Flowers from a Persian Garden and Other Papers. W. A. Clouston
Aleppo.
“My friend had a daughter, to whom he married me, and he presented me with a hundred dínars as her dower. After some time my wife unveiled her disposition, which was ill-tempered, quarrelsome, obstinate, and abusive; so that the happiness of my life vanished. It has been well said: ‘A bad woman in the house of a virtuous man is hell even in this world.’ Take care how you connect yourself with a bad woman. Save us, O Lord, from the fiery trial! Once she reproached me, saying: ‘Art thou not the creature whom my father ransomed from captivity amongst the Franks for ten dínars?’ ‘Yes,’ I answered; ‘he redeemed me for ten dínars, and enslaved me to thee for a hundred.’
“I heard that a man once rescued a sheep from the mouth of a wolf, but at night drew his knife across its throat. The expiring sheep thus complained: ‘You delivered me from the jaws of a wolf, but in the end I perceive you have yourself become a wolf to me.’ ”
Sir Gore Ouseley, in his Biographical Notices of Persian Poets, states that Saádí in the latter part of his life retired to a cell near Shíráz, where he remained buried in contemplation of the Deity, except when visited, as was often the case, by princes, nobles, and learned men. It was the custom of his illustrious visitors to take with them all kinds of meats, of which, when Saádí and his company had partaken, the shaykh always put what remained in a basket suspended from his window, that the poor wood-cutters of Shíráz, who daily passed by his cell, might occasionally satisfy their hunger.
The writings of Saádí, in prose as well as verse, are numerous; his best known works being the Gulistán, or Rose-Garden, and the Bustán, or Garden of Odours. Among his other compositions are: an essay on Reason and Love; Advice to Kings; Arabian and Persian idylls, and a book of elegies, besides a large collection of odes and sonnets. Saádí was an accomplished linguist, and composed several poems in the languages of many of the countries through which he travelled. “I have wandered to various regions of the world,” he tells us, “and everywhere have I mixed freely with the inhabitants. I have gathered something in each corner; I have gleaned an ear from every harvest.” A deep insight into the secret springs of human actions; an extensive knowledge of mankind; fervent piety, without a taint of bigotry; a poet’s keen appreciation of the beauties of nature; together with a ready wit and a lively sense of humour, are among the characteristics of Saádí’s masterly compositions. No writer, ancient or modern, European or Asiatic, has excelled, and few have equalled, Saádí in that rare faculty for condensing profound moral truths into short, pithy sentences. For example:
“The remedy against want is to moderate your desires.”
“There is a difference between him who claspeth his mistress in his arms, and him whose eyes are fixed on the door expecting her.”
“Whoever recounts to you the faults of your neighbour will doubtless expose your defects to others.”
His humorous comparisons flash upon the reader’s mind with curious effect, occurring, as they often do, in the midst of a grave discourse. Thus he says of a poor minstrel: “You would say that the sound of his bow would burst the arteries, and that his voice was more discordant than the lamentations of a man for the death of his father;” and of another bad singer: “No one with a mattock can so effectually scrape clay from the face of a hard stone as his discordant voice harrows up the soul.”
Talking of music reminds me of a remark of the learned Gentius, in one of his notes on the Gulistán of Saádí, that music was formerly in such consideration in Persia that it was a maxim of their sages that when a king was about to die, if he left for his successor a very young son, his aptitude for reigning should be proved by some agreeable songs; and if the child was pleasurably affected, then it was a sign of his capacity and genius, but if the contrary, he should be declared unfit.—It would appear that the old Persian musicians, like Timotheus, knew the secret art of swaying the passions. The celebrated philosopher Al-Farabí (who died about the middle of the tenth century), among his accomplishments, excelled in music, in proof of which a curious anecdote is told. Returning from the pilgrimage to Mecca, he introduced himself, though a stranger, at the court of Sayfú ’d-Dawla, sultan of Syria, when a party of musicians chanced to be performing, and he joined them. The prince admired his skill, and, desiring to hear something of his own, Al-Farabí unfolded a composition, and distributed the parts amongst the band. The first movement threw the prince and his courtiers into violent laughter, the next melted all into tears, and the last lulled even the performers to sleep. At the retaking of Baghdád by the Turks in 1638, when the springing of a mine, whereby eight hundred jannisaries perished, was the signal for a general massacre, and thirty thousand Persians were put to the sword, a Persian musician named Sháh-Kúlí, who was brought before the sultan Murád, played and sang so sweetly, first a song of triumph, and then a dirge, that the sultan, moved to pity by the music, gave order to stop the slaughter.
To resume, after this anecdotical digression. Saádí gives this whimsical piece of advice to a pugnacious fellow: “Be sure, either that thou art stronger than thine enemy, or that thou hast a swifter pair of heels.” And he relates a droll story in illustration of the use and abuse of the phrase, “For the sake of God,” which is so frequently in the mouths of Muslims: A harsh-voiced man was reading the Kurán in a loud tone. A pious man passed by him and said: “What is thy monthly salary?” The other replied: “Nothing.” “Why, then, dost thou give thyself this trouble?” “I read for the sake of God,” he rejoined. “Then,” said the pious man, “for God’s sake don’t read.”
The most esteemed of Saádí’s numerous and diversified works is the Gulistán, or Rose-Garden. The first English translation of this work was made by Francis Gladwin, and published in 1808, and it is a very scarce book. Other translations have since been issued, but they are rather costly and the editions limited. It is strange that in these days of cheap reprints of rare and excellent works of genius no enterprising publisher should have thought it worth reproduction in a popular form. It is not one of those ponderous tomes of useless learning which not even an Act of Parliament could cause to be generally read, and which no publisher would be so blind to his own interests as to reprint. As regards its size, the Gulistán is but a small book, but intrinsically it is indeed a very great book, such as could only be produced by a great mind, and it comprises more wisdom and wit than a score of old English folios could together yield to the most devoted reader. Some querulous persons there are who affect to consider the present as a shallow age, because, forsooth, huge volumes of learning—each the labour of a lifetime—are not now produced. But the flood-gates of knowledge are now wide open, and, no longer confined within the old, narrow, if deep, channels, learning has spread abroad, like the Nile during the season of its over-flow. Shallow, it may be, but more widely beneficial, since its life-giving waters are within the reach of all.
Unlike most of our learned old English authors, Saádí did not cast upon the world all that came from the rich mine of his genius, dross as well as fine gold, clay as well as gems. It is because they have done so that many ponderous tomes of learning and industry stand neglected on the shelves of great libraries. Time is too precious now-a-days, whatever may have been the case of our forefathers, for it to be dissipated by diving into the muddy waters of voluminous authors in hopes of finding an occasional pearl of wisdom. And unless some intelligent and painstaking compiler set himself to the task of separating the gold from the rubbish in which it is imbedded in those graves of learning, and present the results of his labour in an attractive form, such works are virtually lost to the world. For in these high-pressure days, most of us, “like the dogs in Egypt for fear of the crocodiles, must drink of the waters of knowledge as we run, in dread of the old enemy Time.”
Saádí, however, in his Gulistán sets forth only his well-pondered thoughts in the most felicitous and expressive language. There is no need to form an abstract or epitome of a work in which nothing is superfluous, nothing valueless. But, as in a cabinet of gems some are more beautiful than others, or as in a garden some flowers are more attractive from their brilliant hues and fragrant odours, so a selection may be made of the more striking tales and aphorisms of the illustrious Persian philosopher.
The preface to the Gulistán is one of the most pleasing portions of the whole book.