed whirling movement of the spheres.
96. i.e., the movements of imagination and lightning seemed slow in comparison.
97. Lit., before such wide-stepping were but narrow.
98. I translate this obscure distich from the reading of the Bombay edition of 1328. All the other
editions I have consulted offer only unintelligible readings:
B tak-ash sair-i qub khl shud: gah janb-u gah shiml shud.
99. The word for fish used here, namely simk (Arabic broken plural of samak), means here in the
first place stars, and in the second two particular stars, one called Simk-i Rmi, Simk the
Lancer or Lance-bearer, i.e. a Bootis, and the other Simk-i Azal, Simk the Unarmed, i.e., a
Virginis. Jadval, stream or rivulet, means also an astronomical table, but here it signifies the
sky.
100. Lit., engaged in going through the leaves of this volume. The expanse or volume is the
earth and the sky.
101. i.e., he passed through the worlds gate.
102. i.e., he overcame the distance between the earth and the heavens.
103. Sar-sabz, which means primarily verdure and freshness, has also the sense of prosperity.
The word is used here in allusion to the fact that the colour attributed to the moons sphere is green.
104. Nuqra-kr, which is not in the dictionaries, means literally silver-working. As silver is
white, and Muammads hand is alluded to, I infer that reference is made to the white hand of
Moses, yad-i bai.
But sm-kr, which also means literally silver-working, signifies blandishments, fascination,
and this may possibly be the sense here. It is not impossible, however, that nuqra-kr may signify
safd-kr, white-working, one of the senses of which is good, virtuous action.
The lead-furnace means the furnace by which the leaden glazing for pottery is prepared. This

glazing is of a bluish colour, the colour attributed to the sphere of Mercury.

From a lead-furnace means probably such as might come from a lead-furnace.
105. The colour attributed to the sphere of Venus is white.
106. Yellow is the colour attributed to the suns sphere.
107. The Khalif of the West means the sun when setting, at which time much of the sky is often
green.
108. i.e., the effulgence of his face cast a crimson glow upon Mars. The allusion is to the crimson
hue which the sun often has when setting. Red is the colour attributed to the sphere of Mars.
109. The author possibly attributes headache to Jupiter on account of the size and weight of the
planet conceived poetically as a head. Jupiter, as a fact, is the largest planet in the solar system. A
perfumed embrocation for headache and fever is obtained by rubbing a piece of sandal-wood with
water on a stone. The colour of it also is that which is attributed to the sphere of Jupiter.
110. Saturns crown is probably his rings.
Savd, blackness, means also environs, city. Blackness is the colour attributed to Saturns
sphere.
111. Lit., as regarded which Gabriel from (its) distance had permission; i.e., they had reached a
stage beyond which Gabriel and Burq could not go.
112. Lit., had left him back from the road.
113. Isrfl is to blow the last trump to summon all at the Resurrection.
Raad-gh, a place of observation, observatory, watch-tower, is used perhaps to signify that
Isrfl is on the watch for the time.
114. Azrl, the name of the angel of death.
115. Behind; lit., in (their) places. The Rafraf is the abode of Isrfl, the Sidra that of Gabriel.
(See Note 49.)
116. i.e., unconsciousness of his own existence.
117. i.e., he passed through the ocean of unconsciousness, and left every atom of everything which
connected him with existence. But the distich is possibly misplaced, as it is seen from distichs
which follow that he has not yet reached the sea of unconsciousness. He is not yet above the Arsh,
the Universal Intellect. As a matter of fact, this distich in the B. ed. of 1328 occurs after the
distich, He took the road to the worlds gate, (and then) removed (all) distance from the heavens
sphere, and in this connexion ocean would mean the heavens.
118. It may be noticed that the second hemistich is a repetition of that of the last distich but five.
The latter is omitted by the B. ed. of 1328.
119. i.e., to the Deity Himself, the Absolute Existence, the One.
120. Lit., When his stupefaction accepted risks, or peril. The Vd-yi airat, the Vale of
Stupefaction, is the sixth stage towards f perfection.
121. i.e., guided and took him under its charge.
122. The expressions he drew near, two bow-lengths, and or nearer, are spoken of Gabriel in
the Qurn, liii., 8, 9, but here, as often, they are applied to Muammad.
Verses 4-10 are as follows:
And it (i.e., the Qurn) is no other than a revelation revealed (to him):
(Gabriel) the mighty in power taught (it) him,

One of sound judgment. He came towards him,

Being on the highest horizon.
Then he drew near and came down,
And was (at the distance of) two bow-lengths, or nearer,
And he revealed to his servant what he revealed.
The words au adna, or nearer, as applied to Muammad, express his close proximity to God.
123. i.e., he became extinct as to his own existence, which is the only means of seeing God. The
seeing of the eyes is coincident with a change in the essence. In order to see God the f must
have reached the station of complete extinction, and annihilation as to everything other than God.
After reaching the station in which the Qualities of God are substituted for his own, which is the
end of the second journey, as-safaru th-thn, he reaches at the end of the third journey, as-safaru
th-thlith, the station of Adh-Dhtu l-Ahadya, the Unity Essence, in which duality no longer
exists: he is completely immersed in God. This is the station of the perfect saint. In seeing God his
own imaginary and accidental essence and individuality are annihilated, he becomes fnin fi-llh,
extinct in God, and he is identified with God. In this way only can he see God, since, as the Sfs
say, L yara llha illa llh, No one sees God except God. (C. E. Wilsons Translation of Rms
Masnav, Book II.)
124. One of the Traditions relating to Muammad speaks of these veils as 70, another as 700, and
another as 70,000. Each of these expresses only an indefinite number, since it is of course
impossible to attach any definite number to the veils which intervene between the creature and God.
It is by the Light (one of the ninety-nine divine Names) that the darkness of the non-existence of
contingent beings is, as it were, covered, so that they come into relative existence. They are,
however, only as shadows whose apparent existence is due to the Light. If the Light be withdrawn
they cease to exist. Thus the veils which conceal God are light in so far as it is His Light which
gives them a quasi existence, and they are darkness in so far as they are inexistent in themselves
and have only a shadow-like existence.
Now according to the higher or lower degree of the saint he has a less or greater number of veils
between him and the Light in which the Qub dwells, that is the Light of God.
The Qub is the highest in rank in the f hierarchy. (C. E. Wilsons Translation of Rms
Masnav, Book II.)
For another explanation of the 70,000 veils see Gairdners The Way of a Mohammedan Mystic.
125. See Note 123.
126. i.e., being in the infinite, he was no longer subject to space relations.
127. i.e., he had no more any existence in space.
128. i.e., when the truth of the infinite makes itself felt the phenomenal world and direction or space
are no longer considered as real.
129. i.e., as long as a person is subject to the world of space his heart is liable to be disturbed by
anxiety at its vicissitudes.
130. i.e., he was completely absorbed in the Deity, and had only the breath or life which the f
has in fan, extinction of himself in God.
131. i.e., the infinite cannot be felt until all sense of space relations is lost.
132. He being infinite.
133. It is an open question whether the Words of God can be heard as words, or whether God
communicates only by inspiration, from behind a veil, or by the mouth of a prophet whom He has
inspired. Those who support the latter view say that since the Attribute represented by Mutakallim,

the Speaker, is one of the eternal Attributes of God, the Words of God in His quality of the
Speaker cannot be heard by mortal ears. They interpret the text (Qurn, ii., 70), Yasmana kalma
llh, They hear the Words of God, as meaning Yasmana m dalla al kalmi llh, They hear
that which indicates the Words of God.
On the text (Qurn, iv., 162), Wa-kallama llhu Ms taklm, God spoke to Moses in speech,
they say that God created such words as would give indication of His eternal Words (as the
Speaker), and let them fall upon the ears of Moses.
They also quote the verses (Qurn, xlii., 50, 51) And it is not for man that God should speak with
him except by inspiration, or from behind a veil; or He sends a prophet and reveals to his hearing
what He will. From behind a veil is explained as meaning that God may make (men) hear in or
from certain bodies words which He creates. Thus He spoke to Moses from the tree.
The Turkish Commentator on Rms Masnav seems to come to the conclusion that God makes
His servant hear His eternal Words, though since they are from an eternal Attribute they are unlike
those of His creatures. Gods servant will understand also that those words are from God.
I have added to this, Would it not be simpler and clearer to say that Words coming from the
Attribute expressed by the name Mutakallim, the Speaker, may be manifested as a revelation to the
elect? (C. E. Wilsons Translation of Rms Masnav, Book II.)
134. i.e., the special drink and robe of honour of the perfect f, which would be his ecstatic state
and condition of freedom from all ties. (See the next distich.)
135. Iqbl, bliss, beatitude, felicity, prosperity, means here the state of him who is the object of
Gods grace. It is the opposite of idbr or shaqvat.
Marifat, knowledge, is the possession of the rif, the Knower, the f.
136. Lit., With the humility or conciliation of a hundred thousand prayers.
137. That Goal, or Centre; i.e., God.
138. That which he brought; i.e., the spiritual knowledge which he brought.
139. i.e., from the court of the king to whom this work is dedicated.
140. A crescent moon; i.e., a poem.
On festive night. The allusion is to the night of the termination of the month of fast, Rama n,
when the new moon, the appearance of which betokens the end of the fast, is eagerly watched for.
141. i.e., the poem is to be extremely subtle and shrouded in obscurity.
142. Lit., may make magicians the prey of your magic.
143. Filfil bar tish rkhtan, to scatter pepper upon the fire, is to make the beloved restless until
she sees her lover. This is effected by the lovers reciting a charm over some pepper, which he then
throws into the fire.
In this case the beloved is presumably the poets ab, poetic vein or muse, which he is urged to
rouse.
The second hemistich seems only to emphasize the first, thus, make the fierce fire crackle by
throwing plenty of pepper upon it.
144. Lit., for the sake of gentle-heartedness. The cold and hardened wax represents the poets
ab, poetic vein or muse, which has lain inactive for six years. He is urged to make his muse
gentle-hearted and propitious by using the lovers charm.
145. This narrow way is presumably a reference to the poets quiet, ascetic life and to his
inactivity as to his poetical gifts. To dance on stones is not given in the dictionaries, but to sit on
a stone or stones means to be unhonoured, unesteemed, so that if the former be equivalent to this

the sense of the second hemistich would be: You have been living long enough without the esteem
which the exercise of your genius would give you. But some MSS. give in the second hemistich
bar or dar rah-i jang (jang probably for chang), and kvash instead of bas. If this were adopted the
translation would be: dancing is pleasant to the music of the harp, and the meaning, I think,
engaging in writing an entertaining poem. But this is scarcely acceptable. As some lithographed
editions have jang, battle, the editors have possibly thought that reference is made to the
Sikandar-nma of Nizm, in which many battles occur, but as this had been finished six years
before, as the Author also made a new recension of it not long after writing the Haft Paikar, and as
there are also battles in the latter poem, such interpretation does not seem very plausible. But, to
conclude, dancing on stones may be simply a metaphor for living the retired, austere life of an
ascetic, which the king engages him to leave for awhile.
146. Lit., Let the musky reed sneeze. Musk being blackish and fragrant, the reed is poetically
called musky because it offers in the black ink words which on account of their beauty are
considered fragrant. May be perfumed; lit., may rub galia moschata, a perfume composed of
musk, ambergris, camphor, and oil of ben-nuts.
147. i.e., to pass over the inky words which are likened here to ambergris, as they were before to
musk.
148. i.e., let them convey fragrance to the verdure of the world, as people scent silk garments with
musk.
149. Leaves mean the leaves of the poem to be written, and in a secondary sense stamped
coin.
150. i.e., until the juice of the grape is pressed out it does not smile in the form of wine.
151. i.e., one has the trouble of cracking the bone to get at the marrow; and one must risk the sting
of the bee to get the honey.
152. i.e., raise the curtain which conceals the beauty, your thoughts.
153. i.e., joy settled in my heart, and grief rose up and departed from it.
154. The one work is the Shh-nma of Firdaus.
155. The poet was Firdaus.
156. I read lal-i sda with India Office MS. 1168, not lal-i rza of the other editions.
157. The contents of it; lit., its coin.
158. Alien or foreign, I think, is a more likely sense here of gharb than wondrous, especially if
naqd, coin, be the right reading, and not naqsh, design.
159. i.e., which were not to be found collected together.
160. Dar, the older Persian, is the name given to the older pure Persian spoken before the
admixture of Arabic, due to the Arab occupation. Firdaus professes to have written in Dar, though
his work contains a considerable number of Arabic words. It is said to have received its name from
its having been the court language, but this etymology, as well as others given, is doubtful. It is also
said to have prevailed chiefly in Bukhr, Balkh, Badakhshn, and Marv.
In (such) cities (as those) of Bukhr and abaristn is one sense of dar savd- Bukhri-y-
abar.
Another sense is in works (found) in Bukhr and abaristn. Bukhr, it may be added, is said to
have derived its name from the learned men who inhabited it.
The rendering, in the works of Bukhr and abar, must, I think, be rejected, first, because
Bukhr was a Traditionist, and the Author does not quote Traditions, and secondly, because both
Bukhr and abar wrote in Arabic, whereas the Author says he consulted both Arabic and also

Persian works. abar, it is true, was a historian, and therefore a likely source, but it seems curious
that the poet should restrict his mention to that single authority.
161. The Author means presumably that he sought out each beauty of a recondite character which
had been overlooked by other poets.
162. i.e., When I had written out a choice selection.
163. One of the meanings given to Zand is the Book of Ibrhm Zardusht, i.e., the Zend Avesta of
Zoroaster. If the reading Zand be correct we must infer that that book was adorned with pictures of
the planets, as we know the temples were. Or, reference may be made simply to the mention of the
planets as an adornment. The B. ed. of 1328, however, reads dair-i Majs, the Magian temples.
164. The Brides, (adorners) of the sky, are the seven planets.
165. By affairs or offices are meant possibly the arts of fascination.
166. i.e., when seven lines converge together, as, e.g., radii of a circle, the result is a single point in
the object aimed at in our enterprise; i.e., though the subjects be many, the result is unity.
167. i.e., he keeps them all in due control so that they may all subserve the main design.
168. i.e., if any part be not subsidiary to the whole it throws out all the other parts, which brought
together in due subservience would have formed a consonant and unified whole. The illustration
here is a cord composed of a number of strands.
169. i.e., though no one appreciate the unity of the design, it is still there.
170. i.e., I measure correctly so as to produce a consonant, harmonious and unified whole.
171. i.e., presumably, If I had composed a work of one thread only it could not have borne so many
pearls of rhetoric without fear of snapping.
172. The Author seems to imply (cf. the next two distichs) that the value of the water depends upon
the nature of the recipient. If the water come to places which are not adapted to keep it perfectly
pure, it may be fit for bathing, but not for drinking. It is also, of course, implied that for certain uses
the water must be pure in itself before it reach the recipient. Similarly (see the next distich but one),
if a drop of rain-water fall into an oyster-shell which is adapted to turn it into a pearl it becomes a
pearl, but if not it is lost.
The real meaning implied by the next distich but one is that the Author being a proper recipient of
such material as may come to him he is able to turn it into work of literary and poetical excellence.
Cf. the lines of Sad:
Brn, ki dar lafat-i ab-ash khilf nst, dar bgh lla ryad-u dar shra bm khas : Rain, in the
fineness of whose nature there is no contrariety, makes tulips grow in the garden and weeds in
brackish ground.
It should be explained that it was believed that the pearl in the oyster-shell was formed from a drop
of rain-water which fell into it.
173. See Note 172.
174. See Note 172.
175. The Author is hinting that he expects a reward from the king.
176. Firdauss bounty consisted in his offering to King Mamd of Ghazn the historical,
romantic poem the Shh-nma of 60,000 distichs. Mamds stinginess lay in his giving the
poet a very inadequate reward.
The distich is literally: Mamds stinginess and Firdauss lavishness were (as) the relationship of
one under the ascendant Scorpio to one under the ascendant Sagittarius.

This does not mean that Firdaus and Mamd were born respectively with the ascendants
Sagittarius and Scorpio. The Author implies only either, that in the presentation of the Shh-nma
by Firdaus and the thought of reward on the part of Ma md the two were influenced by the
ascendants of the particular timesFirdaus by Sagittarius, and Mamd by Scorpio; or rather
perhaps, more generally, that there was something in the horoscope of each that induced their
respective acts at the respective times. It is clear from the context that the Author means that their
respective conduct was due in some way to the influence of the stars.
According to Alan Leo those with the ascendant Scorpio are reserved, determined and tenacious,
and those with the ascendant Sagittarius are frank and honest, generous and sincere. One may add
that Scorpio being a watery sign, and Sagittarius a fiery sign, the two are antagonistic.
Pierre de Bresche in his Trait des Talismans (1671) says: On attribue Salomon un livre intitul
des Sceaux des pierreries, o il dit que la figure . . . du Scorpion et du Sagittaire se combattans,
grave en quelques pierres, et enchasse dans un anneau de fer, cause les divisions parmi ceux qui
en sont touchez.
Such figures, though included by De Bresche amongst talismans, are, more strictly speaking, spells
or charms. (See also Note 1,490.)
177. Of Asad of s the Encyclopdia of Islm says little except that he was one of the oldest of
the Neo-Persian poets, who died during the reign of the Ghaznavide Masd (1030-41). Specially is
he known for his Strife-poems (Munzart).
The Encyclopdia adds, Little that is certain is known of his circumstances, for what Daulat-Shh
tells of his relations with Firdaus appears to be of a legendary nature.
This fact, I would suggest, is no reason for not repeating the account of those relations, since such
legends are often of great importance to the Orientalist on account of the frequent reference made to
them by Persian Authors. Of course discretion must be used, since some illustrative stories are of no
importance, and are really too absurd to be repeated. One might add, however, with regard to the
Encyclopdia, that it is far too succinct and condensed in many of its articles, and gives much too
frequently references to other works when it ought to give the information itself. In its scientific
articles also it is too technical: many of them are intelligible only to one who already knows the
subject, and an Orientalist can scarcely be expected to have an acquaintance with all Oriental
sciences.
We see, however, from the present distich that Asad was better treated by Ma md than Firdaus,
of whom, it is related, he was the master.
It is said that Firdaus on his departure from Ghazn in A.D. 1010 requested him to finish the Shhnma, which was yet incomplete, and that Asad composed that part of the poem between the
Arabian conquest of eastern Persia under the Khalif Umar to the end, consisting of 4,000 distichs.
In the Rose Garden of Persia there is a verse translation by Miss Costello of Asads poem, the
Dispute between Day and Night.
The meaning of the hemistich (if the reading be correct) is obscure. It may be translated, He
favoured Asad who was alif. Alif is the first letter of the alphabet, and is in form like an upright
stroke. It hence has the derived senses, first, alone, bare or destitute, and recluse, but no
one of these seems applicable. He was certainly first in the sense of having been Firdauss
master, but there seems to be no point in asserting this.
The B. ed. of 1328 reads, Asad-r ki bd-i bi-navkht: For Asad, whose being he caressed, the
sense being concluded in the second hemistich. Such a reading, however, strikes one as being only
an evasion of the difficulty.
178. i.e., were friends together, or the man subject to the ascendant, li, was favoured by the
ascendant, li.

179. The Author again urges the fact that he makes great improvements in the material collected. He
does not sacrifice his independence by taking water from the cloud, because he far more than pays
his debt by converting it through his poetical genius into pearls. He may also be intimating that he is
not one of the mere imitators or plagiarists of whom he sometimes complainscf. e.g. the
Sikandar-nma.
180. i.e., honour for the poem itself.
181. At the monarchs court support; i.e., from the king himself. Four into four are sixteen; i.e.,
my calculations will be found correct, or things will be as I thought they would, and as they should
be.
182. The Author probably means that he has so pure and bountiful a source of inspiration, and
produces results so excellent that he need not fear for the reception of the work at the kings court.
This harmonizes with the preceding distich. Or the cloud may signify the king in his bountiful
and generous nature, and the water, not the material from which the pearls are made, but rather
the cause or instrument of the poets inspiration. Or possibly, after expressing his desire for the
kings support and favour (fai, favour, by the way, means also generosity), the Author may be
poetically asserting his independence in the concluding distich of the Section. Ab, water, means
also favour, generosity, honour, success, splendour, and all this he can get from the cloud, i.e.,
from the material collected whence he pleases, and which by his genius he turns into the finest of
pearls,those of Aden,which also enrich him.
183. I read, Jabral-am na, jinni-y qalam-am. Some of the I.O. MSS. have, Chni-y qalam-am,
the Chinese (art) of my pen. The B. ed. of 1328 has, Jabral-am ba-junbish- qalam-am, where
junbish, I think, evidently indicates jinn. Jinn I take to be preferable on account of the coming
reference to fusn, incantation, and to the dvs, evil genii, and Solomon. By the genius, my
pen he means simply his poetical genius.
The genii (jinn) are supposed to have been created of fire, whilst the angels were created of light.
There are good and evil genii, the latter corresponding generally with the Persian dvs. Satan and his
assistant-demons are of the jinn. The par or fairy is of the good jinn.
184. It was the custom to put on new dress at the beginning of the New Year. In this and the
following distich the poets genius is addressing him.
185. Evil genii, dvs, mean here common and unspiritual people. No man, it is said, ever
obtained such absolute power over the Jinn as Sulaimnu bnu Dd (Solomon the son of David).
This he did by virtue of a most wonderful talisman, which is said to have come down to him from
heaven. It was a sealing-ring upon which was engraved the most great name of God (al-ismu lazam), and was partly composed of brass and partly of iron. With the brass he stamped his written
commands to the good Jinn; with the iron those to the evil Jinn or devils. (The Jinn are supposed to
have a great dread of that metal.) Over both orders he had unlimited power, as well as over the birds
and the winds, and, as is generally said, the wild beasts. (Hughes: A Dictionary of Islm.)
The legend of the great name is very ancient, dating from the time of the Accadians, the people of
the yellow race who inhabited Chalda before the Semite immigrations.
Lenormant in his Chaldean Magic says: But the highest and most irresistible of all the powers
dwells in the divine and mysterious name, the supreme name, with which Hea alone is acquainted.
Before this name everything bows in heaven and in earth, and in Hades, and it alone can conquer
the Maskim and stop their ravages. The gods themselves are enthralled by this name, and render it
obedience. . . The great name remains the secret of Hea; if any man succeeded in divining it, that
alone would invest him with a power superior to that of the gods. Sometimes also in that part of the
incantation (quoted by Lenormant) which takes a dramatic character, it is supposed that Hea is
teaching it to his son Silik-mulu-khi. But even then it is not uttered, it is not written in the formula,
and they think that the mention of it alone is sufficient to produce a decisive effect when the

incantation is recited. Every one knows to what a pitch the belief in the all-powerful and hidden
name of God has grown amongst the talmudical and cabalistic Jews, and how general it still is
amongst the Arabs.
It should be explained that Hea was the supreme god of the Accadians, and that the Maskim, of
whom there were seven, were an order of demons.
186. The Author is now apparently addressing the king.
187. i.e., as regards the mere body.
188. i.e., my work has no character, good or bad, until it bear the kings stamp of approval or
disapproval. It has neither the sweetness of the honey nor the bitterness of (the sting of) the bee. It is
neutral: pure and simple wax.
189. To be red-faced is to be honoured, and to be black-faced the contrary.
190. The monarchs scribe means the king through his scribe or amanuensis.
191. i.e., if no one care for my written words, my silky paper will be enriched by them. They must
be left simply to the paper, and I must be resigned. Or, for silky paper might perhaps be
substituted silk garments, which are sometimes perfumed, the sense being that he must keep the
poem for his consolation and be contented with it.
192. The eloquent; i.e., former writers, especially poets.
193. I, looper of these knots; i.e., the tyer of knots of subtleties in the poem. The alchemy and
bond of travellers to the village; i.e., the transmuter into gold of (the material left by) those who
had reached the domain of composition, and the fastener together of their material.
194. i.e., no one has written more originally than I.
195. i.e., I have nothing new to offer in the way of words, but I am an adept at expressing my
meaning in the words which exist. Man, lit., meanings, is used here in the sense of ilmu lman, the science whereby is known the manner of adapting language to the requirements of the
case; ability to express clearly ones meaning in various ways; rhetoric, and theory of literary style.
196. i.e., I consider form, literary style, without good matter to be phantom-like and to have no real
existence, like a dream; and I consider matter, i.e., the meaning, the thoughts of the poet, without
form to be undetermined and vague, like water.
197. The Author probably is alluding especially to Firdaus.
198. In this and the following three distichs the Author seems to show some feeling of
discouragement, real or affected, at not having in his poetry attained to perfection, on the mental,
moral, or spiritual side.
199. i.e., what is there in the domain of poetry that I have not written?
200. Khil, that which is absolutely pure, anything select or exquisite, gold refined in the fire,
genuine money, the best and purest of anything, is evidently the correct reading here, not khal,
deliverance, liberty. (See Note 198.)
201. At the dawn the angels are supposed to hover on the verge of the first heaven, the lunar sphere,
that nearest to the earth, and the Author here implies that they send down to him dainties of poetry.
In deprecation; lit., in (saying) I ask pardon of God.
202. Your breath means your words, your poetry, revivifying as the breath of the Messiah.
The tree of Mary was a withered date-palm under which Jesus is said to have come into the
world, for which reason it became green, and always when shaken let fall dates.
203. i.e., you have become fortunate in scattering the inexhaustible dates of your learning.

204. In the heading to this section Qizil Arsln is given as the name, or rather an additional
agnomen, of the king to whom the poem was dedicated, and in Beale and Keenes Oriental
Biographical Dictionary the same name is given. The king, however, who is generally understood
by the name of Qizil Arsln (Red Lion), King of arbijn, died in A.H. 587 (A.D. 1191), and the
poem was not finished till A.H. 593 (A.D. 1197). That it was not begun even in the life-time of
Qizil Arsln is fairly probable from the fact that the author had not finished his Sikandar-nma till
shortly after the death of that prince, and that he dedicated it to his successor, Nuratu d-Dn, King
of arbijn.
In Sachau and Eths Catalogue of the Persian MSS. in the Bodleian Library we read, the poem was
dedicated probably to the Atbeg Nr-aldn Arsln (who ascended the throne of Mauil in A.H.
589).
Dr. Bacher, in his Nizms Leben und Werke, gives the name as Nuratu d-Dn, the king of
arbijn mentioned above. He says: Es ist schon erwhnt worden, das der Frst von derbeign
hnlich wie einst jener von Schirwn Nizm zu neuer poetischer Thtigkeit aufmunterte; jedoch
whrend Letzterer ihm den Stoff angezeigt hatte, liess ihm Nasrat-addn (sic) die Wahl frei.
It is, however, evident from what Nizm himself says in this section and the next that the prince to
whom the poem was dedicated was the Khvrazm-Shh, Alu d-Dn Tekish Khn, the ruler of
Khvrazm (Chorasmia), the modern Khanate of Khiva. This country which lay along both banks of
the lower Oxus extended to the Sea of Aral. In the time of this ruler, however, Khvrazm was by no
means the limit of the territory of the Khvrazm-Shhs, for before the end of the twelfth century
they were masters not only of all Transoxiana, part of the Fifth Clime, according to the Dictionaries,
but also, to the west, of the country which extended to the provinces then still subject to the
Abbside Khalifs.
In the next section, A humble address, Nizm speaks of the dedicatee as the ruler of Persia, and,
as a matter of fact, Tekish Khn became supreme master of that country after having in A.H. 591
defeated Toghrul III., the last Seljqide ruler of it.
We read in The Caliphate of Sir William Muir: At last, the Kharizm Shah, Takash, at his
instigation (i.e., the instigation of the Khalif Nir) attacked the Seljuk forces, and defeated them,
leaving Toghril, last of his race, upon the field . . . Takash, recognized now as supreme ruler of the
East, conferred on the Caliph certain provinces of Persia hitherto held by the Seljuks.
Schefer, in his translation of the Relation de lAmbassade au Kharezm, Introduction, pp. ix., x.,
says: Telle tait au commencement du XIIIe sicle, la situation du Kharezm, auquel les princes de
la dynastie des Kharezm Chh avaient annex les tats voisins. Ils avaient donn leur empire une
telle extension que les frontires en touchaient, lest, la Mongolie, au sud, lInde, et, louest,
aux provinces qui restaient encore sous lautorit chancelante des Khalifes Abbassides. Le Khanat
de Khiva est aujourdhui tout ce qui subsiste dun si puissant tat.
Before coming under the rule of the Khvrazm-Shhs Khvrazm was subject to the Seljqides and
before them to the Ghaznavides. Of the rise and fall of the Khvrazm-Shhs, who succeeded the
former, Schefer speaks (Introduction, pp. xi., xii.) as follows: Le Kharezm passa, en 432 (1040)
sous la domination des Seljouqides. Alp Arslan en confia le gouvernement son fils Arslan Chh.
Sous le rgne de Malik Chh, Abou Thahir, gouverneur de Samarqand, fut charg de l
administration de la province qui, aprs lui, fut confie Izz oul Moulk, le fils du clbre ministre
Nizham oul Moulk. Le Kharezm fut ensuite donn par le mme prince Anouchtekin, esclave de l
Emir Melkatekin qui lavait achet un homme du Ghardjistan. Il tait devenu Ibriqdar ou charg
de laiguire de Melik Chh, et il percevait, ce titre, les revenus du Kharezm.
Barkiarouk, successeur de Melik Chh, dsigna Aqindjy pour succder Anouchtekin. Aqindjy fut
assassin Merv par les mirs Qoudan et Yaraqtach, qui essayrent de semparer du Kharezm. Mais
ils furent mis en droute par les troupes envoyes contre eux, et le fils dAnouchtekin, Mohammed,
fut investi du gouvernement avec le titre de Kharezm Chh, 490 (1096).

 la chute de lempire des Seljouqides, le Kharezm Chh proclama son indpendance. La dynastie
quil fonda compte sept princes, qui rgnrent de 490 (1096) 628 (1230).
La conduite altire et imprudente de Mohammed Chh (the last king but one) provoqua linvasion
de Djenguiz Khan, qui couvrit lAsie de ruines et porta au Kharezm un coup dont il ne sest jamais
relev.
Mohammed Chh, abandonn des siens, alla se rfugier dans lle dAbiskoun (in the Caspian) ou
il mourut. Son fils, le vaillant Djelal oud Din Mangouberty, essaya de ressaisir le royaume de ses
anctres; mais il prit assassin par un Kurde dans les montagnes dAmid ou il stait rfugi 628
(1230). En lui steignit la race des souverains qui avaient rang sous leurs lois toute lAsie
centrale, et manac lexistence du Khalifat des Abbassides.
Thus Muhammad, the son of Anshtegin, the ibrq-dr, or ewer-bearer, to Malik Shh, was the first
king of Khvrazm, but Tekish Khn was the first independent king. The rulers of the KhvrazmShh dynasty are as follows:
1. Muhammad Qubu d-Dn.
2. tsiz, the son of Muammad.
3. l Arsln, the son of tsiz.
4. Suln Shh, the son of l Arsln.
5. Alu d-Dn Tekish Khn, the elder brother of Suln Shh.
6. Suln Muammad, the son of Tekish.
7. Jallu d-Dn, the son of Suln Muammad.
From the following considerations, added to the above, it is quite clear that the person to whom the
poem was dedicated was Alu d-Dn Tekish Khn, the Khvrazm-Shh:
Nizm in this section addresses a person named Alu d-Dn, and not Nru d-Dn, or Nuratu dDn.
In addition to this he plays upon the meaning of the name Al, which means sublimity, exaltitude,
height.
Later he speaks of two sons of the above king, one named Muammad, the other, Amad. The
latter he praises as a scholar, the former as one full of princely ambition. As a matter of fact,
Muammad, who succeeded Tekish Khn in the empire, became a famous warrior. His agnomen, as
given by Nizm, was Nuratu d-Dn, whereas that of Nru d-Dns son was Izzu d-Dn.
Mrkvnd gives Qubu d-Dn as the honorific title of Muammad, but it was a common thing for a
distinguished man to have more than one.
In the next section Nizm says, Through you the Fifth Clime is in prosperous state. Now a part of
the Fifth Clime is Transoxiana, of which Tekish Khn was ruler; Nru d-Dn being ruler of Mauil,
and Nuratu d-Dn of arbijn.
From the fact that Alu d-Dn Tekish Khn, the son of l Arsln, was undoubtedly the person to
whom the poem was dedicated it does not seem improbable that the distichs in which the name
Qizil Arsln is given or alluded to may be spurious. It is not impossible, however, that Alu dDn may have had the honorific title or additional agnomen of Qizil Arsln (Red Lion), or that he
may have been called so as bin Arsln, the son or grandson of Arsln. Arsln in fact was a title of
honour commonly given to a king of Turkish race, whether it was his name or not.
It is true, though unlikely, that the poem may have been begun in the life-time of Qizil Arsln, and
the lines which early in the poem refer to him have been retained; but nearly at the end of the poem
there is also a line referring to the dedicatee as Lion, and since Qizil Arsln died in 1191 and the
poem was not finished till 1197, we should have to conclude that it was dedicated when finished to a
dead Lion, which is highly improbable, the more so that the poet evidently expected a reward from
the dedicatee.

The original of the distich in which the name Qizil Arsln occurs explicitly is as follows:
Shah Qizil Arsln-i kishvar-gr; bih zi Alp Arsln ba-tj-u sarr. (See also Notes 213 and 2,086.)
205. By range is meant the poem.
The division, Spring; i.e., Spring as a division of the year.
The Author by saying that his real aim in writing the book is to praise God, the Prophet, and the
king, and to give the latter advice, means probably to pay a compliment to the king.
Or, it is quite possible that he includes under advice to the king the whole of the work after the
first three divisions or sections mentioned.
206. This ancient coinage is possibly the world, which Muammads advent made young.
Or, the Author may be referring to Judaism and Christianity, and be implying that Mu ammad
superseded them by Islm.
207. The Seven Climes are the seven divisions or zones into which Oriental geographers divided
the whole earth as known to them.
According to the Persian geographer, Jurjn (about A.D. 1460), they are as follows:
1st. From latitude 12 45' to 20 30' N. The lord of this Clime is Saturn.
2nd. From latitude 20 30' to 27 30' N. Assigned to Jupiter.
3rd. From latitude 27 30' to 33 40' N. Assigned to Mars.
4th. From latitude 33 40' to 39 N. Assigned to the sun.
5th. From latitude 39 to 43 30' N. Assigned to Venus.
6th. From latitude 43 30' to 47 15' N. Assigned to Mercury.
7th. From latitude 47 15' to 50 30' N. Assigned to the moon.
There is a discrepancy in my MS. of Jurjn, which gives 43 30' to 47 15', and then 47 30' to 50
30'.
The Climes of Idrs (about A.D. 1153) extend farther north than Jurjns, but he does not explicitly
define them.
The dictionary Burhn-i Qi, taking a more popular view, enumerates the Seven Climes as
follows:
1st. Hindustan. Assigned to Saturn.
2nd. China and Kha. To Jupiter.
3rd. Turkistan. To Mars.
4th. Irq and Khursn. To the sun.
5th. Transoxiana. To Venus.
6th. Rm (the Eastern Empire). To Mercury.
7th. The hyperborean regions. To the moon.
But other popular divisions are also found, no one of which agrees with that of Nizm, who makes
an arbitrary division of his own. (See also Notes 1,146 and 1,147.) By the distich it is implied that
the king is monarch of the whole world.
208. i.e., generous to the rulers subject to him.
209. q Sunqur, according to Vullers, who takes his account from the Burhn-i Qi, is
cognomen regum Turcarum, by which is presumably meant a cognomen of the rulers not only of
Turkistan but also of all the countries of central Asia inhabited by people of Turkish race. So the
race of the q Sunqurs would, of course, include the family of the Khvrazm-Shh himself. In the
Encyclopdia of Islm three persons with the special cognomen (perhaps rather agnomen) of q
Sunqur, White Falcon (falco gyrfalco), are mentioned, but I do not think that the family or race of
any one of these is meant by Nizm.

210. This resting place; i.e., the earth.

211. i.e., the dynasty or sovereignty has reached perfection in him.
212. Rustam, the most famous of the legendary heroes of Persia, was lord of Sstn or Nmrz, and
Zbulistn, the highlands in the north of it. We gather from Lieut.-Colonel Yates Khursn and
Sstn that names and legends relating to Rustam are found in that country at the present day.
Part of Sstn is on the east frontier of Persia, and part of it in Afghanistan.
A long account of Rustams life and exploits is found in Firdauss Shh-nma. (See also Notes
1,035 and 2,078.)
213. Unless this distich be spurious or corrupted, we must, I think, take it that he is called lion in
name either as having the honorific title or additional agnomen Arsln, or as being bin Arsln, the
son or grandson of Arsln; arsln, a Turkish word, meaning lion. (See also Notes 204 and
2,086.) The B. edition of 1328 has, however:
Ham-pay- shr-u ham-paym-i hizhabr:
The companion of the lion and the bringer of the same message as the lion.
214. i.e., simply, when the world came into existence.
215. A Gem, or an Essence, i.e., the Universal Spirit, the first creation, or the first emanation
from the Deity; though considering it in its two-fold aspect of Universal Intellect and Universal
Soul, the former is the first emanation, and the latter the second. Auwalu m khalaqa llhu l-Aql:
The first thing which God created was the Intellect.
The Universal Soul by its formative faculty fashioned the phenomenal world upon matter taken in
the philosophical sense, and is the Soul of that world. At the same time, the individual phases of the
Universal Soul inclined to particular forms and became the individual souls of them.
216. An allusion to the kings generosity.
217. Since this verse is applicable only to one whose name is Qizil (Arsln), Red (Lion), and the
person addressed here was not at all events the Qizil Arsln, it may possibly be spurious. (But see
Notes 204, 213, and 2,086.)
Surkh-r (lit., red-faced) means honourable, glorious, and since the sultan is surkh-r, his
face is supposed poetically to cast a red tint upon the sign-manual, which the latter is predisposed to
take from its including the word Qizil, which in Turkish means red, and is part of the name
Qizil Arsln.
218. Lit., is red-faced. (See the preceding Note.)
It must be concluded that if the preceding distich be spurious, this one is so, too. (But see Notes
204, 213, and 2,086.)
219. An allusion to the martial valour of the king.
Another translation may be: The surface or book of the sky is full of leaves from his expositions.
This would be an allusion to the kings learning.
220. In this hemistich it is implied that the sea cannot compete with him in bounty; that before his
bounty it perspires with shame.
221. i.e., the mind fails to compass it.
222. An allusion to the kings name, Alu d-Dn, which signifies Sublimity of the Faith.
223. A pun upon the name, Sublimity of the Faith.
In this last, i.e., in sublimity (Sublimity).

224. Means presumably that his enemies are as women compared with him.
225. b, water, has also the senses brilliancy, lustre, splendour.
226. Excites fire in the mind; i.e., arouses admiration.
In the distich the four elements are introduced; thus the word meaning brilliancy, b, has also the
sense of water, and that meaning body, khk, signifies also earth.
227. Lit., where the lion scratches its tail.
228. Ba-sar madan, lit., to come to (its) head, means also to come to an end, to be finished.
229. Fire is the wine; frozen water is the crystal cup.
230. A common expression in Persian for a great disturbance.
231. See Note on the next distich.
232. i.e., whatever he gains with effort he gives away freely and carelessly. Cf. the idiom ba-sar-i
tziyna giriftan, to take a thing, or gain a victory, by the whip alone, without using the sword.
For the second hemistich of the preceding distich contrast the effort and the impetuosity of the flow
of the sea with the ease and gentleness of its ebb.
233. i.e., possibly, by his prosperity and victorious power he overcomes all malign influences as
Jupiter may those of Saturn.
234. This and the preceding distich do not balance very well, since in the first, lion is apparently
an allusion to the king, and in the second to his horse. The metaphorical sense of dragon in
the second is warrior, and burning the dragon is vanquishing that warrior. He also kills real
dragons in the chase.
Mounted on a lion in this second distich is to a certain extent in harmony with sun in the first,
since one of its meanings is sun in his quality of being the ruler of the zodiacal sign Leo.
In this second distich the king is certainly, as it were, upon a dragon as vanquishing it, but his
horse is alluded to as the lion and not he.
In the same distich by dragon there may be a sub-allusion to the constellation Draco which is
extinguished, as it were, by the sun.
235. Dragon means here both the constellation Draco and also warrior.
As a snake; i.e., as if it were only a simple snake.
236. Tang, rendered closeness, means also narrowness, nearness, and the word is contrasted
with the word widens, which follows. Mara, rendered aim, means literally the place to
which a thing is thrown.
The absolutely literal sense is his nearness (of aim) to the thing aimed at.
237. i.e., he has beaten the sword in roughness.
238. Shr-gr, lion-taking, is the third degree of drunkenness. A lion-taker means
metaphorically a strong, brave man.
239. Lit., By the circle of (his) lasso. I.O. MS. 402 has ba-kh-i samand, by the mountain, (his)
steed.
I.O. MS. 1168 has ba-gird-i samand, by the circle of (his) steed.
I.O. MS. 1491, and the I.O. Bombay edition have ba-gurz-u kamand, by (his) mace and lasso.
From these I think we may plausibly conjecture ba-gird-i kamand, by the circle or loop of (his)
lasso.

240. i.e., through awe at the kings prowess.

241. i.e., his arrows have killed so many wolves and leopards that the onager has scarcely room to
move over the plain.
242. The meaning is that the king kills so many wolves and leopards that the hunting-ground
becomes a fuming, raging sea composed of their blood, and completely covered sometimes by the
floating bodies of the wolves, and sometimes by those of the leopards. Thus the hunting-ground, in
a way, at times puts on a wolfs skin, at times a leopards skin.
243. i.e., the stag is shot dead and is buried, as it were, in its hide.
244. Lit., as though the sky brought up smoke from the earth.
245. i.e., as the reed has the musky (in this case black) ink, and the beauties (lit., rubies) which it
forms, so the kings character has its musky fragrance and the precious and brilliant qualities which
are displayed by that character.
246. See the last Note.
247. An allusion to the kings greatness and to his protection of all.
248. The Nine-handled Bow is the sky in its quality of having nine divisions. (See Note 30.) The
meaning is that the nine-fold sky is only as the smallest bolt for the kings bow.
249. (The) four stars, chr gauhar. The term chr gauhar usually means the four elements, but
here it must signify the four large stars in Ursa Major that stand in the form of a square. Ursa
Major as a whole is called Haft Aurang, The Seven Thrones.
250. i.e., his enemies are eradicated and destroyed before him.
251. To have a bright, white, or red face is to enjoy honour; to have a black face is to be
disgraced.
i.e., the kings friends derive lustre from his glory as the moon from the sun; but his enemies are
scorched black by it.
252. A gold-shod sun means the king.
Sang means rock or stone, but it signifies also weight, authority, dignity, splendour, so that the
sense is that as the sun lends grandeur to the mountain by gilding it, and furthers the growth of the
rubies (as he is supposed to do) in the rock of the mine, so the kings shining qualities produce
brilliant results, and give brightness and prosperity to all his subjects.
The rhetorical merit lies, however, in the idea of the giving of rock to the mountain, so I have
translated literally. One might almost combine the two meanings by saying has given weight to
the mount, and rubies to the mine.
253. i.e., the jewels of the mine are excelled by his brilliant qualities, and he is far superior to the
mine in showing forth qualities so brilliant.
254. His onyx is his eye, which apparently means here his watchfulness and his all-pervading
influence and power, which make all things flourishing. This sense is conveyed by the image that
his onyx gives pearls to the sea, the strewer of pearls, and rubies to the mount, the strewer of
rubies.
255. Both Abodes; i.e., heaven and earth.
He receives Gods Law and administers it to his people.
256. i.e., his two sons.
257. i.e., devoted to the study of theology.
258. Fardn, the name of the sixth king of the first dynasty of Persian kings, the Pshddian. He

was famous for his wisdom and learning.

259. Kai-Khusrau was the third of the second or Kaynian dynasty of Persian kings. He was
celebrated as a warrior.
The second hemistich is, literally, opening the stirrup in Kai-Khusrau-ishness.
260. Power or authority, naqsh, which here is equivalent to istiqrr-i ukm va-tamkn-i haibat
dar dilh, the fixing of ones authority and the establishing of reverence in the hearts (of people).
261. i.e., he having devoted himself to the study of religious and spiritual matters.
262. Amad means most praised, and by praising his pursuits the Author introduces his name in
poetical style. His name Amad (twice), because it is his real name, and may also on account of his
pursuits be attributed to him in its sense of most praised.
263. The words Amad and Muammad both come from the Arabic root amd, praising, so that
the two forms which are of common origin differ only specifically from each other without being
generically or essentially different. The genus is one, the species are two.
The distich is, however, susceptible of another interpretation, namely, In two copies, the original of
which is the same, there is the writing of Amad and that of Muammad. Or, again, there is the
stamp of each; Amad and Muammad being in the first case the copyists, and in the second case
the two names.
In the latter case the sense would be that two copyists making a copy each from the same original
would differ in minor particulars as the two names differ, though their sense is essentially the same;
i.e., most praised.
264. i.e., they do not differ.
265. i.e., for his mastery of theological and spiritual subjects.
266. i.e., religion and spirituality strengthen him.
267. The azure throne; i.e., the sky.
268. i.e., May he be furthered and supported in his sovereignty by these two sons.
269. i.e., brighter than the day.
270. This would depend, I suppose, upon the way in which he spends the night. Cf. the succeeding
distich.
271. By that one of Amads race (who is) veiled by the curtain of his night is meant the kings
wife.
272. Bilqs is the name given to the Queen of Sheba supposed to be one of Solomons wives. It
means here the wife of the king, as Solomon means the king. (See also Notes 1,270 and 1,407.)
273. The celestial sires are the seven or nine heavens. Existence mothers are the four
elements.
By her being the seal of the mothers of existence, i.e., of the four elements, is meant her
reaching the perfection or acme of existence which is composed of the four elements.
274. Khir is the name of a prophet who found and drank of the Water of Life. He has been
confused with the vazr of Alexander, with Elias, and also with St. George.
The Water of Life was supposed to be in the darkness, zulmat or (plural) zulumt.
The origin of the legend may probably be traced back to the Chaldean epic of the progress of the
sun through the seasons. In the winter he dies, as it were, in the darkness of storms and rains, from
which he emerges to life again in the Spring. (See also Notes 1,201, 1,562, and 1,698.)

275. i.e., May the kings protection abide by that Rose and Rose-garden, his wife!
Rose-garden is a name given to a slave-girl, kanz.
276. i.e., he had that quality as a pre-existent, immaterial soul in the spiritual world. The doctrine of
the pre-existence of souls is taught both by the Qurn and also by the Traditions.
277. Jaljil, rendered here drum, means primarily small bells, and is the Arabic broken plural
of juljul. Such bells were fastened by couriers to their waists. But the word signifies also a small
round drum or tambourine with bells set round the rim, and such, before the invention of fire-arms,
were most probably carried at the waist by sentinels to give the alarm.
278. By sword-belt is meant the white streak of the dawn.
279. Beside your stirrup gently breathes; i.e., attends you as a servant attends his master at his
stirrup.
280. Dlam was formerly an independent province of Persia forming part of the modern Gln. Its
capital was also called Dlam. As it was a westerly district, the sense of the wearer of Dlams
crown may possibly be the lord of the western sun, which would be the evening.
I.O. MS. 1168 reads Shm-i Dlam-kulah, The evening with the crown of Dlam, instead of Shhi Dlam-kulah. (See also Note 1,884.)
Many plants have a stronger scent in the evening.
281. Sarhang, the most usual sense of which is a general, a military leader (in modern Persian, a
Lieut.-Colonel), means here either a prefect or a censor-inspector, mutasib. The mutasib
was a police official who was charged with the inspection of weights, measures, and provisions, and
was empowered to punish gambling, drinking, etc. Since the day on account of its brightness may
be said, in a way, to be a searcher out of offences, the Author likens it to a sarhang, i.e., here, a
mutasib.
The Author implies that the king is so great that the white-faced (in another sense honourable) day
is his sarhang, and that if dismissed from that office it would become black-faced (in another sense
dishonoured) night.
282. The sky is supposed to spread itself for the kings benefit as a cloth, and to receive as its pay
from the king two loaves, namely, the sun and the moon.
283. Lit., To the signet-ring of the divine aid there is a sealing of sovereignty (more lit., to
sovereignty) upon you. i.e. by the divine aid you have become the highest exponent of sovereignty.
284. An allusion to the greatness of the king, enhanced by the previous allusion to the greatness of
the sky.
285. i.e., has fashioned it upon the model of your throne. The sky is thus a throne imitated from the
kings throne. It is a golden throne presumably by reason of the stars. The king in his brilliance is as
the moon.
286. Turbid; lit., earthy.
287. The Author is alluding to the scintillations of the kings sword, which are, he implies, more
brilliant than rubies.
288. i.e., the kings long-suffering is more steady and immovable than the mountain.
289. The cloud is often taken as an image of generosity. Here it probably means that which is to
foster the plant of the poets genius.
290. The April cloud fosters all the beautiful plants of Spring. The cold, wintry clouds produce no
good effect.
291. i.e., the encouragement given by those other kings is absolutely inadequate: they give much

pain and almost deprive of life before they give even a slight reward.
292. (Your) shadow; i.e., (your) protection.
293. Your existence; lit., your creation.
294. i.e., your fortune always exists as a guard or custodian of the realm of generosity. Or, your
fortune looks after the realm of generosity.
295. The sense is apparently, since Persia is the heart of the earth, Persia is the best part of the
earth, because it is certain that the heart is better than the body.
296. The Author means presumably that as the kings dominion is the heart, i.e., the best of
dominions, and the best ruler has the best place, therefore the king is the heart (of rulers), i.e., the
best of rulers.
The difficulty of fixing the exact sense is that mamlakat and vilyat both mean realm and also
rule, being equivalent in fact to the word dominion. But in the preceding distich vilyat has
evidently the concrete sense of realm, and if in the present distich we give it the abstract sense of
rule, I cannot see the raison dctre of the preceding distich. Or, if there be one, the Author proves
only that the king rules Persia because, his rule being the best, he is the best ruler, and therefore
rules the best place. But the logic seems peculiar.
297. See Notes 274, 1,201, 1,562, and 1,698.
298. The mirror of Alexander, yina-yi Sikandar, was said to have been constructed by Aristotle
and placed in the lighthouse at Alexandria to give knowledge of occidental affairs.
But under the word jm we have jm-i Jam (Jamshd), the cup or mirror of Jam, Solomon, or
Alexander, which, according to the Eastern fabulists, represented the whole world, (whence it is
also called jm-i jahn-nam, or jm-i gt-nam, a mirror showing the universe).
299. A mirror of intellect. This I take to be the sense of gauhar-yna, lit., a pearl- or gemmirror, but also an intellect-mirror, since gauhar means also intellect, wisdom.
300. Which you have; lit., which is in your head.
301. The Seven Climes; i.e., the whole inhabited world as divided by Oriental geographers. (See
Notes 207, 1,146, and 1,147.)
302. See Notes 204, 207, 1,146, and 1,147.
303. Aristotle is spoken of by Persian writers as a minister or adviser of Alexander.
304. Nshrvn the Just, in whose reign Muhammad was born, was (according to different
authorities) the eighteenth, nineteenth, twentieth, or twenty-first king of the Ssnian dynasty of
Persia. He was a great patron of literature, had a number of works translated from the Greek, and
was visited, it is said, by some Neo-Platonic philosophers. He reigned from A.D. 531 to 579.
305. Buzurjmihr, the vazr of Nshrvn the Just, was celebrated for his wisdom and virtues. He is
said to have imported from India the game of chess and also the Fables of Bdpy (Pilpay). It was
under his superintendence also that Greek works were translated into Persian.
306. Khusrau Parvz, the grandson of Nshrvn, reigned from A.D. 591 to 628. He was married to
Shrn (Sira), who is said to have been a Christian. One of Nizms Five Poems is called Khusrauu Shrn.
307. Brbad or Brbud was the most famous of Persian musicians and composers. The number of
modulations usually ascribed to him is thirty. Cf. s lan, the thirty modulations. These are said to
have been composed in honour of Khusrau Parvz, but a number of them would seem from their
names to have been composed in honour of his wife Shrn.
Nizm in his Khusrau-u Shrn excludes three from the usual list, and introduces four which are not

in it. One of the latter is called Khusrav, Royal, and was a eulogistic song in rhymed prose
written and composed in honour of the king.
308. Jallu d-Dn Malik Shh was the third sultn of the first dynasty of the Seljqides. He
succeeded his father Alp Arsln in A.D. 1072, and died in A.D. 1092, aged 38. The Jallian Era,
Trkh-i Jall, was established in his reign by Umar-i Khaiym and the other astronomers royal.
This era, according to Dr. Hyde, begins on the 15th of March, A.D. 1079.
309. To Nizmu l-Mulk, the vazr of Alp Arsln and afterwards of his son Malik Shh, was mainly
due the prosperity of the Sejqide empire. He was a great patron of learning, and founded in
Baghdd the famous college, the Nizmya, in which the poet Sad had, as he relates in the Bstn,
an Assistant-Professorship or office of Rptiteur. (See Grafs Bstn, p. 341.) He was the author of
the political treatise Siysat-nma. He died in A.D. 1092, assassinated by a follower of asan
abb, the Old Man of the Mountain. Nizmu l-Mulk and asan abb had been friends, but
in later life Nizmu l-Mulk had become at variance with asan abb.
310. The word translated orderly estate is nizm, and that rendered in orderly estate nizm.
Thus the Author makes out by a poetical conceit that his name (or fame) is Nizm, i.e., in orderly
estate, or in a satisfactory condition, through the kings favour.
311. I read km-i gizf with I.O. MS. 1491.
312. The cupbearer is here the eminent poet, or his poetical genius, tab, which infuses
superexcellence and richness into his work. The peasant is the inferior poet, or his genius, which
produces only inferior work. The former, as it were, gives wine to the earth, the latter only water.
(Cf. Note 437.)
313. i.e., other kings are not generous towards themselves in the matter of justice and learning.
314. i.e., presumably, because the king is learned himself.
315. This is probably an allusion to the influence which asan Maimand, the vazr of Mahmd of
Ghazn, is said to have brought to bear upon him in order that Firdaus should not be adequately
rewarded for his great poem the Shh-nma.
316. By the kings name being attached to the poem under the ascendant of Leo the Author implies
that the king in his judgment of it will be influenced by the qualities possessed by those who are
born under that ascendant. Alan Leo in his work The Horoscope says: When the ascendant is
Leo . . . they will be as noble as their prototype, the lion, and being possessed of one of the strongest
forms bestowed by the twelve signs of the zodiac, they should be able to resist all external
conditions, and maintain their own free and independent spirit. In disposition they are open, frank
and fearless, magnanimous, sincere, honourable, and affectionate. . . . (They) are ever ready to help
when help is needed. They can be very determined, self-reliant and strong-willed.
By the distich the Author hints that the king will exercise his independent judgment and not be
influenced as Mahmd by others. (See Note 315.)
317. i.e., fortunate is he who offers so fine a result of your favourthe result being the poem.
318. Lit., may draw a pen through.
319. The cycle of seven thousand. This is what is called the lunar cycle, of which the Persian
lexicographers, quoted by Vullers, speak as follows, Gyand daur-i har kaukab haft hazr sl mbshad: hazr sl ba-khvadi-yi khvad ib-i amal ast, va-shash hazr sl-i dgar bamushrakat-i shash kaukab-i dgar; va-damAlai-his-salm!dar avval-i daur-i qamar bazuhr mad; va-n daura ba-pyn rasd:
They say that the cycle of every planet is of seven thousand years duration. A thousand years it
acts by itself, and the six thousand other years in partnership with the six other planets (i.e., with
each one a thousand years). AdamOn him be peace! came into being at the beginning of the

lunar cycle. That cycle has come to an end.

The Haft Qulzum adds, Az-n jihat n lam-r daur-i qamar gyand; va-baz bar-n-and ki
qiymat ham dar daur-i qamar khvhad shud:
For this reason they call this world (that of) the lunar cycle; and some assert that the Resurrection
will be in the lunar cycle. According to this assertion the lunar cycle has not come to an end, and
this is the general belief; but according to the relation in the first of these quotations this cycle has
come to an end, and if so Nizm would be perhaps referring to the Martian cycle which would
follow it; but it is evident that Jallu d-Dn Rm believed that Muammad, at all events, lived in
the lunar cycle, since he writes,
What indeed, O Muammad, is the army of the earth (to you)? See the moon in the sky, and split
its forehead;
In order that the ignorant astronomers may know that this cycle is yours, (and) not that of the
moon. (See C. E. Wilsons Translation of Rms Masnav, Book II. Cf. also Note 871.)
320. By this sugar-reed is meant the Authors pen.
Earths blackness most probably means the ink in the inkstand; and verdure signifies the
charming results of his dipping the pen into the ink and writing.
321. i.e., my eyes are watery from trying to look at him.
322. i.e., though the king, like the sun, is too dazzling in himself to be looked at, he can be
considered in his virtues and deeds, which are, as it were, reflections of him.
323. i.e., this poem newly composed.
324. The poem is likened to coin which is to receive its power and value from the impression of the
hoofs of the kings horse; i.e., through the kings notice and approval.
325. By the cloud is meant an exalted patron like the king.
326. i.e., the poet who cannot secure an exalted patron must put up with one less high.
327. i.e., from the kings hand.
328. Zuhra is Venus, the musician of the sky.
People look out for the new moon to take omens from it, especially for the new moon which ushers
in the beginning of the month which succeeds Raman, the month of Fast. (See the First Story in
C. E. Wilsons Translation of Rms Masnav, Book II.)
329. i.e., the Author would be resigned though the king judged the poem to be insignificant.
330. i.e., that which you do not favour.
331. By the word Kun, Be, God is said to have given existence to all things.
Muslims have a special reverence for speech, as they suppose it to be God-created and to be coextensive with thought.
332. i.e., when you speak of any one of them, you think of his work, and he himself emerges, as it
were, and is seen from that work.
333. The unknown, or the hidden; that which is still wrapped in mystery or concealed in the mind.
(See Note 331.)
334. i.e., speech as existing in the abstract. (See Notes 331 and 333.)
335. i.e., save speech, which may be handed down by writing, no individual thing subsists
permanently.
336. i.e., nothing remains to display the mind of men except speech handed down by writing.

Architecture is certainly an exponent of the minds of men, and archological remains may to a
considerable extent show the state of advancement of civilization and taste of an age, but they do
not reveal the mind to the extent that speech does, nor are they so lasting.
337. Namely, the human mind or rational soul, nafs-i niqa, which is immortal if not debased
and merged, as it were, in the animal soul, nafs-i aivn.
338. Cf. the dictum
339. See the preceding Note.
340. That which has this knowledge is of course the rational soul.
341. See Note 338.
342. i.e., you will not really perish though you leave this life.
343. See Notes 337 and 338.
344. i.e., it is useless to cultivate the body unless by the cultivation of it one is helped in the
cultivation of the mind and heart.
345. Their clay; i.e., their bodies.
346. Pleas and vain excuse, namely, for cultivating the body and not the mind, and alleging that it
is best for them.
347. Not any one will say My curds are sour; i.e., no one will confess that his action does him
harm, or that he is the worse for it. Or, he will not acknowledge that he is not in a satisfactory
condition.
348. i.e., they incline to contentment alone, and do not seek wealth in order to cherish the body.
349. The Author is speaking of the evils of possessions which are transitory. The mind, which is
eternal, should be cultivated.
350. i.e., he who has transitory possessions has much anxiety and trouble in safeguarding them.
351. The hoopoo is here likened to the capitalist, since, like him, it has transitory possessions which
are coveted. Those who have such possessions find them exposed to peril, and they are
consequently stimulated to great exertions to preserve them.
352. Because they have something of which others are envious.
353. i.e., the bird is stimulated by its cleverness to try to gratify its greed, and so it falls into the net.
The Author is pursuing the same idea, but he now dwells more particularly upon the element of
greed which leads people to covet transitory possessions.
354. i.e., with all his gluttony he can get from the earth only a stomachful.
355. This store is the world. i.e., all transitory possessions are lost in the end.
356. The crown of the candle is of course the flame, which makes it weep, as it were, tears of wax
or tallow.
357. Another illustration of the same idea. I have translated from a supposed reading, kh-u dary,
the hills and the sea, but the I.O. MSS. and printed editions alternate between b-i dary, and n
mufarra, the water of the sea, and that exhilarated person. The former seems nonsensical,
since the sea has no rubies. The latter is pointless and involves an inconsistency. Kh, hill,
mountain, seems a plausible conjecture, since the hill or mountain has rubies, and may be said to
weep in the streams which flow from it. The sea has pearls, and the water of it may poetically be
called tears.
358. See the next distich.
359. i.e., those who are entitled men are as angels if they have the wisdom which constitutes them

men and distinguishes them from the lower animals. If, in fine, they have the r-i insn, the
human spirit, and have under their control the r-i aivn, the animal spirit.
360. Did they prepare. I read with I.O. MS. 1491, karda, which is an indefinite way of saying he
or they prepared, the sense being here God prepared.
I.O. MS. 1168 has kard, which I should render God prepared.
361. i.e., work is good in itself, though it avails not against the preordinances of God, which are
from past eternity.
362. i.e., if his work is only for himself and he does not care for others interests.
363. Khvsh at the end of the first hemistich seems used in an adjectival sense.
364. i.e., so govern your life that you make not enemies, but friends.
365. i.e., weeping hypocritically.
366. Take your hand; i.e., actively help you.
367. Yd has two principal meanings, memory and heart, or mind. In this distich the meaning
seems to be heart.
368. Concealed or buried treasure was supposed to be guarded by a snake or dragon.
369. The Author seems to imply that by exposing advantages the possessor will suffer, although
those who may see them be good.
It should be remembered that New Years Day in Persia is the 21st of March.
370. The ass is considered a type of sensuality.
371. i.e., happiness depends upon a good, happy nature.
372. An assertion of the Muhammadan idea that the nature never changes. The pre-existent soul in
the spiritual world has a certain nature, and when incarnate in this world it keeps the same nature.
373. Lit., with ugliness of aspect.
374. Advice apparently given to princes and governors against ill-treating the peasant.
375. i.e., he does not require an additional burden of oppression.
376. Muhra, a stone found in the head of a snake and supposed to be an antidote against the poison
of its bite. The full name is mr-muhra, snake-stone.
377. I translate from the reading, du na-zan. If dagh na-zan be correct we should render,
Strive that you strike not false coin (in partnership) with the world, or, employ not deception (in
company) with the world.
378. By dragon is meant the world.
379. i.e., the world is not really friendly to men, and ultimately it consumes them.
380. Lit., his dog-heartedness. The allusion is to the wicked, malignant hypocrites of the world.
381 The Author means presumably that they increase the disagreement by misrepresentation,
making black seem white and white black.
The literal sense as regards the fly is that it gets into different foods and trails one over another
where it walks, mixing them up together.
382. These highwaymen are wicked enemies who rob people of good and set them astray. Cf. the
definitions of rh zadan (lit., to strike the road): to plunder travellers, and also to set astray,
trj namdan-i amvl-u asbb-i musfirn; va-gumrh kardan.
383. This wallet of four ties means the world. The wallet referred to is one in which travellers

carry their food. It has four flaps which fold over and are tied together. It is used opened and spread
out as a tray or cloth. This wallet is likened to the world on account of its having four sides as the
earth has the four cardinal points; of its forming an expanse; and of its containing provisions.
384. i.e., when even the pious and good are led away by the wickedness of the age.
Past, rendered base, seems to have here the f sense, nki na-tuvnad ba-bl-i himmat parvzi urj ba-madrij-i kamlt-i aqqn y martaba- az martib-i dgar kunad He who cannot on
the wings of resolution fly up to the stages of spiritual perfections, or to any other grade.
Josephs, (fierce) wolves. An allusion to the wolf which was reported to have devoured Joseph.
(See the Qurn, xii., 17, 18.)
385. The fire of hell is supposed to be made of mens evil deeds.
386. Pour talc away, talq-r rzand. Talc being an allayer or quencher of fire, the sense of rzand
here must be pour away, not pour on.
387. Subjection; i.e., subjection to God.
388. Lit., How long is seven-lockedness and four-tiedness to last? The seven locks are the
seven skies; the four-tie (thing) is the earth. (See Note 383.)
389. By the false blood-stained gold are meant the stamens of the anemone.
The Author is again warning people against seeking riches.
390. i.e., the stamens of the wormwood do not resemble money in colour.
Note the Persian word for wormwood, diramna, which, divided as diram-na, means not money.
391. The white cloud is apparently taken as an emblem of purity and renunciation, in
contradistinction to the black cloud, which has, as it were, a treasure on its head in its bright lining.
If the Author means that one is not to be like the white cloud, the treasure must be the golden
appearance which the sun often gives to the white cloud, but this is not necessarily on its head.
392. This may mean that the earth, which becomes only mud through the wetting of the rain from
the cloud (see the next distich), becomes golden when the sun shines upon it thus wetted, and this
golden reflection is the treasure alluded to. Or, since it is believed that the sun makes gold grow and
develop in the stone of the mine, as it is supposed to do rubies, the reference would probably be to
such gold. I have not seen, it is true, any explicit assertion in Persian writers of such a belief as
regards the gold, but passages occur which seem to allude to it, and in Le Trsor de lunivers,
attributed to Raymond Lulle, we read:
Chaque toile du ciel a son influence particulire: ltoile du Pole sur laimant et sur le fer; . . . . le
Soleil, sur lor; la Lune, sur largent; les images des hommes du ciel, sur les corps humains; la
similitude du Blier cleste, sur les bliers terrestres.
393. Tar shudan, to become moistened or wet, means also metaphorically to be vexed or
troubled.
394. See Note 392.
The meaning is that by contemning treasure, behaving with wisdom, and practising self-denial and
beneficence people become a blessing to the earth.
395. i.e., show your contempt for the gold and rubies which the sun is supposed to develop.
396. The word zar, gold, is formed by two consonants which are disconnected from each other in
Persian writing. I have been obliged to render parganda by two words, worthless, scattered,
since there is no single word in English that conveys these senses of parganda, which is equivalent
here to b-rbia. Cf. the Turkish rbia-syz.
397. In this second hemistich parganda means scattered in connection with the gold, and

disturbed with reference to the possessor of it.

398. i.e., on account of their wearing gold they are put into mourning, blue being a mourning
colour. This is in allusion to the commonly used gold and blue ornamentation of Persian MSS.
399. i.e., if gold is put into one scale, stone weights are put into the other to weigh it. This the
Author calls stoning. At a thousand doors; i.e., at the doors of the bankers.
400. A dng was the sixth part of a diram, and weighed about six grains. A diram was a silver coin
worth, by various accounts, sixpence, or from three-halfpence to twopence.
401. Bears them off; i.e., inherits them.
The waster; lit., the money-killer, sm-kush.
The collector; lit., the money-collector, sm-kash.
Such an assumption as is conveyed in this and the preceding distich is tantamount in Persian to an
assertion of the uselessness of the act alluded to in the assumption.
402. I translate from the reading nki, that that or this that, which is preferable to the alternative
reading nchi, that which, in so far as the act is spoken of in the second hemistich, not the object
of the act.
Both zar, gold, and sm, silver, mean also simply money.
403. i.e., the person who spends not for his wants has no pleasure in life: the digger of the well
instead of enjoying the water is injured by it.
404. Lit., is the enlivener of joy.
405. By a stone is meant gold.
406. That ruin means the world.
407. Dvs, i.e., demons, are said to inhabit ruins and wastes.
408. Jahn, the world, means also the worlds goods, so that the sense of the distich is, How
long would you bear the worlds goods merely as a porter might, and make them serve no useful
purpose?
409. The four porters are the four elements. Hence the four porters house is either the
world or the human body. Here the latter sense only is applicable, and the meaning is that
however much a man may collect he will bear away (to the tomb) only his own body.
410. The air without (the letter) alif is bd without the long a (), reducing thus to bad, which
means bad, evil, wickedness. The meaning is that the two kinds of elements opposed to you are
the earth, which is devoid of friendliness (ilf), i.e., the world, and the air without alif, i.e.,
evil.
411. Some editions read tj, crown, but others b, which has no meaning. Hence I think that we
may readily surmise bj, tribute, to be the correct reading, one dot in b in the original doing the
office of two.
412. Skh is presumably used here in the sense of tr, a rolling-pin, tr-i tutmj being a rolling-pin
to prepare tutmj.
Skh in the sense of spit is quite inappropriate here, since tutmj, translated paste, is not a dish
which could be prepared by or cooked on a spit, being fresh made pastry cut into strips and stewed
with meat.
413. Lit., in whose stomach there is a drum; i.e., whose stomach grumbles through emptiness.
i.e., necessaries are preferable to luxuries; or everything should have its appropriate place. (For
tutmj, see Note 412.)

414. Dna-yi dur is here equivalent to dur-dna.

415. i.e., greediness and covetousness lead to vexatious interference and strife with others.
416. Sad says in the Bstn:
Na-y-arzad asal, jn-i man, zakhm-i nsh : The honey, dear friend, is not worth the wound of
the sting.
417. Jigar, liver, heart, means also pain, grief, trouble. The butchers shop is, of course, the
world.
418. i.e., thousands fail for one that succeeds. Life is only a lottery.
The sky means fortune or the malice of fortune.
419. i.e., the world or fortune is quite uncertain and untrustworthy.
420. The meaning is apparently that if the gratification of a persons wish should be destined to
have contrary results it is better that the wish should not be gratified. In the frustration of his wish
he would be happier than in the gratification of it. Cf. the Anvr-i Suhail, Book III., Story 1:
Bas murd ki dar imn-i n-murdh-st! How many a gratification is involved in frustration of
ones wishes!
The best MSS. I have consulted read n-murd, frustration, but some MSS. and printed editions
have b-murd, not wishing, which is simpler, but makes the sense rather pointless.
421. The Author apparently implies that success gained late in life is likely to be of a more solid,
self-sustaining, durable, and complete nature than that gained early in life; for cf. the next distich. In
this success, which, from its implied nature, should endure to the end of life, the business of life
may be said to be perfected.
422. i.e., How long would you waste all your energies in seeking to shine and to make all you can
of yourself before the people of the world?
423. This bestial den is the world.
This jar of crockery is the sky. Both mean fortune.
424. By this seven-rooted tree is meant the sky, of which the roots are, as it were, the seven
earths. The sky means fortune, and the sense is do not let yourself be dependent upon fortune: have
nothing to do with it.
This four-nailed shoe is the world as consisting of the four elements, and the meaning is, have
nothing to do with the world or fortune.
425. The mat-covered well is the world covered by the sky. The word stone is used with
reference to the stones employed in the construction of the well. Dead as a stone or a mat may
possibly apply to the person admonished, and would then signify dead or insensible to the
attractions of the world or the allurements of fortune, but I think the application to the world or
fortune is preferable.
426. i.e., sacrifice your life for intellectual and spiritual perfection, and think not of cultivating or
indulging the body.
427. Pr; i.e., f chief. This distich is omitted by I.O. MS. 1168.
428. i.e., have full and entire faith in God.
After this distich, I.O. MS. 1168, only, has a distich of which the following is a translation:
If you are a disciple, behold, you are in bad estate; rise from the midst, that you be isolated (from
all ties). The only sense of this can be, you are only on the road to improvement, but this is far
from being good sense.

429. The Author is possibly alluding to his life of retirement, upon which Jm in the Nafatu lUns lays much stress.
430. The village-chief entertains stranger guests.
It should be remembered that the king has, in a way, called Nizm from his retirement by asking
him to write a poem. Nizm seems to hint here that if he does not write no one can do so in a
worthy manner.
431. The Author possibly means that he is aiming at the poet who is a pretender.
432. i.e., possibly, destitute of taste, judgment and appreciation of real merit.
433. The Author means possibly that where he is the people prefer bad poetry to good. Turk
amongst its various meanings has that of a beauty. Hence Turk (here a noun, not an adjective)
means something of a beautiful or delightful nature. The Author in the second hemistich likens
this to dgh-b, which is here equivalent to mst, or the Turkish yghrt, specially prepared thick
curds of milk, a favourite dish of the Turks.
This Ethiopia, or these Ethiopians; i.e., these uncivilized people.
434. This furnace means the world.
Lit., I had any rawness; i.e., probably, I was still somewhat inexperienced in the affairs of the
world. The only other sense could be that his early work was somewhat immature, but this I think is
inadmissible.
435. i.e., fortune, or rather plagiarists, took advantage of my inexperience and made use of the
works of my genius.
Ttiyh-yi irim is equivalent to ttiy-yi ghra, tutty dissolved in the juice of sour grapes and
applied as a remedy to strengthen the sight.
436. The Author again alludes to plagiarists, of whom he complains too in the Sikandar-nma. He
seems to imply not only that they have robbed him but also that they have depreciated him.
The idea in this and the two preceding distichs, taken all together, seems to be that he has always,
even from the time when he first began to write, suffered from plagiarists.
437. I.O. MS. 1168 and the B. ed. of 1328 read:
Mai ki juz jura-y zamn na-buvad
qadr-i angr bsh az-n na-buvad.
The sense seems to be that he, as a spiritual teacher, deserves better treatment than he implies he has
received. In f phraseology wine means the knowledge and love of God. The Author has
previously alluded to its superiority to water as a fertilizer. (See Note 312.)
438. The Author means possibly the quiet, retired life of the f recluse.
439. Frozen water or ice refers possibly to the Author, as living a quiet, retired life of
contemplation, bound up, as it were, in himself.
There may possibly be some reference to him as a writer of recondite f poetry in his retirement
poetry which is bound up, as it were, and closed to the comprehension of the commonalty.
440. The reference is possibly to the reflection of the sun upon snow or ice.
441. i.e., ice in itself is like silver and not gold.
442. It seems probable from the three preceding distichs that by silver the Author means himself,
and by gold the Deity, of Whom he is only a reflection, as the moon is of the sun. Cf. too the next
distich.
443. Sm, silver, without the middle letter y is sim, which is like mis, copper, and it is

identical with it when reversed.

The sense intended is probably that the creature, a reflection of the Creator, loses value by not
invoking Him, y being a vocative particle. By using the word reversed the Author may be
pointing to the supposition of the creatures being depraved, as well as wanting in prayer.
444. By iron the Author means probably his ab or poetical genius.
By with gold inlaid he refers either to the dedication to the king or the latters patronage.
By its silvery work are meant the sweetness and beauty of the verse.
Or perhaps it would be more in accordance with the next distich to interpret iron as his poetry.
Then in composition would mean when he composes; but this seems a little strained.
445. The meaning is that the Author is enriched by his poetical genius (or possibly his poetry),
because, though he calls it iron, it has the value of silver, and can be sold for silver. (See the
preceding distich.)
Most of the I.O. MSS. read:
Mard-ihan-firsh zar pshad khanr ba-nuqra bi-firshad: The dealer in iron who sells a
quantity of iron for silver can dress in gold; or, The dealer in iron can dress in gold because he
sells, etc. I have taken the reading of I.O. MS. 1168, but conjectured bi-firsham for na-firsham
in the second hemistich.
446. i.e., (my iron is silver); alas for him whose gold is less than silver!
447. smn and rsmn; i.e., the sky and cord. The words are brought together from a certain
resemblance in sound, as in several English proverbial expressions.
448. Lit., gold in boxfuls, and silk in ass-loads.
449. i.e., since riches distribute themselves so unworthily, why should one fear their not distributing
themselves at all? Farghat is exactly the opposite of kr.
450. Such a ruin is the world. Into a ewer (or cup) draw a sun, or perhaps, confine a sun in a
ewer (or cup), means probably have the mind or soul in its greatness and splendour trammelled
by the visible world, which is in reality so small and insignificant.
451. Cf. sukhann-i dihlz, idle talk, hearsay. The vestibule, dihlz, is a passage extending from
the door to the court of the house, either roofed or not. Here people would collect and gossip.
The Author apparently means here that everyone discusses the mystery of existence, and, possibly,
complains of the injustice of fortune, dihlz meaning also, as Quatremre says, la partie antrieure
des tentes, ou la premire tente, celle o le sultan se tenait dordinaire pour donner ses audiences.
452. i.e., presumably, they have tried to explain the mystery of existence and the spiritual world, but
have died before succeeding.
453. i.e., if I have a long enough life.
454. i.e., to penetrate into the mysteries of the spiritual life and to avoid all the pitfalls of the
phenomenal world.
455. i.e., the warning and summons have not yet come, and I, like others, can scarcely believe I am
to take the journey.
456. i.e., when I am dead, and the veil of the spiritual world is raised.
457. i.e., how long shall I try to teach the mystery of existence, of the spiritual world, and of God,
being ignorant myself? How long shall I be eloquent upon a subject through which I do not see?
458. i.e., you cannot attain to a knowledge of the divine by means of the eyes (of intellect),
therefore forget your eyes; nor can you teach the divine mysteries, therefore keep silence. It is only

by following out the f Path that one can commune with God.
459. i.e., when you attain to a knowledge of the divine by living the f life you will know that
your intellectual strivings were vain.
460. i.e., abandon all your puny efforts, for the spiritual world has shaped all things on the earth,
and nothing can be achieved without its preordained concurrence. (Cf. the next distich.)
461. Instead of du tang-i nvard, two passes of dispute, some MSS. have dukn-i nvard, shop
of dispute. By two passes of dispute is meant the world as a place of entrance and exit where
contention prevails.
462. i.e., while pearls, rubies, and precious metals trammel your free action, how can you hope to
make rapid progress in the domain of spirituality? The heavens were supposed to move rapidly
round the earth.
463. The bare-backed steed refers to the carnal or animal soul purified and denuded of all earthly
ties and desires. Such a steed will bear one safely through the world. (See also Note 2,036.)
464. The best comment upon this is the last distich of some lines in the third chapter of the
Gulistn:
Mard- Khud ba-maghrib-u mashriq gharb nst;
har j ki m-ravad hama mulk- Khudy-i st:
The man of God in west or easts at home;
for his Gods realm is all whereer he roam.
The man of God is the darvsh.
465. i.e., before you are dispossessed by death. It was the custom to suspend the crown above the
throne.
466. i.e., the blossoms of virtue may fall through the dust blown by the wind of envy of others
riches.
467. The arms of the rose are the petals, which are scattered by the wind.
The Author means probably that he does not want arms because he does not wish to fight for
worldly possessions, and by voluntary renunciation he escapes the thorn of envy.
468. The wearing of the darvshs robe by his envy is presumably the mortification of his envy,
by which the fire of the passions of his body or carnal soul may be allayed, talc being a resistant of
fire.
But some of the I.O. MSS. and the B. ed. of 1328 reverse the order of asad and jasad, offering the
sense, In order that, perchance, the wearing of the darvshs robe by my body may scatter talc over
the fire of my envy; i.e., may allay the fire of my envy. This, however, is more prosaic, and less
in harmony with the preceding distich than the former reading.
469. i.e., through the world, by giving up envy and covetousness and renouncing all possessions.
470. This ancient inn is the world. It is implied that all earthly possessions are transitory, and
had better be renounced before one leaves the world.
471. The Author means probably, escape from the bonds of the world and from all other ties, in
which there is multiplicity, and boldly assert your freedom. (Cf. the next distich.)
472. i.e., those who have studied existence and become skilful in speech, who have learnt how to
guide practice by theory, and taught what they could of existence, have died. Each one has had his
day and opportunity, has performed his part, and has then disappeared.
473. i.e., my life is nearly at an end; you be careful in your life, which has not long begun.

474. A rose of the Eternal Garden; i.e., the soul.

475. By the name Muhammad you are sealed; i.e., you are well sealed, as it were, with the name
Muhammad, which means much praised or praiseworthy.
476. i.e., strive to obtain conspicuous praiseworthiness.
477. An attack of robbers on the pilgrims to Mecca is apparently supposed, during which some
needy pilgrim swallows the little gold he has in order to save it. The robbers are supposed to see this
and to cut open a hundred pilgrims, suspecting them of a like act. Or it may be that the richer
pilgrims, seeing the needy man committing this act, imitate him and burst.
478. i.e., give them no hold upon you by carelessness.
479. This malignly moving hall is the sky, i.e., fortune.
480. A warning against over confidence on the road of life.
481. A similar thought to that in the preceding distich. Though you think you are making fine and
rapid progress through the world, you must beware of its pitfalls.
Bz-i safd, white falcon (falco gyrfalco), is also a term applied to the sun. (Cf. the next
hemistich.)
482. i.e., keep a bright look out in the world.
483. Kamn means a bow, and also Sagittarius.
Tr is an arrow, and also the Persian name of the planet Mercury.
The sense is that the world is a road where people are hunted by the skies of the planets and
zodiacal signs, i.e., fortune.
484. i.e., though your character may be naturally strong, you have the difficulties and attractions of
life to contend with, which may neutralize your efforts.
485. This beast is the carnal or animal soul, nafs, and the sense is that you should not so indulge
it that you may not engage in laudable pursuits and pass with credit through life. (See also Note
2,036.)
486. Daur, Time, also means Fortune. Two-hued refers to the whiteness of day and the
blackness of night. Let the road, etc.; i.e., keep up a cheerful heart.
487. Lit., the root of it is gladness in the interpretation.
But I.O. MS. 402 has, il- n khvash st dar tabr , the result of it is gladness, or, it amounts to
gladness, in the interpretation.
488. i.e., either from all ties, or from all griefs.
I.O. MS. 402 has:
ahd bar man ki az bal rast, I take it upon myself (to promise) that you escape calamity.
489. Gauhar- nk, the good pearl, means also the good nature or temperament; and here, the
man of good nature or temperament.
The sense is, Do not separate from such a man.
490. An evil nature; lit., the evil origin, meaning the man of evil nature.
Nature does not err is in Arabic, and reads, al l yukh, but as the Arabic is not strictly correct,
and the distich is very similar to the next one, I should be inclined to take it as an interpolation.
491. The evil nature; lit., the evil origin meaning the man of evil nature.
492. i.e., you will be able to bring affairs to a happy conclusion, to solve difficulties, etc.

493. i.e., he who is not predestined to be learned is prevented from becoming so by being ashamed
of acquiring knowledge.
494. The Seven Climes into which Oriental geographers divided the whole inhabited world as
known to them. (See Notes 207, 1,146, and 1,147.)
495. The Author is evidently alluding to verses 4 and 5 of chapter v. of the Qurn:
. . . . and that which beasts of prey have (partly) eaten . . . . is forbidden you. . . .
. . . . But he who is constrained by severe hunger, and has no inclination to transgress,truly God is
forgiving, merciful. By has no inclination to transgress is meant, does not wilfully incline to the
sin of unlawful food, and to eating more of it than is necessary to sustain life.
The sense of the distich is that by a knowledge of the holy Law one may know that even unlawful
food is sometimes lawful, and by such knowledge be justified in eating it.
496. The reference is to the dog of the Seven Sleepers, which became a man by following them. Cf.
Sads Gulistn:
Sag-i ab-i kahf rz chand pay-i nkn girift-u mardum shud: The dog of the Companions of
the Cave for a few days followed the good, and became a man.
497. For Khir, see Notes 274, 1,201, 1,562, and 1,698.
498. Cf. again the aphorism Manarafa nafsa-h arafa Rabba-h, He who knows himself knows his
Lord.
499. Lifes Water or the Water of Life, b-i ayt, is also called Ab-i aivn, the Water of the
living animal.
The meaning of the distich is that the Water of Life is not the mere animal life, but has to do with
the rational soul which is immortal for him who knows its nature.
500. The soul with reason; i.e., the spirit of the rif, the mystic who knows.
501. i.e., the soul and the reason, nafs and aql, are one in the spirit, r, which comes from
God.
In which (i.e., in the one) you have these two, observes the Author; but he has implied that it is
only if you cultivate the rational soul and learn to know its nature, and so know God, that you live
eternally. (Cf. the last three distichs.)
502. i.e., the soul and reason must be in you only one, the spirit, which comes from God as
absolutely one in the Universal Spirit. The soul in its formative faculty inclines to special
incarnation, and the result is separation. By renouncing everything belonging to the phenomenal
world, the body, and the carnal soul, and by giving up all desires, you become again one in the unity
of the spirit, and, in fine, attain to the position of the Universal Spirit, and to ultimate union with, or
rather immersion in, God.
503. Lose the two; lit., throw low for the two (as it were in dice).
504. In the position of Universal Spirit you will be above earth and heaven.
505. Before the last distich I.O. MS. 1168 has on the margin:
Az si bi-gar ki fil-i mamm ast
vaz du ham dar guar ki n shm ast:
Abandon three, for it is a blamable act (to retain them); abandon also two, for it is inauspicious (to
keep them). This is evidently a variant of the present distich.
Three generally would signify a trinity, and more especially the Christian Trinity, but here it
possibly means the trinity of percipiens, perceptum, and perceptio, the perceiving subject, the
perceived object, and the act of perception.

The f recognizes these three as an absolute unity.

Two generally would mean the Duality of Zoroastrianism, but it seems unlikely that the Author is
warning his son against this; hence the meaning here is probably that explained in Notes 501 and
502.
The Author, however, may be making a transition to the subject of revealed religions, and warning
his son against all those which do not teach the absolute unity inculcated by the teaching of Islm,
and, in a deeper sense, by that of fsm. (See the next distich but one.)
506. See the last Note.
507. Slis salsa is from the Arabic thlithu thalthatin, a third one of three, i.e., a Person of the
Trinity; but it is used to express one who acknowledges a Trinity of three Persons, i.e., a Christian.
Here, however, it seems used in the sense of Trinitarianism. (See the last distich but one.)
Youll not bear oer the sky the ball of Unity; i.e., you will not rise above the heavens in your
appreciation of the Unity.
508. The Author seems to be hinting at revealed religions here by the words fables and
medium. When you have found the unity of all things in God you have all, you are saved. No
words of religion are required, no medium is wanted for your possession of that unity, or rather your
existence in and as it.
509. I.O. MS. 1168, and the B. ed. of 1328 for mya, capital, origin, root of a thing, have pya,
rank, grade, dignity.
510. A person of graceful and straight figure is often likened to a cypress.
Remedy; lit., mummy, which was supposed to be efficacious in many maladies, including
fractures.
511. My tulips; i.e., my cheeks. My violets; i.e., my hair.
512. i.e., powerless to act either as lord or servant.
513. I.O. MS. 1168 has amarak, a little ruddy man, but most MSS. read Amadak, little
Amad, which I presume would mean here a little man below the normal size.
Amadak is absurdly explained by Steingass as a handsome youth who has become pock-marked.
This looks like a misconception of the distich in question.
514. i.e., the protecting shadow of the king.
515. i.e., my accomplishments, my merit, and sincerity are my shield in the world. (Cf. the next
distich.)
516. I am making the best of I.O. MS. 777,
Hch kas psh na-ngaram b man. 1168 has,
Hch kas na-ngaram zi man b man. 402 does not include the distich. 1491 has,
Hch kas nst na-ngarad b man. The B. ed. of 1328 has,
Hch kas nst bi-ngaram t man.
This last may be rendered,
There is no person I see up to myself, where up to myself would probably mean excluding
myself.
517. This stigma; lit., this calamity or evil; i.e., the calamity of this impression.
I.O. MS. 1168 seems to offer the only probable reading in the first hemistich. It has,

Na-ki n sikka naqd-i m drad, reading, however, na-ki in one word, naki.
518. Lit., give me the mummy, a remedy used in many maladies, including fractures.
519. This may be a reference to the Qurn, xx., 27,
Wa-yassir l amr-, and make my work easy for me.
Or it is possibly a reference to the prayer, Rabb-, yassir, wa-l tuassir, O my Lord, make (it) easy,
and not difficult.
520. alv. (See Note 1,459.)
521. The sharp dagger is the white streak of the dawn.
522. i.e., write the poem.
523. i.e., the author of the poem.
524. Two-coloured, in respect of day and night.
525. Et rubinus et flavi coloris lapis hic fortasse membrum virile significant.
An amber-coloured (stone); lit., an amber-coloured thing.
526. Yazdijard I., surnamed Al-Athm, The Sinner, has been generally represented by Oriental
historians as a cruel and intolerant prince. Western historians on the other hand generally speak well
of him. That he was not tolerant is evident from the fact that he first persecuted the Zoroastrians in
favour of Christianity, to which he had leanings, and later the Christians, through fear of their
excessive zeal and of rebellion amongst his Zoroastrian subjects.
In the Siysat-nma of Nizmu l-Mulk (see Note 309) a detailed account of his death by the kick of
a mysterious horse is given. He had reigned from A.D. 399 to 420, and was succeeded by his son
Bahrm V.
For accounts of him consult Firdauss Shh-nam, Mrkhvnd, abar, Sir John Malcolms History
of Persia, and Canon Rawlinsons Seventh Oriental Monarchy.
527. One struck; i.e., Yazdijard oppressed his subjects.
The other cherished; i.e., Bahrm cherished his subjects.
Rock with ruby. An allusion to the rubys supposed growing in the rock or stone.
Spines with dates. The spines, khr, often spoken of in connexion with dates, are those on the
stem of the date-palm.
528. A remedy; lit., mummy, used in various maladies, including fractures.
529. Lit., the first day the dawn, etc.; i.e., when Bahrm was born, and the dark night of tyranny
was changed to the dawn of justice by his birth and promising horoscope.
530. i.e., the alchemists of the sky, the astrologers.
531. i.e., they scarcely expected to find a good horoscope for Yazdijards son.
532. i.e., the son promised to be a great contrast to his father.
533. In this and the following four distichs the horoscope of Bahrm is very lightly and imperfectly
sketched.
It is of course supposed to be entirely favourable, but as regards the aspects of the planets to one
another nothing definite can be deduced owing to the fact that the Author, though assigning certain
planets to certain zodiacal houses, does not state in degrees the position of each planet. Since,
however, the horoscope is supposed to be entirely favourable, we should conclude that the aspects
are good, and as a matter of fact they can, I think, be so placed in the houses of the signs in which

they are situated as to be so.

With regard to the position of the planets the following remarks may be made:
The sun is in strength or exaltation in Aries. This indicates that the higher spirit has full force,
and inclines to all that is lofty and aspiring. Aries implies impulse, assertiveness, generosity, and
intuition. The moon is in exaltation in Taurus. She represents generally receptivity. She is, says
Alan Leo, the collector of aspects and influences, and acts only in accordance with the sign that
she is in, having no definite nature of her own; she is in fact coloured, as it were, by the sign
through which she passes. . . . Her office and mission is to reflect the light. As she passes out from
the sun she gathers up the influences on her way until she reaches the full; thence she returns later
with the fruits of experience to the sun. She will thus, being in exaltation in Taurus, give full effect
to the influences of that sign, which are fearlessness, strong will, constancy, and determination.
Mercury, says the same author, depends chiefly upon aspects to other planets and to position, but
in the main is imaginative, sharp, witty, logical, oratorical, and studious. He, in fact, governs
imagination, thought, wisdom, and eloquence.
Being in exaltation in Gemini, all these qualities are confirmed by the nature of that sign, which is
dualistic, restless, and intellectual.
Venus, representing love, refinement, fondness for pleasure and art, has also full force, being in
exaltation in Pisces, which is emotional, kind, and generous. She and Jupiter together are the
ruling planets, being in the house of the ascendant Pisces.
Venus is considered, says Alan Leo, the most fortunate planet under which to be born. It will
awaken the love and emotional side of the nature of those under its influence. . . . It will also give
them a keen appreciation of art and beauty, and stimulate all the pleasure-loving inclinations. They
will be attended by fortune, more or less, throughout the whole lifes journey, and, even when under
some adverse fate, their star will be shining behind the blackest cloud.
The ascendant Pisces, in which Venus is in exaltation, would enhance the emotional tendency. With
Venus is conjoined Jupiter as joint ruler in his own sign Pisces.
This, says Alan Leo, will give an abundance of life and vitality. Those born under its influence are
cheery and hopeful in disposition, possessing a noble and generous spirit. . . . They are faithful,
prudent, just, and honourable.
Since Jupiter, being in Pisces, is in his own house, the influence of the sign would be to increase
the tendency to kindness and generosity. With regard to Mars and Saturn nothing can, I think, be
said, except that if in opposition, as one may possibly deduce from the description, they might tend
to correct each other to some extent. Those subject to Mars are bold, impulsive, aggressive,
contentious, sensual and lavish, whilst those subject to Saturn are cautious, reflective, constant,
patient, chaste, and economical. Saturn being in its own house, Aquarius, would be strengthened by
that signs qualities, which are intellectual and retentive, studious and thoughtful. I do not know
what is meant by the statement that the tail of Draco is turned towards Saturn. Amongst the
planetary symbols, Alan Leo in his Practical Astrology includes the head and the tail of Draco, but
he does not say anything about their respective influences.
534. In the first hemistich in the words that region the stress is, I think, rather laid on that. Then
in the second hemistich the Arabic proverb would mean wherever there are regions or cities,
biq, there are states, duval, and that no particular region is required to give state. Wa-llhu
alam!
535. I.O. MS. 402 offers, I think, the best reading:
Pidar az mihr-i zindagni-yi dr shud r zi-mihrbni-yi , but z- should of course be read for r
in the second hemistich. In the first hemistich too I should suggest bahr for mihr, but this is not
absolutely necessary. With mihr one would render,

His father through love of his life. The other I.O. MSS. I have consulted read in the second
hemistich,
drtar shud zi-mihrbni-yi ,
became at some distance from the love of him.
This would mean became at some distance, so that he could not indulge in his love for him.
536. Canopus, a star of the first magnitude in the rudder of the constellation Argo, a Argus. It is
often associated with Yaman, Arabia Felix, over which it is said to shine with peculiar brightness.
Canopus-like; i.e., associated with Yaman as Canopus, or bright and exalted as Canopus; or both.
537. Numn was the ruler of the small kingdom of ra in Irq Arab (Babylonia), which was
subject to Persia until conquered by Khlid under Ab Bakr, the first Khalif, in A.D. 633. The chief
town, ra, according to Canon G. Rawlinson, lay almost due south of the town of Kfa, in about
latitude 31 50' N. and longitude 44 20' E.
Istakhr, the geographer (about A.D. 950), however, places it about four miles north-west of Kfa
and the western branch of the Euphrates. It is a mistake of Nizms to say that Numn was king of
Yaman in South Arabia.
538. Lla-yi lal, the anemone of ruby, i.e., the ruby anemone, is called lla-yi Numn, and
shaqiq-i Numn, the anemone of Numn. It is said to have received the last two names on
account of its having been a favourite flower of one of the kings of ra named Numn.
Numn is here likened to the garden as the destined guardian of Bahrm, the ruby anemone.
539. i.e., strewed or scattered the flowers of education and care in bringing him up.
A Numnian anemone; i.e., one cultivated, fostered, and developed, as it were, by Numn.
540. The first litter means a room in the kings palace, or the palace itself.
The moon; i.e., Bahrm.
541. i.e., Munir, the son of Numn.
The kings of ra were named in regular alternate succession Numn and Munir, Munir and
Numn.
542. i.e., grow up, gaining strength.
543. Lit., in such a search.
544. It seems from the following distich that they sought not only a high place but also a suitable
fort or castle upon it. I think therefore that sz in this distich may be conveniently rendered fort or
castle, though it really signifies suitable means or appliances, or anything fitted for a business.
545. I.O. MS. 1168, and the B. ed. of 1328 have, nchunn j, such a place, but the other I.O.
editions which I have consulted read, nchunn diz, such a castle or fort.
546. Rm is a name which was formerly applied to the whole territories of the lower or eastern
Roman empire and Asia Minor. The name has in modern times been given by the Persians to the
Ottoman empire.
It may also be often conveniently rendered Greece. (See also Note 700.)
547. i.e., could fashion stone as he pleased.
548. Sm, the grandfather of Rustam, the Persian champion. (For Rustam see Notes 212, 1,035, and
2,078.)
549. Ornamentists. The word so rendered is naqqsh, a sculptor, an engraver, a painter.
550. The Hinds; i.e., the slaves.

551. The astrolabian spider, i.e., the spider of the astrolabe, is the centre of the plate of the
astrolabe called the rete, which latter is similar to a spiders web. On it are given the positions of the
fixed stars and of the signs of the zodiac. The distich signifies that by means of the astrolabe he had
mapped out the sky. (See Chaucers Treatise on the Astrolabe.)
552. Pliny; in Persian, Balns.
553. A talisman is a magic image which is supposed to have the power to hinder people from
approaching places near which it is put, and also to prevent people from finding buried treasures.
The belief in them may no doubt be traced to the Accadians who preceded the Semites in Chalda.
(See also Note 1,490.)
554. The veiled ones of the sky; i.e., the stars.
The moons night-raids, the suns hostility; i.e., the evil influences of the moon and the sun.
555. i.e., when Numn, moved by the reputation of Simnr, became eager for his presence.
556. Lit., he made his business right.
557. Iron-like. han-band means literally iron-jointed, iron-plated, and also iron-binding.
The term may apply both to the resolution with which he conducted the work, and also to the hard
labour he expended upon it, as well as perhaps to some of the material, iron, which he used in the
work.
558. Clay, gil; presumably, gil-i ikmat, mud-cement.
559. The palace is likened to one of the skies on account, no doubt, of having a dome. It is a sky in
repose whilst the skies are circling round it in constant movement.
560. i.e., one round which the universe revolves: the centre or pivot of the universe.
561. The Zeuxian work of countless fantasies:
tangalsh-yi ad hazr khiyl.
All the I.O. MSS. and printed editions are very corrupt in the beginning of this second hemistich,
but the word tangalsh may undoubtedly be evolved from them. Tangalsh means the paintings,
school, or work of Zeuxis, the Grecian painter, who flourished from 425 to 400 B.C.
Under the corrupted name Lsh (modern Lsh) he enjoyed amongst the Persians as great
celebrity as the famous painter Mn (Manes), the founder of Manichism.
Tang, it should be added, means paintings, school, or work, but Artang (the fuller form of the
word) meant originally the book of the religious teachings of Mn adorned by his paintings.
562. Iba, rendered head dress, is a band, fillet, or kerchief bound round the head.
563. i.e., its roof was highly varnished.
564. For more or less time.
This, I think, is the most probable sense of az shitb-u dirang, lit., of hastiness or slowness. It can
scarcely have a subjective signification.
565. A bride, presumably, in the course of the day appeared in dress of three different colours, each
assumed at a different time.
566. The three-coloured silk which circles round is the sky, which was supposed to move
rapidly round the earth.
567. i.e., it took its colour from the atmosphere. The Author means probably that in the day time it
was mostly white, and at night black. But the distich as a resum of those which precede it is
impossible, and it is equally impossible taken in any other way. It appears to want before it a
distich, though I have not found any except in I.O. MS. 1168, which gives,

Chunki khvarshd dar ghurb shud smn-vr b uyb shud.

This, however, does not offer much sense, and simply suggests that some distich was at least felt to
be required here.
568. i.e., the artist must be encouraged and stimulated by generosity.
The meat, kabb, which is, generally, roast, baked, or broiled meat. More particularly, as here, it
means pieces of meat roasted on a spit or skewer. (See also Note 1,340.)
569. i.e., no one can have nobility and greatness of character who is not generous.
A diram was a silver coin worth about twopence. At an earlier time in history it was worth about
sixpence. The word is used in a general sense for money.
570. In these bounds; i.e., within these limits of the castle. Or it might be, in this district or
region.
Chinese work. The Chinese artists, as well as the Grecian, were held in high estimation by the
Persians. Here, however, Chinese work means probably work as beautiful as that of Chinese
artists.
571. When I designed, or possibly, when I set to work, or when I determined, the expression
ba-vaqt-i basch being ambiguous.
572. Yqt means ruby, sapphire, or topaz, according as it is qualified by the adjective red, blue, or
yellow, but when without such qualifying adjective it signifies ruby.
573. Lit., shows its face in one-domedness.
574. The sky; i.e., the seven different skies of the seven planets.
575. i.e., the danger comes from close connexion.
576. Root and branch, bkh-u br; lit., root and fruit, or root and blossoms. Or br might be
taken as a synonym and corroborative of bkh.
577. The object of his work, nishna-yi kr-ash, means first, the castle, and secondly, the
reward expected.
578. Gaz, an ell of 42 inches, or a cubit of about 26 inches.
579. i.e., that death would come from falling from the roof of the building if it were high.
580. Lit., became a garden or grove with such (power of) giving repose to the heart.
581. A reference to the old star-worship.
582. Iram. See Notes 90, 1,203, and 1,605.
583. The sign Aries is, as it were, an adorner of the world with the flowers of Spring when the sun
enters it at the beginning of that season.
584. A metaphor implying that he was sure to find joy.
Venus, the minstrel of the sky, is mentioned appositely with Bahrm, which besides being a name of
men means Mars.
585. The sun is in the fourth sky, and therefore within; the moon is in the first sky, and hence
without.
586. By the sun within are meant the brilliant decorations inside of the palace; and by the moon
without, the resplendent reflection cast by its domed roof.
587. Furt, sweet (water), is also the name of the Euphrates,
The Stream of Life. (See Notes 274, 1,201, 1,562, and 1,698.)

588. The Sidra-throne is the heavenly lotus tree in which Gabriel is supposed to rest. Here the
village is likened to it on account of its verdure.
589. Lit., on that Kaynian roof. The Kaynian was the second dynasty of Persian kings.
590. Shushtar, or Shshtar, is the modern capital of the province of Khzistn (Susiana), otherwise
called Arabistn on account of its numerous Arab inhabitants. Shushtar is on the River Krn, and
between it and the town of Bihbahn is one of the most beautiful and fertile valleys of Persia. Hence
the Authors expression, All the plain was (as) the expanse of Shshtar.
About 36 miles west of Shushtar are the ruins of Ssa, the ancient capital, and the favourite winter
residence of the Akhmenian kings of Persia.
Its modern Arab name Ss now generally prevails in the province, though the Persian name is
Shsh.
Tustar is said to be an older name of the modern Shushtar or Shshtar. (See also Note 1,067.)
591. Kabg-i dar is explained by the Farhang-i Shur as a more elegant and beautiful species of
partridge, i.e., presumably, than the kabg-i ghair-i dar. Some authorities, however, explain it as
the mountain partridge. It is said to be larger than the other species mentioned.
592. Lit., from this colour and scent.
593. Firm and forceful, sakht-ksh; lit., striving, contending hard; perhaps, strenuous,
energetic in worldly affairs.
The reading sakht-gsh, deaf, is not, I think, admissible here.
594. Seven fortresses; i.e., the seven skies.
The Author likens the words of the vazr in their power to move to a crane fancied poetically by him
to have served to raise and move the seven skies into their places.
595. This and the preceding distich occur only in I.O. MS. 1168. The present distich reads in 1168
as follows:
Mail-i dih kard-u dil zi-khvad bar tft
ba-yak laza kr-i khvad dar yft.
Dih, village, would mean the spiritual world, but it is possible that the correct reading may be
either rah, path, i.e., here, the spiritual path, or dil, heart.
Adopting either of these words one would render,
He sought the path (or his heart) and turned his heart from self, (and) understood his business in a
trice.
The heart, in f teaching, is when purified the place of manifestation of the glory and beauty of
the Deity. He who finds the heart finds God. Cf. the term ib-dil, a master of heart, a f.
596. Lit., he packed up his effects from that office of (King) Solomon. Solomon is a type of very
powerful kings, and was said to have also control over the jinn or genii, including the fairies.
597. Munir, the son of Numn.
598. Dd, smoke, means also affliction.
599. Lit., he brought the dominion to its own proper arrangement, settlement, or stability; i.e., he
consolidated the government.
600. Scattered pearls; i.e., spoke with eloquence.
601. Lit., a scholastic Magian.
602. I.O. MS. 1168, only, reads,

Bd ustd-i b mahbat-u mihr,

A master he majestic and benign.
603. i.e., lay open before him like caskets of jewels.
604. Lines geometrical; i.e., geometrical figures, geometry.
The Mijast; i.e., Ptolemys work on astronomy al have formed the term Al-Mijast, the
Almagest.
605. b-gn, water-coloured, means blue, and also lustrous. Cf. b, watery, blue.
606. i.e., he had studied the sky in full detail.
607. The store-houses are the starsfar-seeing as knowing future events.
608. i.e., by the guidance of the astrolabe and astronomical tables he would obtain a clear view of
the mysteries of the heavens.
609. Lit., the polo-stick=playing sky. The polo-stick of the sky is its curve.
To bear off the ball means to excel, and the sense of the hemistich is that he exceeded the sky in
rapidity.
610. i.e., by skill in arms and horsemanship.
611. Dawns sword; i.e., the white streak of the dawn. Despaired; lit., threw away (its) shield,
its shield being presumably the sun.
612. Jab, an Arabic verbal noun, means throwing prostrate, knocking down. Jaba would
therefore signify one act of knocking down. The ordinary meaning of jaba is quiver, so that
the apparent sense is, he planted a quiver upon the mark.
613. i.e., it turned into a stream of fiery sparks.
614. i.e., curls from the manes.
615. The lock is supposed to be a padlock with a ring, which is cut through by his sword.
616. i.e., presumably, would split a hair.
617. From him; i.e., as if he were the lion, and they boasted of being like him.
618. Yamans star; i.e., Canopus. (See Note 536.)
619. Adm, goats leather, for which Yaman was famous, means also a tract, a surface, an
expanse, so that it may be rendered tracts, land, or regions.
(all) rawness took away; i.e., brightened.
In connexion with the other sense of adm, namely, leather, it should be explained that the rays of
Canopus were supposed to have a brightening effect upon raw leather.
620. Numn, the son of Munir, and the grandson of the Numn to whom Bahrm was entrusted.
621. i.e., to give clat to society.
622. Lit., gave him the delight of riding. This might mean taught him riding, if it had not
previously been stated that he had acquired perfection in that art. (But see the next distich.)
623. All the I.O. MSS. and printed copies I have consulted read,
Murda-y gr bd dar nakhchr murda-r kai buvad zi-gr guzr.
He was the dead one of the onager in the chasehow can the dead avoid the tomb?
Seeing no sense in this, I have translated from the reading of the B. ed. of 1328, except in
substituting mard for murda in the second hemistich:

Mard-i dah gr bd dar nakhchr mard-r kai buvad zi-gr guzr.

The sense and rhetorical merit of the distich depend upon the two meanings of gr, namely,
onager and tomb.
624. i.e., the arrow was entombed in the eye of an onager, the first gr meaning onager, and the
second, tomb. (See the last Note.)
625. i.e., the fairy was hopeless of her beauty before its superior beauty and symmetry, and the
hurricane was powerless to compete with it in swiftness: its occupation was gone.
626. i.e., surpassed the sun and moon in rapidity.
627. i.e., it was related to the sky in fleetness, and could afford to give the wind a stages start, lit.,
precedence.
628. Lit., Its tail had produced the writhings of a hundred snakes.
In this hemistich the double meaning is fairly well represented. The sense is that the twistings of its
tail surpassed the writhings of the snake, and so produced writhings in the snake, namely, those of
envy.
In the second hemistich allusion is made to the strenuous galloping and hard trampling of the horse,
which dug graves (gr), as it were, for the onagers (gr).
Another sense may be that its hoofs were so superior to those of the onager that they killed it with
envy. (See Note 623.)
629. An expression of its swiftness, the onager being one of the fleetest of animals.
630. Lit., from weariness of things.
631. i.e., from its galloping all over the hunting-ground the latter became filled with designs made
by its shoes.
632. The word gard has here apparently the senses of garddan, revolving, of ravj, passing
current, currency, briskness of market, and of raunaq, glory, splendour, the last two senses
deriving from the first. It may also have, fourthly, the sense of ghubr, dust.
First, compared with the swiftness of the horse the sky did not (seem even to) revolve.
Secondly, on account of that swiftness the sky had no market.
Thirdly, compared with that swiftness it had no glory or splendour.
Fourthly, it did not see the dust raised by it (in its swift galloping), much less could the dust
overtake it.
For the first three senses cf. dar gard bdan; silsila-yi fuln chz ba-gard madan; and az gard
uftdan. For the fourth, ba-gard rasdan.
633. Az sar afgandan means to throw down forcibly. Az sar-u pusht afgandan would be a
stronger expression of the same.
634. Lit., the officership of the plain.
635. I.O. MS. 402, and the B. ed. of 1328, have banda--r zi-band bi-gshd, he would loosen a
captive from (its) bonds.
636. King, Grkhn; a title assumed (though not in that form) by Yelui Tashi, the founder of the
Qr-Khiy dynasty in Chinese Turkistan. After the defeat of King Sanjar, the Seljqide, in 1141
by the then Qr-Khiy ruler, the latter took possession of Transoxiana, which was held by the
dynasty till their downfall in 1210. The title Grkhn, which is said on Muslim authority to mean
Khn-i Khnn, King of Kings, is applied here to the dedicatee as a compliment. (See also
supplementary Note at end of Commentary, and Note 2,002.)

637. A place of tombs, gr-khna (lit., house of tombs), means here the world.
Ants and snakes are supposed to abound in cemeteries.
638. That land; lit., that country and the house-surroundings, if diyr-u diman be the correct
reading. Or since diyr is a plural of dr, house, and diman means rubbish or dbris lying about
houses,one might say surroundings, we may render, the houses and their surroundings,
but the idea is the land or country generally.
The B. ed. of 1328 has, however, n diyr-u zaman, that country and time.
639. i.e., who himself, Bahrm, surpassed the sky in swiftness and exaltitude, in contradistinction to
Bahrm (Mars), who is not supposed to do so.
640. i.e., was enjoying the pleasure of the chase.
641. Lit., the sky became completely one with the earth.
642. Like flowing water; i.e., swiftly.
643. Panja is the open hand; the hand of man, or the foot of beasts and birds viewed as an
instrument of prehension. That it also means claws is evident from the terms panja tz kardan
and panja zadan.
644. From above; i.e., from the onagers back.
645. I take the reading of I.O. MS. 1168, and point as follows:
Safta bar suft-i shr-u gr nishast;
sufta, az har du suft brn jast,
reading sfta as safta in the first hemistich, and as sufta in the second, and rendering suft in the first
hemistich shoulder, and in the second hole.
646. Lit., the story of the lion and onager became long.
647. The picture; lit., that embroidery.
648. I read,
Rzi-y-az raua-y bihishti-yi khvsh
kard bar mai ravna kashti-yi khvsh.
Kasht means a ship and also a wine-bowl of that shape.
Raua means a garden or a grove, but here, as in a previous passage, it apparently means the
palace.
The preposition az before raua seems to point to the actions beginning.
649. i.e., prepared to kill them.
650. i.e., by her beauty.
651. A musky line; i.e., a black line. Streak on streak; lit., spot upon spot.
652. Lit., from its fellow-runners.
653. The first hemistich describes the russet verging upon yellow colour of the onager. The second
speaks of the white or cream-coloured parts of the body. The face is perhaps the ruddiest part.
654. The Arabs made their arrows of reeds. The onagers leg is peculiarly straight, with joints like
those of the reed.
655. A diamond dagger; i.e., a bright dagger. The onagers ears are very white and bright,
particularly in summer.
656. The breast stands out free from the shoulder which is peculiarly flat.

657. I read katra, dagger, with I.O. MS. 777.

The ear stands upright away from the neck.
658. I read for the second hemistich with the B. ed. of 1328:
mnda zn-kha-r miyn-i du rh.
Most of the I.O. MSS. and printed editions have,
mnda zn-kh-r miyna du rh.
By the strap is meant the dark line along the back.
The saddle-pommel is the ridge on the back near the neck.
The two roads are two white lines on each side of the central dark line.
Kha, pommel, means also hill, so that, in a secondary sense, it is as if a hill were standing
between two roads.
659. The secondary meaning of the first hemistich is,
The deviation of its crupper (in colour) from the dark part of the skin.
The meaning is that it gained by the contrast of colour, as the brightness of silver is enhanced when
it is set against something dark. Kullun gaizzu min iddi-h, Everything is enhanced by its
opposite.
660. There is a suggestion of a secondary sense in ph, fat, and khn, blood, which both mean
pride.
661. One species of marvel of Peru, the ar-y or wild, is, says Vullers, alba et rubra. I have
omitted in translation the distich which follows the present one, as it seems to me to have no sense.
It does not occur in I.O. MS. 1168.
The least unintelligible reading is, I think, that of I.O. MS. 1491:
Rangi-y-az khn bar- duvl-andz rst chun Zangi-y duvlak-bz.
662. The tail is closely joined to the hind-quarters.
By the second hemistich the Author means probably that it was proud and contumacious. The
onager is certainly a determined biter and kicker.
663. The lion; i.e., Bahrm.
664. Gr in the first hemistich means onager, and in the second grave.
665. Grkhn. (See Note 636.)
Here, however, the term, which may bear the sense of wild-ass = King, is applied to Bahrm as an
ardent hunter of the onager. (See also Note 2,002.)
666. Some I.O. MSS. and the B. ed. of 1328 have kas, a person, instead of bas, but the latter word
seems to have here the sense of qa kun, i.e., cut off, omit (the idea of).
667. By plain is meant presumably the ordinary hunting-ground.
668. I read with I.O. MS. 402,
kh az-n kh-pra hch shuda.
Most I.O. MSS. read,
ba-shikr-afgan basch shuda, but I do not think we can have basch shuda for basch karda. It
might possibly, however, be used in an impersonal way.
669. The fire is that which comes from the dragons mouth; the smoke is its long black body.

670. Azhdah, a dragon, means also a brave man.

671. Lit., I, and justice to the onager, and giving redress.
672. Two-headed shafts. The word used is miqra, which means an instrument like a pair of
scissors, and signifies here a double-headed arrow formed to cut as well as pierce. (See Note
1,885.) The Persians made their arrows of wood commonly of the white poplar. The Arabs made
theirs of reeds. (Cf. Note 654.)
673. Tz or tzh (archaic tz or tzh) is the bark of a tree used for covering saddles, bows, etc.
674. Lit., when the plain became narrow to the dragon.
675. Nchakh seems to be used by Nizm in the sense of a short javelin. The dictionaries give
also the senses of battle-axe, halbert, and two-headed spear. For the length of the nchakh, cf.
the distich:
Chunn zad bar- nchakh nuh girih
ki ham klbud sufta shud ham zirih:
He gave him such a stroke of the twenty-two inch javelin that both (his) coat of mail and also (his)
body were pierced. The girih is three finger-breadths, so that nuh girih, nine girih, would be
about twenty-two inches.
676. All the I.O. MSS. and printed copies I have consulted, except 1168, read hasht-musht. 1168 has
hasht-pusht. The B. ed. of 1328 has hasht-bakhsh. The first means eight-fisted; the second eightbacked; the third eight-giving, or eight-portioned. Only the first two need, I think, be
considered.
The literal sense of the first can be only having eight handles, or having the length of eight fists.
Having eight handles, taken literally, would be a perfectly useless qualification, since a javelin
could be brandished only by holding it in a particular part.
Having the length of eight fists is, however, quite probable, since fist is used as a measure of
length.
The second epithet, shash-pahl, six-sided, is also, I think, to be taken literally, since it is not
improbable that the javelin was sometimes made sexagonal. If pusht be the correct reading, it
cannot, I think, be taken literally, since the meaning, blade (of a sword), the only one applicable,
though given by Vullers, is undoubtedly a misinterpretation, the word pusht in his illustrative
quotation having the sense of back (of a sword). Now a javelin has no back, and therefore pusht
must be taken metaphorically. Hasht-pusht would therefore presumably mean giving strenuous
support, one sense of pusht being support.
In this case the second epithet, shash-pahl, would mean, I think, khail pahl-dr, i.e., most
beneficial or helpful, one sense of pahl being benefit, or utility.
677. All except I.O. MS. 1491 have sutn-i dirakht, the column of a tree, i.e., a column-like
tree.
678. i.e., it can soar above it.
679. Ahriman, the principle of evil, opposed to Hurmuzd (Hormuzd), the principle of good.
It also means a fiend, a demon.
680. I am reading, with I.O. MS. 1168, na-dd qarr. Some editions have, bi-dd qarr. If this be
taken, the translation should be, When the onager saw that the king was at rest; i.e., that he was at
liberty from all he had been doing.
681. Grkhn. (See Notes 636, 665, and 2,002.)
Gr-khna, lit., a tomb-house, means a grave-yard, a tomb, and also a cavern.

Dar khum kardan, to put into a jar, has the appearance of an idiom, but the dictionaries do not
give it.
Dar fuq kardan, to put into a beer-jar or jug, means to try to delude. (See C. E. Wilsons
Translation of Rms Masnav, Book II.)
682. Ravn, lawful, licit, means primarily moving. It might here be also rendered
immediately.
683. isb-i kas b khvad kardan is not explained in the dictionaries, but the sense is obvious.
684. The ant is a type of lowliness and weakness, so that the second hemistich would express the
kings great power and courage, as the first does his clemency.
685. i.e., to the king of Persia.
686. Mushrif, an officer in a treasury who authenticates accounts and writings.
687. I read with the B. ed. of 1328, V-nchunn ganj-khnai ki gushd.
The nearest to this are I.O. MSS. 402 and 1168; 402 has,
nchunn ganj-i ganj-khna gushd.
1168 has,
V-nchunn ganj-u ganj-khna gushd.
688. Ba-azz sitad ba-khvr dd.
I.O. MS. 402, only, has,
Jumla bakhshd-u dda dd bi-dd, dda being of course a mistake for dd-i.
689. Lit., the king; i.e., Bahrm. Bahrm has generally been called king in compliment, but I
have rendered generally prince for the sake of clearness.
Besides this, the title shh is often applied to a prince. (Cf. especially the Shh-nma.)
690. i.e., the room was so beautifully adorned with paintings that it was like a store-house of
treasure.
691. It is evident from this and a former passage (see the distich before that to which Note 559 is
appended) that kr-gh is used in the sense of a work of art, or a place containing works of art, as
well as in that of a place where work is done, i.e., a factory, office, or studio.
692. It is clear from this and a former distich (see that to which Note 540 is appended) that the word
amr, an elephant-litter, is used in the sense of room, or house.
693. Indias rj; i.e., the rj of Qinnauj. Albrn gives rb as the special title of the rjs of
Qinnauj, which was, according to Istakhr, the geographer (about A.D. 950), the capital of India.
Albrn (quoted by R. C. Dutt) says that in the 11th century the whole of northern India was
divided into small Rajput kingdoms and principalities which formed a strong confederation of
Hindu nations. Rajyapala, king of Qinnauj, was the central ruler, and his vast dominions included
Bengal in the east.
As a matter of fact, however, Qinnauj was not in the First Clime, as defined by Jurjn, the
geographer (about A.D. 1460), but lay considerably to the north of it.
The Burhn-i Qi assigns India to the First Clime, in dependence upon Saturn.
Taking Jurjns definitions of the Climes, the greater part of India would be situated within the
First, Second, Third, and Fourth Climes, which extended from latitude 12 45' to 20 30' N., from
20 30' to 27 30' N., from 27 30' to 33 40' N., and from 33 40' to 39 N. To the south of Jurjns
First Clime it reaches to latitude 8 6' N.

694. By khqn, in the Persian poets, is always to be understood khqn-i Chn, which means
literally the emperor of China.
The Burhn-i Qi says the title is that of any king of China, Cathay, or Turkistan; and the
Farhang-i Shur adds that by frequent usage it has become the designation of any king.
By khqn or khqn-i Chn, however, the poets generally mean the predominant ruler of Turkistan,
whom, rightly or wrongly, they apparently think to have had control also over Chinese Turkistan,
from which, possibly, arises the confusion. The title, however, was also ascribed to the emperor of
Mongolia. The ruler of China proper they generally designate by his distinctive title faghfr. Here,
however, by khqn is possibly really meant the emperor of China, though in a later Section it
means the ruler of the Hayila, a nation of Turkish stock, who frequently made war against Persia,
and at several times brought it under subjection. (See Notes 991, 995, and 1,892.)
At the same time it should be remembered that however great the power of the predominant ruler of
Turkistan might at any period have been, the influence of the emperor of China, owing partly to a
community of religion, was very considerable over that country. In fact, theoretically at least, he
was supposed to be sovereign lord over all the Turkish peoples who inhabited the regions north of
the Sea of Aral and the province Farghna. For this reason the predominant ruler of Turkistan might
have been supposed to have been merely a governor on behalf of the emperor of China. How great
the influence of China was is apparent from the fact that in later times the Hay ila, when
threatened by the Muslims, requested that their territory should be brought directly under the
control of China as Chinese provinces.
China, including Mongolia, would come into all the Seven Climes as defined by Jurjn, but the
Burhn-i Qi assigns it together with Kha to the Second Clime, in dependence upon Jupiter.
(See Note 207.)
Kha (Cathay) sometimes means North China, and sometimes Chinese Turkistan. It cannot
therefore be properly assigned to the Second Clime.
It may be added in conclusion that when the fair ones of China are spoken of by the Persian poets
those of Chinese Turkistan, or of Turkistan are nearly always meant, since most of the towns
mentioned in connexion with them are, or were, in those countries.
695. China; i.e., most probably here, either Chinese Turkistan, or Turkistan.
arz, an ancient town in Turkistan famous for the beauty of its inhabitants. It was probably in
about latitude 42 36' N., and longitude 71 15' E. (See the Map to Yules Cathay, where it appears
under the name Talas.)
696. Khvrazm (Chorasmia), the modern Khanate of Khiva. Khvrazm would come into Jurjns
Fifth Clime which, according to him, extended from latitude 39 to 43 30' N.
697. aqlb, generally translated Slavonia, would come into Jurjns Sixth and Seventh or most
northerly Climes, which, according to him, extended from latitude 43 30' to 47 15' N., and from
47 15' to 50 30' N.
diq Ifahn, the geographer (about A.D. 1635), in his Taqqu l-Irb says of the aqlb
territory:
After aqlb (the son of Japhet) is named the most northern region of the Seven Climes; and in
that region such is the coldness of the air, that the people construct their dwelling-places underground.
In this account the geographer is evidently including territory in European Russia considerably
north of Jurjns Seventh Clime.
By aqlb are generally designated the regions of modern Russia in Europe inhabited by Slavonic
nations, exclusively of the Russians, who in Nizms time inhabited only the western parts of

Russia, and were considered Turanians by the Oriental writers.

Nizm, however, uses the term Rs as an alternative of aqlb, from which it must, I think, be
inferred that his knowledge of geography was rather imperfect.
The word Turk used in the second hemistich means simply a beauty, and might be used of a
person of any nation.
698. Lit., a Turk of Greek dress with Chinese adornment; Turk-i Chn-arz-i Rm-psh. arz,
however, means not only adornment but also the border of a dress, and this, I think, is its
primary sense here. Rm, also, besides Greek, means red, so that we may have as a secondary
sense that she had rosy cheeks bordered, as it were, with white a red and white complexion.
In arz too there may be an allusion to arz, the town in Turkistan famous for the beauty of its
inhabitants.
Rm also means a particular kind of dress so that Rm-psh may mean simply dressed in a
Rm.
699. Maghrib, Mauritania, designates generally north-western Africa from Tripoli to Morocco, and
more particularly Morocco. It would come into Jurjns Third Clime which, according to him,
extended from latitude 27 30' to 33 40' N. That it extended farther north than 33 40' is evident
from the latitudes of some of the towns he himself includes in it, one of which, Kairwan, in Tunis, is
in latitude 35 N.
The Burhn-i Qi does not include Maghrib among the Climes.
700. The Qaiar or Csar (of Rm) is the ruler of the Eastern Empire. (See Note 546.)
Rm, with Asia Minor, would be included in Jurjns Fourth and Fifth Climes, which, according to
him, extended from latitude 33 40' to 39 N., and from 39 to 43 30' N.
Although Constantinople comes within these limits, its latitude being 41 1' N., Jurjn includes it in
the Sixth Clime.
The term Rm has been also applied by Oriental geographers to Europe generally.
Istakhr (about A.D. 950) says:
The Franks, in general, we speak of as belonging to Rm, because they have the same religion and
king, though speaking various dialects.
The king of whom Istakhr speaks was the ruler of the Eastern Empire, whose capital,
Constantinople, he took to be the chief place of Europe.
The Burhn-i Qi assigns Rm to the Sixth Clime, in dependence upon Mercury.
701. Kisr was the generic name of the Persian kings of the Ssnian dynasty. It is said to be the
Arabic form of the Persian Khusrau (Chosros). The princess in question was of course not the
daughter of the king then living, but was of the royal House.
Kai-Ks was the second king of the second dynasty, the Kaynian.
Persia would come within Jurjns Second, Third, Fourth, and Fifth Climes, for the definitions of
which see Note 207.
The Burhn-i Qi in its enumeration of the Seven Climes does not mention Persia generally, but
only Irq and Khursn, which it assigns to the Fourth Clime, in dependence upon the sun.
702. Bast in the first hemistich is used apparently in the sense of basta. Az yak dast, all together;
but the expression means possibly by one hand.
703. The eyes were supposed to see by a light of their own.
704. A young man with an incipient moustache is called -kha, i.e., with a moustache like a

parrots feathers. The comparison has possibly reference to the colour, since dark green is
apparently confused with black, the word sabz meaning both. Sugar means the lips.
Hence the meaning is simply He had an incipient moustache.
705. Galia, i.e., galia moschata (see Note 146), being of dark colour is compared here with
incipient whiskers and beard.
His moon means his face. The sense is that he had incipient whiskers and beard.
706. Dabr means a writer, but the same word is sometimes used to describe either writing or
painting. Cf., e.g., nigshtan.
707. Lit., hair by hair, my ba-my.
708. i.e., he is both brave and strong, and also cunning.
709. Diamond in the first hemistich and iron in the second mean sword.
710. His sight; lit., his place of sight, nazar-gh. The word means also a hall of public
audience. The light means here also Bahrm; but see Note 703.
711. See Note 536.
712. Az sar- dnish-u kifyat-i khvsh. The translation seems a little strained, but it is rather
unsatisfactory to refer the knowledge and competence to Munir when the object seems to be to
compliment Bahrm. Besides this, kifyat, in addition to its other senses, has that of being ones
equal in position.
713. i.e., he grew weary of it perforce, having reached his appointed time.
714. The city as opposed to the troops means the civilians.
715. Valour; lit., sword.
716. i.e., he had no claim to being near the direct line of descent, and was only a distant relative.
This, of course, is a historical fact. See Canon Rawlinsons Seventh Oriental Monarchy.
717. A belt, says the Bahr-i Ajam, set with seven jewels in connexion with the seven planets, and
peculiar to the Kaynian dynasty. The jewels, presumably, would be each one of the colour
attributed to the sphere of the corresponding planet.
718. i.e., he substituted mourning for festive garments.
Nl, indigo, dark blue, black, and sabz, green, blue, black, are both mourning colours.
Frza, turquoise, the word used here, means light blue, but that colour was also used as
mourning as is evident from this distich and from the termination of the story told in the Blue
Dome. Red is a festive colour. Cf. jma-yi d, a red dress, lit., a festive garment.
719. The sword is likened to a lions claws.
720. i.e., whatever natural advantages they have, they are all dependent upon, and look for my
bounty.
721. i.e., if I do anything but try gently to convince them of their ill-conduct, leaving them then to
their conscience, it will be a species of oppression.
722. An allusion to the poetry of Firdaus.
723. The other bard is Firdaus.
724. i.e., I am still inspired by the poetic spirit, but he has been withdrawn from it by death.
725. i.e., by appropriating his thought.
726. Lit., the New Years breeze; but the New Year in Persia begins on March the 21st, when the

vernal breezes and showers bring out the blossoms and verdure which are all fresh and new, not old
things patched up.
727. The Author is alluding here to the mode of treating a subject.
The first hemistich should refer more to the unity of the treasure than to that of the road, because the
number of roads would not affect the position, which is the possession of the treasure, however
reached.
728. i.e., of composing eloquent poetry.
729. Lit., it is not my stipulation to repeat.
730. i.e., I know how to treat the subject in a superior manner.
731. Two workers; lit., two embroiderers, lace- or fringe-workers, ornamentists, or painters, du
muarriz. But the sense here is practically two workers in fine diction, or more particularly, two
historians, i.e., historians of the achievements of kings, the earlier being Firdaus, and the later,
Nizm.
732. Lit., have made old coins new.
733. i.e., Firdaus improved upon his predecessors, and Nizm improved upon Firdaus.
734. Lit., silver in the assaying, or according to the standard.
735. Lit., The joiner of the set (of parts) of this high throne thus gives a part to the set.
The set. The word is aqd, which means in Persian a cluster, series, row, or set (of things)
which go to form a whole. Cf. the line of fiz:
ki bar nazm- tu afshnad falak aqd- suraiy-r:
that on thy verse the sky may pour the cluster of the pleiades.
736. He actively prepared; lit., he opened his wings, and bound his waist.
All the editions I have consulted except I.O. MS. 1168 read, dar gushd, opened the door (to
hospitality), but this does not contrast so well with bast miyn, bound up (his) waist.
1168 has bar gushd, which I have interpreted as par gushd. Bar gushd, with the sense of
opened his breast, may, however, very probably be correct, and employed in the sense of bz
gushd, opened his arms, which, pace the dictionaries, sometimes means prepared for action.
(Cf. the Shh-nma.)
The Kaynian kings were those of the second Persian dynasty.
737. Down to Aden in Yaman: Az Yaman t Adan.
In is probably the sense here of az, which, as a preposition, generally means from or of, and
occasionally for, or in the way of. (See also Note 1068.) Unless the Author by Yaman means its
capital an, which is scarcely probable.
In any case the Author is mistaken, since the Munir-Numn dynasty, as before mentioned, did not
rule over Yaman. (See Note 537.)
738. Iron-strong; lit., iron-chewing, an epithet usually applied to a spirited, powerful horse.
739. i.e., the perspiration of the troops from their exertions and rapid course was so copious that it
reached the legendary Fish which was supposed to support the Ox on which the earth was imagined
to rest; whilst the dust raised by them reached the moon.
Gard, dust, as applied to the moon, has also the sense of beams. (For the Fish, see also Notes
1,060 and 1,416.)
740. Lit., the drummer had a plectrum (applied) to (his ears.

741. The plain and mountain are likened to pots boiling up against the seven skies, which are
likened by the Author to their covers or lids.
742. The monarch of the world; i.e., the usurper.
A young dragon; i.e., Bahrm.
743. The heavens, and Canopus mean Bahrm.
744. i.e., as an onager into the grave.
745. Lay the dust; i.e., calm disturbances.
746. i.e., to the court of the king whom they had elected.
747. Expressed their views; lit., offered opinions.
748. They spurned (all) arrogance away; i.e., they were influenced only by motives of prudence
and expediency.
749. Lit., Their deliberations ended in this (resolution).
750. I.O. MS. 1491,
pst v kard dna-r kishtand,
v kard probably a mistake for v-karda.
The B. ed. of 1328 has,
pst bar kanda dna-r kishtand.
If these be correct, the sense would presumably be, they wrote in a way calculated to produce a
quick and satisfactory result; or possibly, they wrote with extreme foresight and care.
But I.O. MS. 1168 reads,
pst n-kanda dna-r kishtand,
which might give the sense, they wrote in a natural, plain, and straightforward manner. But the
first might possibly signify, they wrote without disguise, (cf. pst bz kardan), and the second the
opposite of this.
751. The rightful king; lit., the new king.
752. The superscription. Sar-i nma means literally the outside of the letter where the
superscription would be. Sar-nma is the superscription.
Or possibly, sar- nma means here simply the superscription, the ifat being restored met. caus.
753. i.e., it had a cover of brocade-work, and was bright inside with words of wisdom.
754. The picture-room of (His) good gifts; i.e., the universe, the scene of His generosity.
755. i.e., the creating of the universe was a difficulty which He alone had power to overcome.
756. i.e., He has sealed the universe by the duty of the praise of Him.
757. Zamn-u zamn, the earth and time, signify, according to Meninsky, the universe, but the
separation of the two in the second hemistich prevents such a rendering. One might translate, space
and time.
758. i.e., Bahrm.
759. Ill-advised contention; lit., raw contention.
The usurper means that he is not likely to suffer loss or damage from what he calls the raw or crude
contention of an inexperienced person like Bahrm. (For Kisr, see Note 701.)
760. i.e., I was always to be considered fortunate.

761. Lit., But the Persians by force and shame aroused my zeal by their zealous kindness.
762. i.e., only the person who is a foe to selfish desires can be a friend to the people of the world.
763. i.e., a world to be governed by unselfish care is not your world.
764. Lit., with the headache of the world.
765. Lit., that the business, perchance, might have been my business; i.e., that my business might
have been simply attending to my own business, and not to that of others.
I.O. MS. 1168, and the B. ed. of 1328 read, without rhyme, in both hemistichs, kr, occupation,
business.
Most of the I.O. editions have, in the first hemistich, yr, friend.
One might suggest kr in the first hemistich, and yr in the second, but this is not really necessary.
766. See Note 526.
767. i.e., it would be useless to seek to cultivate ground so barren and worthless.
768. To strike cold iron means to do something useless.
769. He means probably that he does not approve of the tone of the letter, but appreciates the good
advice in it.
Or the sense may be that whilst he approves the good advice generally there are reasons why it does
not fit his particular case.
Instead of pand-gyanda-r, the speaker of advice, we might read, pand-i gyanda-r, the
advice of the speaker.
770. i.e., I would not condescend to seek possession even of the whole world.
771. Throughout; lit., in vein and skin.
772. Lit., I am excusable for sin not committed.
773. Lit., after the dead; i.e., after a person is dead. A well-known proverb.
774. The argument in this and the preceding distich seems to be that intelligence shows that the
mischief of calumny arises from the readiness with which it is heard, and that when the hearer is
essentially bad he exaggerates the calumny when reporting it. The moral is apparently that it is an
evil thing to listen at all to calumny. I am taking the reading of I.O. MS. 402 and the I.O. B. ed. The
B. ed. of 1328 varies a little from these, but has the same sense.
The other I.O. editions read,
Guftan-ash bad, shandan-ash bad-tar ast:
His speaking is evil, his hearing is worse, but the sense, I think, is not so good.
775. Lit., is up to the time of action.
776. This I take to be the most probable meaning of the rather enigmatical hemistich,
az namdr-i vaqt bsham shd.
The only other sense I can see is,
I will rejoice in what the (present) time may (now) offer, but this, I think, is less satisfactory.
777. n kunam k-az khudy dram sharm.
778. Gunh, offence, sin, is used here in the sense of qib, acts deserving punishment, the
opposite of savb, acts worthy of reward.
779. Lit., opinions were taken, given, or compared; ry-h shud rst.

780. The Zoroastrian mbids or priests in earlier times formed an ecclesiastical council consulted by
the king in religious questions. In later times they were also vazrs or ministers, as we gather
generally from Persian writers and also from the dictionaries. (See also Note 1,950.)
781. i.e., you are really king.
782. The name of Gushtsp (Vistaspa, Hystaspes) is associated with Zoroaster in the Zend Avesta,
and Western authorities generally make them contemporaneous. The difficulty is to find even
approximately the date of Gushtsp. According to Oriental accounts this king was the fifth of the
second or Kaynian dynasty of Persia, but it is useless to seek his date from Oriental sources of
information.
Professor Duncker concludes that Vistaspa and Zoroaster lived in about 1000 B.C., but from the
evidence he puts forward one might be induced to agree with those authorities who make the date
some hundreds of years earlier. Professor Jackson, of Columbia University, an eminent authority,
thinks Zoroaster flourished during the Median supremacy and died about 583 B.C.
783. The Kais; i.e., the kings of the Kaynian dynasty.
784. Bahman, the grandson and successor of Gushtsp. He is supposed to have been Artaxerxes
Longimanus, Ardashr-i Darz-dast.
785. Dr, i.e., Darius; presumably the opponent of Alexander.
786. Siymak was the son of Kaymars the first king of the first or Pshddian dynasty of Persia.
787. Ardashr, the grandson of Bbak, generally called Ardashr-i Bbakn, was the first king of the
Ssnian dynasty of Persia.
788. Kaymars, the first king of the first or Pshddian dynasty of Persia.
789. Lit., which may suffer that covenant to be discharged.
790. He means that they owed allegiance to him, and not to the usurper, and should therefore not
have pledged themselves to the latter.
791. Jamshd or Jam, the fourth king of the first or Psddian dynasty of Persia. (See Note 1,377.)
792. Lit., my dominion of inheritance is (both) the black and the white; i.e., my inherited
dominion is all things and all people; or, more particularly, Arabs and Persians.
793. i.e., he has given up his crown and throne; his spirit is in heaven, and his body is in the earth.
This simply adds to the assertion in the preceding distich that the crown and throne are merely
symbolsthe assertion that they are also only transitory possessions. (Cf. the next distich.)
It is possible, however, to explain the second hemistich as meaning that he who is essentially a king
is exalted to the sky and governs the whole earth; he has no need of the ordinary, visible insignia,
the crown and throne. This, however, does not harmonize so well with the next distich, though it
may do so with the succeeding one.
794. Afrdn, the sixth king of the first or Pshddian dynasty of Persia.
795. i.e., the mere symbols have not remained.
796. i.e., an insidious usurper has made puny efforts to hold me off.
797. i.e., Bahrm, a formidable opponent.
798. The terms ant and gnat are used in depreciation of the usurper.
799. i.e., the comparatively weak usurper can make himself prominent only until a formidable
opponent like Bahrm appears.
Trumpet; lit., white shell, sapd-muhra, a shell which was sounded as a trumpet.

800. i.e., so long as the usurper has only puny opponents he, not much more powerful himself, may
think he is achieving great deeds.
801. This distich has practically the same sense as the preceding.
802. i.e., at the opening of Spring, which in Persia commences on the 21st of March. Bahrm likens
himself to the light of the sun, and the usurper to a mere lamp.
803. To eat ones heart or liver is to suffer affliction.
804. i.e., it is better to combat my enemies than to suffer such affliction.
805. Lit., sacrifices a life, fid kunad jn; but cf. the use of jn-fishn, and jn-nisr, which
signify rather making great sacrifices or endeavours in behalf of a person than really sacrificing
ones life for him.
806. i.e., although I am really the king of Persia, the Arabs support me.
807. i.e., the Persians grasp and are supported by what belongs to me.
808. The Kai; i.e., the King descended from the Kaynian or second dynasty of Persia.
809. i.e., I have substantial value, whilst those others are vain and empty. By others he means
pretenders and usurpers, including especially the then occupant of the throne.
810. The Author possibly means that a king should have sufficient authority in himself and in his
descent to be able to raise an army. A mere retinue anyone might have; it is only a symbol of
greatness like the throne and crown before mentioned.
What dust has also the sense, what advantage.
811. i.e., the legitimate chief alone should succeed.
812. i.e., I seek to do only what I have a right to do.
813. i.e., without infringing covenants.
814. Lit., by which the compact that has been tied may be loosened.
815. i.e., the envoys from the usurper.
816. By race; Gauhar, race, or origin, means also essence, nature, intellect.
By name. His name was Bahrm; he would be as king Bahrm V.
817. To smear a sun or the sun with clay means to try to hide virtues which are manifest.
818. The lion; i.e., Bahrm. The wolf; i.e., the usurper.
819. Tgh-u jm, sword and cup, are, no doubt, equivalent to bazm-u razm, feast and fight,
court and camp.
820. In contradistinction to Bahrms stipulation or condition as to the two lions.
821. i.e., it may turn out that Bahrm will not succeed, or that he will be killed.
822. Lit., should not pass from a state of repose or settlement.
823. i.e., should engage with the two lions in question.
824. The chair of gold is the sun. The ivory throne is the white streak of the dawn.
825. i.e., let them engage in the business in hand. One might translate, fly at the target of battle,
since kr, business, means also battle, but this is not necessary, as business, the more
ordinary equivalent of kr, gives good sense.
826. i.e., the grave of Bahrm Gr.
827. The reading of I.O. MS. 1491, (with the substitution of zi-mgh, from the cloud, for va-mgh,

and the cloud, which I should suggest), is as follows:

n ba-vz-i asht rasta zi-mgh; n ba-asht- tah na-bud, ki ba-tgh. I think, however, that
(substituting asht for takht), the reading of the I.O. B. ed., from which I translate, is preferable:
Mah ba-vz-i asht rast az mgh; na(h) ba asht- tah, baasht-u ba-tgh:
The moon escaped from the cloud with the noise of a basin; presenting not a simple basin (only),
but a basin and a sword.
The moon refers to the crown; the basin, as regards the moon, to its disk, and as regards
the crown to the circular main part of it; the sword, as regards the moon, means the rays,
and as regards the crown may possibly refer to the crescent within the mural crown worn by
Bahrm, if we might suppose that the Author knew of its form. Otherwise we must conjecture that
some conical or other rise in the centre is meant. Cf. the term, ml-i tj, a pointed ornament applied
to a regal crown.
In the reading of I.O. MS. 1491 n, the latter, refers to the crown as likened to a moon; in the
second hemistich n, the former, refers to the crown as mentioned in the first hemistich. The
basin of the crown is the crown without its crescent, or central conical rise, the latter
representing the sword, tgh, which, as regards the moon, means the rays.
The basin and sword are the common emblems of execution, and the words are introduced here in
allusion to the danger of the enterprise.
828. Lit., Through terror no one went round those two great lions within the range.
829. First; i.e., before his rival.
830. The gold cup is a symbol of the royal carousing.
831. i.e., the ground where he would lie dead would be his place, not the throne, of which he would
have no need.
832. I.O. MSS. 777 and 1491, the I.O. B. ed., and the B. ed. of 1328 for band-i qab have af-i
qab, the end of the skirt of (his) tunic.
833. The foxes; i.e., his rival.
834. In this and the following four distichs the horoscope of the kings throne or sovereignty is
described.
It should perhaps rather be taken as the horoscope of the nature of his rule.
For the same reason as that given in Note 533 it is impossible to calculate the aspects.
With regard to the ascendant and the positions of the planets in the signs we may, I think, gather the
following:
The ascendant is Leo; hence the kings rule would be attended by firmness and self-control,
perseverance and ambition, faithfulness, nobility and generosity, and intuition in regard to spiritual
matters. The sun in conjunction with Mercury would imply that in his rule he would display
nobility, generosity, faithfulness, sincerity, ambition, pride, and will and ability to govern, combined
with imagination, reason, sharpness, wit, and persuasive power. These two planets being in Cancer
would be modified by reserve, sensitiveness, impressionableness, reflectiveness, sympathy, and
kindness.
The moon being in exaltation in Taurus will give full effect to the influences of that sign, which
are fearlessness, strength of will, constancy, and determination. The moons being in conjunction
with Venus would imply that much of this energy would be directed towards love, the pursuit of
pleasure, art, and all that refines. Venus being in her own house in Taurus will have considerable
power to effect this.

Mars being in exaltation in Capricorn the natural tendency would be to boldness, impulsiveness,
aggression, contention, sensuality, and lavishness; but Saturn being also in exaltation in Libra
might be supposed to modify this, those subject to Saturn being cautious, reflective, constant,
patient, chaste, and economical. The sign Capricorn gives ambition, persistency, steadiness, and
political inclination.
Libra gives sensitiveness, compassion, yieldingness, prudence, thoughtfulness, justice, and
generosity.
Jupiter is in his own house in Sagittarius. Those subject to his influence are noble and sincere,
just and generous, courteous and compassionate, faithful and honourable. Sagittarius would confirm
all this, and add activity, enterprise, and demonstrativeness. (See also Note 533.)
835. An allusion to the offerings of the rich.
836. Pearls; i.e., eloquent words. Balas rubies; i.e., (his) lips.
837. i.e., by imitation, or in retaliation.
838. i.e., I can only bless the dead, but I can give security and happiness to the living. See the next
distich.
839. Black and white, i.e., all things; or night and day, i.e., time.
840. I have taken this heading from I.O. MS. 1491. Other editions differ.
841. A belt worn by the Kaynian kings set with seven jewels having reference to the seven planets.
(See Note 717.)
842. The Chn would thus be white, and possibly of silk.
A Rm (from Rm, the Eastern Empire) was a species of dress, but not a head-dress, and I have
therefore rendered bar sar-ash by over it, and not upon his head, though one might suspect an
antithesis in the use of the words tan, body, and sar, head.
Since Rm means also red, this may have been the colour of the upper garment.
Rm, however, may mean anything connected with Rm, and therefore not impossibly a Rmian or
Byzantine crown.
arz too, being the name of a town, is introduced rhetorically with Rm and the preceding Chn.
843. i.e., he excelled in beauty the handsome people of Rm and Chinese Turkistan.
844. Lit., he had conveyed the five turns (of music) above the sun. An allusion to the old practice
of playing music five times a day before the palace of a king, prince, or governor.
845. i.e., the justice distributed at his court or gate dissolved grief and trouble.
846. Lit., to breaths.
847. The coining-dies took rest upon the coins; i.e., presumably, much money was coined, an
evidence of prosperity.
848. i.e., the people were undivided in their affection for the king; or, they had no desire different
from the kings desire.
849. i.e., entered upon a prosperous life and the observance of perfect integrity.
850. i.e., yielded implicit obedience to the king, whose rescripts were all in favour of justice and
integrity.
851. Correction. Parvardan seems used here in the sense of tarbiyat.
852. Earthy camp; i.e., the world.
853. i.e., the world.

854. i.e., he was raised above the sky by the loftiness of his designs.
855. See the Note on the next distich.
856. i.e., he would give them lightly away. Cf. ba-sar-i tziyna giriftan, to conquer or take at
once by striking with the whip without using the sword.
857. i.e., he was generous and prodigal.
858. i.e., they became self-indulgent and without any kind feeling for the needy.
859. From stone and iron; i.e., of a very meagre description, or with great difficulty.
860. So fierce an onslaught made on food; i.e., made the food-supply so short.
861. Weight; i.e., esteem.
From its lightness; i.e., from there being so light a weight of it.
I have slightly strained the meaning of izzat by translating it weight, in order to retain something
of the antithesis in the original.
Of course, sabuk-sang, lightness, may have the ordinary sense of the quality for which bread is
esteemed.
Izzat means also rareness, so that another sense is, bread gained rareness from there being so
light a weight of it.
862. The comptrollers of the town, amnn-i shahr. An amn is the chief of any special
department.
863. Bart amongst its different meanings has that of an order on the treasury.
864. Khna, house, room, means also a division between two joints of a reed, so that the sense
is that the houses from Isfahan to Rai were nearly contiguous as are the divisions in the reed.
865. Lit., if this statement is not clear to you.
866. i.e., the original authority for the statement is responsible.
867. i.e., the more populous the country the greater its prosperity and riches. Quite a socialistic
doctrine.
868. i.e., through his sharing the kings bounty with others, or through his not coveting others
wealth.
869. The distress of seventy years, the cause of which had been the misrule of his predecessors.
870. Before every town there is the word savd, which means the precincts or outskirts of a city,
town, or village, and also the place itself; but it seems to be almost expletive here, or to mean
simply the extent or expanse (of the town).
871. Each planet is supposed to rule alone for one thousand years, and then for a period of a
thousand years with each one of the other six planets in turn, making a total of seven thousand years
for the cycle, daur.
It is generally believed that the cycle from the time of Adam till the present time has been that of the
moon. The Author probably means therefore by the cycle of Venus that part of the cycle in which
Venus is associated in rule with the moon.
The fact that Venus, one of the two most auspicious planets, is the spiritual principle (see the next
distich) of this newly commencing (part of the) cycle is apparently made to account for the opening
of a new era of prosperity and happiness on the conclusion of the famine.
A cycle, daur, is said also to be a period of 360 solar years, but I think this does not concern the
present inquiry.

Under the heading The death of Yazdijard the Author speaks of a cycle as of some indefinite
period of time which may be signalized by certain occurrences. (See also Note 319.)
872. Amongst astrologers kadkhud is the vital and spiritual principle, as kadbn is the bodily or
material principle.
873. Gr-hoofed (onager-hoofed); i.e., swift.
He dug up grs; i.e., by his horses hard trampling he dug up graves (for the onagers). Threw
grs to the ground; i.e., overthrew onagers.
874. The Bow; i.e., Sagittarius. Jupiter is the ruler of Sagittarius, that sign being his own
house. It gives him great activity and enterprise. Sagittarius being a fiery sign, its nature is in
harmony with that of Jupiter, who is electric, hot, and sanguine.
875. i.e., the king shot above and beyond Jupiter.
876. Spot. Mara is a place of throwing or shooting, a hunting-ground, and also simply a
place, a spot.
877. Tr, here the plain, means commonly an arrow, hence a species of rhetorical hiccough is
produced by the conjunction of the word with shast, a thumbstall.
I.O. MSS. 402 and 1491 read, bar khl-u dasht pur m-kard, he emptied the sea and filled the
plain. As the arrows, or perhaps rather the bolts or balls (cf. muhra) are called pearls in the first
hemistich, sea in the second hemistich would be the source of them, i.e., in this case the bowstring.
878. The Author fancifully conceives that the fire which the kings weapon strikes out of any stone
it may hit is a desirable acquisition for roasting the onagers he kills. (For kabb, see Notes 568 and
1,340.)
879. Lit., (who was) quick and active in keeping stirrup by stirrup with the king.
880. Fitna means sedition, disturbance, and, applied to a woman, seduction, fascination, with
the conjoined idea of a causer of disturbance to people or among her lovers.
881. Lit., as the breeze (passing) over the corn-field.
882. Plda. (See Note 1,634.)
883. Lit., With all beauty.
884. By nakhat, breath, is meant here also voice.
885. Whatever she had killed; i.e., by her beauty.
886. In the second hemistich rh zadan means to play according to the modes of music, and also
to make an attack on the road as a highwayman, so that the literal sense is, the former struck the
road, and the latter struck the game.
887. Lit., loosened the thumbstall.
888. Lit., used self-restraint in praise.
889. Lit., you do not bring my game into your eyes, which means you do not think it of any
account.
890. Lit., from the nature which is habit (i.e., to women, or, perhaps, to beautiful women).
891. Lit., you must illumine (your) face.
892. Pin; lit., sew.
893. Like the wind; i.e., which should give the bolt the velocity of the wind.

894. Lit., Its brain came into ebullition at the pain of it.
895. Stumbled and fell headlong down. This, I think, is the sense of ba-sar-u sum dar mad,
which does not occur in the dictionaries.
896. Chinese girl; i.e., girl of Chinese Turkistan.
897. Lit., This reply came hard to the king.
898. i.e., the reply gave him a hard stroke.
899. Lit., he made his heart without kindness for that moon.
900. i.e., they should not be precipitate, but wait until the proper time to do things.
901. The Persian dv corresponds sometimes with the Arab evil jinn or genius, but often has the
sense of demon, assistant-devil to Satan, or Satan himself. In fact, Satan and the demons are
of the evil jinn.
902. A cypress free; i.e., the girl herself. (For the free cypress, see Note 1,246.)
903. I have written Ummn on the supposition that the Author writes the name so met. caus. for
Umn, the country in the south-east of Arabia, not far from which are pearl-fisheries. The
geographer diq Ifahn (about A.D. 1635) too gives the spelling Ummn, not Umn. Firdaus
also spells it in the same way. Irrespective of this, however, there is, so far as I can ascertain, no
such place as Ummn, and the only Ammn of which I find mention is that described in the
Encyclopdia of Islm as follows:
Ammn, the old capital of the Ammonites, in the Old Testament Rabbat Ben Ammn or Rabba,
later Rabbatamana, Amman, Ammana, or called by the Hellenistic name Philadelphia. This city,
which at the time of the Romans was of great importance, was taken by Yazdu bnu Ab Sufyn
after the capture of Damascus (A.H. 14-A.D. 635). It became the capital of the fruitful region of alBalq with a trade in corn, sheep, and honey. . . . . The magnificent ruins date back to Roman
times, with the exception of an Arab building on the castle hill (the castle of Jlt with the tomb of
Uriah).
If this town be meant, it is probably taken, as towns often are, as representing the region, a fruitful
one, but one cannot explain why the Author should select it in particular.
Both Ibn Khurddbih (about A.D. 846), and Istakhr (about A.D. 950) mention Ammn as a town
in Syria.
904. Lit., do not carry (your) head (away) from occupation; i.e., employ yourself in the house as a
plausible reason for being in it.
905. As though the moon were in, or given to, Draco.
Auger Ferrier in his Jugements Astronomiques sur les Nativits (1592), says:
La queue du Dragon: horrible mort, petit douaire, et nul bien appartenant la signification de ceste
maison. The allusion has probably some connexion with the superstition that the moon when
eclipsed is swallowed by the Dragon.
Cf., the expression, zindn-i naiyirain, the prison of the two lights (i.e., the sun and the moon),
which is applied to Azhdah, the Dragon.
In the other sense azhdah, the dragon, means sword, and the moon, of course, the girl.
906. Lit., a village.
907. To the apogee; i.e., to the apogee of the moon, which means simply to a lofty height.
908. i.e., the palace was so lofty that the heavens were as waves around it.
909. A terrace-belvedere, rivq-i manzar.

Rivq amongst its various meanings has that of a terrace, a gallery, an upper room.
Manzar is a place of seeing, a place in which to enjoy sights, a belvedere. The two words are in
apposition.
Cf. fiz:
Rivq-i manzar-i chashm-i man shyna-yi tu-st;
karam nam-u fard ki khna khna-yi tu-st:
The terrace-belvedere my eyes your nest; be kind, descend, for the room is your room.
On this distich Sd, the Turkish commentator, quoting authorities, says, rivq is an aivn, and a
large chrdq is an aivn; hence it is seen that rivq is a large chrdq.
A chrdq (from the Persian chr-q) is a terrace on a housetop.
The reading of the genitive between the two nouns is confirmed by Sd, who says, rivq-yn
manzar-a ifet- baynye dir, the genitive between rivq and manzar is that of apposition.
910. An honoured place; or, a commanding place.
911. i.e., the sun is in Taurus in Spring.
912. Kr-gar, efficient, means also a pack-horse which goes well and bears its load briskly.
913. Like paradise; lit., like the garden of the rs.
Kabbs. (See Notes 568 and 1,340.)
914. i.e., he will consent to exalt you (by becoming your guest).
915. Shr, milk, means also wine, so that the sense of the hemistich may be that they will ply
him assiduously with wine. The sense, however, may be simply milk; for see the distich to which
Note 924 is appended.
916. Fragrant wine, r-i rain; lit., wine of sweet basil. The adjective rain is generally
used.
917. Sweet drinks. Nsh means also anything sweet and of pleasant taste.
918. Or, betook himself to the chase upon the plain.
919. Lofty; lit., of lofty aim, buland-hang.
920. An estate; lit., a village.
921. i.e., its charm is from its having been one of your delightful possessions bestowed by you on
me.
I have adopted the reading of I.O. MSS. 777, and 1168, namely, luf-ash, its charm.
I.O. MS. 1491 reads bazm-ash, its banquet, which might almost be rendered (the wine of) its
banquet.
922. The Garden; i.e., the garden of paradise.
923. i.e., it will be greatly exalted.
924. Will perfume; lit., will give abr. Abr is described by Redhouse as a perfume and
unguent made of saffron, musk, ambergris, and perfumed oils.
925. Lit., from the hunting-place.
926. i.e., he had things put into good order.
927. i.e., he appeared in all his pomp and glory.
928. Khatlian steed. Khatln (Kotlan) is a district and town in Badakhshn. It was famous for

horses. Khatl-khirm means literally one moving like a horse of Khatln. The Arab form of the
name is Khuttal.
929. The words rivq and q, as used in connexion with this palace, mean the same part. Rivq has
reference to it as a species of gallery, terrace, or upper room, and q as a species of arched or
domed balcony or verandah. The word manzar, previously used, has relation to the same upper
room as a place from which to enjoy the view. (Cf. Note 909.)
930. i.e., it abased Khavarnaq by its loftiness, and made it seem to be flat on the ground.
931. i.e., its domed roof coincided with the dome of the sky.
932. Lit., from the rose, his forehead.
933. Good; lit., wide, extensive.
934. i.e., whose head is on a level with the sky.
The lasso is the sky itself.
935. Lit., fold it up under your feet.
936. Kausar, one of the supposed rivers of paradise. r, a virgin of paradise.
937. The reading of I.O. MS. 1168 is bar- to her. With this reading the sense of yak-dast will be
yak-sn; i.e., equal, indifferent. (Cf. the Bahr-i Ajam.)
The other editions, however, from which I have translated, have barad, which in this connexion
must mean she carries off; i.e., traverses. In this case yak-dast would signify evenly, without a
break, sans dsemparer.
938. To bite the fingers is a sign of astonishment or of perturbation.
939. The lions case; i.e., what the king had said.
940. Lit., had known the time.
941. i.e., she had a languishing look in her narcissus-like eyes.
The rose means her face.
942. Musk signifies here artificial, black beauty spots or patches.
The moon means here face.
Bar taqvm rndan seems to be used in the sense of a causal of taqvm kardan with the meaning, to
make rectify, to make improve, to make set off.
943. Itb (archaic itb) is the imla of itb, and is used apparently in the sense of amatory
petulance and feigned reproach. (Cf. also the distich to which Note 1,821 is appended.)
944. A rosy hue; lit., the colour of the Judas tree flower, which means her rosy cheeks.
The cypress represents her stature; the tulip her lips.
The meaning is that she united beauty of complexion with grace and straightness of form, and the
latter with redness of lips.
945. Pearls are here real pearls; the cypress is her stature; the moon, her face. The
pleiads cluster represents here real pearls.
946. The lovers apple is a divided chin; a ruby casket is the mouth; pearls are teeth.
The lips are here supposed to be a little parted at the two front teeth.
947. Crowned with ambergris; i.e., with black hair.
948. I have included this distich as it is in all the editions I have consulted except I.O. MS. 402, but

I think it is probably spurious. It seems spoilt by the word throne in the second hemistich. The
distich refers apparently to the girl, though the word king is used.
The ivory plates mean presumably her haunches.
949. i.e., they united in war against her lovers.
950. Her dates; i.e., her lips.
Beauty spots (here, lit., agate spots), sometimes put upon the edge of the lips.
951. Her face with a veil of pearls is likened to the moon environed by stars.
952. i.e., either brought her many lovers or made them ardent.
953. The moon; i.e., her face. A camphor veil; i.e., a white veil.
954. The fortnights moon; i.e., the full moon, to which her face is likened.
The seven things; lit., all the seven, har haft, are the seven kinds of embellishment which were
used by women.
They are:
henna (inn);
indigo (vasma);
rouge (surkh);
white powder (safd-b);
collyrium (surma);
talc (zarak);
galia moschata (ghliya).
Instead of the last some give, as the seventh, beauty spots (khl) which were made with collyrium.
Henna is used to dye the hands and feet; indigo to dye the eyebrows; talc is poured over the face to
improve its lustre. Ghliya, galia moschata, is a scent composed of musk, ambergris, camphor, and
oil of ben-nuts, but it often means perfume generally.
955. The moon is ruler of the sign Cancer which is her house, but she is in strength or
exaltation in the sign Taurus. This means that she takes in full force the character of that sign,
which gives patience, endurance, determination, stubbornness, and strength of will. (See also Note
533.)
The moon in the other sense means the girl, and Taurus the ox which she carries.
956. Gv bn t chigna gauhar dsht! The ostensible sense, See how an ox had wisdom! offers a
rhetorical paradox, the ox being a type of stupidity, but the explanation is in the real sense, See
how an ox had lustre or honour (from being raised and carried by the girl who has been likened to
the moon)! Then since gv (ox) means also an ox-shaped drinking-vessel, an attendant sense
may be, See how a drinking-vessel shaped like an ox had gems (i.e., was adorned with gems)!
957. The lion; i.e., the king.
958. Lit., from (this) gallery or terrace could carry to the bottom of the palace.
959. Sz kardan is used here apparently in an intransitive sense.
960. In your scales; i.e., on yourself.
961. With invocation true to its conditions; i.e., with an invocation which fulfilled the conditions
attendant upon such an invocation as should be uttered in behalf of a king.
962. Lit., and the wild ass is without practice.
963. Lit., I do not get a name, or fame, except for practice.
964. Hind amongst its meanings has that of robber, so that the sense is, he rushed impetuously

towards her as a robber who makes an attack. Hind means also slave, but that sense is hardly
applicable here.
965. The moon in the first hemistich means the girls face; in the second, the kings.
966. That rose means the girl; narcissi, her eyes; and rose-water, tears.
967. i.e., he caused all who were present to retire.
968. He means probably that his regret is greater than her suffering has been.
969. Lit., you are in statu quo, tu bar jy-.
970. Disturbance, Fitna, the girls name, means disturbance, a disturber, a fascinater, so that the
hemistich is susceptible of two senses. Fitna nishndan, to make Disturbance, i.e., the girl Fitna,
sit down, means also to allay disturbance, to make things quiet.
971. Who set disturbance down; lit., making disturbance (Disturbance), fitna (Fitna), sit down.
972. She means that in depreciating the king she did so at the risk of her life in his interest. See the
following distichs.
973. Lit., when he loosened the thumbstall.
974. Excessive admiration of a thing is supposed to subject it to the influence of the evil eye.
975. Lit., a fault, or cause of shame came to me.
976. i.e., through Draco, the Dragons making the effects of my love appear like hate (to the king).
Draco, from this, would appear to have generally a malefic influence, but Auger Ferrier, quoted in
Note 905, attributes a good influence to the head of Draco. For the influence of the tail of Draco
see Note 905.
977. Lit., made his arm a shoulder-belt upon his neck.
978. The usual offerings; lit., sugar-pouring, by which is meant a bridegrooms bestowing gifts
upon the bride.
It means also the distribution of confectionery at a betrothal. (Cf. the modern shrn-khvarn.)
Other meanings are speaking eloquently, and singing.
979. The legendary Fish that supports the Ox on which the earth was supposed to rest. (See Note
1,060.)
980. Lit., Yellow-eared ones (zard-gshn) died in corners (dar gsha-h murdand).
981. i.e., the black water or blackness of death.
982. i.e., his surname was Nars (Narses), which is said to mean he who reaches the truth. Nars
was the name both of Bahrms vazr, the person here spoken of, and also of Bahrms brother.
983. i.e., he had great foresight.
984. Lit., the king had found his fineness one in a hundred; i.e., one of alloy in a hundred of pure
metal, or 99% of true metal. I suppose it is implied that there must be a trifling alloy in every one.
Or, if yak ba-ad is for yak dar ad, it would mean that he had found his fineness a hundred times
one, i.e., a hundred parts of true metal in a hundred.
Or, the sense may be that in standard quality he was one in a hundred.
985. Imposts, bj; i.e., the imposts due from merchants.
986. Control or administration; lit., pen.
987. Lit., had made him (absolutely) influential in command in all Persia.

988. In the business of the town and army; i.e., in civil and military administration. He was
apparently both Home and War minister.
989. i.e., he kept practically in the same position, did nothing really useful to himself, but idled
away his time, and like a mill threw away whatever he received.
990. i.e., other princes prepared to take advantage of the situation.
991. The khn of khns from China (then) set out.
Though some Persian historians ascribe the invasion to the emperor of China, the invaders were
really a people of Turkish stock called Hayila. The Hay ila (the name is said to be the broken
plural of Hail) were called by the Greeks Ephthalites, and by some Orientalists, (notably St.
Martin), have been identified with the White Huns.
Canon Rawlinson says, however, that they were quite distinct from the Huns of Attila in physical
characteristics, advancement, and pursuits, being fair of complexion, civilized, and agricultural,
whilst the Huns of Attila were dark, uncivilized, and nomadic.
So far as I can gather from the Oriental geographers the country of the Hayila was bounded on the
north by the Qizil Qm (Kizil Kum) desert and the Qr Dgh (Kara Tau) and Alexander Ranges;
on the east, by Chinese Turkistan and the Hindu Kush; on the south, by the Kh-i Bb (Kuh-i
Baba) Range. On the west, starting from the Kh-i Hir (Kuh-i Hissar) Range, the boundary
extended in a north-westerly direction to Andkhd (Andkhui), and then north to the Oxus in about
longitude 64 40' E., and from north of the Oxus, inclining a little to the north-west, to about
longitude 64 10' E., and along that line to its northern boundary. This would include nearly the
whole of the north of modern Afghanistan down to latitude 35 N., probably the whole of the
province of Farghna, and the central Asian khanates except Khiva.
diq Ifahn includes in the Hayila country: ukhristn, with Badakhshn:Bmiyn
(Bamian), Shuburghn (Shibergan), Andkhd (Andkhui), liqn.Balkh, Khatln (Kotlan),
Baqln.
Ri Qul Khn in his Safrat-nma-yi Khvrazm includes the district and town of Usrshana,
which he places in Farghna, and Schefer in a note to his translation says:
Ousroushinh, situ par 101 de longitude et 41 30' de latitude, est un district considrable des
pays des Hiathilh qui stend entre le Sihoun et Samarqand, sur un espace que lon estime tre de
vingt-six fersengs.
In a sub-note upon Hiathilh (Hayila) Schefer says:
Le pays des Hiathilh est le nom sous lequel on dsigne la contre o se trouvent les villes de
Boukhara, de Samarqand et de Khodjend, et qui daprs les Orientaux, aurait t peupl par les
descendants de Hethel (Hail), fils dAlim, fils de Sam, fils de No, qui sy serait retir aprs la
dispersion des peuples, la suite de la confusion des langues de Babel.
I do not know what Schefers authority is for including Bukhr and Samarqand in the Hay ila
country. The early history of Bukhr is very imperfectly known. I have, however, ventured, in
reliance upon his statement, to include those cities and territories in my attempted definition of the
limits of the Hayila country. (See also Notes 694, 995, and 1,892.)
992. Lit., at his stirrup.
993. A resurrection; i.e., a great disturbance.
994. Lit., in the concealed things of rolls of paper.
995. Khqn, a title which in Persian poetry, and sometimes in prose, is apparently attributed to the
emperor of China, is properly the title of any Turkish or Mongol emperor. Here it should be referred
to the ruler of the Hayila. The word, says Redhouse, is said to be originally the Chinese word hu-

hang. (See also Notes 694, 991, and 1,892.)

996. Were dust upon your road; i.e., we are your humble slaves.
997. Lit., removed his desire from the Persians.
998. It flashed throughout the world; lit., it became warm in the world.
999. i.e., no ruling authority remains in the country.
1,000. i.e., the Turkish general.
1,001. The first hemistich is literally, the king played with cups (as a juggler); and the second, he
juggled with balls (used by jugglers), whilst the balls themselves were concealed. I read with the
B. ed. of 1328 muhra pinhn, and not with the I.O. editions muhr pinhn.
The latter, however, would mean, whilst his signet-ring was concealed; i.e., whilst his authority
was in abeyance.
1,002. i.e., he did not at present practise open hostility, but deception. Dd, smoke, means also
affliction.
1,003. Lit., he gave him the hares sleep, khvb-i khargsh dd, i.e., the sleep of negligence.
The hares sleep means also sometimes pretended negligence, sleeping with one eye open.
1,004. Lit., he directed (his) shaft or arrow, tr khvash kard. (Cf. inan khvash kardan.)
1,005. i.e., drank up the founts of light, namely the moon and stars, as a snake would drink up
founts of water. The meaning is simply that it was a pitch-dark night without moon or stars.
1,006. This and the next distich mean that the night was so dark that it was calculated to give rise to
countless vain fears.
1,007. The bright-hearted sky. The bright heart of the sky is the moon, which on this night was
under a black veil, as the gold in a jar may be under a covering or seal of pitch.
1,008. Ambergris; i.e., blackness, ambergris being dark in colour.
1,009. Bahrmian; i.e., martial, valorous, Bahrm being the Persian name of Mars.
1,010. i.e., the arrow passed right through the mark in a moment.
1,011. i.e., his enemies could not use caution, so rapid and effectual were his arrows.
1,012. i.e., the arrow came and pierced and passed beyond the mark so rapidly that though the
wound was seen the arrow was not, it having passed right through. On the other hand, where the
arrow was visible there was no wound because the arrow had passed right through and gone
beyond.
1,013. i.e., he made a mount of slain enemies on the plain, and wore down the mount to the level of
the plain by the trampling of his horse.
1,014. The falchion is the rays (of the sun).
A bowl of blood means the round, blood-like disk of the sun. The meaning of the distich is,
When the sun rose; but there is also a sub-allusion to the sword and bowl used in executions.
1,015. I am reading zahra, gall-bladder, but one might read Zuhra, Venus, as a planet appearing
in the early morning. (Cf. the last distich but one.)
1,016. Lit., wagered its tongue.
1,017. Dragons; i.e., brave warriors.
1,018. As hairs; i.e., as hairs naturally split at the ends.
1,019. Lit., on his path; i.e., where his path lay.

1,020. Inclined to flight; lit., in the middle-place of flight, dar miyna-gh-i gurz. So I.O. MS.
1168.
Other I.O. MSS. read,
dar bahna-gh-i gurz, in the pretext-place of flight, which, I think, would signify finding
reasons for flight.
1,021. Lit., when the kings iron was in violent ebullition, or commotion.
1,022. i.e., that we may throw the centre into confusion and rout it.
1,023. Lions; i.e., horses. Dragons; i.e., swords.
1,024. The swarthy lions; i.e., the brave warriors, possibly called swarthy as being Arabs.
1,025. Those whose swords were soft; i.e., their foes who did not use much energy.
1,026. i.e., they fled, raising the dust in their flight, as far as the Oxus.
1,027. Lit., he made fresh over the world New Years festivities; i.e., he made, as it were, a
second New Years festival for the world.
1,028. Pahlav, the older Persian spoken in Ssnian times.
With Persian tunes, Prs-hang; i.e., with tunes composed according to the Persian modes of
music. So I.O. MS. 1168.
Other I.O. MSS. read,
Prs-farhang, of Persian talent, which has some support in the next distich but one.
With regard to Pahlav, Hamza-yi Ifahn in the Tanbh says Pahlav was one of the five dialects of
Persia, which were Pahlav, Dar, Prs, auz, and Shrz.
1,029. Lit., One day with a blessed-fortuned ascendant Bahrm Gr ascended his throne.
There are two ascendants, one the ascendant of birth, li-i vildat, the other the ascendant of
question, li-i masala, the latter being the sign of the zodiac which appears on the horizon when
the astrologer is consulted upon some question, or which will appear at the time when it is proposed
to carry out some design.
1,030. Commander, mr (for amr); i.e., mr-lashkar.
1,031. In times of injury; i.e., at the times when injury should be inflicted on the foe in battle.
1,032. raj, the name of the youngest son of Fardn, the sixth king of the first or Pshddian
dynasty of Persia. He was killed by Tr, his half-brother, the second son of Fardn.
1,033. rash, the name of two persons, one a hero in the army of Minchihr, the grandson of
Fardn; the other the second son of Kai-Qubd the first of the second or Kaynian dynasty of
Persian kings.
1,034. Gv, the name of a Persian hero the son of Gdarz and the son-in-law of Rustam (see the next
Note). He lived in the time of Kai-Khusran, the third king of the second or Kaynian dynasty of
Persia.
1,035. Rustam, prince of Sstn (Seistan), and Zbulistn, the greatest of the Persian heroes, was the
leader of the army of Kai-Ks the second king of the second or Kaynian dynasty of Persia. (See
also Notes 212 and 2,078.)
1,036. Hizabr and irghm both mean lion, but as the distinction of name cannot be retained in
English I have slightly paraphrased the hemistich.
1,037. As regards the cloud, the wine represents the rain, and the sword the lightning.

1,038. First hemistich, lit., my hares sleep is concealed; i.e., the fact that it is hares sleep is not
apparent to people, but there is real vigilance under seeming negligence.
Second hemistich, lit., it sees the enemy though it be asleep, the it referring apparently to hare
in the first hemistich.
1,039. i.e., the drunkenness is that of the elephant in heat, mast (lit., drunken).
The laughter is compared with the lions roaring.
1,040. See the last Note.
1,041. The Qaiar (the Csar); i.e., the ruler of the Eastern Empire.
1,042. This means possibly that he makes a kind of table of his enemys head.
1,043. i.e., I give into the possession of my friends. (Cf. dar stn kardan.)
Qrn, the name of the son of Mosess paternal uncle, the Korah of the Old Testament.
1,044. Kabbs. (See Notes 568 and 1,340.)
1,045. Ba-chunn pai ghala ki afshurdam seems to be an ellipsis for ba-chunn pai ki dar ghala
afshurdam.
1,046. i.e., the possessions of that robber, the khqn, Hind having the sense here of robber.
1,047. i.e., we are the slaves of it.
1,048. Hama dar sar shudand-u sar na-shudand; i.e., all came to ruin, and did not become exalted.
1,049. From white or black; i.e., from any one in the world. It is possible to translate, no one has
witnessed, whether white or black, but this does not accord so well with the first hemistich.
1,050. i.e., being only ordinary game they are marks for ordinary simple weapons.
1,051. Lit., (who) can draw aside the neck of the rhinoceros. (Cf. gardan kaj, or kham, kardan,
to bend the neck, i.e., to humble, or to humble oneself.)
The use of the lasso is presumably implied.
1,052. A play upon the words chn, wrinkle, and Chn, China.
1,053. It is probable that Hind has here the sense of Hind-yi shab, the Hind night, since
Bahrms victory was gained by a night attack. It may, however, mean Hind, an Indian (sword).
(The I.O. B. ed. reads Hind.)
Again, Hind signifies also slave, watchman, which are also possible meanings here, the sense
being presumably a few slaves, or watchmen.
1,054. Faghfr, says Albrn, was the special title of the emperor of China. It is a later Arabicized
form of baghpr; cf. the Akhmenian Persian baga-putra, the son of God.
1,055. A very doubtful hemistich. I have translated from the I.O. B. ed.,
khd dar trak-ash du-lakht kunad. I.O. MSS. 777, 1168, and 1491 read,
chun dar- ram-ash du-lakht kunad, he splits it like the door of his round tent.
The B. ed. of 1328 has,
chun dar- smn du-lakht kunad, he splits it like the milky way in two.
This, as seen from the following description of the milky way, is not an unreasonable reading:
A dimly luminous zone encompassing the heavens as a great circle, which intersects the celestial
equator at an angle of 63, and has its northern pole in R.A. 12 h. 47 m., D. + 27. It bifurcates in
Cygnus, and the two galactic streams run side by side over an area of 120, reuniting near the
Southern Cross It is interrupted by a wide gap in Argo, where it forms a fan-shaped expansion

20 across. Besides these, other rifts and vacuities are described as abounding, one measuring 8
by 5.
Dar-i smn might possibly however mean simply, the door of the sky, which is said to be opened
sometimes by the angels, by which it is implied that the time has come when prayers are heard or
granted. Such an interpretation, however, would seem rather far-fetched. The dar in dar-i smn,
the milky way, is for dara, valley.
1,056. i.e., he gives an antidote to his friends against the poison of their enemies.
For the snake-stone, see Note 1,693.
1,057. i.e., wherever he rides he checks his enemies.
His bridle is likened to a dragon or serpent.
1,058. Cf. the expressions gul bar trak zadan, and gul badastr zadan, to fasten a rose upon the
head, or turban.
1,059. To bore pearls is to speak eloquently.
1,060. The Fish; i.e., the legendary Fish that supports the Ox on which the earth was imagined to
rest; and hence, the lowest place or depth.
The moon, which is in the first sky, the sky immediately over the earth, is opposed, as the highest,
to the Fish, the lowest. (See also Notes 739 and 1,416.)
1,061. The relations; lit., the accounts. i.e., What man should say whether the crown is rightly
or wrongly on the kings head?
1,062. Protection; lit., shadow, sya. I.O. MS. 1168, only, has shuqqa, which might mean here
royal order.
1,063. Lit., you have power over our wet and dry.
1,064. Ummnian. (See Note 903.)
1,065. David is celebrated amongst Muslims as an armourer. (See the Qurn, xxi., 80, and xxxiv.,
10.)
1,066. i.e., he was generous in a high degree.
Mount Ararat, called in Persian Jd, is the mountain on which Noahs Ark was supposed to have
rested.
1,067. Shushtar or Shshtar, the modern capital of Khzistn (Susiana). The town was famous for
its dress-stuffs and brocades, but probably the reference is to the wealth derived from the fertility of
the district in which it is situated.
Tustar is said to be an old name of the town. (See also Note 590.)
1,068. I have reversed the order of the two hemistichs for the sake of clearness. They read literally,
He gave (him all this), so that his face lighted up like the moon; and he bestowed upon him in (or,
out of) Yaman as far as Aden. (See Note 737.)
Instead of the pronoun I have introduced Numns name into the translation for clearness. He was
mentioned some distichs back as making a speech to Bahrm, but it may perhaps be remembered
that before this Munir had been mentioned as king, and that no death has subsequently been
spoken of. We must therefore assume inadvertence on the part of the Author or carelessness on that
of the copyists.
1,069. That master; i.e., Simnr.
1,070. The Seven Climes; i.e., the whole inhabited world as known to Oriental geographers. (See

Note 207.)
1,071. The term haft-jsh, the seven fusions, is described by the Burhn-i Qi as a mixture of
the seven metals, gold, silver, copper, iron, lead, tin, and antimony; and by the Bahr-i Ajam as a
bronze composed of all the metals. One would gather from the second hemistich, however, that the
meaning here is the fusing of metals for the purpose of trying to make gold. If this be correct the
sense of the distich would be that he could desist from trying to make the gold of happiness when
he had the alchemy of the seven portraits to make it for him.
1,072. A pearl; i.e., the princess.
Virtues. A play upon the word gauhar, which means pearl, jewel, and also nature, qualities,
virtues.
1,073. A dnr was an ancient gold coin worth about ten shillings.
1,074. i.e., he created a disturbance by his demands and threats.
1,075. Gold of Barbary; i.e., pure gold.
1,076. The Ry; i.e., the Rj.
1,077. For an account of the Seven Climes, see Note 207.
1,078. Exclusively; lit., out of (all) the worlds goods.
1,079. The gardens lamps and candles; i.e., the flowers.
1,080. Lit., had removed his baggage and effects. By the gardener is possibly meant the warmer
season before the winter.
1,081. As the nightingale is not heard in the winter and the crow is, the author fancifully conceives
that the latter has stolen the formers notes.
1,082. Hind means black and also thief.
1,083. Robbed the fire of light; i.e., was brighter in its effects than fire. Made swords from
water; i.e., made sharp ice or icicles. Water, too, from swords; i.e., deprived them of clat or
honour, brought them into disrepute, b kardan, having those senses. (Cf. b shudan, to melt; to
become ashamed, or divested of honour; to grow obsolete.)
1,084. Lit., icy coldness, zamharr.
1,085. Egg-plant robes; i.e., white robes.
1,086. Two-hued in respect of day and night.
1,087. Means presumably that the fire which may be struck from stone (flint) kept within the stone
because of the cold.
At the same time, the heat of the sun was supposed to be required to develop the ruby in the stone.
1,088. i.e., the roses when made into rose-water or otto of roses and put into bottles had stoppers for
these bottles of a species of cement, with which they are fancifully supposed to have covered
themselves to keep out the cold.
1,089. i.e., the quicksilver-like globules in the glass of water by being frozen became like pure
silver.
1,090. Winter-house, tb-khna, which appears to be a room with a species of oven sunk into the
floor for the purpose of warming.
1,091. Lit., maintained the nature of the four seasons; i.e., kept the mean between them.
1,092. i.e., by the burning of such perfumes as sandal and aloes-wood the wintry air was tempered.
Wintry, lit., snow-raising, barf-angz, the reading of I.O. MSS. 777 and 1491, and of the B. ed.

of 1328.
I.O. MS. 1168 reads less satisfactorily ambar-bz, ambergris-sifting; i.e., scented.
The readings of the other I.O. MSS. I have consulted are worthless.
1,093. i.e., soothed the brain and gave lively fancies to the heart.
1,094. It is implied that the Hinds are black as smoke and their devotions as well.
1,095. Zoroastrian sulphur red of hue. Zoroastrian because of the fire associated with the
religion.
1,096. Both hemistichs are descriptive of the fire.
1,097. i.e., the fire after giving forth darting, unsteady flames, settled into a steady glow.
1,098. Descriptive of the red glow of the fire.
1,099. Gardener; lit., labourer.
The juice of grapes means here red wine.
1,100. An allusion to the yellow of the fire and the blackness of the smoke.
1,101. A veil of musk; i.e., a black veil (of smoke). With regard to the sun the veil of musk
means, of course, a black cloud.
1,102. An allusion to the appearance of the fire through the smoke.
1,103. A Turk; i.e., a beauty of brilliant complexion.
Related to the race of Greeks; lit., whose lineage originated in Greeks; an allusion to the
inconstancy and volatileness of the fire, which on account of those qualities is likened to Greeks.
Cf. sabuk Rm, the inconstant Greek, as a term for fire.
1,104. Qurratu l-ain, lustre and brightness (lit., coolness) of the eyes, is a name of women.
Lustre of the Eyes of Hinds is a reference to the lustrous fire in proximity to the black smoke.
1,105. I have never seen any allusion to the torch of Jonah, mashal-i Ynus.
Kalm, The Speaker (with God), is the special title of Moses.
The Speakers lamp means probably the burning bush.
The feast of Jesus refers possibly either to the Marriage Feast or to the Last Supper, in which
wine is mentioned, which on account of the colour generally associated with it is likened to fire. Cf.
tish-i pur b; tish-i tar; tish-i raz, etc., which are names given to red wine.
Garden of Abraham is a reference to the rose-garden into which the fire turned when he was cast
into it, according to the Persian legend, by order of Nimrod.
1,106. Of a musky hue; i.e., black.
Mirrors were made of metal.
1,107. Yqt is a generic name for ruby, topaz, and amethyst or sapphire, according as it is
qualified by the adjectives surkh (red), zard (yellow), or kabd (blue). If used alone it means
ruby.
1,108. Ambergris-perfumed refers to the perfumes burnt in the fire. Embracing coal; lit.,
(with) charcoal in her bosom, means, with regard to the young bride, with long, black hair.
1,109. At goldsmiths work; i.e., giving out yellow flames from the burning perfumes.
1,110. i.e., yellow and red.
1,111. Fuel; lit., plants.

1,112. A snake or dragon was supposed to guard every hidden treasure.

1,113. Lit., the hell of the people of the caravan to the fire-temple.
1,114. The heaven of those; lit., the Garden of those; i.e., the garden of paradise.
1,115. This apparently refers to Bahrms Magian guests, and to their gathering close round the fire
as devotees.
1,116. The regret is possibly because Satan and hell are called fire.
1,117. i.e., beautiful dancing girls were waving their arms in the dance.
1,118. i.e., graceful cupbearers and attendants were circling round.
1,119. The ring-doves are possibly the cup-bearers represented on account of their beauty to have
descended from the heavens.
By blood is meant the red wine. Or, possibly, it was in the banquet-room as if the sky did this, the
ring-doves representing glass vessels, and the blood, as in the former supposition, standing for
the red wine.
Or, again, the first ring-doves may mean snow-flakes, and the second, glass vessels, the sense of
the distich being that the wintry weather induced them to drink wine.
1,120. I have reversed the order of the two terms of comparison in the second hemistich for the sake
of clearness.
The wine is likened to wet fire, and the crystal cup to dry water.
1,121. Kabbs. (See Notes 568 and 1,340.)
1,122. A very special feature is made of wine-drinking among the older Persian kings. (Cf. the
Shh-nma.)
1,123. A ripe thing; i.e., the grape. Crushed to death. (Cf. smb-i kushta, quicksilver reduced
to powder.)
1,124. i.e., they made the path of amusement open, clear, and bright.
1,125. In the two hemistichs the contrast is between the grandeur of the king and the minute
particularity of his knowledge, i.e., the subtlety of his intellect in grasping the most minute points.
In the second hemistich daqqa is, I think, used in the sense of khurda-bn.
1,126. i.e., no one has seen either in the outer state or in the hidden mind of any other king.
1,127. By the glory of (the monarchs) head; i.e., through his exaltation and auspicious fortune.
Or, by the glory of his head might possibly be an adjuration, but not necessarily so, since the
second hemistich may simply supplement the reason for their having everything, and not give
another reason when the first has been sufficient.
1,128. Through his auspicious steps; i.e., through his coming amongst us and being our king.
1,129. i.e., Would that as regards that enjoyment and prosperity of the kings there were some
means by which the evil eye might be averted. Enjoyment and prosperity are supposed to attract the
ill-effects of the evil eye.
The drift of the orators words is that all the enjoyment, happiness, and prosperity of the people
depend upon those of the king, and that they are so great that the evil eye is to be feared, and a
means of averting it is desirable. If the evil eye is averted from the king it will be averted from the
people.
1,130. i.e., so that (cf. also the two preceding distichs) the king might ever have as much enjoyment,
happiness, and prosperity as at the present time.

1,131. Fixed (their) hearts upon the speech; i.e., were pleased with, and acquiesced in it.
1,132. Dama means literally wind and snow; icicle; asthma; but it seems here equivalent to the
Arabic word q, anxiety, contraction, oppression. Cf. qu n-nafas, oppression, difficulty of
breath, asthma.
1,133. Shda, the name of the man. Shd, a name of the sun.
1,134. i.e., of anything he wished.
1,135. Mn (Manes), the famous Persian syncretist and painter, the founder of the sect of the
Manichans.
Farhd, who cut through the rocky mountain Bstn for the sake of his beloved Shrn. (See
Nizms poem Khusrau-u Shrn. See also Notes 1,163, 1,165, 1,234, and 1,555.)
1,136. Simnr, the architect who built the palace of Khavarnaq.
1,137. Naqsh means painting, sculpture, and also engraving, and embroidery.
1,138. Lit., when he saw water in his tongue and fire in his heart.
1,139. Form a likeness to; or proceed by analogy with; lit., take a relation from. Cf. the
following distichs to the end of the speech.
1,140. Hell be as the sky, ukm-i smn drad.
1,141. Or, from my sketches or plans of the business.
But az, from, sometimes has the sense of for, so that the meaning may be for the
accomplishment of the business.
1,142. Skies; lit., fortresses.
1,143. Idols; i.e., wives.
1,144. Signalized; lit., having the distinguishing ornament; or, more literally, having the
shoulder-band of rich stuff worn by kings and grandees, alam.
1,145. In ground-work and in columns; i.e., absolutely and entirely.
1,146. The Burhn-i Qi and other authorities make each one of certain definite countries
dependent upon one particular planet; and certain geographers, e.g., Jurjn, assert that the nature of
the people is influenced by the nature of the planet which governs their country.
The authorities, however, do not agree, except in a few cases, as to which planet governs which
country.
The statement of the Burhn-i Qi has been given in Note 207. Authorities generally agree as to
the First, Fifth, and Seventh, but not as to the others, and, as a matter of fact, according to the limits
of the Climes assigned by geographers, Turkistan, which clashes with Transoxiana, is not in the
Third Clime, nor Rm in the Sixth, but in the Fourth. Part of India is in the First; part of China, but
not Kha, in the Second; (Maghrib is in the Third); part of Irq and Khursn in the Fourth; (but
Rm is also in the Fourth); part of Transoxiana in the Fifth; part of the hyperborean regions, the far
north, Slavonia, etc., in the Sixth and Seventh.
Maghrib, by the way, i.e., north-west Africa or Barbary, from Tripoli to Morocco, (often Morocco
alone), is included by some in the Climes, though not by the Burhn-i Qi. (See also Notes 207
and 1,147.)
1,147. i.e., each of the days, as in the Classical and Scandinavian mythology, is under the influence
of one particular planet:
Saturday is subject to Saturn;
Sunday, to the sun;

Monday, to the moon;

Tuesday, to Mars;
Wednesday, to Mercury;
Thursday, to Jupiter;
Friday, to Venus.
But it will be observed that except with regard to Saturn the order of the planets as associated with
the days is different from their order as associated with the Climes. Thus, (beginning with
Saturday), Wednesday, the fifth day, is subject to Mercury, but Transoxiana, the Fifth Clime, is
subject to Venus.
It is evident, therefore, that the Author, when associating in the Stories which follow any particular
day with the Clime corresponding with it in number, is not adhering either to any given order of
Climes or to the statements of the geographers. In fact, although he takes the days in order, he is
quite arbitrary as to the Climes, giving, e.g., aqlb, i.e., Slavonia, as the Fourth Clime, whereas it
is in the Sixth and Seventh and still farther north. According to the Burhn-i Qti, as mentioned in
Note 207, it is in the Seventh. (See also Notes 207 and 1,146.)
1,148. Lit., as long as life is on the target of affairs, t buvad umr bar nishna-yi kr.
1,149. Applause, farn; Creator, farnanda.
1,150. Simnrs formula. See the Section, Bahrm finds the picture of the Seven (Fair) Faces in
Khavarnaq.
1,151. Lit., he had knowledge of a concealed calculation; i.e., he already had knowledge through
Simnrs formula or communication of what fate had in store for him, so that the words of Shda
had an effect upon him as harmonizing with and confirming that communication.
1,152. He gave no answer for a few short days.
The B. ed. of 1328:
rzak chand-r na-dd javb.
I.O. MS. 402 has:
rzak chand az-n na-dd javb.
I.O. MS. 1168 reads:
pai bar andkhtan na-dd avb, he did not think it advisable to throw away the tracks; i.e., I
suppose, to wander at random without proper consideration of the way.
1,153. Bahrm is the Persian name of Mars as well as that of the king.
1,154. It is not clearly stated, but it seems that this astrologer was not Shda.
1,155. i.e., had made them as he had promised a kind of parallel to the seven skies.
1,156. Seven skies; i.e., the seven domed houses of the palace.
1,157. That wondrous man; lit., that skilful or dexterous one of creation, n in-i (or un-i)
farnish.
1,158. mul, a town in Mzandarn. There is also a town of the same name on the Oxus.
1,159. i.e., my action is no more from lavishness than Numns was from greed. The action of each
was fated.
1,160. i.e., is roasted or parched with thirst. (For kabb see Notes 568 and 1,340.)
1,161. Submission, jiz, the reading of I.O. MS. 1491.
I.O. MSS. 777 and 1168; the I.O. B. ed. and the B. ed. of 1328 read khmush, silence.

1,162. The crown of Kai-Qubd; i.e., the royal crown of Persia. Kai-Qubd was the first king of
the second or Kaynian dynasty of Persia.
Kai-Khusraus crown; i.e., again, simply, the royal crown of Persia.
Kai-Khusrau was the third of the same dynasty.
1,163. Bstn (Behistun), the name of the mountain which Farhd cut through at the command of
Shrn.
The whole of the sculpture at Bstn, says Sir John Malcolm, is ascribed to the chisel of Farhd.
He was promised, we are told in Persian romance, that if he cut through the rock, and brought a
stream that flowed on the other side of the hill to the valley, the lovely Shrn should be his reward.
The same story adds that he was on the point of completing his labour when Khusrau (the king),
fearing to lose his mistress, sent an old woman to inform Farhd that the fair object of his desire
was dead. He was at work on one of the highest parts of the rock when he heard the mournful
intelligence. He immediately cast himself headlong, and was dashed in pieces.
By Bstn is meant here apparently the seven-domed building, constructed, presumably, of stone or
marble, and adorned with sculptured work. (See also Notes 1,165, 1,234, and 1,555.)
1,164. Fled; i.e., the work of Farhd could not compete with this sculpture-adorned stone-palace.
1,165. The popular etymology of Bstn is columnless, as if from b-sutn.
The old Persian form was Bgastna, i.e., Place of the gods. Bga is said by the Encyclopdia of
Islm to have been particularly Mithras. (See also Notes 1,163, 1,234, and 1,555.)
1,166. In those walls; i.e., presumably, in the walls which surrounded the seven-domed building.
1,167. i.e., the walls were so high that they were as a rampart round the heavens.
1,168. i.e., the domes were not only made of the same colour as the spheres of the planets, but
presumably by astrological arts they had in their natures something analogous to the natures of the
planets.
1,169. Lit., of Saturns kind.
1,170. Mya, essence, is used here in the sense of gauhar.
1,171. Lit., And that to which Mars attached a circuit, or a collar, or possessions.
1,172. Turquoise, frza; felicity, frz.
1,173. Lit., towards or to whose tower.
1,174. Through the moons aspect throve in verdancy.
The sphere of the moon was supposed to be green. The word sar-sabz means both greenness,
verdancy and thriving, prosperity, and it has these two senses here.
In this and the preceding six distichs the colour of each dome is described as being the same as that
of the sphere of the planet upon the temperament of which it is said to have been fashioned.
From the third, fourth, and seventh of these distichs it would seem to be implied that each planet
revolved round the particular dome under whose auspices it was.
1,175. Had covenants from them; i.e., were protected by and dependent upon them.
1,176. Lit., (were) on their bridal seats.
1,177. Lit., a different palace.
1,178. Her sweetness; lit., her alv. (For alv, see Note 1,459.)
1,179. The rose-garden, so qualified, is the world.

1,180. This two days abiding-place; i.e., the world.

1,181. According to the Burhn-i Qi Shamms was the name of the man who first instituted fireworship. Hence, the Shammsian temple is the fire-temple, and the reference is either to its
brightness, or to the white robes of the priests.
1,182. Abbsian means black, that being the colour affected by the Abbside Khalifs of
Baghdd, who reigned from A.H. 132 to A.H. 656 (A.D. 749 to A.D. 1258).
1,183. Galia; i.e., galia moschata, a composition of musk, ambergris, camphor, and oil of ben-nuts.
Dark or black things are often compared with it on account of its dark colour.
1,184. Scattering scent; lit., making scent.
1,185. Black musk means the darkness of the sky at night, which envelops the moon, here likened
to white silk (robes).
1,186. That Cashmerian early Spring; i.e., the Indian princess.
1,187. Perfume; i.e., utterance as sweet as the perfume of the morning breeze.
1,188. A case of pearls; i.e., her mouth.
1,189. The five turns of music. It was the custom to play music or beat a drum five times a day
before the palace of a king, prince, or governor.
1,190. The moons throne; lit., the four-cushioned seat of the moon, which probably means
simply a cushioned seat or throne fit for a king. It might have reference to the four phases of the
moon.
1,191. Sugar means her lips, and aloes-wood her words; but sugar and aloes-wood are
sometimes mixed together and burnt as a perfume.
1,192. Simply a compliment to the lady, by which she is, by implication, likened to the rs. (Cf.
Note 1,795.)
1,193. Lit., become an associate or friend to us with the story.
1,194. Lit., and become a whitewasher or a whitesmith for this black.
1,195. It is implied that the king behaved so well to the slave-girl that though he is dead, and she is
in a position to express a true opinion, she has nothing but good to say of him.
1,196. i.e., it was a very lofty room.
1,197. Lit., Whoever came he held (his) reins, and received him as a visitor to himself.
1,198. Smurgh is the name of a fabulous bird whose abode was supposed to be Mount Alburz. It is
celebrated in the Shh-nma as the foster-father and teacher of Zl, the father of Rustam, the great
Persian hero.
In f terminology (cf. especially the Maniqu -air of Ar) it represents the Divine Essence.
(See also Notes 1,208 and 1,558.)
1,199. Anq, the name of a fabulous bird said by the dictionaries to be the Smurgh (see the last
Note), but in f phraseology it signifies matter in the philosophical sense of the word; i.e., the
substratum of all material objects. In the f sense, therefore, it is the direct opposite to Smurgh.
(Cf. Abdu r-Razzqs Dictionary of the Technical Terms of the fs , and the Enneads of
Plotinus.)
1,200. The tunic, qab, either long or short, is an outer garment open in front.
The gown, prhan, is an inner long garment which covers the whole body.
1,201. The Stream or Water of Life was supposed to be in a dark place at the extremity of the

world, Zalmat or (plural) Zulumt. The prophet Khir (sometimes confused with Elias or with St.
George) was said to have been the only person who found it and drank of its water. Alexander the
Great sought but did not find it.
It is probable that the legend of the Water of Life, so commonly referred to by Persian poets, has
descended from the Babylonian Epic of the progress of the sun through the seasons, which narrates
how the sun after his youth, manhood, and decline in Spring, Summer, and Autumn respectively,
perishes in the storms and darkness of Winter, but is restored to life by the Water of Life in that
darkness, and appears again in his youth in the Spring. (See also Notes 1,562 and 1,698.)
1,202. The qibla is the direction to which people turn in prayer. With Muslims it is the kaba or
cubical house in the temple of Mecca.
1,203. Iram, the name of the fabulous gardens said to have been devised by Shadddu bnu d, a
king of Yaman, in emulation of the gardens of paradise. (See the Qurn, lxxxix., 5-7. See also
Notes 90 and 1,605.)
1,204. The meaning of this second hemistich is it has brought me under the ban of misfortune.
The literal sense seems to be it has drawn the black ink of the pen through me: it has erased me, or
smothered me in black. Cf. the idiom, dar qalam madan (lit., to come into the pen), which
means bil va-khrij az mabas shudan, to become null and void, futile and beside the question,
(so as to be, as it were, subject to erasure).
Another idiom is worthy of notice, qalam dar siyh nihdan, to dip the pen into black ink, which
signifies mda-yi badbakht nuvishtan shudan, to prepare to write ill-fortune (against a person).
1,205. i.e., my white body.
1,206. i.e., may attempt an audacious and impossible thing.
1,207. i.e., he opened his lips and spoke words, likened in their sweetness to the scent of musk.
1,208. i.e., it is a mystery which cannot be disclosed. The Smurgh is said to be existent in name,
but not found in body, maujdu l-ism, madmu l-jism. (See also Notes 1,198 and 1,558.)
1,209. Natives of both Irq and Khursn were famed for cunning.
1,210. Chinas realm. This may be China proper, or possibly either Chinese Turkistan, or
Turkistan. (See Note 694.)
1,211. Black silk; i.e., as regards the moon, the dark sky at night.
1,212. i.e., whoever engages in the intoxicating mystery which that city can offer him.
1,213. n savd, that city, means also that blackness.
1,214. Lit., fastened (his) baggage on to (his) ass.
1,215. Check to king and castle. The term used here is farzn-band, fixed by the queen, and
means, according to Dr. Forbes, check to the adversarys king by the queen, the latter at the same
time attacking the castle.
It should be remembered that in the Oriental game the castle was the most valuable piece on the
board.
1,216. i.e., to let me get the better of him by guessing the secret.
1,217. Irams Garden. (See Notes 90, 1,203, and 1,605.)
1,218. i.e., was dressed in black, musk being of a dark colour.
1,219. Takht or takhta is a parcel of silk goods laid between two boards and fastened at the ends.
1,220. The text adds a butcher, but I have omitted this in the translation, the familiar association
of a king with a butcher being somewhat incongruous with Western ideas.

1,221. A piece of iron means the butcher, probably as a plain man, but one of sterling worth.
1,222. i.e., speak more like a person of mature judgment.
1,223. When night oer camphor scattered ambergris; i.e., when the blackness of night came upon
the whiteness of day, ambergris being of a dark colour.
1,224. The ruin was probably an enchanted place, in which they would become actually invisible as
fairies are. (Cf. the next distich.)
1,225. i.e., rise up into the air in the basket.
1,226. The sphere or sky is called a juggler with rings because it is circular, or because it was
supposed to revolve; or again, because it may be said to juggle with the planets in its government of
the fortunes of men.
1,227. i.e., I was engaged in a hazardous enterprise connected with the rope.
1,228. i.e., I was helplessly bound by the rope.
1,229. A captive whom good fortune leaves, etc., i.e., one who must remain in prison, and whose
neck is bound by a rope.
1,230. i.e., a rope which restrained my body.
1,231. i.e., it saved my life by preventing me from falling out.
1,232. i.e., the rope which had coiled round his neck and kept him fixed in the basket was loosened,
so that he fell out on to the tower.
1,233. i.e., piety towards God and invocation of Him.
1,234. Bstn, the mountain through which Farhd cut at the request of his beloved Shrn. The
Author uses the name in connexion with the word column because of its suppo ed meaning,
columnless, as if from b-sutn. (See also Notes 1,135, 1,163, 1,165, and 1,555.)
1,235. i.e., he has reduced me to so helpless and desperate a plight.
1,236. Earth; more literally, a piece of earth, i.e., the man himself.
1,237. Man is here likened to dust, and it is implied that the beauty of the garden had never been
impaired by the presence of man.
1,238. i.e., the verdure was full of fresh life, and the water was, presumably, lake-water.
1,239. i.e., the hyacinth and the pink grew there close together.
1,240. The lips are the petals. (See the last Note.)
1,241. i.e., the blossoms or leaves of the Judas tree grew down to the ground in their luxuriance,
and those which reached it were cut off, as it were, by the blades of grass of the meadow.
1,242. This turquoise fort; i.e., the sky.
1,243. See Note 569.
1,244. i.e., the breeze was fragrant with the scent of them.
1,245. Iram. (See Notes 90, 1,203, and 1,605.)
1,246. One species of cypress is called the free cypress, because it grows up straight and free
from crookedness, and does not interlace with other trees. Others say, because it is free from change
and always green. Others again, because it bears no fruit.
zd, freedom, means also thanksgiving, and praise.
1,247. I had not gone though endless work had called. I think this is the sense of na-shudam gar
hazr kr-am bd, and that the Author for the sake of the metre uses shudam for shudam or m-

shudam, and bd for bd or m-bd. The sense seems to require the above interpretation, and the
word gar, if, has no meaning if the hemistich be rendered with due regard to the exact sense of
the tenses employed here.
1,248. Collyrium being dark in colour is made an image of the darkness of night.
Crimson spurned is an allusion to the setting of the sun.
1,249. The eastern sky. This seems to be the sense here of ub, which means literally the
dawn. It refers possibly to the paler streaks in the eastern sky after sunset, since the prevalent
meaning of shigfa, blossom, is white blossom. Shigfa or shikfa itself comes from
shukfdan, to open or split, and is allied to shikftan, to split.
The hemistich reads slightly more literally, the flower of dawn was cleft like a flower, zahra-y
ub chun shigfa shikft.
In my interpretation I have taken zahra as the Arabic word for flower, but it may also be used as
the Persian word meaning gall-bladder, in which case the hemistich would mean the gall-bladder
of dawn was split like a flower, the sense being that dawn (by which here day must be meant)
was scared away.
1,250. Idols; i.e., beautiful girls.
1,251. Pictures; i.e., beauties.
1,252. Every picture; i.e., every beauty.
1,253. Khzistn (Susiana), is, or was, famous for its sugar-canes, the sweetness of which is here
compared to its disadvantage with the sweetness of the ruby lips of the beauties. The sense of the
hemistich is that their sugary lips would compensate for the destruction of all Khzistn with its
sugar-canes.
1,254. i.e., the queen of the beauties approached.
1,255. The sky was lost to view; i.e., all the heavenly bodies at night were eclipsed by its light.
The sun, of course, means the queen of the beauties.
1,256. i.e., the attendant beauties.
1,257. Each honeyed one; lit., every piece of sugar, i.e., every beauty.
1,258. Straight cypresses; i.e., girls of tall and slender form.
1,259. i.e., as a beautiful bride with all her adornments sits on the bridal throne to await the
bridegroom.
1,260. A resurrection rose; i.e., a great commotion arose on account of the beauty she
displayed.
1,261. With Ethiop troops behind and Greek before. The Ethiop troops are an allusion to her
black hair, and the Greek to her complexion.
1,262. Two-hued dawn. An allusion to the appearance of the sky at early dawn when dark streaks
are set, as it were, against light. The sense of the distich is that the white and pink of her face were
antagonistic to and set off the black of her hair.
1,263. Narrow of eyes, an epithet often applied to a beauty, especially to one of Chinese
Turkistan.
1,264. Each cypress; i.e., each beauty, who was as an earth-born human being compared with her,
who was of light, the constitution of the angels.
1,265. i.e., inflaming the world with her beauty as a red rose does.
1,266. Bird of paradise; lit., peacock.

1,267. The throne where sat the bride, jilva-gh-i ars; i.e., the throne on which the bride
dressed in all her finery awaits the bridegroom.
1,268. i.e., should be in the best and nearest place, not in the outer places. The guest should be
muqarrab, a close intimate.
1,269. The moons in concord with the Pleiades.
By this is presumably meant that the moon is in or with the Pleiades, the third of the 28 lunar
mansions. If Parvn, the Pleiades, has the same meanings as its Arabic equivalent Suraiy, I
should assume the real sense to be that she, the moon, is in concord with her lover, a lustrous
gem, gauhar-i bdr.
But since the Pleiades are a part of the sign Taurus, the sense might be that the moon is in Taurus.
The effect of this is that the moon, which is receptive, would take the qualities attributed to that
sign, and that those subject to this influence would be fearless and strong of will, firm and
determined, and also affectionate, loving and of keen desire. The former qualities would help such
persons in the pursuit of the object of the latter.
If the hemistich has any sense in this connexion, it must be from the fairy-queens ascribing this
astrological influence to herself with regard to her lover. (See also Note 533.)
1,270. Bilqs is the name given to the Queen of Sheba, who was supposed to be a wife of
Solomons. The mention of dvs or demons is from the fact that they were supposed to have been in
subjection to Solomon. (See also Notes 272 and 1,407.)
1,271. This must mean either that he put his arm round her, or that being seated near her he had her,
in a way, in his possession.
1,272. Gaiety was left without a plea; lit., excuses came into a remainder for gaiety. The
meaning is that gaiety had no excuses to offer for absence when the music began after the banquet.
In other words, gaiety had to be present. (See also for the same idiom the distich to which Note
1,970 is appended.)
1,273. A pearl was bored by every unbored Pearl; i.e., every virgin chanted verse.
1,274. The dance a square oped, and a circle closed; i.e., a square was cleared for the dance, and
the dancers circled round with hands joined. (Cf. dat-band.) Another sense of setting open a
square would be giving rise to enjoyment and hilarity (cf. maidn gushda yftan); but the first
sense is more in harmony with the second clause of the hemistich.
1,275. They fashioned tapers; i.e., they were in their slender, upright figures themselves as tapers.
1,276. Name; i.e., fame.
1,277. Turk; i.e., a beauty.
1,278. Turk-tz, predatory raid, deriving its name from the raids of the Turks, means also amorous
blandishments, which are a species of predatory raid upon the lover.
1,279. i.e., he is as a Turkish raid in assailing her with his love.
1,280. i.e., let us drink wine and make love, and throw aloes-wood (which is dark like Hinds) upon
the fire for perfume.
1,281. The Magian wine. Mugh-kada, a Magian temple, means also a tavern, a sense attached
to the term possibly through Muslim contempt.
May-i Mughna means therefore Magian wine, or wine of the tavern.
1,282. i.e., let them both be properly served and enjoyed. Khvn, a tray for food, means also a
smaller tray upon which dessert fruit and sweets are taken round to the guests to change the taste
and be partaken of with wine.

1,283. i.e., do not attempt impossibilities.

1,284. Hind has also the sense of slave, and since it means black too, it is used appropriately
in connexion with moles, which are black.
1,285. The scent of the candles is likened to ambergris, the fire of them to rubies.
1,286. With rose-decked willow white; lit., roses in the willow, is an allusion to her pink and
white skin.
1,287. Vested; lit., in a tunic. For the tunic, qab, see Note 1,200. The crown, as referred to
the rose, means most probably its stamens.
1,288. Far-i zid means the divine ordinances, the ordinances enjoined by God Himself, in
contradistinction to those based upon the precepts or practice of Muammad, namely the Sunna.
1,289. Sary, the old Mongol capital on the banks of the Volga. diq Ifahn says, the capital of
the Qipchq Plain. This was north of the Caspian.
1,290. Like a yellow rose; i.e., pallid with regret at the absence of the beauties and from the
effects of the wine-drinking.
1,291. i.e., presumably, on rose-petals blown down and scattered about.
1,292. Its musk-pod opened out; i.e., either displayed darkness or diffused perfume.
1,293. Bringing galia; lit., rubbing galia moschata; i.e., scattering scent. (For galia moschata
see Note 1,183.)
1,294. Scattered pearls; lit., became possessed of a pearl-shell; i.e., displayed those pearls, the
moon and stars.
1,295. That jasmine sowed, this planted violets; i.e., the breeze diffused such fragrance as that of
the jasmine, and the water brought out such perfume as that of violets.
1,296. Laid down its head; i.e., was hopeless of competing with the fragrance of that evening.
1,297. Lit., The puppets full of gaiety returned, the sky again became a puppet-player. The sky is
called a puppet-player because by means of the puppets, the planets, which it exhibits, it plays with
the fortunes of men. Here, however, the immediate sense is that the sky or fortune played upon men
through the puppets, the beauties.
1,298. Yaghm is said to be the name of a city in Turkistan which was famous for the beauty of its
inhabitants.
1,299. Lit., came into the head; but the idiom may also be rendered, reached the highest pitch.
1,300. Love was associated with the wine; lit., love joined hands with the wine; i.e., love went
on pari passu with the wine.
1,301. Turk; i.e., beauty.
1,302. Hind; i.e., slave.
1,303. Lit., sugar triply refined, qand.
1,304. Put a chain upon your door. The chain here meant is the chain of justice or redress of
grievances, zanjr-i adl, which was attached to the door of the kings palace, so that anyone
suffering from injustice might by shaking it at any time call attention to his wrong, and obtain
redress. This chain was also called the chain of Nshrvn, a Ssnian king who reigned from
A.D. 531 to 579, because it was instituted by him. It is spoken of in the Siysat-nma of Nizmu lMulk, the vazr of Malik Shh.
1,305. Versus ad coitum spectat.
1,306. See the last Note.

1,307. See Note 1,305.

1,308. i.e., may you live, but I shall die.
1,309. See Note 1,305.
1,310. See Note 1,305.
1,311. See Note 1,305.
1,312. i.e., the matter he delicately hints at would not entail serious consequences.
1,313. To put a horse-shoe into the fire means to make a person impatient to see you and
subservient to your will. This was supposed to be effected by cutting the persons name upon a
horse-shoe, reciting some magic words over it, and casting it into the fire. The use here of the word
shabdz, black horse, is in reference to the night which is to pass before he gains his desire. The
meaning then of the second hemistich is Never mind the fact that the black horses shoe is in the
fire; i.e., disregard any feeling of impatience you have for me to-night.
1,314. An everlasting lamp; i.e., one whose brightness never changes with time. The allusion is
either to herself, or to unvarying happiness.
1,315. Nard is the Persian backgammon.
1,316. Ham durust yam archi dr yam. This hemistich is most probably taken from the proverb,
Dr yad durust yad, Who comes late comes at the best, or One comes the better for coming
late, which is in affinity with the Latin, Festina lente, Hasten, but do not be precipitate: do not
endanger the issue by undue haste.
1,317. Mh means fish, and mh moon.
1,318. The term sweet basil is an allusion to herself.
The word used is qaranful, which is from its form specific, not generic. It is possibly used for
abaq-i qaranful, which, according to Steingass, is sweet basil. Redhouse, however, renders it
calamint, and Vullers conjectures melissa; i.e., balm. All these plants, however, are of the mint
kind, and belong to the natural order labiat.
It may possibly be basil royal. Steingass renders the Persian word shh-siparam both sweet
basil and also basil royal. In fact, as regards botanical nomenclature there is often in Persian
great confusion, and it is very difficult to identify.
1,319. Constrained to patience I renounced (my wish), Bar sar-i abr tauba m-kardam.
Bar sar-i abr is, I think, probably used in the sense of the Arabic abran, perforce; e.g., faalahu abr, he did it perforce; lit., he did it as one in a bound condition. The only other senses
could be, I made a vow of renunciation (of my wish) in the presence or name of patience; or, I
made a vow of renunciation in the matter, or on the subject, of patience; i.e., I repented of, or
renounced impatience. The sense of I.O. MS. 1491 is, I perambulated about or towards
renunciation (of my wish), Ba-sar-i tauba sair m-kardam.
Ishva in the second hemistich seems to be used in the sense of firb.
1,320. i.e., such as the girl who had now been selected.
1,321. i.e., when the day dawned and made the world white and luminous.
Night is called a dyer because it darkens and blackens the white of day.
1,322. i.e., they had ceased to be seen and to adorn. But I.O. MSS. 402, 777, and 1168, and the I.O.
B. ed. have for bis, carpet, nash, gladness; 402, and the B. ed. have u, and, after nash,
and the latter has n, that, instead of az, from, before nash.
1,323. arz, a town in Turkistan famous for the beauty of its inhabitants. (See Note 695.)

Turkistan; lit., China, but no doubt, as generally in such cases, meaning Chinese Turkistan or
Turkistan.
1,324. i.e., I was honoured, and enjoyed great good fortune.
1,325. The earth, of musk; i.e., the earth of the garden.
The house, of golden bricks; i.e., the house where he spent the night.
1,326. i.e., he had bright, sunny days, and at night enjoyed the society of a bright, moon-faced
beauty.
1,327. The moons term. The moon means both the real moon, or rather month, here, and also the
queen of the beauties, vada, term, signifying also, as applied to the latter, promise.
1,328. Lit., the night made the world black upon the stars; i.e., it totally obscured or obliterated all
traces of them. The idiom means also to destroy or devastate, but here it is equivalent to rh-ra
bar kas y chz siyh kardan; lit., to make the road black upon a person or thing; i.e., to
obliterate all traces of him or it.
1,329. The palace of the skys black coping; lit., the ambergris-like forelocks. The sense of the
distich is that the sky was dark and the moon invisible.
1,330. Lit., made fresh their fresh-facedness; or more freely, renewed their cheerfulness of
aspect.
1,331. i.e., with plump hands and full, rounded breasts.
1,332. The meaning is that the idea of candles being behind must be discarded when all the candles
which, in their brightness, are worthy of the name, namely, the girls faces, are in front; i.e., in front
of them themselves.
1,333. Rosy wine; lit., wine of the colour of (the flowers of) the Judas tree.
1,334. i.e., by making the wine flow the cupbearers did something in harmony with the music.
Drinking in harmony with the music is an expression used.
1,335. A crystal bowl or cup is likened to a pearl-shell; cf. adaf-gn sghar, a pearlshell=coloured cup.
Pearls; i.e., drops of wine.
1,336. Demons; i.e., tormenting passions.
1,337. With ropes; i.e., with the ropes, her locks.
1,338. i.e., I played with her locks.
1,339. The long hand; i.e., the rapacious hand.
1,340. Kabb, meat cut in small pieces, flavoured with onions and eggs, and roasted on skewers.
But more generally, roast, baked, or broiled meat. (Cf. Note 568.)
1,341. i.e., your face is so bright that, like a lamp before the sun, I must die before it.
1,342. The person who sees a fairy, par, or a demon, dv, is supposed to become possessed, pardr, or dv-dr (cf. dv-dd), but the mode of possession is not the same in each case, since the par
is of the good jinn or genii, and the dv is of the evil. The par-dr is possessed and fascinated
in so high a degree that the intellect is, as it were, beclouded, as it might be, in a lower degree, by
the sight of any extraordinarily beautiful object. (Cf. Note 1,525.)
The dv-dr or dv-dd, on the other hand, is possessed of a demoniacal spirit, and is insane and
helpless.
(Cf. Notes 1,525, and 1,620.)

1,343. Lit., you have again cast the horse-shoe into the fire for me. (See Note 1,313.)
1,344. The moon means figuratively the fairy-queen.
1,345. i.e., I am absolutely overpowered by your brightness and effulgence as a mote in the suns
rays. By my own being which, like that of a mote is as nothing, I cannot conceal from myself or be
oblivious of your overpowering effulgence, in which I am immersed.
1,346. The sense of this second hemistich is analogous to that explained in the last Note.
1,347. Lab ba-dandn gazdan (or khydan), to bite or chew the lips, means to suffer shame or
regret.
b-i dandn makdan, to suck the water of the teeth, means to have desire or longing. Another
meaning of the distich is, How long am I merely to taste your beauty?
1,348. Warm kisses, bsa-yi garm; but I.O. MS. 1168 has, tsha-yi garm, warm food, which
perhaps in the light of preceding distichs is more apposite.
1,349. i.e., although you are formed for love.
1,350. A hares sleep, khvb-i khargsh, is the sleep either of feigned negligence, or of
carelessness and fancied security. Here it signifies the latter, the sense of the hemistich being, how
long will you lull me into fancied security, beguiling me with promises?
1,351. This ancient wolf of vulpine craft is the world or fortune.
1,352. In wolfish, vulpine dealings will engage; i.e., will deal savagely and cunningly with me.
1,353. Or, like one who is drunk enough to feel equal to taking lions.
1,354. You from Khallukh; i.e., you are handsome, Khallukh being the name of a town in
Turkistan famous for the beauty of its inhabitants.
1,355. From Ethiopia I; i.e., I am your slave. In the next distich she expresses her unworthiness
of him.
1,356. Lit., like the full moon.
1,357. Beyond Abbdn there is neer a town, Laisa qaryata wara Abbdn. The words of
this hemistich, which are in Arabic, are evidently an Arabic proverb. They are incorrectly written in
all the copies I have consulted. The best is that of I.O. MS. 1491, Laisa qarya(h) varyi Abbdn,
rather a curious mixture of Arabic and Persian.
Abbdn, the most southern town of Babylonia (Irq Arab). Originally it was on an island on
the Persian Gulf and was still there in the tenth century; but now it is more than twenty miles from
the coast. (Encyclopdia of Islm.)
Jurjn (about A.D. 1460) describes it as a town at the mouth of the Tigris on the Persian Gulf, but
he must mean the mouth of the Shau l-Arab.
Redhouse says, The island at the mouth of the Euphrates on the Persian Gulf.
Steingass says, Name of an island in the Tigris.
These are both similar errors to that of Jurjn. Besides this, it is not an island, but a town.
The meaning of the hemistich is that the fairy-queen is the ne plus ultra of desire, and that now that
he has her near he must not neglect his opportunity in the hope of finding any one more beautiful
beyond.
1,358. Demand a mat and pour out sand.
A mat; i.e., the mat on which executions were carried out. Sand; i.e., the sand put down to
absorb the blood shed.

1,359. i.e., either let me share your throne and be your partner, or fix me on a gibbet as a throne
may be fixed on a high framework.
The word chr-mkh means both a gibbet and also a framework on which a throne might be erected.
1,360. By bee, and thorn he means himself.
1,361. Rose-honey sweets; i.e., a confection of rose and honey.
1,362. In the case of the dead, i.e., extinguished lamp, the brand would be the blackness of the wick.
If murda, dead, be taken as murda-dil, dead in heart, i.e., ignorant, wicked, as zinda, alive,
is used for zinda-dil, alive in heart, i.e., enlightened, pious, a f, the brand would be aib, i.e.,
disgrace.
1,363. The I.O. B. ed. and that of 1328 read, bi-gardad instead of na-gardad. If this reading be
adopted the hemistich should be rendered, If the sun turn away from thought of burning.
1,364. He means presumably (see the preceding distich) that he has been asleep and dreaming up to
the present, and that such dreaming is not the desire he had with regard to her. Such dreams,
however, come from his having seen her face. (See the next distich.)
1,365. He seems to imply that his nights have been passed only in dreams inspired by her face.
1,366. Rubini ad sanguinem in virginis stupratione effusum spectant.
Sardachates ad penem spectat.
1,367. The dagger may be said to clutch the waist in so far as it is attached to it.
1,368. The lady who relates the story is speaking here on her own part.
1,369. See Notes 274, 1,201, 1,562, and 1,698. The meaning is that she dressed in black.
1,370. The kings umbrella: one of the insignia of royalty.
1,371. The back of the fish is darker than its head.
1,372. Black; i.e., the black of the pupil.
1,373. The seven thrones means generally Ursa Major. Here, however, it denotes the seven
planetary heavens, to the sphere of each one of which a special colour is attributed, all of them
making up the seven colours mentioned here.
1,374. Higher than black there is not any hue. The sense is that black, as the colour attributed to
the sphere of Saturn, who is in the seventh, farthest, and highest planetary heaven, is necessarily the
highest colour.
1,375. Dawns scales; i.e., the sun.
1,376. i.e., he clothed himself in gold-worked garments.
1,377. Jamshd, the name of a mythical king of Persia, the fourth of the first or Pshddian dynasty.
He is said by Firdaus to have reigned 700 years, and to have been killed by order of a q, an
Arab invader (Albrn quotes, of the Amalekites), who then became king of Persia, and reigned
1,000 years.
The name is composed of Jam from the Avestic Yima, a king, and shd, Avestic khshata,
radiant.
1,378. An allusion to the Cup of Jamshd, Jm-i Jamshd, or Jm-i Jam, which, according to
the Persian fabulists, represented the whole world, and hence is also called Jm-i jahn-nam. It
was marked with seven lines, each of which had a name.
1,379. Fine or exuberant display is no doubt, I think, the sense here of rany.
Amber upon a golden ring means with respect to the yellow rose the yellow stamens with the

petals. With regard to Bahrm it signifies that in his dress he added yellow to yellow in the way of
yellow stones, golden ornaments, and gold-worked garments.
1,380. That sweet-spoken bride; lit., that sugar-scattering taper.
1,381. Lit., that she should associate rubies with sugar-candy.
1,382. Lit., He desired her to engage in flute-playing, but the author means, to speak in flute-like
tones.
Arghann, generally rendered organ, means, according to the Burhn-i Qi, any windinstrument of music. Other meanings given by that dictionary are not applicable here.
1,383. Adorned and lovely. I have translated Chn-bz so on the analogy of ars-bz; but Chntz, of Chinese beauty, or Chn-nz, of Chinese coquetry, may be the correct reading.
1,384. arz, a town in Turkistan famous for the beauty of its inhabitants. (See Note 695.)
1,385. i.e., loses his head.
1,386. New Years Day in the Persian Calendar is the 21st of March, the beginning of Spring.
1,387. Lit., she would raise her head in lady-consortship.
1,388. See Note 695.
1,389. This and the preceding distich are remarks of the Authors. The meaning is that flattering is
as mischievous in a meddlesome fool as adornment in a balista. The flattery of the one is as
misleading as the adornment of the other.
1,390. i.e., each one disdained the affection he showed her.
1,391. The picture-house of Chinas realm; i.e., probably, either of Chinese Turkistan or of
Turkistan, both famous for their pictures of beauty. The Author speaks later of the slave-dealer
himself as the merchant from Cathay, but Kha (Cathay) may be either North China or Chinese
Turkistan. (See the end of Note 694.)
1,392. Khallukh, a town in Turkistan famous for the beauty of its inhabitants.
1,393. To have the ear bored for a ear-ring and to wear one was a token of slavery.
1,394. Lit., although her tray is given over to sugar, there is (only) a dish of liver from it for the
people.
By the first hemistich is meant that she is all sugary sweetness. In the second the word jigar liver,
heart, means also affliction; i.e., here, affliction through love of her.
1,395. The slave-dealer is speaking here on his own part.
1,396. i.e., as surely as you do the one the other will follow. This peculiar mode of expression in
Persian is always indicative of the uselessness of some act supposed.
1,397. The second hemistich is not a metaphor of particular application, but must be taken more
generally as an adverbial amplification of the first, and it might be freely rendered, in these
abnormal and disconcerting circumstances.
Nard is the Persian backgammon.
1,398. Lit., his heart was not becoming satiated with the girl.
1,399. Lit., except the door of intercourse, which she closed.
1,400. See the distich to which Note 1,388 is appended.
1,401. This I take to be the nearest approach to the sense of the hemistich, Garchi z-n Turk dd
aiyr. Turk, in addition to its primary sense of Turk, means a marauder and also a

charmer. The renderings of aiyr given by Vullers, Steingass, and Redhouse are quite
inapplicable here, but the proper sense can be fairly well gathered from the quotations offered by
Vullers as well as from passages in other writers.
1,402. The moon is here likened to a basin, and the Author implies that it is so inferior in beauty to
the girls face that it is only worthy of bearing a jug to her as a slave to her mistress. The image is
taken from the fact that the basin bears the jug.
1,403. Lit., of just standard or measure.
1,404. To stimulate her heart and soul. This, I think, is the right sense of az bahr-i n dil-angz.
Dil-angz is not in the dictionaries, but the compound, dil-angzn, is given as a form of music, and
evidently means music of a stimulating, rousing nature. (Cf. Note 1,506.) n in the hemistich means
a certain, and n dil-angz, consequently, a certain (amount of) stimulation.
1,405. Lit., he sprinkled sugar over morello cherries, kard bar nrvan shakar-rz.
Sprinkling sugar means speaking eloquently and sweetly, and cherries mean here lips or mouth,
so that the sense is he poured forth from his mouth eloquent and sweet words.
By the word nrvan, morello or sour cherries, the Author may intend to convey also that the king
in order to excite the girls interest sweetened his adjuration by an eloquently spoken narrative.
But all authorities do not give morello cherry as an equivalent of nrvan, though all give
pomegranate. If the latter be preferred the additional sense suggested cannot be entertained, and
pomegranate would mean the lips or mouth simply with regard to colour, and not to taste.
1,406. Sextile aspect denotes the aspect or position of two planets when distant from each other
60 degrees or two signs. This position is marked thus: *. A sextile aspect, it should be added, is an
auspicious one.
1,407. The name given by the Commentators to the Queen of Sheba. An account of her visit to
Solomon is given in the Qurn, xxvii., 22-45. (See also Notes 272 and 1,270.)
1,408. Lit., loose at the joints, gushda az paivand.
1,409. The Guarded or Preserved Tablet, Lau-i Mafz. In the ads (the Traditions), and in
theological works, it is used to denote the tablet on which the decrees of God were recorded with
reference to mankind. (Hughess Dictionary of Islm.) In f phraseology it is used to denote the
Qurn, or the Universal Soul.
Al-Lau. Huwa l-Kitbu l-Mubn, wa-n-Nafsu l-Kullya (Abdu r-Razzqs Dictionary of the
Technical Terms of the fs).
1,410. i.e., in order to see your beauty eyes were created.
1,411. The fount of light; i.e., the sun. The evil eye is supposed to have special influence over a
thing of beauty.
1,412. The gardener or porter of paradise is called Rivn.
1,413. Muhr, seal, means here, presumably, control. Mihr, affection, is scarcely applicable.
1,414. Roses escape from the hands of people because of their thorns; the child, because he no
longer requires their hands to do for him what his own can now do.
1,415. The Persian dv means sometimes the same as the Arab evil genius, the evil jinn. It has often
the sense of an assistant-demon to Satan, or of Satan himself, all these being of the evil jinn. The
par or fairy, on the other hand, is of the good genii, a good spirit.
1,416. The legendary Fish that was supposed to support the Ox which was imagined to bear the
world, and hence the lowest place or depth. (See also Notes 739 and 1,060.)
1,417. Lit., to see what gift he has brought me from the road.

1,418. Gods sanctum; i.e., the territory, city, mosque, or precincts of the cubical house in the
temple of Mecca.
1,419. The king of Irq resumes his address to the slave-girl.
1,420. The connexion between the preceding distich and this one is that though the king on his part
consents to make no demonstration of love, it is surprising that the slave-girl, being so beautiful and
formed for love, should on her part make no demonstration. Abandoned thought of love; lit.,
accustomed yourself to not loving.
1,421. The limpid spring is taken metaphorically as the kings mind, in which the straightness of
truth or the crookedness of falsehood would be discovered, as the form of the cypress would be
reflected in the spring.
1,422. i.e., since my secret has been disclosed.
1,423. i.e., every person should step according to his stature, or, in other words, adapt himself to his
circumstances.
1,424. A handful of corn, khvarish. Khvarish-i dast-s is described as a handful of corn thrown
preliminarily by the miller into the mill-hopper.
1,425. i.e., she tries to attract the attention of any man of open countenance who might be assumed
to be liberal.
1,426. The literal sense of rubies is the pulp of the pomegranate; and of pearls the seeds. The
pomegranate replete with seeds expresses metaphorically the breasts of a woman who has
become fully developed; and the sense of the distich is that when so developed she has become
experienced too in the knowledge and appreciation of the value of rubies and pearls, and, as the
Author seems to imply, she covets them.
1,427. Sar-sabz, verdant, signifies also, as regards the immature girl, happy and fortunate. Rsiyh, black of face, means also, with respect to the adult woman, sinful, disgraced, unhappy,
and unfortunate.
1,428. Raw means here metaphorically inexperienced or unpractised as regards women, and
ripe the reverse of this. Both terms are used in connexion with gourd, which here signifies
metaphorically membrum virile. The Author intimates that it is wise to abstain from women, and
unwise to have intercourse with them.
1,429. i.e., even the black night is made beautiful when it has the moon in her lustrous purity.
1,430. i.e., she accomplished her business of excuse making, and did not trouble about the result.
1,431. Lit., that kingly Moon.
1,432. One of mighty frame, or, in the alternative, a Rustam, the Persian hero, who was entitled
Tahamtan, the strong-bodied one. (For Rustam, see Notes 212, 1,035, and 2,078.)
1,433. Had lost his might, az tan ftda, which means had lost flesh and strength. Neither this
expression nor its equivalent, az bunya (binya) uftda, occurs in any dictionary I know. I have seen
the latter idiom, however, in newspapers. The expression might be taken also in a moral sense.
1,434. In this distich a fay means the slave-girl, and in the next Sun and Moon mean the
same.
1,435. The bow of an old woman; i.e., the curved back of this particular old woman.
1,436. It is possible that this spell-casting means simply deceit. Afsn (or fusn), the word used
here, signifies both.
The world-illuming Sun is the slave-girl.
1,437. i.e., the scheme seemed to him to shape well.

1,438. One knowing aram life. This I take to be the sense here of parda-parvar, which is not
found in the dictionaries. It might also, however, mean a skilled musician, and it is possibly in
connexion with this sense that the Author uses the word narm, soft, gentle, submissive, lowly,
docile, since this word signifies also the bass or low in music.
1,439. It is only by the consideration of a few words in this and the preceding two distichs that it is
seen that the Author by his art, whilst apparently describing the girl as a juggler, a conjurer, a
musician, and a tumbler, is speaking of something quite different.
1,440. This may also be rendered against the grain a miser gave away.
1,441. The B. ed. of 1328 reads:Gh gh dar n figand dast; vaqt-i jat ba-n kashd dast,
with no proper rhyme.
I would venture to suggest that the correct reading in the second hemistich may be gushd shast;
lit., would open the thumbstall, i.e., would aim at.
1,442. Lit., hic suum cor, margaritam perforavit illic; i.e., quod ad hanc puellam attineret
mrorem passus est, cum illa puella coiit.
1,443. Non perforata margarita; i.e., virgo intacta.
1,444. Concupiit perforata esset margarita; i.e., concupiit ut rex secum coiret.
1,445. The dust, gard. Gard-i mh means also moonbeams.
1,446. The Moons face; i.e., the slave-girls face.
1,447. Tanr is a circular, open oven of earthenware.
Storm is used here, of course, in a metaphorical sense, and refers to the mental disturbance
excited by the old womans machinations, whether enchantment was used by her or simply deceit. It
has been intimated, however, that she was an enchantress or species of witch, and such, it is known,
were supposed to be able to raise real storms by means of their cauldrons or ovens and magic arts.
(Cf. also Note 1,454.)
1,448. Taken in connexion with the last distich but one, the meaning is possibly that though the day
has no choice, but must begin with brightness and end with darkness, the king has free will and
should not change from one course to the opposite without some sufficient reason.
1,449. i.e., why do you make me suffer the sharpness of grief? Vinegar is likened to eve because
of its dark colour.
1,450. i.e., Non repugnabo quin rex me vitiet.
1,451. The Author means possibly, in order that I may not become moved out of myself and
absolutely distraught, for I am now in a mood for it.
1,452. Of every kind; lit., both fit and unfit to be spoken.
1,453. The water and iron are apparently allusions to the coldness and hardness of heart of the
slave-girl. The sense is presumably that the fire in the kings heart should warm and soften that of
the girl, but that even if it did not (see the next distich), his mind is so set on her that the pain of the
love for her is preferable to him to his remedy of intimacy with the other girl.
1,454. Lit., the old woman was a smoke-raiser in the midst. Dd-afgan, lit., a caster or raiser of
smoke, means a sorcerer or sorceress who by burning aloes-wood, frankincense, wild rue-seed,
and a species of bdellium raises incense and smoke, and by this and an incantation summons genii
to do his or her bidding (Burhn-i Qi).
Dd, smoke, means also affliction, a sense which is applicable also in the hemistich.
1,455. The old dames cold, bardu l-ajz, is the name given to a period of cold weather lasting
from about the 7th to the 14th of March, so that the sun enters Aries, and the New Year and Spring

in Persia begin about a week after the cessation of this cold. By the suns entering Aries it is meant
that the Spring of happy days is beginning for the king.
1,456. Delight. This sense of nz is not given in the dictionaries, but it is established by many
passages in this poem and other Persian writings.
1,457. The lily-finder. An allusion to the slave-girl as having a lily-white bosom.
Unto the lily-scented cypress-tree; i.e., to herself.
1,458. As usual, the Chinese form, figure, or beauty, naqsh-i Chn, means a beauty of Chinese
Turkistan. It is often, like Turk, applied as a compliment to any beauty.
1,459. alv, a certain sweet dish prepared in many varieties with sesame oil, various cereals, and
syrup or honey (Redhouse).
Saffron is sometimes added, principally because it is supposed to possess stimulant, exhilarating,
cordial, and antispasmodic properties.
The Author by saying that the pleasure of alv dressed with saffron comes from yellowness means
of course that it comes from the yellow ingredient saffron, but it may be noticed that most of the
ingredients of the dish are yellow.
1,460. Its yellow veil; i.e., the material of which it is made.
1,461. A reference to the golden calf. See the Qurn, ii., 48, 88; iv., 152; vii., 146, and xx., 90. The
meaning is that the real value of the calf was in its gold.
1,462. Yellow ochre, n-i afar, or gil-i zard, is hydrated oxide of iron more or less mixed with
clay, in which state it occurs naturally. Having when taken blood-enriching properties, it is
stimulant and exhilarating. It is consequently, as the Author says, precious like gold because it is a
source of joy.
1,463. i.e., he prepared to set out with great pomp.
Sar-sabz, translated fortune-favoured, means in the first place verdant, green, the colour on this
occasion of the royal canopy or umbrella.
1,464. Lit., The king was lighted up like a green candle; but bar-afrkhta means also bright,
rejoicing.
1,465. The angels are supposed to be clothed in green.
1,466. The garden of the stars means the sky.
This verdure emerald-hued is also the sky, part of which near sunset inclines to green. By vernal
blooms are meant, as generally, white blossoms. The sense of the distich is, When the stars
studded the sky with their white or silvery orbs; i.e., when the stars came out (and it was night).
1,467. Green-throned; i.e., possibly, seated in the heavens (see Note 1,466), but may be either a
compliment to the lady as one fit to be in the heavens with the rs (cf. Notes 1,192, and 1,795), or
a reference to her being on a green throne in the Green Dome.
1,468. More literally, to open the sack and disclose the sugar.
1,469. i.e., began to disclose what was in her mind to the wise and powerful king.
1,470. Kings lived much in tents both for war and also for the chase.
1,471. Gate means the kings court, since the king sat at the gate to administer justice. The crown
and throne may be said to be the threshold of the kings Gate or court, since they are symbols of his
power, and it is through that power that the people may expect justice at his Gate or court.
The meaning of the second hemistich of the next distich is that the kings sovereign power is upheld
by his justice, symbolized here by his Gate or court.

1,472. Lit., she let flow a spring of sugar from cornelian; but aqq, cornelian, means also a
channel, watercourse, or ravine.
1,473. Rm, a name formerly applied to the lower Roman empire and Asia Minor. It is now applied
by the Persians to the Ottoman empire.
1,474. Lit., in a wrapper of raw, undressed (stuff).
1,475. Cf. the third and fourth distichs of this story.
1,476. i.e., she was like a rose in face. With the rose is contrasted the cypress to which her stature is
likened.
1,477. One of fair face washed with the pheasants blood. This, I think, is as near as one can get
to the Persian Shusta-ry-, val ba-khn-i taarv, which rendered literally is One of washed face,
but (washed) with the pheasants blood.
The pheasants blood is of course an allusion to the rosiness of her face.
1,478. i.e., disturbance of heart and trouble amongst her lovers.
1,479. Lit., the showing through (of her face), aks having that sense here.
Aks means reflection as in a mirror, and also the appearance of a thing through a transparent or
translucent substance.
1,480. More dusky; lit., more ambergris-diffusing; but this perfume, though greyish, is
generally used as an equivalent of musk, and referred as often to blackness of colour as to sweetness
of scent.
1,481. More dusky; lit., more infidel or impious, n-musulmntar. N-musulmn is equivalent
to kfir, which besides its literal meaning has also the sense of black.
1,482. A lonely wanderer is a term applied to the moon as moving in solitary, unequalled
grandeur among the stars. It is applied here in a similar way to the girl as one unequalled among
others.
1,483. Expresses his mental condition after awaking from his stupefaction.
1,484. Lit., and if I become patient, cold,where are patience, coldness?
1,485. Lit., may make this business easy for me.
1,486. Lit., if any (thing) more or less should come to any grain. Kam-u bsh, less or more,
generally used adverbially, occurs sometimes as a noun. (See quotations in Vullers.)
1,487. Lit., the bottle in which urine is tested.
1,488. The allusion in the first hemistich is to the sorcerers practice of writing or cutting on a
horse-shoe the name of a person he wishes to bring under his control, putting the shoe into the fire,
and reciting the appropriate spell. By this means the person is perturbed and drawn under the
sorcerers influence.
In the second hemistich the ambers power is its electrical or attracting power, and pearl and
ruby are allusions to the teeth and lips of a beauty. Thus the sense of the distich is that Malkh can
by his magic power draw people under his influence as well as a beauty can by her charms.
It is possible that there may be a sub-allusion to the pale yellow colour of amber, so that we might
have the secondary sense, that his magic power can make people perturbed and pale as well as the
charms of a beauty can her lovers.
1,489. In the second hemistich there is a jeu de mots which is lost in translation. A pied snake is
mr-i psa(h), and palm-fibre rope is ps-rasan. The Persian word ps, besides its more usual
senses of leprous, white, pied, means also the dwarf palm-tree, khurm-yi Ab Jahl, of the

fibrous bark of which ropes are made. From this last meaning of ps, taken in its literal sense of the
palm-tree of Ab Jahl, it may be assumed that its fibrous bark is taken to be the masad mentioned
in the Qurn as the fibrous bark from which the rope for the neck of Ab Jahls wife was made.
Ab Jahl was Muammads uncle and enemy, and he and his wife Umm Jaml are bitterly cursed in
the Qurn, sra cxi.
1,490. The sense of talisman here is an image prepared with magic arts attached to a buried treasure
to prevent any unauthorized person from finding and taking it. This is a particular application of its
general sense of such an image fixed in the ground for the purpose of preventing people from going
beyond a certain limit.
The word talisman sometimes also signifies an amulet against enchantment or fascination, and
sometimes a spell or charm to effect some purpose.
Finally, any mechanism that appears mysterious or is not understood may be called a talisman. (See
Nizms Sikandar-nma-yi Bar; see also Note 553.)
1,491. Skilled master, fal . . ustd. Fal is sometimes prefixed to a noun adjectivally in the
sense of unusually fine of its kind. So, we might say, fal baal, a fine, large onion.
1,492. Frigid; lit., raw, unburnt, as opposed to burning applied to smoke in the preceding
distich.
1,493. i.e., one should not live in the state of abject ignorance of the ox or ass.
1,494. More literally, how long will you fashion things to the Pen? By the Pen is probably
meant the Pen with which God is said to have pre-recorded the actions of men. The Prophet
(has) said (that) the first thing which God created was the Pen (Qalam), and that it wrote down the
quantity of every individual thing to be created, all that was and all that will be to all eternity (see
the Mishkt). (Hughess Dictionary of Islm.) In f phraseology the Pen signifies the
Universal Intellect, and the expression quoted from Hughes is tantamount to that in another
Tradition: Auwalu m khalaqa llhu l-Aql, The first thing which God created was the Intellect.
The Aql corresponds with the
The Pen might also mean simply what is written or recorded in theological books, naql,
relation, as opposed to reason, intellect. (Cf. the word ujjat, argument, reason, proof, in the
first hemistich.)
1,495. Lit., I am not without knowledge of the secrets of affairs.
1,496. I have translated on the supposition that na-byad raft, one should not go, is the reading
intended, though raft is not a perfect rhyme to guft in the first hemistich.
The perfect rhyme ruft does not make so good sense, but if it were adopted, the second hemistich
would signify, one should not sweep the path of ones own fancy and conceit; i.e., one should not
allow a clean and clear path for ones own fancy and conceit.
1,497. Yon side of the Veil is the spiritual world, the Universal Spirit, which embraces the
prototypes of all things of the phenomenal world and their relations of cause and effect to one
another.
The distich means that, as we cannot reach the spiritual world and understand its prototypes and
their relations, we cannot understand the pictures or reflexions of those prototypes and their
relations in this phenomenal world.
This must be taken with limitations, since the f saint is supposed to have reached the position of
Universal Spirit, and to grasp all things and relations by intuition, and not by discursive reasoning.
1,498. i.e., though we may strive to get at the meaning of things and their relations in this world, our
conclusions will not be unattended by some error. Therefore no trust can be placed in our reading of

these pictures of the phenomenal world. (See the previous distich.)

1,499. i.e., at the Resurrection the truth will be known.
In the second hemistich ghala bzand is used, I think, in the sense of taghl kunand, they will
lead into error, or accuse of error. It should be added that bkhtan, to play, means also to
give, so that ghala bkhtan may signify ghala ddan, to lead into error, and, if my conjecture
have support, to accuse of error.
1,500. Azmat, a sacred incantation, spell, or amulet often composed of verses of the Qurn
which compels demons (dvs) to attend on and obey the person who recites or writes it.
1,501. Kabbs. (See Notes 568 and 1,340.)
1,502. This distich is the peroration of Malkhs speech. The first hemistich means Solve
difficulties in such a manner.
1,503. In this and the preceding two distichs Bashr is alluding to the way in which he and Malkh
respectively interpret the jar and water.
In the first hemistich of this distich I have rendered psh by at first, which is most probably its
meaning here, though the dictionaries explain it only as a noun. But there is no reason why it should
not have an adjectival signification, and hence an adverbial. Its adverbial use might be explained
too on the analogy of qibat for ba-qibat or dar qibat.
1,504. Wallets; i.e., travellers food-wallets, which can be spread out as cloths.
Drank water (from the jar); lit., gave out water, b dar ddand; i.e., presumably, ladled it out
with their hands.
1,505. Lit., Do not be a mixer of colours in such a jar; i.e., do not mix the colours of your dirt in
its water. But rang-mz, a mixer of colours, means also deceitful, full of stratagems, crafty, so
that we might also translate Do not play tricks upon, or be treacherous to this jar (which has given
you water).
1,506. With stimulated heart, b dil-angz. (See Note 1,404.)
1,507. It should be remembered that mirrors were made of metal.
1,508. Tried, fitna, here used as maftn.
1,509. i.e., henceforth we must be strangers.
1,510. That sample of the base, n namna-yi nil; lit., that sample of shoes.
aff-i nil, the line or rank of shoes, is the place near the door where the shoes of those who
enter the house are left and where people of the lowest class sit. Hence I am assuming that these
people are taken as the shoes among which they sit. Cf. the term sifla, a low, mean, or ignoble
person, applied by Bashr to Malkh in the third distich after this.
1,511. This second hemistich is very elliptically and obscurely expressed. It means that Malkh
spoke contemptuously of people as no better than dead, and so neither men nor women.
1,512. If sar-gushda be for the comparative, sar-gushda-tar, the sense would be, A well more
open than a road before (you).
1,513. i.e., the decision of neither was founded upon the real nature of the water, although one of
the two might have been so, since they were contrary or most widely opposed to one another, one
being good, the other bad.
With respect to the literal meaning, the property of water which corresponds best with clashing is
its forcefulness, especially when we keep in mind the other senses of b, water, namely, lake,
river, sea, ocean. Then b itself too means power, forcefulness, as well as lustre, radiance,
effulgence; and, as it signifies also the Universal Spirit, we may perhaps assume that this is the real

meaning of the jar and water; for though the jar would seem to circumscribe, it will be noticed that
when Bashr examines it more closely it appears to expand indefinitely.
1,514. i.e., taking the jar and water as the Universal Spirit (see the last Note)all our philosophical
disquisitions and formal inquiries into its nature result only in trouble and affliction to our
individual, partial spirits. It can only be appreciated by the f saint who has attained to its position
by following out the Path. (See C. E. Wilsons Translation of Rms Masnav, Book II.)
1,515. The work; more literally, the picture or form (made); i.e., the result in this phenomenal
world of Gods idea in the spiritual world was not what we thought it.
This seems to refer more to Bashrs previous words regarding Gods pre-recordings, but with
respect to the Universal Spirit it would mean that, though it may be appreciated by the f saint,
the idea which the philosopher by formal inquiry conceives of it is not in accordance with its real
nature.
1,516. i.e., no one can find a clue to the mysteries of the universe, because there is a veil between us
and the spiritual world. The Author conceives the sky or sphere as a circular thread, of which the
two ends are knotted together, so that no one can find the clue.
1,517. A durust is said in the Commentary to Grafs Bstn to have been a dnr or ashraf. A dnr
was worth about ten shillings. The modern Persian ashraf is worth about eight shillings, but the
Indian ashraf or muhr (mohur) is worth about 1 16s.
1,518. The person of the house, ahl-i sar, probably means Malkhs wife, the word ahl being
used to avoid the use of a word which actually means wife.
1,519. Lit., at last the water remaining in his mouth; i.e., remaining to stay, so that he was
suffocated.
1,520. Where many bodies are, so to say, stored; but jfa-gh, a place of carrion carcasses, is a
name given to the world itself.
1,521. I read this second hemistich, bi-purad kn khvad yad az magas, where bi-purad means
he should be filled, or fill himself. The verb is perhaps not commonly found, but it is used by
Sad in the following line:
In- ki pur shud digar chun purad? How can a vessel filled be filled again?
Pardan means to fly, and this would naturally be associated with a fly, but it would make no
sense here, and I think the Author is using the rhetorical device of seeming to say one thing whilst
meaning another. It is possible he may intend by magas, fly, magas-i angubn, the honey-fly,
i.e., the bee.
1,522. Especially the last, I should think.
1,523. In the first hemistich pearl presumably means face. In the second moist cornelian
means dewy lips, and the dry impression means the veil. The metaphor is drawn from the fact
that the stone (here cornelian) of the seal-ring is moistened before the impression is taken.
1,524. The second hemistich could also be rendered, She got a fair inkling (of the truth), and read
his soul.
1,525. i.e., he has seen a fairy, not a demon, and therefore he is not a demoniac, as one is supposed
to become after seeing a demon. He is, however, in a way fascinated, possessed, or even crazed, that
is, with love. (See Note 1,342.)
1,526. The marriage-gift or portion, kbn, the Arabic mahr, which the bridegroom engages to
pay the bride, part of it generally at once, mahr-i muajjal, and the rest, mahr-i muajjal, by
instalments or on a divorce.
1,527. The evil eye is supposed to affect particularly one who is especially fortunate.

1,528. i.e., he restored her from a wretched to a happy condition: he made her Autumn, as it were, a
Spring.
1,529. i.e., green dress, which suggests the Spring, is more suitable than yellow, which suggests the
Autumn.
A contrast may also be intended between green, the sacred colour of Muslims, and the yellow clothbadge, yahdna, pra-yi zard, or girda, which the Jews were formerly obliged to wear in the East.
1,530. A tall, graceful person is often likened to a cypress.
1,531. Called here the best day of the week as being the day of Bahrm, the name of the king as
well as of Mars.
1,532. i.e., Bahrm was the namesake of Mars, and of everything of martial hue.
1,533. Pearls from cornelian; i.e., sweet and eloquent words from her mouth or lips.
1,534. To bore pearls is to speak sweetly and eloquently.
1,535. i.e., too blind to see your grandeur.
1,536. The ruby mine means her mouth or lips. Purest rubies; i.e., sweet and eloquent words.
1,537. i.e., compared with her the sugar had no sweetness, and the taper neither brightness, nor
slenderness and uprightness of form.
1,538. Hair is compared with musk in respect of its darkness of colour.
1,539. Mercury, the god of wisdom. The sense is that she had all the beauty of Venus and the
wisdom of Mercury.
1,540. Nard is the Persian game of backgammon.
1,541. The Brazen Fort, the celebrated fortress in Turkistan described in the Shh-nma (Turner
Macans edition, vol. iii., pp. 1142-3). It is there said to have been three leagues high and forty long;
to have been defended by 100,000 men, and provisioned for ten years. It had one gate towards
China, and one towards Persia. It was taken by Isfandiyr, the Persian king, from Arjsp, who was
killed.
The great extent ascribed to it might lead one to suspect that the idea of it arose from some vague
accounts of the Great Wall of China, if the position of the latter were not opposed to this
supposition.
1,542. The fragrant wine, r-i rain; lit., the wine scented with sweet basil. The word
rain is possibly an allusion to Ab Rain Albrn, who was as famous an astrologer as a
historian and chronologist. The meaning would be that she had studied works as learned as those on
astrology by Ab Rain, the author of the famous work the Kitbu t-tafhm f anati t-tanjm. It
should be added that it is evident from several of Nizms works that he had considerable
knowledge of astrology.
1,543. Chinese painting was much esteemed in Persia.
1,544. She tied knots on the water; i.e., she accomplished marvels. Like a shell; i.e., like any
oyster shell, which was supposed to form the pearl from a drop of water which had fallen into it, so
that, in a manner, it tied knots (i.e., pearls) on the water admitted.
1,545. Her black paint on the white ground is compared with the rs locks upon their bright
faces.
1,546. The connexions of the talismans would be those fixed between themselves, the object to be
guarded, and the person to be guarded against.
1,547. i.e., reveal this secret.

1,548. Poison-flasks; i.e., the heads of those killed, which seemed as poison to any aspirant. Zahr,
poison, is contrasted with nsh-nma, honeyed letter, page; nsh meaning, besides honey,
treacle, an antidote against poison.
1,549. Rings, alqa; possibly ring-cakes, so common a cake as to give the term alqa-j, a
maker or seller of rings, i.e., ring-cakes. (Cf. the Turkish stl alqa, a milk-cake in the shape of
a ring.)
Spines among the dates; see Notes 56 and 527.
1,550. Dwell not on the small; i.e., do not be distracted from the main business by petty details.
1,551. i.e., do as the world does.
1,552. i.e., take plenty of time to deliberate, and then act forcibly and quickly.
1,553. Although the words dil, heart, and jigar, liver, together with the compounds into which
they enter, are most commonly used in the same sense, they are not by any means synonymous. The
heart is defined as an immaterial luminous essence by which man is distinguished from the lower
animals. It may incline to the higher spirit, r, or to the carnal soul, nafs, and takes the position of
the one to which it inclines. Though called by the philosopher nafs-i niqa, the reasoning soul, it
is also the seat of affections. The liver, on the other hand, is nothing but the seat of affections,
perhaps, when considered with reference to heart, of a grosser and more instinctive nature. It
might have to do with organic sensations. It belongs naturally to the nafs, the carnal soul, but the
latter may be raised to the position of heart when the passions are entirely subdued; i.e., when the
nafs-i ammra, the domineering soul, has passed through the position of nafs-i lavvma, the
reproaching soul, to that of nafs-i muma inna, the subdued or tranquillized soul.
1,554. An allusion to the leather cloth on which a criminal sat when about to be beheaded, and to
the basin also used. At these executions sand was also scattered to absorb the blood.
1,555. Farhd, the name of the lover of Shrn who became the wife of Khusrau Parvz, a king of
Persia.
Tomb of Farhd is an allusion to the skulls and the danger of the enterprise.
Palace of Shrn is an allusion to the portrait and the beauty and grandeur of the princess of the
castle.
(For Farhd and Shrn, see also Notes 1,135, 1,163, 1,165, and 1,234.)
1,556. Dar-basta is explained by Redhouse as with entire possession of a house and right to close
its door, but here it must be used as an attribute of the house regarding which a person has such
right.
1,557. Lit., world of learning.
1,558. Smurgh, the name of a fabulous bird supposed to have inhabited the Alburz Mountains. It
was said to have miraculous power, and is celebrated in the Shh-nma as the foster-father of Zl,
Rustams father. In f phraseology (see especially Ars Maniqu -air) it means the Divine
Essence. (See also Notes 1,198 and 1,208.)
1,559. i.e., with all the tokens of perfection.
1,560. i.e., he approached him to do obeisance.
As lily might; in allusion to the finger-like petals of that flower.
1,561. Like the rose; in allusion probably to the outer circle of petals of the rose; or, if the wild
rose be intended, to its circular form. In either case the calyx might be meant.
1,562. Khir, the surname of an ancient prophet reputed to have found and drunk of the Water of
Life, and therefore to be immortal. He performs miracles, but disappears if suspected. He is

confused with Elias and with St. George. (Redhouse.) (See also Notes 274, 1,201, and 1,698.)
1,563. A spiritual relationship; i.e., most probably, he had recourse to astrology, which may be
called spiritual in so far as the planets are called the spirits of the zodiacal signs. This spiritual
relationship is explained by the following passage from the Encyclopdia of Islm:
The influence of the stars depends on their individual nature, and also on their position relatively
to the earth or to the other stars; the events of the sublunary world and human vicissitudes are
therefore subject always to the extremely complex and variable combinations of very numerous,
very varied and very contradictory celestial influences. To know and to combine these influences is
the astrologers very arduous task.
One branch of magic indeed is also called spiritual, but I do not see that there is anything in it
which can be called relationship, except that in some written charms mysterious combinations of
numbers, together with figures, names, and words are used.
Astrology itself, however, was pronounced by Muammad to be a branch of magic.
1,564. i.e., there were necessarily crevices between the door and the wall, but these must be
supposed to have been hidden by some outer covering.
1,565. This refers to the gap he made (see the last distich but seven), and to his finding the door.
1,566. i.e., as soon as dark night came on, as it were, to the moon considered as a litter.
1,567. i.e., she proceeded as rapidly as the wind.
1,568. i.e., found the castle-door.
1,569. i.e., when the sun rose.
1,570. i.e., when in the seven heavens, in which are six directions, Virgo disappeared and the sun
rose.
The six directions are north, south, east, west, above, and below.
Nard is the Persian backgammon.
1,571. The Great Kings, Kayn; i.e., the kings of the Kaynian or second Persian dynasty.
1,572. As the pronoun shn in the text refers most probably to the princess, the sense must be that
the king prepared to further her business.
1,573. May be taken literally, but possibly means, spoke to him in flattering, eloquent terms.
1,574. The sense is that the hall could scarcely contain the foods provided.
1,575. i.e., they should test the prince.
1,576. arzian puppets; i.e., beauties of arz, that city being famous for the beauty of its
inhabitants. (See Note 695.) The sense is that she might teach beauties of arz grace and
fascination.
1,577. Weights were made of stone.
1,578. i.e., to the princess, who was as a ruby in respect of her resplendent rosy cheek.
1,579. The sea and the sun both mean the prince.
1,580. i.e., in a thousand hopes on the part of her relatives and those connected with her.
1,581. A drop of milk means metaphorically perhaps spiritual guidance.
1,582. A blue glass-bead being superstitiously thought to counteract the influence of the evil eye,
which would be supposed to be particularly efficacious in the case of two perfect beings like the
prince and princess.

1,583. The sweetmeats of her marriage-feast. The word used here is shakar-rz, sugarscattering, and may possibly mean the same as the modern shrn-khvarn, the distribution of
sweetmeats at a betrothal. Considerable sums are spent upon these, and the distribution of them is
regarded as an important part of the ceremony.
1,584. Canopus, which here means the prince, is a particularly bright star of the first magnitude in
the constellation Argo, a Argus. (See also Note 536.)
1,585. i.e., the prince with the princess.
1,586. Pomegranates; i.e., her breasts. Dates; i.e., her lips.
1,587. Black; i.e., misfortune.
1,588. Lit., since they drove his steed with redness, they referring to the governing powers, or
Fortune.
1,589. The vital spirit; i.e., the r-i aivn, the animal spirit, by which is understood the life,
the seat of which is in the heart, and which moves in the veins with the pulsations of the body.
(Hughes: A Dictionary of Islm.)
1,590. Lit., the brain of the air was filled with perfume of red roses, the perfume of red roses
meaning the sweetness of her eloquent words.
1,591. A musky veil; i.e., a black veil.
1,592. A rose-bud; i.e., her mouth.
1,593. Lit., sweet pastilles; i.e., sweet and eloquent words. The roses petals; i.e., her lips.
1,594. i.e., to be reluctant to obey.
1,595. i.e., bear the trouble of listening.
1,596. Freely translated.
1,597. i.e., Mhn.
1,598. Musky; i.e., black.
1,599. i.e., the blackness of night succeeded the silvery whiteness of day.
1,600. A compliment to Mhn upon his importance.
1,601. A dissociative-associative simile simply expressing that they had passed the house.
1,602. The garden was presumably near the Nile.
1,603. The bird of early morning; i.e. early morning itself.
1,604. Tripod as referred to night is the moon; as referred to monarch it probably means a
seat or throne set down on a halt. (Cf. the distich which follows that to which Note 266 is
appended.)
1,605. Irams gardens; a fabulous earthly paradise somewhere in the deserts of southern Arabia
(Yaman), constructed by the genii for Shaddd the son of d. (Redhouse.) (See the Qurn,
lxxxix., 5-7. See also Notes 90 and 1,203.)
1,606. Beat the tattoo, duhul bar kashd; lit., raised the drum, which is taken generally to mean
prepared to depart, but is here equivalent to duhul ba-bl-yi bm burd, carried the drum to the
top of the roof, i.e., beat the drum, naubat navkht. This is an allusion to the practice of beating
a large drum five times a day at the gate of a king, prince, or governor, the first beat being at dawn.
1,607. The camel here means the sky. A gold drum means the sun.
1,608. i.e., an unsolvable mystery, or, a thing from which no good resulted.

1,609. The red glow of early morning is considered here as the blood of night which is killed, as it
were, by the coming day.
1,610. Freely translated.
1,611. L aul, There is no power, is an exclamation used to ward off the ill-effects of any evil
encountered. The full phrase is L aula wa-l qwata ill bi-llh: There is no power or strength
except in God. Muslims often use this exclamation on meeting a Christian, especially a Christian
missionary.
1,612. Ghls are a species of inferior evil jinn or demons, who mislead people, especially in deserts,
and draw them to destruction, or kill and eat them. For this purpose they assume the form of any
human being they please, sometimes taking that of an acquaintance of the person to be misled. They
are said also to haunt graveyards and eat dead bodies.
1,613. This means that from the trampling of the ghls the plain rose in the form of dust to the
mountain, and from their trampling and shouting the mountain was levelled with the plain. Cf. the
Shh-nma (Turner Macans edition, vol. i., p. 243):
Az vz-i t kh hmn shavad, The mountain from your voice becomes a plain.
1,614. The horn and blade, shkh-shna; i.e., a rams horn and a shoulder-blade used by
mendicants to extort alms. Owing to the threats also employed if their requests were not granted, the
term comes to mean also threatening, terrorizing.
1,615. I have included this distich, but have enclosed it in brackets as probably spurious. It is weak
and not consistent with the preceding distich.
1,616. The wearing of a belt is a token of servitude.
The sky by means of the planets governs from an astrological point of view our destinies, and is
hence our master. It is a seven-headed dragon in respect of the seven planets, and it is no wonder
that it is around us as a belt, since it is a dragon which writhes and coils round its victims like any
other serpent.
1,617. i.e., when the dawn appeared, preceding the sun, which is here compared with a lion.
1,618. i.e., all the black ghls had ceased making a noise, and had disappeared.
1,619. Lit., the demon-rider, but this is ambiguous.
1,620. One who sees a demon is supposed to become demoniacal, crazy, and helpless. (See also
Notes 1,342 and 1,525.)
1,621. See Note 1,554.
1,622. One of the names of desert is mafza, a place where people perish.
The cloth as regards the desert is its expanse.
1,623. A gain to the distressed; lit., towards the troubled; but cf. sy-i kas giriftan, to take the
side or part of a person; to protect, to guard anyone.
1,624. Presumably stones.
1,625. i.e., he found nothing but darkness.
1,626. See Note 569.
1,627. See Notes 90, 1,203, and 1,605.
1,628. Thirsty wights; lit., dry-lipped people.
1,629. i.e., they were so much in demand and so much used that they were troubled, and, as it were,
called for help and deliverance. For alv see Note 1,459.

1,630. Lit., three kisses used its dates. The mention of three is so peculiar that one might
conjecture kisses are not intended, but some kind of sweetmeat, though there is no dictionary
authority for this.
1,631. Guavas; or possibly pears, amrd.
1,632. Fashioners of gems; i.e., being themselves as gems.
1,633. To its bowl; i.e., to the place itself considered as a bowl.
1,634. Plda. Described in Steingasss Dictionary as a kind of sweet beverage made of water,
flour, and honey. Some say, a kind of jelly made of water, starch, and honey. According to others
it is a mixture of grated apples with sugar and cardamoms.
1,635. White and black refer in the first place to the colours of the grapes, but the expression
means also good and bad; Persians and Arabs; all creatures; day and night.
1,636. These are all, presumably, names of species of grapes, but they are not identified by the
dictionaries, and only the first two are mentioned at all as grapes, the rziq, and the mul. The
rziq is not described. The mul is given as a species of oblong and whitish grape.
1,637. b-i angr-u nr-i tish-gn ham bar angr basta maar-i khn. A rather unsatisfactory
distich.
1,638. An apparent contrast in colour, but by sugar reference is made simply to the sweetness of
the fruits.
1,639. That auspicious lamp; i.e., the hole in the cavern through which the light came.
1,640. See Notes 1,342, 1,525, and 1,620.
1,641. A single spark; or perhaps a single sin, yak sharra. This refers possibly to Mhns
getting drunk with his friends. Or it may possibly refer to the simple fact of his getting lost at first.
(See the next distich but twenty-five.)
1,642. i.e., vile qualities.
1,643. A contrast between complaining of his eyes for what they saw, and stroking (i.e., rubbing)
them to wipe his tears.
1,644. See Note 1,611.
1,645. Bi-smillh, In the name of God, is a general invocation preliminary to any act or
undertaking.
1,646. For the Stream or Water of Life, see Notes 274, 1,201, 1,562, and 1,698.
1,647. See Notes 90, 1,203, and 1,605.
1,648. A prelude; lit., a guide.
1,649. i.e., they blame others for faults which they themselves have.
1,650. Lit., they drink a poison; i.e., they pervert in their own minds everything good and true
which they come across into something bad and false.
1,651. i.e., lies are soon exploded, but truth has something in it that makes it permanent, and this
permanence establishes the fact that it is truth. (Cf. the next distich.)
1,652. i.e., a simple person may sometimes entertain idle fancies as truth; it is only the astute who
can always distinguish truth from such fancies.
1,653. For ghls, see Note 1,612.
1,654. i.e., clear your mind of all disagreeable and unhappy ideas and fanciesmake it a tabula
rasa.

1,655. i.e., though I should be in an authoritative position by being as your son, I should consider
myself your slave.
1,656. The flowers of the sandal-tree are red.
1,657. Buried treasure was supposed to be always guarded by a snake or dragon.
1,658. i.e., the exhilaration of enjoyment cannot be yours till the morning. (For alv, and
saffron, see Note 1,459.)
1,659. i.e., the pleasant fruits of enjoyment will be yours at the dawn. The pomegranate, on account
of the colour of its pulp, is likened here to the glow of dawn.
1,660. Lit., possessed of ambergris-scented garments. This is an allusion to the odour of the
sandal-tree, and is not to be taken literally, though ambar may have the general sense of
perfume.
1,661. The north wind renounces the world, as it were, by casting away everything before it.
1,662. Both Grecian and Chinese art-workmanship were much admired by the Persians.
1,663. The pastilles of camphor scent refer most probably to the flowers and blossoms of the
garden.
1,664. The king enthroned; i.e., Mhn on his couch, the word takht meaning both couch and
throne.
1,665. This refers to the personal charms of the beauties.
1,666. i.e., the candles rested in their hands as they do in lanterns.
1,667. Lit., they opened out a foremost place of carpet, or a chief seat of carpet.
1,668. The moon, named possibly as the most conspicuous object at night, and also perhaps
because mh, the name of it in Persian, is similar in form to the name Mhn.
1,669. This refers probably to the beauties bosoms.
1,670. Sandal-wood was bruised with water on a stone and used as a remedy in fever and headache.
In a literal sense, Mhn was resting against the sandal-tree.
1,671. Bulgaria, Bulghr; i.e., probably the old territory of the Eastern Bulgarians on the west of the
Ural Mountains to the north and north-east of the Burs people, (identified with the Finnish
Mordwa), whose land extended from about Saratof to Nizhni Novgorod.
The word Bulghr means also the inhabitants of Bulgaria.
1,672. alv. (See Note 1,459.)
1,673. i.e., I shall shortly have a companion.
1,674. Implies that mere scent is not sufficient to content or please her mind.
But the correct reading may be b b, with perfume, not y b, or perfume. In this case one
would render,
Content of mind and scent are good conjoined: bat- nafs khvash buvad b b.
The sense would be that content or pleasure of mind is well added to the enjoyment of scent.
1,675. As regards the rose, the sense is that the latter attracts the nightingale from the tree on which
it may be perching.
1,676. A ruby seal on red cornelian; i.e., his lips on her lips, with the secondary sense of a red
seal put upon a jar of red wine.
1,677. An ifrt is the most powerful of the hideous evil genii except the mard.

1,678. The reading of the last word in the second hemistich is doubtful. It should probably be tz or
tz. This might possibly represent the town of Tz or Tz, which, according to the Burhn-i Qi,
was a flourishing place in the reign of Qubd, a king of the Ssnian dynasty, and was situated near
Ahvz in Khzistn (Susiana).
Ahvz, which is now a deserted town, is in latitude 31 33' N., and longitude 48 45' E.
According to other authorities Tz or Tz was a town near Kfa in Irq Arab, to the west of
Khzistn.
The town is mentioned n Firdauss Shh-nma. I am not aware, however, that the town was notable
for a particular kind of bow, and if the correct pronunciation of the name be Tz, as given by
Vullers, and the rhyming word be pronounced kz, as given by Steingass, we cannot properly read
Tz in the second hemistich.
I do not know, however, of any other rhyming word that would give sense here.
1,679. i.e., the effects of sensual love are pernicious, but they are not appreciated as such till after
satiety.
1,680. This and the next distich are most probably remarks of the Authors.
The meaning of the first is, Do not give way to lusts and passions, since doing so is detrimental to
the intellect and the higher spirit.
The sense of the second is that as you should not dwell in a street where the police-director is a
thief, since the result would be the loss of material possessions, so you should not yield to lusts and
passions, the result of doing so being the loss of intellectual and spiritual possessions.
1,681. Lit., this-like (act) and that-like (act) are befitting.
1,682. i.e., if the pursuit of objects which are apparently beautiful, but are radically and essentially
ugly, did not lead to evil and unpleasant consequences, then they would be really beautiful, but it is
implied here that the consequences are evil and the objects, therefore, really ugly, though at first
apparently beautiful.
1,683. The White Dv, i.e., the White Demon, Dv-i Safd, is described in the Shh-nma as the
general in chief of the army of Mzandarn (Hyrcania), and as a being of gigantic stature, black in
face and body, but with white hair. From this last quality he probably derived his agnomen. He was
killed by the Persian champion Rustam, who came to Mzandarn to deliver King Kai-Ks and
his army who were held captive there.
1,684. The willow; probably an allusion to Mhn in respect of his trembling, the willow
apparently being confused with the aspen. (Cf. bd-vash larzn, trembling like a willow. Cf. also
Note 1,759.)
1,685. This, of course, refers to those who appeared at first beautiful, but were ultimately found to
be hideous.
1,686. The sweet basil of the shining day means the sun or the suns rays. (Cf. rain-i zard,
yellow basil; the suns rays.)
1,687. The flag, ryat. The correct reading may, however, be yat, the miracle or wonder.
But a flag, however, is a thing set up, and since it flutters may be called fickle.
In the second hemistich I venture to conjecture irf, fickle, changeable, for the arfa or urfa of
the editions I have consulted, none of which make good sense.
1,688. Ants and snakes were associated with graves and desolate places.
1,689. In the Turkish book of stories edited by Major Rifat Bey it is said that dogs dung is used in
tanning leather.

1,690. Lit., He said to himself.

1,691. A skin drawn over blood; i.e., the human body; but there is a sub-allusion to a skin of
wine.
1,692. Wine outside; i.e., the beauty of colouring of the human face.
1,693. Lit., Many a keen man who buys a snake-stone thinks it a snake-stone, (but) sees a snake in
the basket.
The snake-stone, mr-muhra, is a stone found in the head of a snake and supposed to be an
antidote against its poison.
1,694. This dry bag, n khara-yi khushk; i.e., the world in respect of the earth, which in the East,
at all events, is often dry.
1,695. i.e., find things which they thought most charming and valuable comparatively worthless.
1,696. The lady who tells the story to Bahrm is speaking here on her own part.
1,697. i.e., suffered distress.
1,698. Khir. The prophet Khir, who discovered and drank of the Water of Life, figures in
Oriental tradition as the vazr of Iskandar (Alexander), and also as Elias and St. George, on the
supposition that the same soul animated them by transmigration. (Steingass.) (See also Notes 274,
1,201, and 1,562.)
1,699. See Notes 274, 1,201, 1,562, and 1,698.
1,700. The colour of the world; i.e., presumably green; but blue and green are commonly
confused in Persian, and we must bear in mind too that the sky is frequently alluded to as green.
1,701. i.e., brilliant prosperity attends him, as the sun attends the sky.
1,702. The flower is probably the heliotrope, which is esteemed for its fragrant odour. Its round
loaf is its yellow stamens, which by a poetical fancy the Author conceives as coming from the sun,
to which the flower constantly turns.
1,703. The epithet is applied in consideration of the similarity in colour between the earth and some
sandal-wood. (See the next distich and the end of this story.)
1,704. A reference to the odours of early morning.
1,705. By Chinese doll is meant a beauty of Chinese Turkistan.
1,706. Kausar is supposed to be a river in Paradise.
1,707. By shells, i.e., oyster shells, are meant different parts of the sky. By collyrium-coloured
ocean, i.e., black-coloured ocean, is meant the sky at night.
By pearls are meant stars.
By the water-dragon is meant darkness.
The sense of the distich is simply, When the stars appeared in the dark sky.
1,708. i.e., sweet and eloquent words from her lips.
1,709. i.e., the king.
1,710. See Note 1,459. Saffron means here an enlivening story.
1,711. The Sun; i.e., the king.
1,712. The word chh means both well and pit. By pit is meant here danger.
1,713. Lit., he drank the water of his mouth from (the water of) his heart; i.e., he wept tears of
blood and suffered affliction in his painful longing.

His longing was affliction, b-i jigar, lit., water of the liver or heart.
1,714. i.e., he wept tears of blood from his heart until it was dried up.
1,715. A play upon the word b, water; lustre. The word, however, in these two senses comes
from two different roots.
Stones is an approximation to the double sense of sang, i.e., precious stones, and rocks, in
both of which water may be said to be, in a way, prisoned.
1,716. i.e., the water or lustre of the rubies was no consolation in the absence of real water. Their
uselessness in these circumstances would cause water of the eyes, i.e., tears, to flow.
1,717. i.e., as the stone or rock may prison the water, so that stony-hearted man kept to himself the
water he had.
1,718. i.e., Bad behaved to him in accordance with the import of his name.
1,719. i.e., do not think you are clever enough to get water from stone or rocks; or, more
particularly, real water from these precious stones.
1,720. Asperse my name; lit., bear away the water or lustre of my face.
1,721. Hot fire; i.e., eyes, in respect of their fiery glances and light. It should be remarked that
the eyes were supposed to see by a light of their own.
1,722. See Notes 274, 1,201, 1,562, and 1,698.
1,723. He means probably that by depriving him of eyes he will be able to take all his property with
safety to himself.
1,724. The rhetorical merit of the hemistich consists in bringing together khk, earth (translated
for clearness clay), and bd, air or wind.
1,725. Eyes are compared with narcissi.
1,726. The crown; presumably, the head. The gems; i.e., the eyes.
1,727. Desert king; lit., lion.
1,728. Whose moles with Hinds vied; i.e., whose moles were black.
1,729. An allusion to the clearness and beauty of her skin.
1,730. i.e., she reduced the moon to a desperate condition by excelling it so much in beauty. At the
same time, the moon may refer to her own face.
1,731. Babylonian spells. Babylon was famous for its magic. The term means here her
fascinating arts.
1,732. Lifes Stream; i.e., the Stream or Water of Life. (See Notes 274, 1,201, 1,562, and
1,698.)
1,733. That lamp of his eyes; i.e., the Kurds daughter.
1,734. Lit., to break his bile. (See the next distich.)
1,735. The eyes are compared with the onyx.
1,736. See Notes 274, 1,201, 1,562, and 1,698.
1,737. Lit., till she left no juice or essence in them, i.e., in the leaves; but the mode of expression
seems to denote the contrary of what is intended.
1,738. It was the custom to bind the eyes of the ox which threshed the corn.
1,739. i.e., when Good opened his eyes.

1,740. The pearl-casket means Goods mouth, which he opened in eloquent speech.
1,741. i.e., he prostrated himself in devotion and thanksgiving to God.
1,742. i.e., the fire of love.
1,743. i.e., simply, he wept, his tears being likened to white blossoms.
1,744. Lit., you have borne airs much from strangers.
1,745. Your brand; i.e., the fact of my being in your service.
1,746. i.e., I ought not to suffer additional pain by incurring further obligations.
1,747. i.e., they were insane (with grief).
1,748. This is somewhat similar to the expression explained in Note 1,396.
1,749. The Kurd is referring to what he himself should not do.
1,750. i.e., the goodness of the Kurds daughter is too manifest to be concealed.
1,751. i.e., either the nightingale or the dove.
1,752. The eastern sultan; i.e., the sun.
1,753. Mercury, the god of wisdom. Venus, the goddess of beauty and music.
1,754. Shigfa et florem et vulvam significat.
For the Fount of Life, see Notes 274, 1,201, 1,562, and 1,698.
1,755. Kausar, supposed to be a river in paradise.
1,756. An epileptic was supposed to be possessed by a demon.
1,757. i.e., his attendance on her led only to his bewilderment and distress.
1,758. An intimate, maram; i.e., one who has the right of admittance to the aram.
1,759. A willow; most probably an aspen. (See Note 1,684.)
1,760. We should say, with the eyes of a fawn or a gazelle.
1,761. See Note 1,741.
1,762. See Note 1,758.
1,763. The register of acts. Jarda-yi jahd (lit., the account-book of efforts) seems equivalent
here simply to jarda-yi kr, the account-book of acts or transactions; i.e., the book in which one
might be supposed to register ones transactions or undertakings with a view to what is due to
oneself and to others.
1,764. Galia; i.e., galia moschata, a perfume composed of musk, ambergris, camphor, and oil of
ben-nuts. Most of the ingredients of the perfume being dark in colour, down or hair on the face is
compared with it. Musky hair; i.e., black hair.
1,765. In despite of bad, or Bad, the proper name of the man being taken from the appellative.
1,766. i.e., puellam stupravit.
1,767. By Kisr (Chosros) is often understood Nshrvn the Just, a Ssnian king in whose reign
Muammad was born; but it is a title applied to any one of the Ssnian kings of Persia. It is said to
be the Arabic form of the Persian Khusrau, but it is used by Firdaus as the name given by King
Qubd to his son Nshrvn on the birth of the latter.
Kai-Ks was the name of a king of Persia of the Kaynian or second dynasty. Kai, king, is a title
applied to any king of that dynasty.
1,768. Nard, the Persian backgammon.

1,769. His good and bad; i.e., his good and evil fortune.
1,770. Or, with no thought of good, both senses being admissible.
1,771. i.e., O you, who will be beheaded.
1,772. Mubashshir means a bringer of good tidings. It is slightly similar to Sharr (or Shar),
Bad, his real name.
1,773. Lit., he laboured to do nothing but buying (i.e., thinking of, or looking for) sandal-wood.
1,774. The sandal-wood intended in this story is presumably the species santalam Freycinetianum,
which is of a light yellow colour. By calling it free from colour, az rang khl, the Author means
possibly that it is of a semi-neutral tint.
In the second hemistich rang, colour, has probably any or all of the meanings beauty, clearness,
brilliancy, splendour, grandeur, power, advantage, capital, the absence of which may be predicated
of earth or dust, as mere earth or dust, without consideration of the productive power of the earth.
1,775. Gard, dust, means also distress, trouble, affliction, worry.
1,776. i.e., he kept her always in absolute retirement.
1,777. i.e., when the sky whitened itself, or dawn appeared, through the sun which was soon to rise.
1,778. The sign of the Fifth Clime is the sign ruled by Venus, i.e., Libra. In fact, Venus is assigned
to the Fifth Clime, and not to the Seventh.
1,779. i.e., Venus, the minstrel of the sky, gave him honour.
The five turns, i.e., of music, is a reference to the music which was played five times a day before
the palace of a king, prince, or governor.
1,780. The Greeks are the day. The Ethiop van is the night. The meaning is, Until day and
night, meeting in conflict, night conquered and succeeded day.
1,781. Sky-prepared collyrium means darkness in the sky, collyrium being of a dark colour.
1,782. alv. (See Note 1,459.)
1,783. A honey-fount from cornelian; i.e., sweet and eloquent words from her mouth.
1,784. Expresses her distracting fascination, without regard to the presence of lovers.
1,785. Joseph, the type of manly beauty.
1,786. Iram. (See Notes 90, 1,203, and 1,605.)
1,787. Kausars stream, one of the supposed rivers of Paradise.
1,788. Lifes Water; i.e., the Water or Stream of Life. (See Notes 274, 1,201, 1,562, 1,698.)
1,789. Beauty without flaw is supposed to be particularly subject to the influence of the evil eye.
1,790. i.e., its four walls served, as it were, as glass beads, supposed to ward off the effects of magic
and the evil eye.
They were also as an encompassing protecting line, here called kha-i pargr, but presumably
equivalent to kha-i ir, a circle drawn by a conjurer round himself or others for protection.
It is possible to translate, were raised on its four walls four beads of glass, but I think the sense is
not to be taken as literal.
1,791. It is implied in the first hemistich that the man by entering the garden brands it, i.e., impairs
its beauty.
The sense of the second hemistich is that the man must expect to see a keeper in so fine a garden,
and should therefore not break into it.

1,792. i.e., what I have suffered is through my own fault.

1,793. i.e., enjoy the sight of the festivities in the garden.
1,794. His human nature; i.e., his nature as a man endowed with a rational soul which
distinguishes him from the lower animals.
1,795. A compliment to the beauties, by which they are likened to the rs. (Cf. Note 1,192.)
1,796. i.e., the narrow beam of light at the aperture was as the source of a stream which widened out
into the spacious waters composed, as it were, by the garden and by the beauties disporting
themselves in it.
1,797. i.e., crowded with beauties of cypress-like form.
1,798. This and the preceding distich are apparently remarks of the Authors.
1,799. Other apples; i.e., the apples of the garden.
1,800. i.e., they went under the water.
1,801. By moon, mh, is meant each beauty. Fish in Persian is mh.
1,802. The diram. (See Note 569.) Dirams mean here moonbeams.
1,803. i.e., puellarum pulchritudine visa ejus membrum virile se erexit.
1,804. i.e., their fair and bright skins scintillated, as it were, with pearls.
1,805. An allusion to their bosoms and chins.
1,806. Bstn, which is taken popularly to mean columnless, as though from b-sutn, is a
mountain which Farhd, the lover of Shrn, cut through at her command. The story is told in
Nizms poem Khusrau-u Shrn.
The real meaning of the hemistich is that their beauty would have, even upon those sexually
deficient, the effect alluded to in Note 1,803. (See also Notes 1,163, 1,165, 1,234, and 1,555.)
1,807. For Farhd, see Notes 1,163, 1,165, 1,234, and 1,555.
1,808. The milky stream which Shrns Palace had.
There is no allusion to this that I have seen in Nizms poem, Khusrau-u Shrn.
Qar-i Shrn, Shrns Palace, was and is, however, the name of a town in Kermnshh, Persia,
situated on the olvn Chi (Stream), and the fact that olvn ( ulwn) means being sweet, or
sweetness, and that shr, milky, might also, as shrn, be rendered sweet, may, I think, offer
us an explanation of the Authors allusion. Qar-i Shrn is in about latitude 34 28' N., and
longitude 45 34' E. Istakhr (about A.D. 950) places it in Irq Arab, five stations (i.e., about 100
miles) east of Baghdd. As a matter of fact, however, it is about 105 miles north-east of Baghdd,
and nine or ten miles within the present-day Persian border. The olvn Chi flows into the Diyla,
a tributary of the Tigris.
It might be added that although, in accordance with the dictionaries, I have translated shr as
milky, such attribute can scarcely be applied to a stream except in respect of the quality
sweetness, which is connoted by milk. There is no reason either why shr should not amongst
its senses have that of shrn, i.e., sweet.
As an alternative, however, it may be suggested that the stream in question might be that which
Shrn wished to flow through the rock of Bstn when Farhd, at her request, had cut through that
rock. (See also Notes 1,163, 1,165, 1,234, and 1,555.)
1,809. Qmat and Qiymat, stature and Resurrection, are used together rhetorically because of
their similarity in sound; but qiymat, besides Resurrection, means a great disturbance or the
cause of one, such as a beautiful woman who causes disturbance amongst her lovers.

1,810. See Note 1,803.

1,811. Aperture and hole in one sense mean the aperture or hole through which he was looking; sed
sensu altero vulvam significant. Et avis et anguis membrum virile significant.
1,812. Grecian face means fair face. Ethiop locks mean black locks.
1,813. The laden cypress, perhaps better here, cedar, means literally the tree so laden by
branches and foliage as to droop over any water that might be near. Metaphorically the cypress
means the form of the beauty, and pomegranates her breasts.
By their being dipped in water is meant their being on her white, resplendent bosom or body. b
means both water and lustre, but in each respective sense is from a different root.
Water dipped in pomegranates signifies literally their juiciness; metaphorically it means that there
was lustre, whiteness and resplendency in her breasts.
1,814. Lit., love would become sober, and intellect drunk.
1,815. From this and several of the following distichs it would appear that the word khvja,
master, means in this story a learned religious man of an ascetic character.
1,816. The musk-deer means here the beauties, and the cheeta the master.
1,817. i.e., as ushers.
1,818. Ghurfa, an upper room, means also paradise, the seventh heaven.
The meaning is that when they took her into the room and closed the door upon her, she being as
that which made the beauty of heaven, they closed the door of heaven.
1,819. i.e., had made his business well-ordered or concordant, as a harp is harmonious, b-hang.
Chang, rendered harp, means also Mns book; i.e., the collection of paintings by Mn or
Manes, the founder of the sect of Manichans, so that the hemistich might be rendered, had
ordered his affairs like Mns book.
In this case the sense would be, had arranged his affairs in fine style.
1,820. Drew, from her, iron from silver; i.e., robbed her silvery bosom of its iron-hard heart.
Silver which was gold; i.e., of course, in value, not colour.
1,821. For an explanation of the expression in chiding tones, see Note 943.
1,822. Parda, curtain, means also music. The sense is presumably, Where and how do you
live?
1,823. i.e., illam vitiare voluit.
1,824. The place; i.e., the room in which they were.
1,825. See Note 1,784.
1,826. The gardener; i.e., the master.
1,827. A cup of wine; i.e., the beauty.
1,828. This refers to the accident that had happened.
1,829. i.e., of my heart and peace.
1,830. The yellow wall-flower (cheiranthus cheiri). This is probably the equivalent here of the
word khr. Redhouse, however, gives also the stock-gilliflower (matthiola odoratissima).
1,831. i.e., his fair face became yellow through vexation.
1,832. i.e., they made all clear and easy, and showed the way.
1,833. The rose means the master, and the rose-water the lady.

1,834. The cypress means the lady. (For the free cypress, see Note 1,246.)
The jasmine and Smnian rug refer to her fairness and colouring.
The Smnians reigned in Eastern Persia for 128 years, the last king dying in A.D. 999. It is to be
presumed that Smnian carpets were still existent and famous in the Authors time.
1,835. In this distich the cypress means apparently the master, and the rose the lady.
1,836. Khna-gr, house-securing, or taking a house, is explained as the fourth of the seven
rounds of the game of nard (the Persian backgammon). For an account of this game reference may
be made to Dr. Hydes work, De Nerdiludio.
The sense intended by the metaphor may, I think, be understood without explanation.
1,837. The panther means the master; the deer the lady.
1,838. The inspector (or superintendent) of police of a town, shana.
1,839. The censor, or censor-inspector, mutasib, who inspects weights and measures, and
corrects immorality.
1,840. V rasdand-ash az chunn khvr. The B. ed. of 1328 reads,
Bar kashdand-ash az chunn khvr: from such dejection did they raise him up.
1,841. See Note 1,815.
1,842. Raised its standard to a wall; i.e., I think, rose as a wall. I do not think a real wall is
meant, though it may possibly be so.
1,843. I have translated from the B. ed. of 1328, with which several of the I.O. MSS. agree:
Bar sar-ash bsha- ba-bun ghr, suggesting, however, bsha- for bsha-.
I.O. MS. 1168 has,
Bar tah-ash bsha-, ba-bar ghr: At the bottom of it (was) a wood, at the breast a cave.
The literal rendering of the reading of the B. ed. is, On its head a wood, at the root a cave, and the
sense is, I think, that the branches and foliage of the jasmine-trees formed, as it were, a wood, and
that near or behind the lower parts of the trunks there was a cave.
1,844. No better place; lit., no better court, place of congress or meeting.
1,845. A pleasant couch; lit., a place of business.
1,846. The curved dome; i.e., the sky in the sense of fortune.
1,847. The masters court. (See Note 1,844.)
1,848. Pomegranates, narcissi; i.e., breasts and eyes.
1,849. The dawn means both the lady and the real dawn.
A pair of shears means both the two girls who are ill-using her, and also streaks of the dawn,
which the Author likens to shears.
1,850. He implies that he himself is to blame.
1,851. i.e., the pure should receive good treatment from all sensible people.
1,852. The argument in this and the two preceding distichs is that since God had hitherto saved him
from misfortune, he should take the misfortunes which had just befallen him as a token that he was
about to commit a sin, and as a warning against it.
1,853. i.e., the covetous eyes of lustful passion looked upon their love.
1,854. Beasts of prey; i.e., illicit passions.

1,855. The puppet-playing sphere is the sky, which acts through the planets as a showman plays
puppets.
1,856. The worlds pole: one of the two points in which the axis of the earth is supposed to meet
the sphere of the heavens; the fixed point about which the stars appear to revolve. These two
extremities or fixed points are called the poles of the world. The pole star is the nearest star to the
northern of these two poles.
The meaning of the distich is that the streaks of dawn (gossamer) appeared above the horizon to the
north pole.
The spider of the astrolabe is the centre of the rete which looks like a spider in the middle of its
web. This web-like part of the astrolabe is compared here to the white lines of dawn.
But this and the preceding distich might be rendered:
When from the mountain rose the fount of light, (and) banished from the world the evil eye:
the spider of the astrolabe at dawn when to the worlds pole it spun gossamer,
and in this rendering the spider would represent the sun, the astrolabe the sky, and
gossamer the suns rays.
The astrolabe may be said to represent the sky, since it is an arrangement of rings representing,
besides the equator, the prime meridian, the ecliptic, etc. (See Chaucers Treatise on the Astrolabe.)
1,857. A lamp; i.e., the sun.
1,858. i.e., subjection to illicit passion.
1,859. The portion; i.e., the marriage portion which the bridegroom engages to pay the bride. (See
Note 1,526.)
1,860. Et gallus et piscis membrum virile significant.
1,861. i.e., amongst all living creatures.
1,862. Zoroastrians were called sapd-psh or sapd-jma, clad in white.
1,863. Domes; i.e., the domes, the seven skies.
1,864. Saturn and Jupiter in aspect trine. Two planets are in trine aspect when they are 120
degrees, i.e., four zodiacal signs, apart from one another. The symbol for this aspect, which is
favourable, is &25b3.
1,865. The sun passes from Pisces into Aries on the 21st of March, which is in Persia the beginning
of the New Year and of Spring.
1,866. Khir-like. (See Notes 274, 1,201, 1,562, and 1,698.)
1,867. A Nile; i.e., the celestial Nile, one of the supposed rivers of paradise.
Salsabl is also the name of a supposed stream in paradise.
1,868. Aloes; i.e., aloes-wood, likened in respect of its colour to the earth.
1,869. i.e., caused the flowers to grow.
1,870. i.e., devoted itself to making them grow and flourish.
1,871. i.e., the sun shone brightly without clouds or mist. Mirrors were made of metal.
1,872. This hemistich might also be rendered:
The plants increased the lustre of the eyes: Sabza gauhar fuzda bnish-r.
1,873. i.e., the snow was melted by the heat of the sun and flowed down into the river.
1,874. Galia; i.e., galia moschata, a mixture of perfumes containing musk. (See the latter part of

Note 146.)
1,875. A reference both to the colour of the red lotus and also to the fiery heat of the sun.
1,876. The (white) blossoms of Spring are likened to pearls, which pearls by their number are made
wide-spread (i.e., abundant), farkh, as the tulips petals are farkh, though in another sense, i.e.,
that of wide. I have attempted to convey the double meaning by the term wide-spread.
1,877. i.e., the cypress and box-tree intermingled their foliage.
Allusion is made to the comb-like leaves of the cypress, and the curliness of the foliage of the boxtree.
1,878. The gold ingots are the yellow stamens.
1,879. Both pastils and stars mean flowers; i.e., the flowers were scattering themselves or were
scattered.
By the use of the word stars for flowers it may be said, too, that the former were scattered or
dispersed before the Resurrection. (See the Qurn, lxxxii., 1, 2.)
1,880. Saffron. (See Note 1,459.)
The distich implies that the fenugreek and the saffron grew close together.
By tears may be meant the stamens, or, perhaps, dew-drops.
By smiling may be meant displaying its clusters of red flowers.
1,881. i.e., simply, the anemone had been created red.
1,882. i.e., appearing in their whiteness as pearls.
1,883. The stem of the hyacinth is likened to the style used for applying collyrium.
The dark blue blossom of a species of hyacinth is compared with tutty or collyrium.
The sense of the hemistich is that the hyacinth showed itself in its beautiful colouring.
1,884. Dlam, a region and town in Gln on the Caspian, the inhabitants of which had curly hair.
(See also Note 280.)
1,885. The forked or double-headed arrow is not adequately described in the dictionaries, but it is
mentioned by them as a cutting weapon. This, taken with the simile in the hemistich, would tend to
show that the head of it had the shape of a crescent moon, the inner curve being sharp like a knife.
The scalloped edge of many leaves, especially that of the holly, gives examples of this shape.
The grass is likened to shears on account of its bifurcations.
1,886. The jessamine blossoms later than the yellow wall-flower.
1,887. In connexion with the rose the gold refers to its stamens, and the silver to its petals. As
regards the loved one the gold and silver mean her ear-rings.
1,888. Lit., From the bane of the arrows (bd-barg, which means literally willow-leaves) of
Autumns winds the branches (of the willow) were biting (their) hands on account of their lost
willow-leaves (barg-i bd).
The hands or fingers of the willow are of course its leaves, and if the sense is not purely
metaphorical, these leaves must be the early buds, which on account of their short and stunted
appearance might suggest the idea of their having been bitten. Wa-llhu alam.
1,889. i.e., played them for itself. (See Note 1,779.)
1,890. i.e., pierced them by its shrillness.
1,891. The Zand; i.e., the Zend Avesta, the Zoroastrian Scriptures. The Zand-intoner is the

nightingale.
1,892. For an account of the expression khqn-i Chn, see Note 694.
With regard to the people now spoken of, and their irruption, the following account by Canon
Rawlinson (The Seventh Oriental Monarchy) may be quoted:
Various names are given to the people with whom Persia waged her wars during this period. They
are called Turks, Huns, sometimes even Chinese; but these terms seem to be used in a vague way, as
Scythian was by the ancients, and the special ethnic designation of the people appears to be quite a
different name from any of them. It is a name the Persian form of which is Hathal or Haathleh,
the Armenian Hephthagh, and the Greek Ephthalites, or sometimes Nephthalites.
Different conjectures have been formed as to its origin; but none of them can be regarded as more
than an ingenious theory. All that we know of the Ephthalites is that they were established in force,
during the fifth and sixth centuries of our era, in the regions east of the Caspian, especially in those
beyond the Oxus River, and that they were generally regarded as belonging to the Scythic or FinnoTurkic population, which, at any rate from 200 B.C., had become powerful in that region. . . . It is
probable that they belonged to the Thibetic or Turkish stock, which has always been in advance of
the Finnic.
We are told that the war of Varahrn V. (Bahrm V.) with this people commenced with an invasion
of his kingdom by their Khacan or Khan, who crossed the Oxus with an army of 25,000 (or
according to others of 250,000) men, and carried fire and sword into some of the most fertile
provinces of Persia. The rich oasis, known as Meru or Merv, the ancient Margiana, is especially
mentioned as overrun by his troops, which are said by some to have crossed the Elburz range into
Khorassan and to have proceeded westward as far as Rei, or Rhages. When news of the invasion
reached the Persian court, the alarm felt was great; Varahran was pressed to assemble his forces at
once and encounter the unknown enemy; he, however, professed complete indifference, said that the
Almighty would preserve the empire, and that, for his own part, he was going to hunt in Azerbijan,
or Media Atropatene. During his absence the government could be conducted by Narses, his
brother.
Bahrm, however, started from Azerbijan with a small force, and, marching by night and carefully
masking his movements, reached the vicinity of Merv, and by a night attack completely defeated the
invaders and drove them back across the Oxus. The Khqn was killed, and no further hostilities
occurred in this quarter during the rest of Bahrms reign.
In a footnote Rawlinson says, Mirkhond calls the invader the Khcn of China, though he speaks
of the army as composed of Turks. (See also Notes 694, 991, and 995.)
1,893. Each dragon; i.e., each warrior.
1,894. Rst-rshan means Straight-bright.
1,895. Nars (Narses) had been previously the kings vazr. Bahrm had also a brother of the same
name. (See Note 1,892.)
1,896. An allusion to the wolf which was reported to have devoured Joseph. (See the Qurn, xii.,
17, 18.)
1,897. Siyvash was the son of King Kai-Ks. He was falsely accused of making love to his stepmother, but when cast into fire escaped from it unscathed. He was ultimately killed by Afrsiyb,
king of Trn.
1,898. For an account of Jamshd, see Note 1,377.
1,899. Darius. Firdaus mentions only Drb and Dr as the Darii, the second the son of the first.
Drb, he recounts, died a natural death, and Dr was stabbed by his vazr Jnsiyr, with whom
and another vazr, Mhiyr, he had fled from the victorious Alexander. Alexander afterwards had

both vazrs put alive upon the cross, where they were stoned to death by soldiers. Nizm must
therefore be speaking metaphorically of the sufferings of Darius at the hands of his servants.
1,900. i.e., they have so much wealth that they are sated before being able to use it all, and it
consequently goes to waste, and, if perishable, is spoilt.
1,901. The Author apparently means here by earth the particular mode of treatment applied. If
earth is put into water it makes it turbid and spoils it, but, if it is used to filter it, it makes it clear and
useful. So wealth, if treated improperly, is useless, but if treated properly it is valuable.
1,902. The sense of shavad here is apparently not should come, but should go; i.e., should not
come (rendered here be used not), for cf. the next distich but two.
1,903. I have translated from the reading:
Hama-r rst-kr az kam-u bsh
rst rshan shuda(h) ba-rishva-yi khvsh.
The meaning is that the probity of no man was accounted perfect unless he bribed with the whole of
his possessions. The implication that he was thus obliged to surrender his all makes this reading
practically equivalent to that of the B. ed. of 1328, which is as follows:
Hama-r Rst-rshan az kam-u bsh
bi-stad n az baryi rishva-yi khvsh.
All, whether more or less, Rst-rshan took as bribes (the people had) to (offer) him. The sense,
however, of the adverbial locution az kam-u bsh is quite different in the two readings.
1,904. A rhetorical paradox. The meaning is that the richer a man was the more likely he was to be
noticed and utterly stripped.
1,905. In others hands; i.e., in the hands of the house-thieves, who were of course the vazr and
his agents.
1,906. No one could strike a balance to the good; lit., no one wrote a sum-total for income:
dakhl-r kas falik na-nuvisht.
1,907. i.e., no one would clear up the darkness of the secret.
1,908. i.e., the sky or fortune.
1,909. Lit., the more he sought water the less he found it.
1,910. i.e., firmly, tightly, as a stone is bound up, as it were, in itself.
1,911. A sun-stirred dawn means the white light of the dawn which is stirred up, as it were, by the
sun, with perhaps some reference to the ruddy light of the sun about to rise.
The sense is here that the old mans hair was white, and possibly too that he had a ruddy face.
1,912. i.e., he no longer attended to his business.
1,913. Chand naubat qivm dshtam-ash. Qivm is here apparently equivalent to qiym, which
means forbearing (with), making no change (as regards).
The B. ed. of 1328 has,
Chand naubat muf dshtam-ash: I pardoned him on several occasions.
1,914. i.e., of course, from the present owners of the sheep and dog.
1,915. i.e., the course or policy pursued by the shepherd, which served as a model for the king.
1,916. Dar namdr-i n qayat-i man.
The B. ed. of 1328 and some of the I.O. MSS. read,

Dar namdr-i aimanyat-i man: Within the purview of my trust.

1,917. i.e., there must surely be some traces left.
1,918. Rz or rzgr siyh shudan (bar kas), for the day or time to become black (to a person),
means his becoming distressed. With regard to the list, the sense is that it was written with
black ink, but there is also some allusion to the wickedness of the vazr as shown in the list.
1,919. He said, Where grief and joy must bear their part, the king may kill, the vazr intercede:
Guft, Dar shar-h-yi mtam-u sr, kushtan az shah, shifat az dastr.
The first hemistich rendered more literally is,
He said, In the proportions, or assessings of mourning and feasting.
The sense of the distich is that in life grief and joy bear certain proportions to each other. The king
who is all powerful may be sometimes severe, but it is the duty of the vazr to seek to mitigate this
severity if it seem to transgress the bounds of justice. In the next distich, however, the king
intimates that the vazr instead of trying to mitigate severity, which it is his duty to do, has used
nothing but severity and oppression, and by doing so has blackened the name of the king who,
being all powerful, is considered the real and responsible author of the oppression.
The B. ed. of 1328 reads,
Guft, Dar shahr-h-yi mtam-u sr: He said, In towns where people mourn or feast.
1,920. This seems opposed to the general idea that Chien qui aboie ne mord pas, but all the editions
I have consulted read, bi-khurshand, and not na-khurshand. It forms a parallel, however, to the
conduct of the vazr, who does make an outcry in accusation when he lacerates by robbing.
1,921. Kas ba-raf-ash qalam nayrad psh; lit., no one will advance the pen for his dismissal;
i.e., probably, write and petition for his dismissal; but qalam psh vardan is not given by the
dictionaries, the nearest to it being qalam vardan, to write. One might suggest alam psh
vardan, to advance the standard, which would be, I think, practically equivalent to alam burdan
or bastan, to set up the standard; i.e., to prepare to contend.
1,922. i.e., in the sombreness of his disgrace the light of truth will best appear.
Another sense may be that the light of the kings angry reproaches striking suddenly upon the
darkness of the vazrs wickedness will show it up more distinctly.
1,923. Two-sworded refers to the white streaks of dawn which extend from the east to the north
and south.
By its single stroke means by the simultaneous appearance of these streaks.
The second hemistich signifies deprived the moon of its more ruddy colour.
1,924. This distich may also be rendered, Tis clear to me as truth that through your means truth
has departed, clearness passed away: Az tu bar man chu rst rshan gasht rst raft-u rshan biguasht.
1,925. i.e., of the threatenings or strokes of the sky or fortune which may affect me and my people.
1,926. Theologians and other learned and distinguished men wore a special kind of turban.
1,927. I have translated from the reading of the B. ed. of 1328:
nchunn kas chunn barad tauqr.
I.O. MS. 1168 reads,
nchunn bih vazr, na vazr.
I think the second vazr in this has the sense of helper, and should translate,

well (used) thus the vazr, he (was) no help.

1,928. i.e., they used their wits against him who had used his against them; or they injured the
injurious. Or, possibly, they used words as bitter as his deeds had been.
1,929. Lit., burnt at the fraud on his life: skht bar ghabn-i zindagni-yi . This is the reading of
the B. ed. of 1328,
Another reading is,
skht bar ain-i zindagni-yi : burnt at the source or spring of his life. The only sense of this, I
think, is, suffered affliction at (his death in) the flower of his age.
1,930. The price of blood; i.e., on account of his brothers death.
1,931. The service due; i.e., to a man in his position.
1,932. Through love of it he wished to take the field; i.e., he wished to dispute the possession of it
with me, the word dasht being used here apparently in the sense of dasht-i vard-gh.
A rhetorical image is also conveyed by the apparent paradox of the vazrs wishing to take the
field (or, rather, in this connexion, the plain or wilderness, dasht) through love of the garden,
bgh.
1,933. Lit., that I may give light to your lamp. Cf. the expression Chirgh rshan! (May your)
lamp (be) bright! used in wishing success.
1,934. i.e., every person has love and desire of something.
1,935. Fields, kisht-bd. This term does not occur in the dictionaries, but I take it to be
equivalent to kisht-zr, a place of seed, a sown field.
Like Baghdd; i.e., fine and flourishing. Baghdd is also called Dru s-Salm, which means both
the mansion of peace, and also paradise.
1,936. Places on the sea, dary-br; i.e., probably places near pearl-fisheriespossibly by the
Persian Gulf. (Cf. the next distich.)
1,937. Like dawns lamp; i.e., like the sun.
1,938. I in appraising was most moderate, dar bah dshtam bas zarm. Moderation as an
equivalent of zarm is not found in the dictionaries; but it is, I think, sufficiently indicated here by
the context. The nearest equivalents given are modesty, bashfulness, or, perhaps, easiness.
Equity, justice are also given, so that the sense may be that the merchant was most equitable in
the price demanded.
1,939. A few days, good or evil, (passed away), Rzak chand az siyh-u safd.
In translating, I have taken az siyh-u safd, lit., of black and white, with rzak chand. In this the
expression would portray the merchants varying states of mind, whilst offering also a rhetorical
embellishment in the reference of black and white to the day of twenty-four hours.
If the expression be taken with wile on wile of the second hemistich it would refer to the more or
less plausible nature of the wiles employed. Cf. in the last distich but one, all kinds of vain
excuses, gna-gna(h) bahna.
1,940. The rhetorical antithesis is between the pearls taken by the vazr and the stones which he
bestows. The expression mnda ba-sang, left upon stones, may be taken both literally and
figuratively, referring in the former case to the stone of the jail, and in the latter to the abject state to
which the prisoner is reduced. (Cf. the idio n ba-sar-i sang nishndan, or nishastan, to seat, or sit
on stone or stones, which means figuratively to render, or become abject.)
The reading of the B. ed. of 1328, mnda ba-tang, left in affliction, is probably incorrect.

1,941. As regards the shell the pit would, of course, be the sea.
1,942. i.e., her mouth was so small that it and nothing might be considered synonymous.
The second hemistich means that her mouth night be called honey in smiles by reason of its
sugary smiling. It is possible, however, that the sense may be, (she had named nothing) honey in
smiles, because her mouth (which was as nothing) gave sugary smiles.
1,943. i.e., even as the night perishes before the sun, so the day perished before the brightness of her
face.
1,944. The musician has called himself foreign in the second distich.
1,945. i.e., the Spring was deprived of all its beauty before her beautiful face.
1,946. i.e., her face was bright as a luminous candle.
1,947. i.e., she burnt her lovers heart.
1,948. Lit., A bright and straight one. The words bright, straight are a play upon the vazrs
name, Rst-rshan.
1,949. i.e., the world is attached to your court and belongs to it.
1,950. The complainant who speaks of himself as ras-i fuln raad-gh, the chief or
superintendent of a certain revenue-office (or it may be observatory), was probably one of the
Magi or priests, to whom, says Canon Rawlinson, Chosros the First allowed a certain
administrative power in civil matters, and the supervision of the collection of the revenue.
Canon Rawlinson says too that besides the offerings which were lavished upon them by the faithful,
they were allowed to claim tithes of their possessions, and possessed considerable endowments in
land, which furnished them with an assured subsistence. He adds that, Besides the sacerdotal, the
Magi claimed to exercise the prophetical office. From a very early date they had made themselves
conspicuous as omen-readers and dream-expounders; but not content with such occasional
exhibitions of prophetic power, they ultimately reduced divination to a system, and by the help of
the barsom, or bundle of divining rods, undertook to return a true answer on all points connected
with the future upon which they might be consulted.
This makes it probable that to these functions they added those of astrologer. This conjecture, if the
man was a priest, is, at least, slightly supported by his applying the title star-king to Bahrm in the
preceding distich, and also by the fact that raad-gh means not only a revenue-office but also an
observatory.
That this was a prevailing opinion is, I think, probably supported by the following lines in the Shhnma relating to Yazdijards wish to know when and where he should die:
Zi-shh pur andsha shud Yazdagird zi-har kishvar mbidn kard gird
Ba-akhtar-shinsn bi-farmd shh ki t kard har yak ba-akhtar nigh
Ki t kai buvad dar jahn marg-i kuj tra gardad sar- targ-i :
(Then) Yazdagird, concerned about his reign, from every part assembled (all) the priests.
The king commanded the astrologers to observe, each one, (the aspect of) the stars:
To find when in the world his death should be, (and) where his head and helm should be
obscured.
The kings object was evidently only to have the stars consulted, so that if the priests were not the
astrologers there seems to be no reason for his having assembled them. (See also Note 780.)
1,951. i.e., I made it flourishing and kept it in good order.
1,952. Shah-i Sharq, the Eastern King, means the sun. The title is applied to the king on account

of his splendour.
The second hemistich is literally, I plunged the world into joy.
1,953. Provision for the road; i.e., for the road to the future state.
1,954. Lit., I gave to every person an order (bart) for his subsistence.
1,955. The B. ed. of 1328 has,
bvagn sr-u bva-drn ham, whereof comes absurdity.
The correct reading is, no doubt, bva-zdn, the children of widows.
1,956. See Note 1,950.
1,957. An ass-load is described as a weight of a hundred Tabrz maunds. The Tabrz maund weighed
about eleven pounds.
1,958. i.e., he found his fortune restored by the prospect of the kings help.
1,959. Some time ago, ba-muddat psh. The B. ed. of 1328 has, zi-daulat-i khvsh, out of his
wealth.
1,960. A piece of land; lit., a piece of bread, but the former rendering is justified by subsequent
distichs.
1,961. Chu itlfiyn (lit., as spendthrifts), the reading of the B. ed. of 1328.
Another reading is chu ilqiyn, which might be rendered, as a free and easy or careless person.
1,962. i.e., dissociate yourself from your arrow-heads; i.e., arms generally. At the same time the
vazr implies that the man is rusting in idleness.
1,963. The pen was the symbol of the vazrs control and power.
1,964. i.e., I will appeal to him.
1,965. i.e., as one having absolute power he spoke harshly to me who was powerless; or, more
generally, he as vazr made me feel his power.
1,966. The sense is apparently, you would try by tears to affect me as if I were a dolt.
The literal meaning has reference probably to the watering by agriculturists of clods or dry earth. I
scarcely think the expression has any connexion with the idiom kulkh dar b afgandan, to throw
clods into the water, which means to be litigious, to wish to contend, but I am not sure, as the
origin of that idiom is not explained or clear.
1,967. See Note 1,965.
1,968. i.e., a robe of honour, khilat.
1,969. The attitudes assumed in prayer form an important part of Mu ammadan worship. The
mental attitude, however, of the holy man is supposed to have a powerful effect upon the person to
whom it is directed, as it is indicated in the second hemistich. (Cf. also the three distichs which
follow the next three.)
1,970. See, for the same idiom, Note 1,272.
1,971. i.e., they cannot by binding the ascetic prevent his mental attitude from having effect upon
the person to whom it is directed. He is not like robbers who would not have this power, and who
when bound would be quite helpless to affect people.
1,972. i.e., the mental attitude of the ascetichere one of distress and vexationtowards the vazr
would bring down curses upon the latter. (Cf. the last Note.)
1,973. See Note 1,926.

1,974. (But) the ascetic would not take such ease:

Zhid n farsh-i dda-r bi-navasht; lit., The ascetic folded up the carpet which had been given,
i.e., he refused to stay and enjoy the comfort offered.
The B. ed. of 1328 has,
Zhid n farsh-i rh-r bi-navasht: (But) the ascetic went upon his way; lit., The ascetic folded
up that carpet, the road.
1,975. Charkh-vr bi-gasht: he became like the (whirling) wheel; i.e., either, he departed
rapidly, or, he appeared exalted as the wheel, the sky. Or, it may mean simply, he departed
rapidly like a whirling wheel.
1,976. Those travellers on the Path are ascetic holy men or f saints whose spirits are exalted as
the heavens, although their bodies are of earth.
After this distich the Author inveighs against worldly and corrupt people, of whom, as he implies,
the world is mainly composed.
1,977. i.e., for one holy man you may find whose soul has been disciplined and matured you will
see thousands of undisciplined and immature people.
1,978. i.e., however great the worldly undisciplined, immature people may become, their real nature
is shown in their origin, which is as a sink. By a sink is meant apparently their bodily nature and
carnal soul.
The sink means literally the small pool of water which is often formed near the source of a spring.
In the B. ed. of 1328 the present distich occurs after the one beginning,
(But) ere you find matured wine in the cup, and after this latter, which reads differently in the B.
ed., is found the following,
Shah dar-n khisht-khna-y khk
khisht-i namnk shud zi-ghamnk:
The monarch in this brick-kiln of the earth became a damp brick from his sorrowing.
If this be not spurious the subsequent distich should be rendered a little differently.
It will be necessary to give translations of the readings of the B. ed. from Those travellers on the
Path, etc. They are as follows:
Those travellers on the Path who have been so, whose heads from earth have touched upon the
heavens,
Before they found matured wine in the cup, suffered much trouble from the unripe grape.
The water of the stream, so vehement, is from the rill which rises from a sink,
The monarch from this brick-kiln of the earth became a damp brick from his sorrowing.
(He thought), This set, although of human stock, are all (but) demons, though entitled men.
The second of these distichs, referring to the travellers on the Path, necessitates the explanation
that the f before reaching the knowledge of God suffered all the preliminary hard discipline of
the f training. The meaning of the next distich would be that by the f discipline one may rise
from the lowest condition of humanity to the highest spiritual statethat of the Universal Spirit
and to union with God.
In the subsequent distich reference is made to the monarchs tears in his sorrowing state.
The world is called a brick-kiln because of the bricks, the human bodies, which are moulded in it.
1,979. i.e., the carnal soul obscures the higher or human soul and the higher spirit.

1,980. This distich and the following three refer to Bahrm.

1,981. i.e., when the sun rose and adorned and illumined the world.
1,982. i.e., as the rain refreshes the plants, so the kings presence by the certainty it afforded of
justice refreshed the people.
1,983. The car of justice; lit., the camel of justice.
1,984. This will recall the line,
Gubad-i gardanda zi-ry- qiys hast ba-nk-u bad aq-shins (aq, metr. caus., for aqq).
1,985. The B. ed. of 1328 has for mkh-i kna, the nails of malice, tukhm-i kna, the seed of
malice.
1,986. i.e., here, the ruler of the Hayila. (See Notes 694, 991, 995, and 1,892.)
1,987. The B. ed. of 1328 has in the second hemistich,
kbiy az dast bar rukh andzad: in throwing a little water on (his) face. The sense is,
figuratively, in doing any deed which would bring him honour. (Cf. the expression b-i rukh or
b-i ry, honour, lit., water or lustre of the face.) I.O. MS. 1168 reads,
kasp az dast bar rukh andzad: in bringing, on a favourable opportunity, the knight (lit., horse)
against the castle; i.e., presumably, in urging his horse against the enemys forces. But as this
seems rather strained, I am inclined to doubt the correctness of this reading.
1,988. i.e., I am as an Ethiopian slave to the king.
Another reading is,
y khvad az Chn, va-y khvad az abash-am.
I am either of China or of Ethiopia; i.e., I am as you would make me, either ruler of China, or
your slave as from Ethiopia.
But I think the reading of the Bombay edition, from which I have translated, is preferable.
1,989. i.e., the seven beauties of the Seven Domes.
1,990. The sense is probably, He who embellishes his teaching by rhetorical beauties. Or possibly
the rubies may imply the name of the king to whom the poem is dedicated. (See Note 2,087.)
1,991. i.e., by the festivities, discourses, and stories told in the Domes.
1,992. i.e., his intellect acquainted him with the destruction effected by the moving dome, the sky,
by which is meant fortune. (See the next distich but two.) The sky was supposed to move round the
earth.
1,993. i.e., his brain was excited by the thought, but I have rendered was heated, as excitement
does not apply to a dome.
1,994. This joy-effacing dome; i.e., the sky as fortune.
1,995. Lit., He left the Seven Domes on the heavens; i.e., he took no further account of them, or
rather, perhaps, he devoted them to religious purposes. (Cf. the next distich.)
A secondary meaning may be, He left the Seven Domes towering to the heavens.
A third, He left the seven domes, the seven heavens, to the heavens, (and betook himself to a
loftier dome, that of religious worship and spirituality).
1,996. i.e., he devoted himself to religion, spirituality, and the worship and love of God.
1,997. i.e., When the king of cypress form had reached the age of sixty, and his black hair had
turned white.

1,998. The tomb of solitude; i.e., presumably, a solitary tomb. One would surmise it meant
isolation from all things of earth but for the next distich. The rhetorical merit of the distich is in the
use of the word gr, which means both wild ass and also tomb.
1,999. In this and the following distich the Author is still playing on the word gr, which means
wild ass and tomb, and also on the word h, which signifies gazelle and vice.
2,000. This salt plain; i.e., the world, called salt in respect of its barren worthlessness.
2,001. See Note 1,999.
2,002. Grkhn, which may bear the sense of wild-ass=king, is applied here as a title to Bahrm on
account of his devotion to the chase of the wild-ass.
For the original meaning of Grkhn, see Note 636.
2,003. Bar girifta ba-qad chra-gar-ash. His helper; i.e., the onager, a heavenly messenger.
The B. ed. of 1328 has,
Bar girifta ba-pya chr-par-ash: His four-winged (steed) he pressed on at a gallop; or, His
four-winged (steed) bore him on at a gallop.
Or, if bar is a MS. error for par, we should translate,
His four-winged (steed) took wings on in (its) gallop, or, for (its) gallop.
2,004. Lit., no person (had) any road to its gate; i.e., to the gate of the chasm in the cave.
As the slave-boys stand at the mouth of the cave, and the guards afterwards search inside of it, there
is apparently an inconsistency, unless the Author means that there was no outlet to it. Or it may be
that poetical exaggeration is expressing as impossible that which was, perhaps, only difficult and
dangerous.
The sense might possibly be that no one had previously found the way to its mouth, but this seems
somewhat strained.
The following account from Canon Rawlinsons Seventh Oriental Monarchy is of interest in this
connexion:
After a reign which is variously estimated at nineteen, twenty, twenty-one, and twenty-three years
Bahrm died by a death which would have been thought incredible, had not a repetition of the
disaster, on the traditional site, been witnessed by an English traveller in comparatively recent
times.
The Persian writers state that Bahrm was engaged in the hunt of the wild ass, when his horse
came suddenly upon a deep pool or spring of water, and either plunged into it, or threw his rider
into it, with the result that Bahrm sank and never reappeared.
The supposed scene of the incident is a valley between Ispahan and Shiraz. Here, in 1810, an
English soldier lost his life through bathing in the spring traditionally declared to be that which
proved fatal to Bahrm. The coincidence has caused the general acceptance of a tale which would
probably have been otherwise regarded as altogether romantic and mythical.
The Encyclopdia of Islm says Bahrm reigned from A.D. 430 to 438, and that he died after a fall
while hunting.
It also says that his strength and skill in bodily exercises earned him the name of Gr, wild ass,
not given, as the legend has it, because he transfixed a lion and a wild ass with one arrow.
2,005. The Loved One presumably means the Deity, with whom he is united and in communion.
The term is yr-i ghr, the cave-friend, a term which was applied originally to Ab Bakr, the first
Khalif, who hid with Muammad in a cave on the flight from Mecca.
2,006. Lit., they saw the snake-stone in the snakes brain.

The king is likened to the jewel or snake-stone in the snakes head, which was supposed to be an
antidote against its poison.
By its being in the serpents brain (i.e., in the cavern) is implied that it is difficult or impossible to
attain to it. (See also Note 1,693.)
2,007. The elephant is supposed to dream of its native India.
The sense, as regards the king, is that he had returned to his native place, the spiritual world, and to
union with the Deity.
2,008. Check to king and castle by the bishop, called in Oriental chess the elephant. The term
is pl-band, bound by the bishop, and is explained as above by Dr. Forbes in his History of Chess.
It should be added that the castle was the most valuable piece in Oriental chess.
The meaning of the distich is that the king had escaped the trammels of the world and the body, and
attained to the spiritual state and to union with God.
2,009. The king being as a buried treasure, which is supposed to be always guarded by a snake or
dragon.
2,010. Lit., the more she sought the less she found.
2,011. Sz-i n hch chra-sz na-dd.
The B. ed. of 1328 has,
sz-i chra(h) ba-chra-sz na-dd: no means of help on helpers she bestowed.
2,012. Lit., in farewell to the deposit of others; i.e., the deposit belonging to others and confided
to you only for a time.
2,013. i.e., which she had pledged to Bahrm.
2,014. i.e., all the kings his descendants have lived in fame.
2,015. i.e., think how Bahrm with all his glory came to the tomb.
2,016. In this and the preceding four distichs there is a play upon the two senses of the word gr,
wild-ass, and tomb.
2,017. i.e., man is, on an average, three ells high and one ell broad. The four jars are the four
humours, the sanguine, phlegmatic, bilious, and splenetic, associated with the blood, the phlegm,
the liver, and the spleen, the first red, the second white, the third yellow, and the fourth black.
The dyer is the body.
2,018. More literally, the inspector or superintendent of police of a town, shana.
2,019. i.e., those who from their sordid nature are prone to grovel for worldly advantages meet with
nothing but humiliation.
2,020. i.e., Why do you worry yourself in your relations with others? Why do you trouble as to what
they may effect?
2,021. Your field, and your canvas both mean your mind, which contains and encompasses
all things. The mind or spirit in its fullest extent, as with the prophet or saint, is as the Universal
Spirit, in which all ideas exist. From these ideas, by incarnation, all things in the phenomenal world
arise. (See the next distich.)
2,022. i.e., in your mind or spirit.
2,023. That one line is alif, the first letter of the Arabic alphabet, which, as a straight line to which
nothing is attached, is taken as a symbol of the Deity. Man is called here central dot because his
heart or rational soul, which constitutes him as man, is considered as the centre of all, occupying a

middle place between the necessary existence of God, vujb, and the contingent existence of all
else, imkn.
2,024. Those other letters are all things other than God, which follow, as it were, upon alif, the
first letter. (See the last Note.)
2,025. It is apparently implied that one may judge of good and ill by a kind of intuition. It is
certainly believed by the f that one cannot attain to spirituality and union with the Deity by
reason, but only by becoming the disciple of a f saint, and by following out the f Path. The
orthodox belief too is that reason has nothing to do with the ul of Dogma. (See Note 2,076.)
2,026. i.e., seek spiritual wisdom and discernment where they may be found, or be (if you can) a
being who can discern without having found discernment, which no one can be.
2,027. The eyes mean here probably the eyes of reason, and reason, as explained in Note 2,025,
is powerless to estimate the Light of spirituality which is the abode or heaven of the angels.
2,028. i.e., the earth takes sample-tastes, as it were, to distinguish what is of heaven or spiritual. It is
a place where what is of heaven may be sought.
2,029. i.e., one may attain on earth to the heavenly or spiritual.
2,030. i.e., turn from this world and the things of it.
2,031. A chamber with four flues; i.e., the world, in respect of its four quarters.
Dd, smoke, which is implied in the first hemistich, means also distress, affliction, anguish,
sadness.
2,032. A thing of two doors; i.e., the world, in respect of birth and death.
2,033. The world in respect of its having four quarters is likened to a species of wallet or bag with
four flaps or sides which may be closed and tied with four fastenings. (See also Note 383.)
2,034. The village; i.e., the world.
2,035. i.e., make proper preparation for your journey.
2,036. The horse is the carnal or animal soul. By loading it lightly is meant not engaging with it
any more than is absolutely necessary.
There is a parallel passage to this in Rms Masnav:
Ride the ass bare-backed, O seeker of superfluities; did not the prophet ride an ass bare-backed?
The Note (392) which I appended to this is as follows:
By riding the ass bare-backed is meant pursuing ones course with a soul free from sensual
desires and evil passions, the soul having by discipline become nafs-i mumainna; i.e., a
tranquillized soul which no longer seeks sensual gratification. (C. E. Wilsons Translation of
Rms Masnav, Book II.)
2,037. In agreement with the Gnostic belief that he who knows the nature of the higher soul is
immortal.
2,038. In this and the next three distichs the Author is alluding to the Universal Spirit, R-i Kull,
the first Creation, (or Emanation), and to the ayn-i sbita, fixed essences, prototypes, or ideas in
it of all things which by incarnation appear in the phenomenal world.
2,039. i.e., though the spiritual world is limitless and beautiful, we have nothing in view but things
of the material world, which are as thorns in the eyes.
2,040. i.e., the spiritual world has nothing of the darkness or light of the material world.
2,041. These seven tablets; i.e., the seven earths.

With their four-fold make; i.e., consisting of the four elements.

2,042. I have adopted the reading of the B. ed. of 1328:
Dar vai hasta rau ki tz-hush ast.
Another reading is,
Daur-i hasta-rau ki dd-kush (or, dd-kash) ast: Slow-moving time or fortune which is a smokekiller.
Dd, smoke, means also vapour, sighs, affliction, but the compound dd-kush, a smokekiller, can have no meaning here whichever of these senses be applied.
Dd-kash, a smoke-drawer, i.e., a chimney, would give sense, but we can scarcely take it as a
rhyme to zd-kush in the second hemistich. It is possible that the correct reading may be,
Daur-i hasta-rau ki tz-hush ast: Slow-moving fortune which is keen of sense, but the antithesis
is scarcely better than in the reading of the Bombay edition.
The meaning is that the world or fortune revenges any infringement of its laws.
2,043. i.e., the world or fortune is not a wanton tyrant, but deals with everyone, weak or powerful,
in the manner appointed by Gods preordinances. As the next distich indicates, it gives each one his
allotted portion. Notwithstanding this, it is a common practice, even with the greatest writers, to
complain of the capriciousness and tyranny of the world or fortune.
2,044. This means that the sky is as an ice-bound tank; i.e., it is likened to frozen water.
2,045. Lit., how long would you make beer of this ice? how long? Fuq gushdan or gushdan,
to make beer, is explained as to boast of, to glory in, but here, as in some passages of Khqn,
it apparently means to seek profit from. The sense is that the sky or fortune is intractable, and that
it is vain to try to force profit from it. It treats men in accordance with Gods preordinances.
In addition to this, it is implied in this and the next distich that the sky or fortune has a freezing or
deadening effect upon the heart, which must be resisted in order that spiritual life may be gained.
The next distich, mentioned above, does not occur in the B. ed. of 1328. In place of it are two which
I render as follows:
And he who, like the sky, goes round the world, at last gives up all (he has gained) and goes.
The vile and worthless world is lost to him; the whirling wheel as vortex whirls for him. i.e.,
when the wheel, the sky, decrees him death, it is, as it were, a vortex for him in which he is
engulfed.
I should render the next distich of the same edition:
By reason of his worldly, selfish aims, he has derived no profit from his life.
2,046. That World of yours is the world of spirituality.
2,047. This distich is not in the B. ed. of 1328.
2,048. Or, simply, from death, since the soul is considered alive only by abandoning the world
and becoming endued with spirituality.
Before this distich a distich occurs in the B. ed. of 1328 which, though somewhat incorrectly
printed, I take to mean,
Beware the sword! from all that you have gained of gems and stores by effort and by toil.
The sword signifies presumably that of fate or death.
If this distich be not spurious the next one must be rendered, in continuation of it,

Withdraw your soul before you leave the world, that you may save your soul from (fear of) death.
2,049. I have followed the B. ed. of 1328 for the position of this distich. It is less well placed in the
I.O. MSS. I have consulted.
2,050. Pya, rank, is the reading of the B. ed. of 1328. The I.O. MSS. have, generally, mya,
wealth.
2,051. i.e., on villagers who cheat in selling curds and whey by giving too much whey and too little
curds.
2,052. i.e., in the village, the world.
2,053. He is graced, bih drad. (High) price, bah. Integrity, lit., goodness, bih.
2,054. i.e., whether you be noble or plebeian there are many like you in the world who share in the
possessions of the world. These possessions are not special to any particular person, and they pass
too from one to another, so that, as intimated in the next distich, it is foolish to fix ones heart upon
any of them.
The B. ed. of 1328 has,
Dar jahn khair-i kh-u m (for mm) bas-st: In the world the good things of noble and
plebeian are many; or, In the world special and common good things are many. But the sense of
neither is so satisfactory.
2,055. This place of snares; i.e., the world. Its high seats; lit., its pulpits.
2,056. i.e., in aiming at high places you aim at the cross of suffering and death.
Another, an I.O. MS. reading of the first hemistich, is,
Zinda raftan ba-dr bar havas ast.
If this be not interrogative and practically equivalent to the other, the sense would be,
It is ambition to go living to the cross.
2,057. i.e., if a human being should reach the height of his ambition, death would ultimately claim
him. One of earth is, I think, the most probable sense of zamn, which may be taken as analogous
to khk in the line,
Hast khk ki ba-b na-kharad fn-r: There is a bit of earth (i.e., Noah) which does not reckon
the Deluge (even) as a drop of water.
2,058. Another, an I.O. MS. reading, gives If a head should raise (its) crown up to the heavens.
2,059. The Seven Climes; i.e., the whole inhabited world. (See Note 207.)
2,060. Lit., with lowered head carrying away a headache.
2,061. Rude oppressive acts, aif-i l-ubl.
The B. ed. of 1328 has khisht-i l-ubl, darts of oppression. (See the last paragraph of Note
2,043.)
2,062. Without a spine. (See Notes 56 and 527.)
2,063. See Note 1,693.
2,064. A draught of honey-wine, or mead, nsh-bda-.
The B. ed. of 1328 has nsh-pra-, a piece of honey. With this reading one would render, Who
is there eats a piece of honeycomb.
2,065. The B. ed. of 1328 reads,
d dam- dar dam yak nafas ast: are but two moments, each one but a breath.

2,066. The veil of dark and light; i.e., the world, in which things of dark and light of every
description are found.
The cowries of the ass are an allusion to the cowries used as ornaments on the trappings of asses.
The ass on which Jesus rode is frequently alluded to by Muslim writers.
The distich occurs in this place in the B. ed. of 1328, and is better placed than in the I.O. MSS. I
have consulted.
2,067. This and the following two distichs may be a prayer for the general welfare of the Author, or
possibly a prayer for the success in every way of his poem.
2,068. The Author means possibly that the coin was as a reflected image of good coin, and showed
all its brilliance: that, in fine, it exactly corresponded with it.
2,069. Speaking of his work as coin, the Author intimates that it passes successfully all tests.
The word Grecian is used to imply that his work has the merit attached to that of Grecian artists.
2,070. i.e., I have dedicated it to the king.
2,071. The inscription; i.e., the inscription on the coin, by which latter is meant the poem.
2,072. The Author must, I think, be alluding to his work as consisting mainly of seven stories under
which deep, religious, mystical thoughts are concealed.
If even there were seven internal senses, instead of five, such meaning would scarcely be
applicable, since they could scarcely all be called treasuries or storehouses of secret thought.
2,073. i.e., the key is veiled in darkness.
2,074. i.e., I praise the kings qualities, the king being likened here to a date-palm=tree.
2,075. Compliments to the king on implied victories.
2,076. The Law; i.e., the holy Law. Dogma is divided into two portions, ul and fur(i.e.,
roots and branches.) The former include the doctrine about God; the latter, as the name implies,
consist of truths which result from the acceptance of the former. The orthodox belief is that reason
has only to do with the fur, for the ul, being founded on the Qurn and Sunnat, have an
objective basis. (Sell: The Faith of Islm.)
2,077. An allusion to the curve of the sky.
2,078. The Seven Feasts or Seven Trays, Haft Khvn.
The Burhn-i Qi says that when the king Kai-Ks had become a captive in Mzandarn,
Rustam, the Persian champion, set out to deliver him. He traversed the distance in seven stages,
making each stage a days journey. On the way he encountered demons and magicians, whom he
slew; and in thanksgiving for his success in surmounting all the dangers and difficulties of each
stage he held a grand feast or entertainment at the end of it. He concluded his expedition by
delivering the king from captivity. (See also Notes 212 and 1,035.)
2,079. The elements were supposed to lie in four strata, the lowest being earth, the next water, the
third air, and the fourth fire.
2,080. Lit., which gives moist pearls from dry earth; i.e., which brightens and beautifies the earth.
2,081. An allusion to its glittering.
2,082. Mail-clad moon. The surface of the moon somewhat resembles ring-armour.
The ring; i.e., either the lunar halo or the moon itself.
2,083. i.e., is protected by him.

2,084. An address to the king.

2,085. i.e., keen of intellect, and steady and deliberate in judgment.
2,086. Your steadfast namesake; i.e., the lion.
This distich, if not spurious, seems to indicate that the king had the honorific title of Arsln, Lion;
or that he was called Arsln as being bin Arsln, the son or grandson of Arsln. He might possibly,
however, have been called a second Qizil Arsln (Red Lion), but that he was not the Qizil Arsln
has, I venture to say, been sufficiently shown in Note 204. (See also Notes 204 and 213.)
2,087. i.e., since I conclude it with praises of the king, which are as rubies.
2,088. This is, I think, the most probable sense of the second hemistich, dar ibrat kild-i pur
drad.
2,089. The real meaning of this highly metaphorical distich is that as the pearl is released or
unlocked, as it were, by the loosening or untying of knots on the string, so the occult meaning
presented by the Author is free to that person only who has perspicuity enough to solve the
difficulties of it.
2,090. In this and the following two distichs the Author alludes obscurely to his having borrowed
material for his work. This is more fully dwelt upon in the Section entitled On the cause of writing
the Book. The principal source was, of course, the Shh-nma of Firdaus.
2,091. Mercury is the Scribe of the Sky and the god of wisdom.
By ears of corn are meant the Authors thoughts and contributions to learning.
2,092. When Virgo is the ascendant in a persons nativity his ruling planet is Mercury, the ruler over
Virgo. Such a person, says Alan Leo, can criticize and analyse all that comes under his notice, as he
is inclined to look on the world from an intellectual standpoint. He is also very ingenious,
systematic, thoughtful, and inventive. He generally takes a philosophical view of things and knows
how to discriminate.
It should be added that the planet is as the spirit in connexion with the zodiacal sign over which it
rules, and the sign is as the soul, the zodiacal mansion being as the body.
2,093. Al-qu l yuibbu l-q, an Arabic saying. But I do not remember seeing that storytelling is attributed to Virgo.
2,094. The use of the expression qanat, contented state, or contentment, seems a hint from the
Author that he will be content with whatever the king may bestow. He is entrenched, as it were, in
contentment.
2,095. The term the Brazen Fort, Ryn Diz, is probably applied to the kings court for a reason
given in the next distich but five. (For an account of the Brazen Fort, see Note 1,541.)
2,096. I have translated from the reading
Vm-dr na az tah-karam; diz-i ryn buvad zi-b-diram.
But another reading is
Vm-dr bih az tah-karam: Debt better is than want of will to give.
And another
Vm-dr bih az tah-shikam: Debts better than to have an empty stomach.
I suppose the Author is affecting to take his image of the Brazen Fort as a reality, and implying that
since it is of brass it cannot pay him in silver or gold. The only sense, I think, is that the kings
generosity to others has been so excessive that he must remain in debt to the Author.
2,097. The term Rocky Mount is possibly applied to the kings dominions.

The rubies and diamonds are the scintillations of the kings sword; but they are taken in the next
distich as a symbol of his generosity to friends and severity to enemies.
Another reading is girva-yi tang, narrow pass, a term which might be applied to the kings
dominions in respect of their inaccessibility to enemies.
2,098. The Kaba is the cubical house in the temple of Mecca.
2,099. Qf, the name of the fabulous mountain range which was supposed to encompass the earth.
2,100. I translate from the reading, dar digar ham zi-rh-i dda-yi .
The B. ed. of 1328 gives,
zar hama(h) arra-y darda-yi (or, durda-yi ), which seems to offer no good sense.
One might suggest,
zar hama(h) arra- ba-dda-yi : gold is nothing but a mote in its view, but there is no authority
for this.
2,101. Mercys Mount is the hill Araft situated about 12 miles from Mecca.
Ab Qubais is a hill to the east of Mecca.
2,102. The circle is possibly still the Brazen Fort, i.e., the kings court, by which may be
symbolized the kings dominions, which by a poetical compliment would include the whole world.
Or, the circle may directly mean the whole world and sky. The sense of the distich is, May the
world and sky be eternal through the king! By this prayer the eternal existence of the king is prayed
for.
That high sun means, of course, the king.
2,103. Rings worn in the ears were a badge of slavery. The allusion here is to the circle of the sky.
2,104. A compliment to the king, implying his sway over North China and Turkistan.
2,105. This would correspond with A.D. 1197.
2,106. This, my composition; i.e., this poem.
2,107. See Notes 274, 1,201, 1,562, and 1,698.
2,108. Ai dar-n mulk jvidn bd, mulk b amr-u amr b shd!
The B. ed. of 1328 has,
Andar-n amr jvidn bd, mulk b amr(w) zaid b shd!
Zaid in this reading would mean increase.
The artistic symmetry of this, however, is much inferior, and it has only the rather doubtful
rhetorical merit of bringing together the names Amrw and Zaid, which are used in law books for
plaintiff or defendant, and in Arabic grammar to illustrate the case-endings.
Supplement to Note 636.
The title Grkhn is probably a Persian corruption of the Mongol or Turkish title assumed by Yelui
Tashi, the founder of the Qr-Khiy dynasty in Chinese Turkistan.
The word, according to Grigoryev, (quoted by Barthold in the Encyclopdia of Islm), is most
probably taken from the Mongolian Grgen, (no doubt the Turkish Grgyn), which latter Redhouse
renders, Allied to the royal house by marriage with a princess; and Barbier de Meynard, Titre de
tout prince de la famille de Timour-lenk, qui pouse une princesse de la ligne de Djenguiz-Khan.
The principal reason for equating Grkhn to Grgen or Grgyn, on which Barthold comments
rather unfavourably, is, I think, the fact that Mrkhvnd (History of the Khvrazm-Shhs) ascribes

the title Grkhn to the Qr-Khiyan kings ultimately conquered by Mu ammad the KhvrazmShh, whilst at the same time we may gather from Redhouse and Barbier de Meynards Turkish
Dictionaries that any prince who married a princess of the imperial house of Chingiz Khn had the
title Grgyn, a title which evidently descended, since Tmr (see Redhouse) was also called
Grgyn.
Without assuming that the founder of the Qr-Khiyan dynasty did marry into the house of
Chingiz, we have as facts that the Persian historians entitle the king of that race Grkhn, that this
form is impossible in Turkish, and that phonologically the Turkish would become in Persian
, whilst gy would quite possibly become kh, especially when we consider that the Persian
would naturally incline to the idea of a title, khn, lord or prince, in so exalted a title as Grgyn.