The Collected Works of Saadi Read online

  After the thirty years of travel, Sadi, becoming elderly, settled down in Persia, where, as has been said, he gained the favour of the ruling prince, from whom he derived not only the dignity and the more tangible advantages of the post of Poet-Laureate, but his takhallus, or titular name, of Sadi. He died at the ripe age of 116, and was buried in his native city.

  If the Bustan were the only monument that remained of his genius, his name would assuredly still be inscribed in the roll of the Immortals. One feature of his great intellectual faculties needs to be emphasized, and all the more so because it is apt to be overlooked. That is the increasing power which they assumed as he advanced in years, the truth of which can be understood when it is stated that he composed the Bustan at the age of 82, the Gulistan appearing twelve months later. Few, if any, instances of such sustained mental activity are to be found elsewhere in the entire world’s history of letters.

  Under the several headings of the various chapters a wide range of ethical subjects is discussed, the whole forming a compendium of moral philosophy the broad principles of which must remain for all time as irrefutable as the precepts of Scriptural teaching.

  Sadi’s spiritual message is not that of a visionary. His religion was an eminently practical one — he had no sympathies with the recluse and the ascetic. To fulfil one’s duties towards one’s fellow-men is to fulfil one’s duty towards the Deity. That is the root-idea of his teachings. “Religion,” he observes, “consists only in the service of the people: it does not lie in the rosary, or prayer-rug, or mendicant’s habit.”

  This couplet, occurring in the opening chapter, is put into the mouth of a certain pious man whom one of the kings of Persia is said to have visited in a repentant mood for the purpose of seeking counsel. The story, like many others in the book, may or may not have any foundation in fact, “the histories of ancient kings,” which the poet frequently quotes as his authority, being rather too vague to be convincing. At the same time, the historical allusions form an interesting and instructive background to the legends and the moral precepts so abundantly interwoven among them.

  Although Persia is only yet in the process of readjusting her ideas of government and the prerogatives of rulers, principles more advanced than seem compatible with despotism have been for many centuries current among her people, in theory, at least, if not in practice. Muhammad said that a little practice with much knowledge was better than much practice with little knowledge. On that ground Persia has defence, for the knowledge certainly was there. What could better describe the true relationship between king and people than Sadi’s thirteenth-century epigram? —

  Subjects are as the root and the king is as the tree,

  And the tree, O son, gains strength from the root.

  In 1910 the autocratic tree at Teheran was rudely severed from its root; perchance the successors of Abu Bakr were not of those to whom “the words of Sadi are agreeable.”

  The saving grace of benevolence is illustrated in the second chapter by means of some entertaining anecdotes, of two of which the hero is Hatim Tai, the famous Arabian chief, whose generosity was such that he preferred to die rather than disappoint the messenger sent by a jealous king to slay him. The story of the Darwesh and the Fox is noteworthy inasmuch as it throws a much-needed light upon the Eastern interpretation of all that is implied by “qismat.” It is commonly supposed that the sense of inevitability removes from the Eastern’s mind the necessity for individual effort. This view is distinctly erroneous. No such pernicious doctrine is, at any rate, subscribed to by the educated classes; to the lazy and ne’er-do-well who plead Fate as their excuse, Sadi points the moral.

  After demonstrating in the two succeeding chapters the powerlessness of man to avert the decrees of Fate, and the virtues of contentment, the poet passes on to discuss the cultivation of the mind. The comparison here drawn between the human mind and a city “full of good and evil desires,” of which the Ego is the Sultan and Reason the Vazier, is original and full of meaning. Despite his own much-vaunted eloquence and facility of speech, Sadi condemns in scathing terms the man of many words, remarking poignantly that “a grain of musk is better than a heap of mud.” So, too, in his opinion, is a thief better than a backbiter, and, apropos of the gentler sex, a woman of good nature better than one of beauty. The advice to take a new wife every year cannot be regarded seriously, even though it be true that last year’s almanac has lost its usefulness. More worthy of the poet is the discourse on the training of children. Nothing truer than the sentiments expressed in this poem did he ever utter, and in England today there can be few who would dispute them.

  Excessive charm pervades the three concluding chapters. If that bigotry and spirit of intolerance of which the Mussulman, no less than the followers of other creeds, is guilty is revealed in no small measure, criticism on that score must give place to wonder and admiration for the sincere and perfervid homage which the poet renders to the Deity whom, in the essence, all nations worship.

  The narrative, in the eighth chapter, of Sadi’s adventure with the idolaters in Guzerat will be found amusing as well as enlightening.

  Nothing now remains for the translator but to join with Sadi in his plea for indulgent criticism:

  Never have I heard it said

  The wise found fault with what they read,

  Though of Chinese cloth a robe be made,

  Inside must a cotton lining be laid.

  If thou wouldst but the cloth, seek not to condemn —

  Gloss over the cotton with acumen.

  On the Day of Judgment the wicked will be

  Forgiven, through them that have purity.

  If in my words thou evil find,

  Do likewise, forgive, for more is behind.

  If a word in a thousand suit thy taste,

  Do not denounce the rest in haste.

  The poet goes on to remark that his compositions are esteemed in Persia as is the choicest musk of Tartary: the translator is less fortunate and more modest.

  A. H. E.

  PROLOGUE

  In The Name of God, the Compassionate, the Merciful

  In the name of Him Who created and sustains the world, the Sage Who endowed tongue with speech.

  He attains no honour who turns the face from the door of His mercy.

  The kings of the earth prostrate themselves before Him in supplication.

  He seizes not in haste the disobedient, nor drives away the penitent with violence. The two worlds are as a drop of water in the ocean of His knowledge.

  He withholds not His bounty though His servants sin; upon the surface of the earth liar He spread a feast, in which both friend and foe may share.

  Peerless He is, and His kingdom is eternal. Upon the head of one He placeth a crown; another he hurleth from the throne to the ground.

  The fire of His friend He turneth into a flowergarden; through the waters of the Nile He sendeth His foes to perdition.

  Behind the veil He seeth all, and concealeth our faults with His own goodness.

  He is near to them that are downcast, and accepteth the prayers of them that lament.

  He knoweth of the things that exist not, of secrets that are untold.

  He causeth the moon and the sun to revolve, and spreadeth water upon the earth.

  In the heart of a stone hath He placed a jewel; from nothing hath He created all that is.

  Who can reveal the secret of His qualities; what eye can see the limits of His beauty?

  The bird of thought cannot soar to the height of His presence, nor the hand of understanding reach to the skirt of His praise.

  Think not, O Sadi, that one can walk in the road of purity except in the footsteps of Muhammad.

  He is the patriarch of the prophets, the guide of the path of salvation; the mediator of mankind, and the chief of the Court of Judgment. What of thy praises can Sadi utter? The mercy of God be upon thee, O Prophet, and peace!

  ON THE REASON FOR THE WRITING OF THE BOOK

 
I travelled in many regions of the globe and passed the days in the company of many men. I reaped advantages in every corner, and gleaned an ear of corn from every harvest. But I saw none like the pious and devout men of Shiraz — upon which land be the grace of God — my attachment with whom drew away my heart from Syria and Turkey.

  I regretted that I should go from the garden of the world empty-handed to my friends, and reflected: “Travellers bring sugar-candy from Egypt as a present to their friends. Although I have no candy, yet have I words that are sweeter. The sugar that I bring is not that which is eaten, but what knowers of truth take away with respect.”

  When I built this Palace of Wealth, 1 I furnished it with ten doors of instruction. 2

  It was in the year 655 that this famous treasury became full of the pearls of eloquence. A quilted robe of silk, or of Chinese embroidery, must of necessity be padded with cotton; if thou obtain aught of the silk, fret not — be generous and conceal the cotton. I have heard that in the day of Hope and Fear the Merciful One will pardon the evil for the sake of the good. If thou see evil in my words, do thou likewise. If one couplet among a thousand please thee, generously withhold thy faultfinding.

  Assuredly, my compositions are esteemed in Persia as the priceless musk of Khutan. Sadi brings roses to the garden with mirth. His verses are like dates encrusted with sugar — when opened, a stone 3 is revealed inside.

  CONCERNING ATABAK ABU BAKR, SON OF SAD 4

  Although not desiring to write in praise of kings, I have inscribed this book to the name of a certain one so that perhaps the pious may say: Sadi, who surpassed all in eloquence, lived in the time of Abu Bakr, the son of Sad.” Thus, in this book will his memory remain so long as the moon and sun are in the skies. Beyond count are his virtues — may the world fulfil his desires, the heavens be his friend, and the Creator be his guardian.

  CHAPTER I. Concerning Justice, Counsel, and the Administration of Government

  The goodness of God surpasseth imagination; what service can the tongue of praise perform?

  Keep, O God, this king,5 Abu Bakr, beneath whose shadow is the protection of the people, long established upon his throne, and make his heart to live in obedience to Thee. Render fruitful his tree of hope; prolong his youth, and adorn his face with mercy.

  O King! deck not thyself in royal garments when thou comest to worship: make thy supplications like a darwesh, saying: “O God! powerful and strong Thou art. I am no monarch, but a beggar in Thy court. Unless Thy help sustain me, what can issue from my hand? Succour me, and give me the means of virtue, or else how can I benefit my people?”

  If thou rule by day, pray fervently by night. The great among thy servants wait upon thee at thy door; thus shouldest thou serve, with thy head in worship upon God’s threshold.

  NUSHIRAVAN’S 6 COUNSEL TO HIS SON

  Thus, when at the point of death, did Nushiravan counsel his son Hurmuz:

  “Cherish the poor, and seek not thine own comfort. The shepherd should not sleep while the wolf is among the sheep. Protect the needy, for a king wears his crown for the sake of his subjects. The people are as the root and the king is as the tree; and the tree, O son,. gains strength from the root. He should not oppress the people who has fear of injury to his kingdom. Seek not plenteousness in that land where the people are afflicted by the king. Fear them that are proud and them that fear not God.”

  DISCOURSE CONCERNING TRAVELLERS

  The king who deals harshly with merchants who come from afar closes the door of well-being upon the whole of his subjects. When do the wise return to the land of which they hear rumours of bad custom?

  If thou desire a good name, hold merchants and travellers in high esteem, for they carry thy reputation through the world. Be cautious also lest, being enemies in the guise of friends, they seek thy injury.

  Advance the dignities of old friends, for treachery comes not from them that are cherished.

  When thy servant becomes stricken in years, be not unmindful of thy obligations towards him. If old age binds his hand from service, the hand of generosity yet remains to thee.

  STORY ILLUSTRATING THE NEED FOR DELIBERATION

  There once landed at a seaport of Arabia a man who had widely travelled and was versed in many sciences. He presented himself at the palace of the king, who was so captivated by his wisdom and knowledge that he appointed the traveller to the vaziership.

  With such skill did he perform the duties of that office that he offended none, and brought the kingdom completely beneath his sway. He closed the mouths of slanderers, because nothing evil issued from his hand; and the envious, who could detect no fault in him, bemoaned their lack of opportunity to do him injury.

  At the court, however, there were two beautiful young slaves towards whom the vazier displayed no small measure of affection. (If thou wouldst that thy rank endure, incline not thy heart towards the fair; and though thy love be innocent, have care, for there is fear of loss.)

  The former vazier, who had been dismissed to make room for the newcomer, maliciously carried the story to the king.

  “I know not,” he said, “who this new minister may be, but he lives not chastely in this land. I have heard that he intrigues with two of thy slaves — he is a perfidious man, and lustful. It is not right that one such as he should bring ill-fame upon the court. I am not so unmindful of the favours that I have received at thy hands that I should see these things and remain silent.”

  Angered by what lie heard, the king stealthily watched the new vazier, and when, later, he observed the latter glance towards one of the slaves, who returned a covert smile, his suspicions of evil became at once confirmed.

  Summoning the minister to his side, he said: I did not know thee to be shameless and unworthy. Such lofty station is not thy proper place. But the fault is mine. If I cherish one who is of evil nature, assuredly do I sanction disloyalty in my house.”

  “Since my skirt is free from guilt,” the vazier replied, “I fear not the malignity of the evil-wisher. I know not who has accused me of what I have not done.”

  “This was told me by the old vazier,” explained the king.

  The vazier smiled and said, “Whatever he said is no cause for wonder. What would the envious man say when he saw me in his former place? Him I knew to be my enemy that day when Khasrav 7 appointed him to lower rank than me. Never till Doomsday will he accept me as a friend when in my promotion he sees his own decline. If thou wilt give ear to thy slave I will narrate a story that is apropos.

  “In a dream some one saw the Prince of Evil, whose figure was as erect as a fir-tree, and whose face was as fair as the sun. Regarding him, the sleeper said: ‘O splendid being! Mankind knows not of thy beauty. Fearful of countenance do they imagine thee, and hideous have they depicted thee on the walls of the public baths. The Prince of Evil smiled: Such is not my figure, he replied; ‘but the pencil was in the hand of an enemy! The root of their stock did I throw out of Paradise; now in malice do they paint me ugly.’

  “In the same way,” continued the vazier, “although my fame is good, the envious speak ill of me. Those who are guiltless are brave in speech; only he who gives false weight has fear of the inspector.”

  “Forsooth,” the king exclaimed, his anger rising, “I heard this not only from thine enemy. Have I not seen with my own eyes that among the assemblage of this court thou regardest none but those two slaves?”

  “That is true,” the vazier said, “but I will explain this matter if thou wilt listen. Dost thou not know that the beggar eyes the rich with envy? Once, like those slaves, did I possess both grace and beauty. Two rows of teeth were set behind my lips, erect like a wall of ivory 8 bricks. One by one, like ancient bridges, have they fallen — regard me now as here I stand! Why may I not glance with envy at those slaves when they recall to me the past?

  When the wise man had pierced this pearl of lustrous truth, the king exclaimed: “Better than this it would be impossible to speak. Permissible it is to look toward
the fair in one who can thus excuse himself. Had I not in wisdom acted with deliberation, I should have wronged him through the speech of an enemy.”

  To carry the hand quickly to the sword in anger is to carry the back of the hand to the teeth in regret. Heed not the words of the envious; if thou attest upon them, remorseful wilt thou be.

  Admonishing the slanderer for his evil words, the king further increased the dignity of the vazier, who directed the affairs of the State for many years with justice and benevolence, and was long remembered for his virtues.

  STORY OF THE KING WHOSE COAT WAS COARSE

  A certain just king habitually wore a coat of coarse material. Some one said to him: “O happy king! Make for thyself a coat of Chinese brocade.”

  “That which I wear,” the king replied, “affords both covering and comfort; anything beyond that is luxury. I collect not tribute that I may adorn my person and my throne. If, like a woman, I ornament my body, how, like a man, can I repulse the enemy? The royal treasuries are not for me alone — they are filled for the sake of the army, not for the purchase of ornaments and jewellery.”

  STORY OF DARIUS AND THE HERDSMAN

  Darius9, king of Persia, became separated from his retinue while hunting. A herdsman came running towards him, and the king assuming the man to be an enemy, adjusted his bow. Thereupon the herdsman cried: “I am no enemy; seek not to kill me. I am he who tends the king’s horses, and in this meadow am thus engaged.”

  Becoming again composed, the king smiled and said: “Heaven has befriended thee; otherwise would I have drawn the bowstring to my ear.”

  “It showeth neither wise administration nor good judgment,” replied the herdsman, “when the king knows not an enemy from a friend. Those who are greatest should know those who are least. Many times hast thou seen me in thy presence, and asked of me concerning the horses and the grazing-fields. Now that I come again before thee thou takest me for an enemy. More skilled am I, O king, for I can distinguish one horse out of a hundred thousand. Tend thou thy people as I, with sense and judgment tend my horses.”