## श्रे####…………श्£à¥ à¥çÖèश्£àलt: &8*********: ५० श्रृंक:::************ॐ४s***? ढूं¥¢çहैं, LEBGR. -६ T€-7- ------------- 4----व्ह ४ड******************** यातायातçßçÖçÁÜppu Prp:!!!!!!मातामामातामागामामयाIIIIITITमाTIITIIITTIITIIT¥çÜ[KALE çÖ» çs as * <ड****s assas-ss sas sas व्e s as a= व्as ess खs as थa saट खs as as aछ ख> > > ॐ ५५* ** * > TO WTLLIAM BUTTERW0RTH BAYLEY, BS0., A DIRECTOR OF THE HONOUBABLE EAST 1NDTA COMPANY, AND SOMETIME GOVEENOB-GENJEEAJL, OJE TNDTA-० STR, I feel the more Satisfaction in being permitted to dedicate this Translation to you, because I thus inscribe my book to one illustrious, not only for his conduct of great affairs, but for his profound knowledge of the language of Hindustan. Trusting that my work, which is the fruit of an attentive study of the original for many years, may stand the test of the most penetrating scrutiny, I am, Sir, Faithfully and respectfully yours, EDWARJD B. EASTWTCK. JDAST JNDLA COLLEGE, s/ahattd??/ 16¢/?, 1852, ?********- to-2.८->% 32. ? c> 3 PR, B) BA 0 E) T0 THE ENGLISH TRANSLATION OF THE BAGH O BAHAR. / THE tale of the Four Darweshes has now become a work of so much general interest-inasmuch as it is the book in which every officer in India, civil or military, must undergo an examination-that no apology seems requisite for presenting the public, for the first time, with a translation x of it. I say for the first time, for the version by Lewis Ferdinand Smith, which appeared in the days of Lord Minto's Governor-Generalship, and has lately been re-edited by Professor Forbes, is not a translation, but a para- phraSe. In it all the difficult expressions are passed over, pede stcco, and some paSSages, according to Mr. Smith's own statement, are altered to give an air of greater probability to the whole. Moreover, the fragments of poetry with which the tales are interspersed, are rendered in such a doleful and dissonant manner, that no amount of compassion could induce the general reader to harass his feelings by perusing more than one line. It is to be regretted, indeed, that Professor Forbes, instead of confining himself to the re-touching the stories of the first and Second darWeshes, had not rather favoured us with a new translation. As, however, that has not been done, I feel that I have had a clear field ; and if I have failed, it is from my own carelessness, and not from the superior proweSS of a rival. Lest, however, what I have said of Mr. Smith's version, Should seem to be a prelude to self-eulogy, I must, at once distinctly state What I have aimed at in the present translation, in order that the reader may be satisfied of the humility of my pretensions. I must inform him that I have not aspired to Write an elegant or an amusing b00k, but one that shall be usoful to the student, by conveying the exact sense of the original. iv JPJRJEEAC E BY THJP} T"R,ANSJLJATO R,० In that I hope I have succeeded, and that the beginner will now have the means of aSSuring himself, after a proper use of the dictionary, that he has arrived at the true meaning of the author. I am not one of those who Would discard the use of translations in Studying a language. On the c0ntrary, I think they may greatly facilitate the learner's progress, provided that reference is made to them as a de7%tey ?’८880??, after attacking a difficulty in the legitimate way with dictionary and grammar. In this way transla- tions may Supply the place of a teacher, who cannot always be at hand. Moreower, by peruSing them one may get a general idea of the whole story, which, in Oriental works, guiltless as they often are of any division into chapters, or index of contentS, is a matter of Some difficulty (to remedy which more effectually a table of contents is added to this translation). After these preliminary remarkS, it seems requisite to say a few words on the book itself, and its various authorS or translators. First, then, it must be observed that the " Bagh o Bahar” is not an original work, but an Urdu transla- tion by MTr Amman, of the Persian romance, entitled "Kissah-i Chahar Dar- Wesh,” or "Story of the Four Darweshes,” composed by the celebrated poet, Amir KhuSrau, of Delhi. Of him we shall speak anon ; but first as to his translator. MTr Amman has given us in his preface to the "Bagh O Bahar,?? a brief narrative of himself, from which we learn that his family resided for Some centuries at Delhi, where they held a Jagfr, or grant of land in free tenure, under the Mughal emperors, and were subsequently involved in the ruin of the house of Timtir. Their JagTr was seized by Sturaj Mal, the founder of the principality of Bhartpur, and their houseS plundered by Ahmad Shah, king of Kabul, when he invaded India. MTr Amman himself after various wiciSSitudes, arrived in Calcutta, a, destitute Wanderer, where his good fortune introduced him, A..D. 1801, to Dr. Gilchrist, Professor of Urdü, in the College of Fort William. The Urdu language was just then beginning to be Studied by Europeans, and it was desirable t0 Supply the want of original works in that dialcct, by translations from other languages. TPRJEEACE BY THTE T"RANSTLATOTR.० y Mir Amman was Commissioned to translate the amusing romance of "The Four Darwe8hes,” a, duty which he performed with remarkable elegance and success, and in a style wery superior to a former version made by Afa Husain Khan, entitled " Nau tarz-i mura8sद्वै”, "The new gold embroidered fashion,” which was t00 thickly inlaid with Arabie and Persian. It must, however, be remembered that, in a language till then, almost unwritten, the grammatical canons were not likely to be fixed with that rigour which the iron hand of centuries imposes. We accordingly find in the "Bagh o Bahar,” not Withstanding its other excellencies, many instances of what would now be considered bad grammar, and which the most ordinary munshT would reprobate. Thus at p. 8, 1. 15; p. 22, 1. 17; p. 120, 1. 19; p. 144, 1. 14; p. 147, 1. 8; p, 151, 1. 11 ; and at p. 161, 1. 16, (of Forbes' edition) We have 83 22%h, for the plural ८-2 2e. Again, at p. 145, 1. 17, we have -¢ ?/th for e= ?/a ; and at p. 162, 1. 18, we have - * ?/th agreeing with a plural substantive; and at p. 44, 1, 14, =L cत- ??? ?é is very flagrantly made the antecedent to the relative 83 ?2%/t. We find also some grave faults in the collocation of WOrds, especially in making the genitive follow the noun on which it depends, instead of preceding it. Thus, at p. 6, 1. 17, we have पर्टी ७9 uर्टी _9-29 .--***- kak7kaर्ट ४rda kट थ्aéd?? k7, instead of '---***- U55 ७५9 Ué* 999) *rdय 4? ******? ?4¢à¥a*. Again, at p, 11, 1, 18 OGCULIPS -* u***** us"27* ?ई? 2ad ??hai? fi, instead of ue"27* u* u**** ex? bad ahta?? k? ?ई?. At p. 68, 1. 14, We have the nominative used for the genitive by a Wulgarism, ७99 >b***) -१ ?/th 2ahhted22d? Aü??, instead of ७99* >9***) ७ Cool 28 kd %hzhted22dr Aü¢, "I am hopeful of this.” At p. 80, 1. 2, we have the post-pOSition c०५ ¢2ds, without the intervention of ८*. Aa, joined directly to a substantive, which is very inelegant. Several sentences of pure Persian also occur, which glitter like a ?2%7%%re%8 pa?????ts, amidst, the homely HindustanT with Which they are surrounded. Thus, at p. 161, 1, 6, we have >*-(? -(ट्र- c* >) 43 a cath ?ahta7 ? "What is better than this : ?? which might have as easily been rendered by the Urdü vi JP R.EFACE BY TFTE TR,ANSTATOTR.. >*-k* ** = Col 28 se kyd bthfar ? Add to this, that occasionally sentences of great length occur, which are quite repugnant to the character of the Urdu language, Wh0se nature is to break up long Sentences into a number of Shorter Ones. Thus at p. 42, 1. 5, we have a sentence of five lines, over Which prodigy the author has fallen pr0strate, enveloped in the dust of unintelligibility. In spite of these faults, however, against which it is right to Warn the Student, we must pronounce the "Bagh O Bahar” to be the mOSt finished Specimen of the Urdu language that has yet appeared. Still We must remember that the language is but yet in its infancy, and as it has originated from a similar fusion of t0ngues to that which has given birth to the English, so We may predict that it will, like that noble vehicle of thought, graSp the combined beauties of the several members of which it is composed, and be One day adorned with as large a number of master- pieces of pr0Se and Song. To return to MTr Amman, we have only t0 observe that he Subsequently translated the "Akhlak-i Muhsinf” of Husain Waig KashifT into Urdu, giving his translation the name of " Ganj-i KhubT,” or " Treasury of Excellence.” He als0 comp0Sed a variety of poems, of no remarkable merit. The name which he has chosen for his translation of "The Four Darweshes,” is simply a Chronological one to denote the year in which he concluded his labours. Thus, according to the Arabic system- &-* = 2 l = 1 टे = 1000 _9 = 6 &--* = 2 & = 5 l = 1 _9 = 200 = 1217 A.H. = 1802 A.D. As has been before observed, the story was originally written in Persian, and entitled, U*#29* >५३- & ad ff?88a/%-? Chahdr JDaradesh, ' Story of the JPTR.BJPACE BY THJE TPTRANSTAATO R.. yii Four Darweshes.” The author was Abti-l Hasan Khusrau, or Khusru, as some Write it, (the word from which we have made our Chosroes), one of the greatest poets that ever appeared in Hindtistan. On account of the sweetness of his style, he was called (Smile not, reader !) the cAcJe c3*2P ????-2 J7%d, "Parrot of Hindustan.” In this unpoetical country Wye might prefer to call him the " Nightingale of the East,” and such, indeed, he was. His grandfather, who bore the name of Turk, came to Hindustan from Ma-wara-un-nahr, or Transoxiana, in the time of Jangiz Khan. He died at Delhi, leaving a Son called AmTr Mahmud, or, according to others, Saif-u?d-din, who was high in the favour of the Emperor Taglak Shah, and perished in battle against the infidels, or, in other words, the Hindus. His Son Amfr KhuSrau succeeded to the royal favour, and enjoyed the con- fidence and patronage of seven successive emperors of Delhi. He seems to have devoted himself to the composition of poetry, in which he became so famous that it is said that the illustrious Sद्वैdT, the prince of Persian bards, wisited Hindustan, for the Sole purpose of seeing him. We are told that he was the author of ninety-eight Works, of which by far the greater part arelost. Of those which remain his ८.००९८- Jr7%htsak, or "Five Metrical Romances,” and his >-८० 43 JY% S%2ahr, or "The Nine Heavens,” which is a panegyrie on the emperor Muhammad Taglak Shah ; as well as his cA.29० >५६- 443 fr?88ah-? Chahar JDaradesh, or " Romance of the Four Darweshes,” will be found in the Ouseley Collection of MSS. now deposited in the Bodleian Library at Oxf0rd. The names of the above-mentioned fiwe romances are- 1. 9ly)l eua-• 1fat/2-४ '7-4aadr, "The Dawn of Light.” 2. 27“-_9 ७.95-* Sk????? ?0¢ 47%874% " The Loves of Khusrau,” or Chosroes, " and ShTrin,” or Trene, daughter of the Emperor Maurice. 8. --A-५’ ----&cs Hash¢ Bihts/%, "The Fight Paradises.” 4. ds* 9 ७9॰-5॰* JM47%ऐ% 22d J.42%, "The Loves of the Arab Majntin and Laila.” * >॰॰ A…? 24thah-f Stkaada7, " The Mirror of Alexander.” ylti ' TPR,T;}I'A C1$ BY TNHE TRANSIJATO R.. This list will shew that Amir Khusrau selected the same themes for his Muse as Nazami, and in the opinion of so competent a judge as Husain Wai% Kashif1, he is not excelled by him. Khusrau (as we learn from Mir Amman's preface (p. 4 of this translation), composed his "Romance of the Four Darweshes,” in order to amuse the sick bed of his spiritual preceptor, the renowned saint, Nizamu 'd-din Auliya Zari Zarbakhsh, or as he is otherwise called, Shakar Ganj Shah, "The Honeyed King.” However we sceptics may doubt the efficacy of such a remedy, certain it is that the holy man recovered in a few days after the receipt of the romance, and derived such pleasure from hearing it that he pronounced the bleSSing of perpetual spring on the constitutions of all future listeners. Shortly after this benediction the Saintly Nigamu'd-din departed this life, and his 10SS left: Khusrau So inconsolable that he did not long Survive him. He died at Delhi, A..H., 715 = A..D. 1815. It only remains to observe that a very good notion of the " Bagh o Bahar,” as well as of Urdu literature generally, will be found in the "Calcutta Review,” No. viii., Art. I. Of the five stories which make up the "Romance” the palm is there very justly given to the Tale of King Azad- Bakht, which bears a strong similarity to some of the stories in the "Arabian Nights Entertainment8,** to which it is not inferior in interest. Besides the advantage Which a perusal of the " Bagh o Bahar** offers to students as regards improvement in the language, it will also furnish much useful information as to the manners, habits, and feelings of the natives of * Hindustan. Though the Work of which it is a translation was written five centuries ago, such is the stereotyped character of Oriental8, that it affords even at this day a most viwid picture of Eastern life. In Conclusion I may say, that if the reader receives but the one-twentieth part of the gratification in perusing this "Translation,” that I have had in making it, I Bhall be more than Satisfied, and he will be content. JEa8¢ J??dta College, J920eht62/’, 1851. THE PETITION OF MTR AMMAN, OF DTHLT, wHTCH WAS PRESENTED To THE GENTLEMEN MANAGEB8 [OF THE COLLEGE OF FORT WTLLTAMJ. MAY God keep in safety the gentlemen of illustrious rank who rightly appreciate the worthy ! This exile, having heard the command issued by public proclamation," has, with a thou8and toils and troubles, turncd the Story of the Four JDarweShes int0 the "Bagh o Bahar,' in the language of the High Urdu.” By the grace of God, and by reason of its being travcrsed by all gentlemen, it has become verdant. I am now in hopes that I too shall obtain the fruit of it, so that the bud of my heart shall blossom like the rose, for according to the word of the Sago Firdausi," which he has written in the " Shah-namah,” Mighty toil I”ve borne for years thirty, I have revived Persia by this Parsi. And thus adorning the Urdu tongue, I have made Bengal and Hindtistan one. My lords aro themselves able to judge of merit,-there is no nced of representation. O God ! may the star of their good-fortune remain shining ! " When tho Marquess Wellesloy founded the College of Fort William, he issued a pr0clamation announcing rewards and oncouragemont for translations from the Porsian, Arabic, and othor languages into the wornacular dialects of India. " At page 7 of Mir Amman's preface wo have the oxplanation of the ferm Urdu, which might, be tormcd l.९०० htt(httत, " lofty,” as being the imperial camp. * An allusion to tho chronological title of thc book, " Bagh o Bahar,’’ or "Garden and Spring.'' " Firdausi, the Persian Homor, lived in tho rojgn of Sultan Mahmud of Ghazni, in the eloventh century aftor Christ. BAGH O BAHAR. JP R, E E' A C E, IN THE NAME OF THE MOST MERCTFUTA ANTD COMPASSIONATE GOD ! * G0D be praised ! what a Creator is He ! who, from a handful of earth, ha8 created forms and figures, how various, of (mere) clay. Though there be (but) two colour8, one white, one black, and though He has given to all the Same nose, ears, hands, and feet, He has, nevertheless, Created Shapes each distinct from the other, and of various kinds, so that the form and fashion of one agrees not with the Shape and appearance of another. Among tens of millions of created things, whichever you desire to recognise you can. The Sky is (but) a globule of the ocean of His unity, and the earth a watery bubble ;* but the marvel is this, that the ocean rolls thousands of billows, yet it cannot so much as disorder one of His hairs.* In praise of Him whose power and might is such, the tongue of man is, as you may say, dumb. * All Muhammadan Writings begin in the same manner, with an address to the Deity, glorification of the Prophet, and praise of the person to Whom the work is dedicated. * Here L&u and YAf are identical in meaning, but in order to vary the expression, I have slightly altered the signification of the former. * I cannot help thinking that in this extraordinary expression there is an attempt at an equivoque of which the Orientals are so fond. ७… J५ da? ¢çkd means "a disordered hair;” ७*स J५ 2a? 2hiya would mean " wet hair,” which would be suitable enough with reference to the thousand surges. The English reader must not consider such attempts at pumming (Wretched as they are) to be repugnant to Eastern taste. 2 BAGH O BAHAR. Th0ugh he should speak, what can he Say ? better is it thus, that on a subject on which he is unable to utter a word he should remain silent. JFrom heaven, lo ! to earth, whose things these are ; His praise though I would writo,-What power is there ? When (een) the Prophet said, "T comprehend him not.” Great dolt is he Wh0 would pretond to this ! Night and day, onward mowing, sun and m00n Survey His Work. Yoa ! each individual Creature's form is an astonished eye !* He who no Second * has, nor like, nor e'er Will have ; All Suitable is Godhead to this peerless One. Thus much I know that He our maker and preserver is, In every way on me is (shown) His favour and beneficence. And bleSSing be on His friend, for whose sake he Created earth and heaven, and (to whom) he gave the dignity of the prophetic offico. A Light of God was Mustafa's" pure frame, Whence *tis well known no Shadow from it came.* Where mine the (%¢., so great) power his praises to rehcarse ? Yet this the rule, and custom prompts my werse. And ble8Sing and peace be on the twelve Imams* Who are his progeny. 4 2.८. All things survey the glorious works of God with astonishment. " This is exactly the Horatian " Nec viget quidquam simile aut secun- dum.** Cd?????. 1. L. 12. " A name of Muhammad; "ch0sen,” "selected,” from us** the best part of a thing. ¢?? * The faithful have a tradition that their Prophet was shadowle88, * The twelve Imams were, according to the Shighs :-1. Ali, Son-in-law of Muhammad. 2. Hasan, his eldost Son. 8. Husain, his younger son. 4. AIT Zainu'1-तैbidin, eldest 8on of Husain, 5. Muhammad Bakir, son of Zainu'1-वैbidin. 6. Jafar Sadik, son of Bakir. 7. Musa, son of Jafar. 8. All Riga, 8on of Musa. 9. Abü Jafar Muhammad, son of Riza. 10. Alf AskarT, son of tho above. 11. Hasan Askari, Son of the above. The 12th will be Mahdi, who is yet to appear. JPJRAEJPACJg० 8 Be ended here the praise to God and Ahmad* due; T now commence the theme I hold in view : O God ! for sake of thy own Prophet's progeny, Make this my speech approved by low and high. The origin of this composition is, that in the year one thousand two hundred and fifteen of the Hijrah," and eighteen hundred and one of the Christian ZEra, corresponding to the year one thousand two hundred and seven of the Fash -4Era,** in the Government of the Most Noble of Nobles the Marquess of Wellesley, Governor General, and Lord Mornington,** (in whose praise the understanding is lost and the intellect confused. God has assembled in his person all the qualities Which rulers ought to have. In short, it was the good fortune of this realm that such a Governor honoured it with his presence, from the blessing of whose footsteps a world has dcrived repose. No one has the power to commit violence on another ;—the tiger ** and the goat drink water at the same descent to the river;—all the poor utter benedictions, and find the means of supporting life) philosophical inquiry extended. The illustrious (English) gentleman imbibed the desire of becoming acquainted with the Urdu language,** and holding discourse with the natives of Hindustan, and (S0) transacting civil matters with a perfect understanding (of What they did) ; wherefore in this Same year several books were compiled according to order. " Ahmad, a name of the Prophet, and cquivalent to Muhammad, as signifying " most praised.” *" The Hijrah, or Flight of Muhammad dates from the 16th of July, A..JD. 622. ** The Fash, or Revenue ZEra of Upper India, dates from A.D. 592: ; that of Southorn India from A..JD. 590. * The arrangement of these titles shows the indistinct notion the natives have of their meaning. * The word_--ॐ shir in Hindustan means tiger more often than lion. Shir Afkan was so named for his proWess in Slaying an animal of the former spe01es. ** The reason why Hindustani is called Urdt will appear presently. 4 BAGH O BAHAR. In the service of those gontlemen who are Wise and able to Speak the Hindustani language, I make representation that this story of the Four DarWeshes was in the beginning comp0Scd by Amir Khusrau,** of Dilli, on the occasion of his Holiness Nizamu'd-dIn Auliya Zari Zarbakhsh, (who was his spiritual adviser,** and whose Shrinc** is at DillT, three kos** from the Castle outside the Red Gate, before the Mitiya Gate, near the Red House) falling Sick (???., his temperament was ailing). Then, in order to amuse the mind of his spiritual preceptor, Amir KhuSrau used continualty to recite this story, and Wait. On him during his sickness. After some days God restored him to health. Then he, on the day of (taking) the bath of COn- valeSCence, pronounced this bleSSing,—that whoever Should hear this Story Should, through the gracc of God, continue in health ; and Since then this Tale has been currently known in the Persian language. Now my patron, the Courte0us gentleman, John Gilchrist, who rightly appreciates men of merit (So long as the Ganga and Jamuma flow, may his good fortune always increaSe!), of his good favour commanded, saying,- translate this Story into the pure HindustanT colloquial dialect, which the Urdu people, HinduS, MuSalman, Women, men, boys and girls, high and low, Speak and use among themselvcs. According to the order of his HighneSS, I also began to Write in this Same Style, just as one converses. In the first place, this Sinful and criminal person, MIr Amman of DilIT, * Or Khusrti, in which case it is compounded of L29=- pleasing, 29 face. As I have written it the name is from U99=- pleasantly, c-3) to go. This personage is Supp0Sed to have been born at Gazna, A.H. 680=A..D. 1622-8, and by some in A..H. 684=A..D. 1286, at Badama town, in the province of DiIIT, where he resided. He died A..H. 725=A..D. 1825, and was buried at DiIIT, close to the court of Kutbu?d-din. " The>-५ pir is a sort of living Saint, to whom offerings of all kinds are prCSented, and Wh08e name, advice, or intercession is invoked in perilous c0njunctures. ** The m0Sque ncar Which he Was buried. q * Cw9* Jf08, a measure Which waries in difforent provinccs, but may be reck0ned at two miles. PTRAETEACTE० 5 will relate his own circumstances, as follow8 :-My ancestors, from the reign of the Emperor Humaytin,** continued performing devoted service in the Tetinue of each successive Emperor, generation after generation ; while he (the prince) also with fostering eye, remained displaying towards them that apppreciation of their merit which was fitting. Having exalted them by the bestOWal of grants of land, and dignities, and offices, he made them to abound and be happy ; and with his august tongue pronounced them his hereditary Servants, born in his house, and his ancient officers ; moreover, this title is enrolled in the royal register. When vicissitude befel this house (through Which house all other houses flourished) as is manifest : (why explain what is evident?) then Suraj Mal the Jat * seized on the district which had been conferred (on my ancestors), and Ahmad Shah DurranT* plundered their household property. After undergoing ruin such as this, I became an exile from this city (which was my native country and birth- place, and in which wery place my navel-string is buried) ; and that ship (whose helmsman Was the king) foundered. I began to be Submerged in the Sea of friendleSSneSS-to the Sinking man the Support of a straw appears (%¢. is) a great matter. For Some years I found rest in the city of Agimabad, with indifferent fortune (%¢. something succeeded, something failed). At length thence also my feet were withdrawn (???. were torn up), fortune did not favour me; I left my family and having embarked alone in a weSSel, and contrived to Support myself as far as (???. arrived by the force of water and grain at) the most illustrious of cities, Calcutta. Some time passed without employment. By chance the Nawwab Dilawar Khan sent for me, and ap- pointed me to the tuition of his younger brother, Mir Muhammad Kazim JKhan. I stayed there almost two years, but did not see there the means of maintaining myself. Then, through the medium of MunshT MTr Bahadur AIT, II obtained an introduction to the presence of the waliant gentleman, John Gilchrist (may his good fortune endure!). At length (then) by the aid of fortune, I grasped the skirt of one So magnanimous. Prosperous days must ** Son of Baber, began to reign A.D. 1580. * The prince of Bhartpur. * The Afghan king who mounted the throne of Kabul after the death of Nadir, A.D, 1747, G BAGH O BAHAR. come ; and if not, this at least is a blessing,** that I have a morsel to eat, and Sleep at my ease (%¢. stretch out my feet and Sleep), and in my house ten persons-Small and great-find a Subsistence, and utter prayers for bleSSing on that appreciator of merit-may God accept them ! (2.é., the prayers) I have heard from the mouths of my ancestors, an account of the Urdü language, as follows. The City of DillT** in the opinion of the Hindus, has existed through the four ages : * their kings and people were dWelling (there) from old time and speaking their own language. A thousand years ago commenced the rule of the Musalman; Sultan Mahmud of Ghazni came ; afterwards reigned the dynasties of Ghor** and LodT. Through this inter- COurse, the languages of the Hindus and Musalman became Somewhat mixed. At length AmIr TImur** (in wh0se family the imperial name and descent still continues) took Hindustan. By his arrival and stay, the bazar of the army was introduced into the city, whence the city bazar was called Urdu.** Afterwards, the Emperor Humayun* being driven to great straits at the hands of the Pathans, went into Persia.* At length having returned from * --->***-e GAa???h2az is a word for which We have no exact equivalent. It does not exactly mean a bleSSing, though S0 rendered in the dictionaries; but rather, " a piece of luck;” "an unlooked-for piece of good fortune.” ** -4%g%ce, Delhi. - ** ACCOrding to the Hindus, there are four ages : the Satya, Treta, DWapur, and Kali ; in Which last we are now living. Dilll therefore, in their opinion, is aS old as the world. * Muhammad Ghor mounted the throne of Ghazni, and part of India, A.D. 1202. BeloIT, the first king of the house of LodT, began to reign, A..D. 1454. ** Timur invaded Hindustan, A..D., 1827. * Urdu, a Tartar word signifying camp; U?da 2addh, "camp language.” ** Humayun, SOn of Baber, mounted the throne A.D., 1580, and fled to Persia, A-D., 1542, recovered Hindustan, A.D. 1554, from the Pathans or Afghans. w * ---:23 %४/aya% properly "a country,” but the term is now generally to Persia, or England. JPREEACE० 7 thence he chastised his surviving enemies.* No rebel remained to Set on foot sedition or rebellion. . - - - When the Emperor Akbar* mounted the throne, then from (various) . countries, from the four quarters, all the tribes having heard of the appre- ciation of merit and the munificence of this incomparable family, came and assembled in the royal presence; but the speech and dialect of each was different. From their being collected together, and owing to the trade traffic and intercourse which they carried on with one another, a single language, that of the Urdti, became established. When his Majesty Shah Jahan,** Lord of the conjunction (of the two beneficent planets Jupiter and Wenus), caused the royal palace and the principal haa8/?d* and the ramparts of the city to be erected, and jewels to be set in the peacock throne ; and having set up on poles a tent like a mass of clouds (in extent), caused it to be drawn tight with cords, and the Nawwab AII Mardan Khan brought (thither) the canal, then the Emperor being pleased, Commanded a feast, and made the city the seat of his empire. From that time it became known as Shah Jahanabad (although DilIT is a distinct place, fhaz is called the old city and this the new), and he gave to its bazar the lofty title of the Urdu (or camp). From the reign of Amir TTmur to that of Muhammad Shah,* and m0re0Wer to that of Ahmad Shah,** and Alamgir the second,* the kingdom was regularly handed down generation after generation. At length the Urdti language, being continually purified, became (by degrees) so pure, 30 c9****** 2d8htd?td072. In the Calcutta Review, vol. iw., p. 821, is a strange rendering of this word, where it appears as a proper name-the JP%8???d72d ?”d668 A A " Akbar, son of Humayun, mounted the throneof Hindustan, AD. 1555, * Shah Jahan, third Son of Jahangtr, mounted the throne, A.D., 1627. 88 4%ac3, Mosque. - * Muhammad Shah, grandson of Bahadur Shah, which latter was the second son of AurangZib, mounted the throne of DillT, A.D., 1718. * Ahmad Shah succeeded his father Muhammad Shah, A.D., 1747. 36 Alamgtr the second, who was the grandson of Bahadur Shah, mounted the throne, A..D., 1758. 8 BAGH O BAHAR. that the tongue of no city can compare with it.** But a fair appreciator of merit is required to decide this point, to which end God has now, after a long interwal, Created a Wise gentleman, of Critical acumen, like John Gilchrist, wh0, by his own discernment, and Creative genius, and research, and labour, has compiled books of rules. By reason of which the HindustanT language has become Current in the various countries (of India), and its Symmetry has been augmented afresh. Otherwise, no one thinks ill of his own turband,** and Speech, and gait. If you ask a clown, he finds fault with the inhabitants of the City, and thinks himself best of all. Well, the wise themselves know how it is (2. é., what need of dwelling on this further :). When Ahmad Shah AbdaIT came from Kabul and plundered the city (Dill1), Shah Alam* was in the Eastern provinces, and no heir Or master of the kingdom remained : the city was without a head. It is true the city flourished from the prosperous fortune of the empire ; all of a sudden ruin fell upon it. Its great men were SCattered,*" and fled wherever they could find refuge.** By aSSociating with the inhabitants of the countries into which they Came, a difference ar0se in their dialect; and there are many who from SOme cause or other Went int0 JDillT and ab0de there for ten Or five years,—how far Will they, t00, be able to speak ? here and there they will undoubtedly commit blunders. But the person who, having endured all disasters, has remained (immoweable) like a brick of Dilli, and ten or five generations of Wh0Se ancestors have paSSed their lives in this very City, and who has attended the Darbars (audience-Chambers) of the nobles, and the fairs, and aSSemblages of the people, and their marriage-feasts,** and the 37 U ५5 _%3 A metaphor, taken from the encounter of rams. * The natives are very nice in their manner of tying the turband, which is as great an art, and as justly walued, as that of the neckcloth with us. * Shah Alam began to reign A.D. 1761, and a little before this time the Afghans, under Ahmad Shah, repeatedly plundered Dilli, and massacred the inhabitants. *" Literally, " became T somewhere, you somewhere.” वै* 6 6 &_ी ** Literally, " wherever there was r00m for their horns.” ** Ur8 is als0 a festiwal hcld in honour of Saints. 1PREFACE. 9 processions of the Saint Shah Madar,** has walked about for amusement, and to witness spectacles, and has perambulated the street8 of that city for a length of time, and after quitting it has carefully preserved his language ; his manner of speaking will undoubtedly be correct. And this humble individual, too (having done all that has been said above), after wisiting every City and Seeing what was to be seen, has arrived at this place. * Shah Badi u’d-din, or Zindah Shah Madar, of Syria, was a great Wali, or Saint. He liyed to a great age,-nay, Some think him still- living, whence his name Zindah. He came to India, residing at Makhanpur, where his tomb now is. The fair held in his honour on the 17th of Jamadu’l awwal, is attended by a million of people, but women cannot enter his mausoleum.” Y?da Kantin-i Islam, p. 241. 10 BAGH O BAHAR. BEGIN NTNG OF THE STORY. I Now commence the story, give ear a little, listen and bestow an impartial judgment. In the adventures of the Four DarweShes, it has thus been written, and the narrator has thus related, that there was formerly in the kingdom of Rtim** an emperor, in whose person was (united) the justice of NtishTrwan,** and the generosity of Hatim.** His name was Azad-bakht,” and the city of Kustuntuniyah (which they call Istambol) was his capital. In his time the people were numerous; the treasury full ; the army contented ; the poor at ease were paSSing their time with such comfort, and living so happily, that in the house of each the day was as the festival of गैंd,48 and the night as the ** Rum, Turkey Or Rumelia. ** NushTrwan (sweet-flowing) was the 20th King of the 4th dynasty of Persia, ४.é. the SaSSanides or Khusravians. He was contemporary with Justin and Justinian, and in his reign Muhammad was born, A.D. 578. ** Hatim TaT was an illustrious Arab, who lived one generation before Muhammad, and was celebrated for his munificence. * Literally, " free fortune.” * Td signifies any solemn feast, but it is especially applied to the five annual feasts of the MuSalman, wiz., two principal ones, which are both ४० 2 * c,2,3 and ---><, (commanded by God and the Prophet), the Ramazan-id or Td-u’1 fifr, and the Bakar-id, and three inferior, or --* (commanded only by the Prophet). These are Muharram, akhirf chahar shambah, and Shab-i Barat. The first Corresponds t0 our Easter, and is held on the first of Shawwal, the 10th month, after the faSt of Ramazan, which answers to our Lent. P?da Kantin-i Islam, p. 261. The second, Bakar-id or Kurban, or fa-u2-2uha, is held on the 9th of the 1st month, 21 hijjah, in honor of Abraham's offering up Ismail. The fd of the Muharram was observed before Muhammad, and till 46 A.H., when it was changed to a fast for Husain and Hasan. The Akhir chahar shambah is on the last Wednesday of the 2nd month, Safar, on which day the Prophet had a lull in his last illness. TBJEGTNNTNG OF THE 8TORY, 11 Shab-i barat;** and all the thieves, pickp0cket8, early pilferers, petty lar- ceners, and sharpers that there were, all these he annihilated and did not leave the name or trace of them in all his kingdom. All the night the doors of the houses remained unclosed, and the shops of the bazar continued open. Wayfaring people and travellers proceeded on their way tossing up gold in the forest and in the plain; no one was asking them, saying, how many teeth are there in your mouth ? and whither go ye ? * under the rule of that king were thousands of cities, and several Sultans paid him tribute. Not- withstanding so great an empire he did not suffer his heart to neglect for one moment the remembrance and the worship of God. All worldly enjoy- ments which he could desire, were in his p088ession, but a Son, which is the fruit of life, was not in the garden of his destiny. On this account, he was for the most part remaining sad, and after prayers at the five appointed times,” he was addressing the bountiful God thus : "O God ! Thou of thy favour hast bestowed (on me) everything, but hast alone not given me a, lamp of this dark house. This one regret, remains in my mind, that there is none to take my name or give me water* at the last moment ; and in thy secret treasury everything is to be found. Bestow on me a living 8on, then my name and the ensign of this empire will remain firm.” In this Same hope the life of the king reached forty years. One day, having performed his devotions in the palace of mirrors, he had remained ** The Shab-i barat is held on the 14th of the 8th month, Shaban, when God records the actions of men for the ensuing year. Hence Shab-i barat or Night of Record. The night of the 14th is paSSed in mirth, and especially in the disoharge of fireworks. " Briefly, "they were not meddled with.” ** The Muhammadans have five times enjoined for daily prayer, which are c,373, or of divine appointment. 1. Namaz-i fajr, from dawn to Sunrise. 2. %uhr, mid-day prayer between one and three p.m. 8. ASr, from four to sunset. 4. Maghrib, at Sunset, or six p.m. 5. Aishab, between eight and midnight. * Dying people usually ask for water, and it is the son's duty to give it. Of a very sudden death it is said, " He did not even ask for Water.” 12 BAGH O BAHAR. reading his daily portion of the Kur'an. All of a sudden, as he turned his attention towards a mirror, a white hair appeared in his Whiskers, which remained glittering like a thread of brocade. Having seen it, the eyes of the king Were suffused With tears, and he heaved a cold Sigh. Again he roflected in his heart as follows : " Alas ! thou hast to no purpose wasted 80 much of thy life, and in the lust of this World hast turned a World upside down. How wilt thou now be benefited by the vast torritories thou hast subdued ? At last Some other porson will dissipate all this Wealth and property. T0 thee, indeed, the meSSenger of death has already arrived. Even if thou Shouldst live Some days, then the strength of thy b0dy will decrcase; whence this is apparent, that in my destiny it was not Written that an heir to my canopy** and throne should be born. At length, one day, I must die, and abandon overything. Wherefore this is better, that I of my own accord should relinquish them, and paSS the rest of my life in the recollection of my Creator.** Having fixed this thing in his heart, he went into the lower garden and, after dismiSSing all his courtiers, said : From t0-day let none approach me ; let all continue to come and go in the public hall-of-audience, and remain attentively engaged in their duties.” Having said this, he himself went into an apartment and Sate down, and having spread his prayer-carpet, occupied himself with his devotions. He had no employment but weeping and Sighing. In this Same manner Azad-bakht paSSed Some dayS. At evening, at the time of broaking his fast, he was cating a date and drinking three gulps of Water, and all day and night he remained stretched out on the place of prayer. Rumours of these circumstances spread abroad ; by degrees the intelligence Was diffused through the whole country, that the king, having withdrawn his hand from the government, had made choice of Seclusion. On all Sides enemics and rebels raised their heads and advanced beyond their own territories. Wh0ewor had a mind, enCroached on the kingdom and made preparation8 for revolt. Whorever there were governor8, a vast diBorder 53 Th6 >*स्ट्र- chhattar, or umbrclla, here translatcd "canopy,” is, in the East, as is wcll knoWn, the onsign of royalty, insomuch that a. Raja is called Chhattar-pati," Lord of the umbrella.” BECTNNING 0]E THIB STORY. 13 ar08e in their government8. From every province repre8entations of mal- administration arrived at Court. All the courtiers and noble8 assembled, and began to take counsel and deliberate. At last this decision wa8 resolved on, to the effect that the Nawwab Wazir was a man of understanding and Wisdom, as well as the intimate friend and confidante of the king, and in rank, too, Superior to all ; to his presence they would go and see what he thought right and Said. All the grandees and nobles came to the Wazir and said, "The state of the king is this, and that the condition of the kingdom. If a little more neglect is shown, then the territories which have been acquired With so much toil will be gratuitously lost, and to recover them will be a matter of great difficulty.” The Wazir was an old man, long in office, loyal, and a man of understanding ; his name also was Khiradmand (Wise), a name significant of his character. He said, "Although the king has forbidden us to approach his presence, still do ye come ; I also will proceed thither. God grant that it may please the king to summon us before him.’’ Having said this, he took all with him as far as the public hall-of-audience, and having left them there, he himself came to the private hall, and sent by the hand of a eunuch to represent in the service of the king, saying, "This aged slave is present ! for some days he has not seen the world- adorning beauty. I am in hopes that having beheld (the king) for a single interview, I may kiss his feet, then I shall be satisfied.” The king heard this representation of the Wazir, and inasmuch as he was acquainted with his long service, and loyalty, and sagacity, and devotion, and generally followed his advice ; he said, after reflection, " CaII in Khiradmand.” At length, when permission had been accordod, the Wazir entered the presence, performed his respects, and remained Standing with his arms folded. He saw then that the king's appearance had become a strange one, for from exccssive weeping and emaciation, hollow circlos had formed round his eyes,* and his face had become yellow. Khiradmand could not restrain himself; he ran involum- tarily and threw himself at his feet. The king, with his hand, raised his head, and said, "There !” you have seen me ! are you satisfied ? Now go ! वैj 66 च ० " Briefiy, " his eyes werc sunk.” 55 2, /2, tho 2nd p. pl, imper, of cal, lead, to take, is here used as an ¥…Ó खे। ख* ¢» 66 interjection, meaning, "" enough,” or " thore !” 14 BAGH O BAHAR. trouble me no more ; do you administer the government.” JKhiradmand, having heard, wept bitterly," and made representation, " By your Majesty's bounty, and through your Safety, empire is always attainable by your 8lave ; ** but from this sudden seclusion of the Asylum of the World in this manncr, ruin has fallen upon the whole kingdom, and the end of this is not g00d. What thought is this which has entered the august mind : If you will be plcased to make this hereditary Servant, born in your house, the confidante of this Secret, then it is better. Whatever enters the imperfect understanding (of your Slave) he will represent. These dignities have been bestowed upon your slaveS on account of this very day, that the king should enjoy pleasure and ease, and that that those who have been nourished by your Salt should remain in deliberation regarding the kingdom. On what day Will the Slaves of the king be of use, Save when (may God not will it to come to paSS :) anxiety attaches itself to the august mind ?’’ The king said, "Thou speakest truth, but that anxiety which is within my heart is beyond Counsel. " Hear, O Khiradmand ! all my life has passed in this same headache of acquiring territory. Now I have reached this period of life, for the future, death remains ; and from this, t00, the message has come, since my black hair has become white. So is the proverb, " Having glept all night, Will they not wake even now when it is morning ?” As yet a son has not been born, which would have satisfied me. On this account my heart has become very Sad, and I have Sate down abandoning everything. Whoever chooses, let him take territory or wealth ; it is of no use to me; moreover, I hold this resolve for 80me future day, to abandon everything and issue forth into the forests and mountains, and not shew my face to any one, and in this Same manner bring t0 an end this life of a few days. If any place has taken my fancy, then I will seat myself there and perform my devotions to my God. Perhaps the end will be fortunate, and as for the world, I have had ample experience of it; I have discovered n0 enjoyment in it.” Having 8aid thus much, and having heaved a Sigh, the king became Silont. Khiradmand was the Wazir of his father. From the time that this " Literally, " gnashing hi8 tecth.” * In othor words, " the royal 8afety is a8 good a8 a kingdom.” BJEGIN NTNG OF TBHTE STOJRY. 15 (monarch) wa8 prince he wa8 maintaining a friendship with him; he was, moreover, wise and well-disposed. He began to 8ay, " It is never proper to be without hope from the majesty of God. He who by a single command created eighteen thousand worlds, for him what great matter is it to bestow on you offspring ? Point of adoration of the world ! ** remove from your heart this vain idea ; otherwise the whole world will be involved in confu- sion, and this empire (with what repeated toil and labour did not your ancestors and you acquire it :) will in a moment pass from your hands, and through neglect the country will become desolate. Dishonour (which God forbid) will be incurred. Regarding this, moreover, inquiry must be made at the day of resurrection, as follows : ' Having made thee a king, I had delivered over to thy charge my servants, thou didst despair of my mercy, and harassed and afflicted thy subjects.' What answer will you give to this question : Moreover, the worship of God too will on that day be unavail- ing, for this reason, that the heart of man is the house of God, and kings will be examined Solely as to justice. Pardon the disrespect of your slave, to go forth from the house and t0 wander from forest to forest is the business of Jogis** and Fakirs,"" not that of kings. Do you pursue that employment which is suitable to you ;* the remembrance and worship of God is not: dependent on forests and mountains. Your Majesty will have heard this couplet : Though God is near, he seeks him in the wild; They cry him in the town while (sleeps) in arms the child ! 4ae Z % 24८८ If you will listen unbia8sed, and accept the representation of this devoted servant, then is it better thus, that the Asylum of the World should direct * The Kiblah is the point to which the Jews, Christians, and Muham- madans turn in prayer. With the two former it is in Jerusalem ; with the latter, Makkah (Mecca). * The Jogi is a Hindt aScetic, who passes his life in contemplation and penance. 09 The Fakir is a Muhammadan devotee. " It is not improbable that a pum is hero intendod upon ७3द- Jo76, "fit,” and cé9ि-न-Jog?, "an ascetic.” 16 BAGH O BAHAR. his mind every moment and instant towards his God, and seek a bleSSSing from him. From this Court no one is excluded. By day let your Majesty attend to the government of the country and the administration of justice to the poor ; thus the servants of God ** will remain in security and ease under the Shadow of your fortunate skirt. And at night be pleased to perform your devotions, and offering humble Supplications, mingled with bleSSings to the pure spirit of the prophet, call in the aid of Darweshes, recluses, and men resigned to God. Be pleased also to bestow daily stipends on orphans, Captives, th0Se With large families, the indigent, and widows. By the bleSSing of Such g00d deeds and virtuous intentions, if God wills, there is strong hope that the desires and wishes of your heart will all be accom- plished, and that longing on account of which the august mind has been disturbed, will be gratified, and happiness will be restored to the exalted breast. Fix your eyes upon the bounty of the All-provider, for he in one instant performs What he wishes.” At length, by such representations of the WazTr Khiradmand, confidence was restored to the heart of Azad-bakht. He said, " Well ! what thou Sayest is right ; let us try this, t00. For the rest, whateveF is the will of God, that will be a000mplished.” When the heart of the king was comforted, he then inquired of the WaZIr, saying, "What are all the other nobles and counsellors doing ? and how are they ?” He represented : "AIl the pillars of the state are offering prayers for the life and property of the Point of Adoration of the World. All have been distreSSed and confounded by the inquietude of your Majesty. If you would be pleased to show your auspicious beauty, then the minds of all would be put at ease. Moreower they are at this time present in the public hall-of-audience.” Having heard this, the king gave commandment, Saying, ' Tf it please the Most High God, I will t0-morrow hold a Court; announce it to all ; let them be in attendance.** Khiradmand having heard this promise, was pleased, and having raised both his hands, invoked a blessing, saying, "As long as this earth and sky keep their place, may your crown and throne remain firm !” And having taken leave from the presence, he came forth much pleased, and repeated this good intelligence to the n0bles. All the nobles departed with laughter and merriment to their ** That is, " the pcople.” BJEGTNNTNG OF THE STORY. 17 homes. Joy was diffused throughout the city. The people and commonalty rejoiced, saying,* "To-morrow the king will hold a public Court.” In the morning, all the slaves born in the house, high and low, and the pillars of the state, small and great, came and stood each in his own place and rank, and remained expecting the splendour of royalty. When a watch** 0f the day had paSSed, all of a sudden the curtain rOSe, and the king, having come forward, seated himself on the royal throne- Glad music began to Sound in the guard-house. All presented their Con- gratulatory offerings, and performed their bows** and obeisances in the place of audience. Each, according to his dignity and station, received promotion : the hearts of all were pleased and franquillized. When two watches had paSSed, the king having arisen (from his throne), entered the inner apartments of the palace, and having partaken of choice refreshments, reposed in his sleeping-apartment. From that day the king made this (his) fixed Custom, always in the morning to hold a court, and at the third watch to employ himself in reading, or to repeat the daily portion of the Kuran, and having expressed his repentance, and Sought for forgiveneSS in the Court of God, to Supplicate for the bleSSing which he desired. One day he saw it written in a book also, that if grief or anxiety was so infixed in any one that no remedy Could be devised for it, then it was right to Submit it to Providence ; and that the sufferer himself Should betake himself to the cemetery, and bestow on them * blessing for the sake of the Spirit of the Prophet; and considering * 45, kth, signifies "that,” but I have, when it introduces words spoken, invariably translated it " saying.” 04 A. >-५१, Adhar, or " watch,” is three hours, and the day commences at Six a.m. * The U¢.3225, korajsh, is a half-bow, with one hand to the head ; the J, fas??h?, is a complete bow, with both hands down, and more humble than the " kornish.” JP " On whom : the dead? or the Prophet:-U?r४ht hapts. Or is_95c), %ko, here used ungrammatically for ७* ८** l, agae fath, which follows just after ? The form of the Durud is, "O God! grant blessing, prosperity, and peace to Muhammad and his posterify.” See Kantin-i Islam, p. 816, ??0fa. JD 18 BAGH O BAHAR. himself as nothing, aWaken his heart from this Worldly carelessness, and weep at the warnings set beforo him, and Survey the omnipotence of God, reflecting that, " before me, what Lords of dominion and wealth have been born on this earth ! but the sky having involved all in its revolution, has mingled them with the dust.’’ This is the prowerb : Kabira,* wept when he beheld the circling mill-stone roll ; Of that Which paSSes "twixt the stones, nought g0es forth whole ! Now, if you look, n0 trace remains of them but a heap of earth ; and having left all their Worldly Wealth, their families, their children and posterity, acquaintances and friends, servants and attendants, elephants and horses, they are lying alone. All this was of no avail to them. More- over, no one now knoWS even their names, or who they were ; and their Circumstances Within the t0mb are unknown,-whether worms, ants great and Small, and Snakes, have devoured them ; Or What has happened to them, and how they have fared with God. Having meditated on these matters in his heart, let him consider the whole world as the sport of a comedy.** Then the bud of his hcart Will always remain blooming—in any state it will not fade. When the king had perused this admonition in a book, he remembered the words of the Wazir Khiradmand, and he found that b0th were in unison. He was eager to act aCCOrdingly ; but he thought that to mount his horse, and, accompanied by a multitude Of attendants, to go and move about after the manner of kings, would be unfitting. "Tt is better thus to Change my apparel, and make a practice of going by night alone to the tombs, or into the service of Some recluse, a man of God, and keep wigil during the night. ” KabTra, lived in the reign of Sikandar Shah L0dT, from A.D. 1488, to A..D. 1516. He was a simple weaver of Benares, where ho was buried. Ho was, however, a great religious reformer ; and Nanak, founder of the Sect of Sikhs, now so famous, derived his doctrines from his works. His principal dogma was the Unity of God and contempt of caste. Ó 6 6 @ ** That is, "" a mere paSSing pagcanf.** TBJEGAIN NTTNG OTF THTTE STORY० 19 Perhaps by the intervention of these men my desire in this world and my Salvation in the next may be attained.” Having re80lved on this in his heart, one day** at night he put on coarse soiled clothes, and having taken some rupees and pieces" of gold, he silently issued from the royal castle, and took the road to the plain. Proceeding on, he arrived in a cemetery, and continued reciting with much fervency the benediction called Durtid. And at that time a furious wind was blowing ; indeed, you might rather call it a tempest. All of a sudden from a distance there appeared to the king the Semblance of a torch, which showed brightly like the morning star. He reflected in his heart that in that tempestuous and gloomy night this light was not devoid ofa mysterious significance. "Bither it is a talisman, for if you Sprinkle in a lamp round the wick alum and brimstone, then, however strong the Wind that blows, the lamp will not be extinguished ; or it is the lamp of Some Saint which is burning ;-be it what it may, I must go and look. Perhaps from the light of this candle the lamp of my house also may be kindled, and the wish of my heart be attained.” Having formed this resolve, he went in that direction. When he came near he beheld then four indigent fakirs, with the garment" belonging to their profession cast round their neck8, and their heads resting on their knees; (in which position) they sate silent, in a state of insensibility. And their condition was like that of a traveller separated from his country and tribe, who remains at his wits ends, being overtaken with the grief and affliction of friendlessness and poverty. In this Same manner, these four remained like pictures on a wall, and a lamp " "One day, at night,” is a common expression. Oriental writers see no impropriety in it, as j29 ?03, day is here taken for the twenty-four hours. " The "ashraff”, here translated "piece of gold,” is worth 17, 118. 8d. 71 The us**? k4/???, is a cloth about fifteen feet long and a yard wide. In the centre of its breadth is a Slit, through which the head passes, and a collar is there Sewed on. One third hangs behind, reaching to the calf of the leg, the rest before. The superfluous length is tucked up by the belt, and forms a bag for receiving alms. 20 - BAGH O BAHAR. placed upon a Stone C0ntinued to give a faint light. The Wind never reached it; the Sky, as you might Say, had become its lantern, So Safely it burned. Azad-bakht, as S00n as he beheld it, felt convinced that aSSuredly his wish would come to paSS, by the bleSSing of the footsteps of these men of God ; and the dry tree of his hope becoming Werdant, by their favour would bear fruit. Having gone into their presence, he Would recount his story, and join their company. Perhaps, having taken compaSSion upon him, they would offer prayers, which would be accepted with the Almighty.** Having formed this intention, he was about to Step forward. At that moment his under- standing warned him, saying, "O, devoid of judgment ! act not with pre- cipitation ; pause** a little. How kn0West thou wh0 these are ? and Whence they have come, and whither they are going : How can we tell whether they are Devs** or Ghuls** of the waste ? who, having aSSumed the forms of men, have met and sate down together. In any case, to be pre- Cipitate, and to go among them and disturb them, is not good. I must now conceal myself in a COrner, and learn the circumstances of these DarWeShes.’’ At length the king did this very thing-he went Silently into a COrner of that place and sate down, so that none perceived the sound of his footsteps in approaching. He directed his attention towards them, saying, " Let us see what communication they hold with one another.'' By chance one of the FakIrs Sneezed. He thanked God.** The three other Kalandars” started up ** Literally, "the Being who has no wants.” ** Literally, " take a look.” ** The Dews are malignant Spirits, Created many thousand years before Adam, and ruled ower by Jan bin Jan, and afterwards by IblTS. * The Ghul is a kind of sylvan daemon, who devours travellers. * After sneezing, it is proper to say, "AIhamdu’1 illah,” "Praise to God,” and to reply with "Barak Allah,” " God prosper you !” or some such words. Kantin-i Islam p. 420, ” A Kalandar is a sort of Fakir, living at a takiyah or straw-hut outside the town, and supported by alms. Some have wives, some not. Some aro ६>* ८= % sha%, " without law”, some ६** \g bd sha72, " with law”. BEGTNNING OF THE STORY. 21 at (the sound of) his voice, and trimmed** the lamp. The light** then was bright. Each on his own bed filled his hukkah and began to smoke. One of those hermits" said, "O friends, partners of woe, and companions in wandering over the world! we four persons, by the revolution of the Sky, and the interchange of night and day, have wandered for a length of time from door to door with dust upon our heads.” Praise be to God ! that by the aid of fortune, and the assistance of fate, we have to-day met together in this place, and the events of to-morrow are unknown as to what wiII occur, whether we shall keep the same road or be separated. The night is very long.* From now to continue stretched out sleeping is not good. Wherefore this is better that each should recount his own history, according to the distress that has befallen him in this world (provided that there be not a kauri's** worth of falseh00d in it). Then the night will pass in conversing. When a little of the night is left then we will cast ourselves down to sleep.” AIl replied, "O Spiritual Guide! to whatsoever you command we have assented. First do you yourself be pleased to commence your adventures which you have seen, then we shall be edified.” ** ७७“51 %sd%d, in Shakespears Dictionary is said to mean, " to extinguish a lamp,** but the word has manifestly an opposite meaning here. Forbes ha8 omitted the word altogether. "Aliquando bonus dormitat Homerus.” . '79 ---** ई/t?p, is in all the dictionaries given as feminine, to the manifest neglect of this paSSage. In the Calcutta edition the reading is -र-* ?%, which is probably only a mispronunciation of दीप d?p. 80 The Azad is akind of hermit"be-shara” or unobservant of the law, who shaves every part of his body, and practises celibacy. He omits the reading of daily prayers; subsists on alms, to the quality of which he is indifferent. He has no fixed ab0de, but wanders from place to place. K?de Kantin-i Islam, p. 297. * That is, " in distress.” * Literally, “is a great mountain,” ?. e. “ tedious or long.” * A kaur is a small Shell (cyprea moneta) used as money. From 80 to 100 = 1 pice = one half-penny. 22 BAGH O BAHAR. TRAWELS OF THE FTRST DARWESH. THE first Darwesh - knelt down on his knees, with his feet under him, and began to narrate as follows the story of his travels. O Servants of God! * be. attentive here a little, and listen to the history of this distressed* person, To this my tale awhile attend and hear ! T How Heaven has brought on me reverses, hear ! Whate'er the hardships that have fall'n on me Those I’ll relate, throughout attentive be ! 0 Friends! my birth place and the land of my ancestors is the country of - Yaman (Arabia Felix). The father of this humble person was a prince of traders,* a great merchant, by name Khwajah Ahmad. At that time no banker or merchant equalled him. In most cities he had warehouses and agents established for the Sake of buying and selling, and in his house were . to be found hundreds of thousands of rupees in cash and merchandise of divers countries. Two children were born in his house ; One, indeed this : very fakir, who, Clad in the kafn1 (or fakir's garb), and the sailf or necklace of coloured threads* stands, and is speaking in the presence of (you) spiritual 84 *५le9॰*, ?aa?ad 'ahah, properly means "Adorable God”! but here it is probably a lapSus for "l*****, m22ada, and as two "alifs” came together one was by an error omitted. . 85 Literally, 6 6 one without head and feet.' * Perhaps this might be taken as part of the name, which would then be Malikutt-tujjar Khwajah Ahmad. - 87 The ** sail1” is emblematic of the dress of those who turned fakirs through grief for Hasan and Husain. With them it was made of hair. Kantin-i Islam p. L88. Shakespear pronounces it "selT ” : the Kantin-i Islam and Forbes text make it " sailा”. Forbes Woc,, " sel1” !! \\.6 F»५० ०५.८५% t4/9LK ८७czcc% ०८** wcce%८० ७* **** ०० N******) ",- ->” ‘स्>\ cCC(- =त्ठ> 6८2 **** ‘०० * * TRAWET,S OF THE FIRST DARWESH. 23 6)? guides. The other was a sister, whom my father* in his life-time had given in marriage to a merchant's son of another city. She was living in her father-in-law's house. In brief, what limit is there to the fondness and indulgence of one who has so much wealth and but one boy? I, the fakir, was brought up with much tenderneSS under the shade of my parents, and began to learn reading and writing, the profession and science of a soldier, and the ledger and accounts of mercantile business. Up to fourteen years (my life) passed in much happiness and freedom from care, no worldly anxiety entered my mind. All of a sudden, in one and the Same year, by the Divine decree, both my parents died. My grief was of an extraordinary kind, which I cannot describe. All at once I became an Orphan. No elder or superior remained ower my head. From this sudden calamity L remained weeping night and day. I entirely left off eating and drinking. Forty days somehow or other passed away. On the fortieth day my own relations, and strangers Small and great, assembled. When the Fatihah* had been concluded, all fastened on the fakTr (¢. 2. on me) the turban of his father, and admonished him (as follows): "In the world the parents of all (men) have continued and continue to die, and you too must one day die ; have patience therefore ; make an inspection of your house ; be on the alert in your business and proceedings.” Having given me consolation they took leave. All the agents, managers, servants, and attendants that there were, Came and were present ; they presented offerings * Literally, "place of the Kiblah,” or point to which the face is turned in prayer,-a respectful title. * The Fatihah is the offering of prayers to God for the remission of sin and acceptance into heaven of him in whose name it is desired. It consists in saying, " For such or such a one I offer this prayer,” and then, repeating the first chapter of the Ku'ran, "Praise be to God, the Lord of all creatures, the most merciful, the king of the day of judgement, Thee do we Worship, and of Thee do we beg assistance. Direct us in the right way, in the way of those to whom Thou hast been gracious; not of those against whom Thou art incensed, nor of those who go astray.” It is called the Fatihah Chapter, and is followed, when read for the dead, by the. 111th chapter, called Kulh ullah. ध्रु 24 BAGH O BAHAR. and said, " Be pleased to survey with your auspicious glance, the storehouse of treasure and goods.' When my eyes all at once fell on that c0untless Wealth, my eyes were opened. I gave orders for the preparation of the public hall-of-audience. The carpet-spreaders having spread the carpets, fastened up c0stly curtains and SCreens, and engaged aS Servants excellent and handsome personal attendants. At my expense they caused to be made for them splendid garments. I, the fakIr, Sate down on an ottoman, propped up with pilloWS. A Set of men, all of the Same claSS, fops, C0xcombs, paraSites, false flatterers, came, formed my acquaintance, and became my COmpanions. I began to remain in their Society during the eight watches. They spake of all Sorts of matters, chattering with tales of this and that, and were saying, "In this season of youth, be pleased to extract the wine of the "ketak”,**or of the rose. Send for delicate mistresses, and with them drink and make merry.’’ In Short, the tempter of man is man. From continually speaking and hearing, my nature also was led astray. I began to discuss Wine, the dance, and gaming. After that the time arrived that I forgot my business as a merchant, and employed myself in debauchery, and in raising money On loan. My Servants and companions, when they perceived this carelessness, made away with whatever fell into the hands of each. You may say they plundered me of it. I had no information as t0 how much money was Spent, whence it came, or whither it went ! Property that is got for nothing, the heart has no mercy on it. To meet this vast expenditure, had I had the treasure of Karun," even then it would not have sufficed. In the Space of a few years my state became all of a sudden such, that I had nothing left but my hat and a girdle for my loins. My friends and acquaintances, wh0 were eating the bread I had bitten,* and in every word spoke of Sacrificing* for me a spoonful of their own blood, wanished.* Moreover, if I met or encountered 6 6 * ça ** The " Pandanus odoratiSSimus.’’ * Kartin is the Crcesus of Indian writers. He is by some said to have been Korah, the cousin of Moses. ** Proverbial phrases, expressive of devoted attachment. * Literally, "become camphor,” because that substance quickly GYaporates, TRAVELS OF THE FIRST DARWESH. 25 them anywhere in the road, or by the way, they averted their eyes, and turned away their faces ; and my Servants and attendants, body-8erwants, huntsmen, targeteers, matchlock-men, men attired after the device of Sabit Khan, all forsook me and held aloof. Not a single inquirer was left to ask me, What has your condition become : No companion remained to me, but grief and regret. Now a quarter of a farthing's** worth of parched grain was not obtainable for me t0 chew and drink water. After enduring two or three severe fasts, T was unable to Support the wiolence of my hunger. Having no resource, I cast the veil of Shamelessness over my face, and made the resolve of going to my Sister. But this SCruple was rising in my heart, that after the decease of my father T had had no friendly communication with my sister, nor even Written to her a mere letter ; nay, two letters or so of condolence and affection, which she had written, T, in this waking** dream, had not even answered. From this sense of Shame my mind, indeed, was unwilling, but I Saw no other resting-place but her house. Somehow or other, on foot, empty- handed, and with great* difficulty, after a thousand labours, I travelled over the few stages, reached the city of my sister, and arrived at her abode. That uferine sister, when she saw this my state, having taken my calamities** upon her, and embraced my neck, wept much. She offered** for me oil, wetches * The Damri is the one-eighth of a pice, and one pice = two farthings. According to the Kantin-i Islam, four damrT = one paisa. P?da Glossary. * Diterally, "sleep of a hare,” because the hare is said to Sleep with its eyeS Open. - " Diterally, "stumbling and falling.** The Persian ७9** _2 ७८*) %ffd?? 0 ¢2ठd??. --- ” ७…] c****, 24/26?? Aettd, or taking another's evils on oneself, is a form of blessing. The ceremony is performed by drawing the hands over the head of the person blessed, and cracking one's fingers on one's own temples. It is only practised by women. Kantin-i Islam, p. 92., ??0fa. * The Sadkah, or propitiatory offering, is had recourse to for the removal of disease. There are several ways. They take us** &d%, "glycine fomenfosa” or Madras horse-gram, (Shakespear has only uऽ*** ktd?/??, which he renders "dolichos bi-florus”); c=-॰9५०० 2227%7, "phaseolus radiatus' (Linn.) JS: 26 BAGH O BAHAR. (the Phas60/as radia?48,) and copper* coins, and began to say, "Although my heart is greatly delighted at (our) meeting ; but, brother ! what state is this to which you have come ? ** I was unable to give her any answer. My eyes filled with tears, and I remained Silent. My Sister having caused a rich robe to be quickly Sewed for me, sent me into the warm-bath. After bathing and washing, I put on th0Se clothes. She aSSigned me a g00d abode, handsomely furnished, near herself, for my residence. In the morning She ordered and caused me to partake, in her presence, of various delicious dainties as Sharbat*** and almond cakes, halwa" of Sohan, pistachio nuts, kernels, for breakfast : and at the third Watch (three p.m.) fruits dried and fresh, and of warious kinds; and twice during the twenty-four hours pula0,"* leavened bread, broiled flesh, kababs"*. In every way She consoled and t00k care of me. After such distreSS, when I obtained this comfort, L Offered thousands and thousands "phaseolus aureus” (Roxb.), green gram or rayed kidney-bean ; e9) arad, "phaseolus mungo,” or black gram : cg fa? "sesamum orientale or gingilie Oil Seed,” etc., put into Separate baskets, and place on the contents of one of them a Cup filled with oil, into which they look as into a mirror, and drop a Copper COin or two, and give them to the p00r. There are three other methods of performing the ceremony. Se८ Kantin-i Islam, p. 96. G?088d7%/. ** The Taka is a Copper c0in = two pice. *** Sharbat, sugar and water, é¢% 8%crée, with sometimes aniseed or CardamOms. 101 ।2-2 ha/22d, is a sweet cake, made of two pounds of flour fried in one p0und of clarified butter, and five Or Six pounds of Syrup, three t0laS of c000a- mut kernel, One tola of Spices, wiz., Cinnamon One stick, ten clowes, ten Carda- mom8, and a little aniseed. Mix over a fire. Kantin-i Islam, appendix, p. 40. *** The Pulao is a dish of rice and meat, for which there are various receipts. Y?da Kantin-i Islam, appendix, p. 87. *** The Kaliyah is broiled meat dressed with anything, and usually eaten with pulao. The Kabab is meat cut into squares or thin lengths, dried in the Sun, and r0aSted On live c0als Or fire, with clarified butter. Kantin-i Islam, appendix, p. 84, TRAVELS OF THE FTRST DARwESH. 2? of thanksgivings at the shrine of God. Some months passed in this cessation from employment, and I did not step beyond that retirement. One day that Sister, who was cherishing me as a mother, began to say, "O brother ! thou art the pupil of my eye, and the token of the dead clay of my parents. By thy arrival my liver** has been refreshed. When I look upon thee I am gladdened. Thou hast made me joyful,"* but God has made men for the purpose of gaining a subsistence ! It befits thee not to remain seated in the house. The man who idly br00ds at home, on him the people of the world went SarcaSms and reproaches; and especially the inhabitants of this City, Small and great, will say with reference to your causeless" stay, After - destroying and consuming the wealth and Substance of his father, he has come and fallen on the pittance of his sister's husband.’ This is a great disgrace and cause of ridicule to me and you, and a means of discredit attaching to the name of our parents. Else I would make shoes of my skin, and cause you to put them on," and would place and keep you in my heart (Iiterally, "liver.”) Now this is my advice. Resolve on (taking) a journey. God willing, the times will Change, and in place of this distress and poverty, contentment and pleasure will be obtained.” Having heard this speech, my pride, too, was roused. I assented to her advice, and replied, "Wery good ! you are now in the place of my mother, what you say that I will do.” Having obtained this, my Consent, she entered the house, and having caused to be brought by the hands of her maids and female slaves fifty purses*** of gold Coins, she brought and placed them before me, and said, " A caravan of merchants is going to - "" The Orientals aSSign to the liver those sensations which we refer to the heart, such as joy, grief, anger, etc. "* Another play on words. cl५* ???hal, which here signifies "joyful” means also " a young plant” and is chosen with reference to the है५ है५० Aggh 24gh, which precedes, here meaning "glad” but being the reduplication of a word signifying " a garden.” " This translation gives the better sense. . According to the collocation it is rather " will causelessly say.” " A proverbial expression for extreme devotedness. "* The Tofa is a purse or bag containing 1,000 rupees. 28 BAGH O BAHAR. JDamascus. Do you purchase With these rupeos g00ds for traffic. Commit them to the charge of Some merchant of integrity, and cause him to write for you a full receipt, and do you yourself set out for Damascus. When you have Safely arrived there, settle your accounts, and take back your money, with the profit (accruing to you), or sell (the goods) yourself.” I took that money and went to the bazar. Having purchased merchandise, I entrusted it to an eminent merchant. I Satisfied my mind as to the papers.*** The merchant embarked in a Ship and Set out by way of the sea. I (the fakTr) made preparations for proceeding by land. When I was about to take leave, my Sister presented me with a costly west, Covering the body from head to foot, and a horse With jewelled housings, and having filled a Canteen with sweet- meats, Suspended it from the pommel of my Saddle, and caused a leathern bottle of Water to be fastened in the cords (attached to the saddle for Suspending game). She tied on my arm the rupI of the protecting Imam,*** and having made a mark on my forehead With curds, gulping down her tears, she said, "Set forward ! I have entrusted thee to God; as you are departing turning your back, in the Same manner, Shew (again) your face.” I, having recited the fatihah*** for the living, said, "Of you also God is the protector. I have accepted (your good wishes).” Having gone forth thence I mounted my horse, and having placed my reliance on God, making two marches in One, I arrived in Damascus. In short, when I reached the gate of the city much of the night had paSSed. The gatekeepers and guard had closed the gate. I besought them much, (saying), "I am a traveller. I come from a distance, having made a hurried journey; if you will Open one of the folding doors, I will enter the city and " Literally, " writing and reading.” '" On undertaking a journey, or When misfortune befalls a person, they tie up a pice, a quarter or half rtipi, or a metallic ring, called a Chhalla, in a bit of cloth dyed yellow with turmeric, in the name of Imam Zamin, and wear it on the left upper arm. On arrival, this coin is used to purchase food for holy men. *** The_-=- 2~७, .f@??kah-? khatr, is for the living, in contra-distinction to other fatihahs, which are for the dead. TRAVELS OF THE FTRST TDARWESH. 29 obtain the refreshment of corn and gras8.” They answered me surlily from within, " At this time it is forbidden to open the gate ; why come you when the night is s0 far advanced ? ** When I heard a flat refusal from them, I dismounted from my horse under the wall of the rampart, and having spread out my Saddle-cloth, sate down. To keep myself awake I began to walk up and down. At the time when half the night was on this Side and half on that it became still. What do I see (then) but that a box is being let down from the wall of the fort. Having seen this, I was aStonished, saying, "What spell is this ? Perhaps God, having taken pity on my distress and perplexity, has bestowed (Somewhat) on me from his secret treasury.” When the box rested on the ground, I went up to it filled with fear. I Saw then that it was a chest of wo0d. I opened it greedily. A beautiful lady, a woman of lovely appearance, at Sight of whom my senses departed, lay writhing there with closed eyes and steeped in blood. Slowly her lip8 moved, and these words proceeded from her mouth, "O faithless wretch ! O unjust and Cruel one ! was this, forsooth, that thou hast done, the return for this kindness and friendship ! Well, inflict one more blow. I have com- mitted to God the decision of what is just between me and thee.'' Having Said this, in the same State of insensibility she drew the corner of her shawl over her face ; *** She did not direct her attention to me. I, the fakTr, having seen her, and heard these words, became sad.*** It entered my mind, " What shameless tyrant, and for What cause, has wounded So delicate a beauty ? what came into his heart : and why did he direct his hand against her ? In her heart, indeed, affection still remains, that in this agony of death. She recalls him to mind.” I had continued saying this to myself; the sound reached her ears. For a moment (Iiterally, " one time”) She Withdrew the cloth from her fa0e and looked at me. When our glances encountered, a faintness came over me, and my heart grew dark. With an effort I supported myself, (and) taking courage, inquired, "Tell the truth *** The Dupattah (literally, " two breadths ”) is a cloth thrown l00sely over the shoulders. It should have a seam in its centre to indicate its being of two breadths, whence the name ; but Wulgarly the name is applied to any cloth thus worn. - 66 … - - 66 *** A play on words, 8%%-ka” "" having heard,” 8% had "" was sad.?? 80 BAGH O BAHAR. . who are you, and What is this that has happened ? If you will explain it, then my heart will be comforted.” Having heard this, though she had not the power to talk, she (nevertheless) said, softly, "Thanks ! my state is such as it is through Wounds. What dirt shall I utter ? I am the guest of a few moments; When my life departs, then, for God's sake, be generous, and be pleased to bury me someWhere in this very chest. Then I shall find release from the tongues of both those who speak well of me and those who Speak ill, and thou wilt receive the reward of thy g00d deed.'' Hawing said thus much She became Silent. - - : . It being night I could dewise nothing. I lifted up the CheSt and brought it near me, and began to count the hours, saying, "When will this long night be ended ! that having gone with morning into the City, I may procure, to the ut most of my ability, whatever remedy there may be for her.” That short remainder of the night was so tedious (literally, " such a mountain ’ '), that my heart WaS in perplexity. At length, When, as I continued invoking the name of God, the morn drew near, the Cock CreW, and the WOices of men began to reach me. I, having repeated the morning prayer, bound the . chest on my Saddle bags. The instant the door of the City was opened I entered. I began to inquire of every person and Shopkeeper for a house to let. Seeking on, I engaged a neW, handsome, and Spacious manSion, and went and alighted there. First, I removed the fair One from the Chest, and having made a Soft bed on flocks of cotton, I layed her down in a corner, and having left there a person on whom I could depend, I Went out in search of a surgeon. I was going about inquiring of every One, Saying, "Who is a skilful surgeon in this city, and where does he live ? ” A person said, "There is a barber, who has no equal in the profession of surgery and science of medicine, and who is very perfect in this business. If you were to take a dead man to him, he would, with God's permission, devise such means that all at once even he Would rise up alive. He lives in this quarter of the city, and his name is isa.” Having heard this gratifying intelligence, I went on eagerly (literally, 6 6 involuntarily.”) Continuing to Search, I arrived, according to the direction, at his door. I saw a man with a white beard seated at the portic0, and several persons pounding something in order to prepare an ointment, T, to flatter him, made him a respectful salutation, and said, " I am come, ' having heard of your name and virtues. What has happened is this, that T left my country t0 trade; through affection, I took my. Wife With me. TRAYELS OF T"TTTE FTRST TDAR,WESH. 31 When I arrived near this city I was still at a little distance when evening fell. I did not think it right to travel at night in an unknown Country. I alighted in the plain under a tree. At the last watch I was attacked by robbers; whatever g00ds they found they carried off. Through the greedy desire of her ornaments they wounded the lady als0. I could do nothing- what remained of the night I got through somehow or other ; aS 50on a8 it dawned I came into the city and hired a house. Having left her there I have come hastening to you. God has given you this perfect Skill; Shew kindness to this travellor; be pleased to honour my poor house by going thither. Examine her; if she survives, then great will be your renown, and I will be your Slave all my life.’’ The surgeon, fs8, was very tender-hearted and pious. He took pity on my humble words, and came with me to that house. On seeing the Wounds, he comforted me (and) said, " By the grace of God the wounds of this lady will be healed in forty days, (and) I will cause her to take the bath of convalescence. In Short, that man of God having washed all the wounds with the water of the NTm tree (Melia AZadirachta) cleansed them. Those that he found proper to be stitched he Sewed up. On some of the rest of the wounds he placed bandageS, taking out a little box from his p0cket ; and on others he spread plaster, and bound them up with a fillet, and said, with much kindness, "T will come twice (a-day, 2.a. " morning and evening.’) Do thou remain watch- ful ; let her not move in such a way that the stiches should burst. For f00d, pour into her throat Some chicken-broth, and give her frequently the juice of the musk-Willow with rose-Water to keep up her strength.” Hawing said this, he requested leave to depart. I expressed my deep obligation to him, and having joined my hands, said, "From the consolation you have given me my life also is saved ; otherwise I saw nothing before me but death. May God keep you in safety !” Having presented him with extract*** of roses and betel, I waited on that fairy *** night and day. I forbade myself *** It is the custom with Indians, on the departure of a visitor, to Sprinkle him With afr, and present him with some betel-leaf. " Part-the "Peri” of " Lalah Rukh, or Anglice, " Lalla Rookh.” From "par ” comes our " fairy.' 82 BAGH O BAHAR. rest.*** At the Shrine of God I was daily imploring the blessing of her recovery. It chanced that that merchant also arrived and delivered to me the goods that I had entrusted to him. I Sold them for more or less (2.८., for What I could get), and began to lay out money in medicines and remedies. That surgeon was always Coming and going. In a Short space of time all the Wounds were filled, and formed granulations. After some days she took the bath of con- waleScence. The delight I experienced was of an extraordinary description. J placed before the barber isa a robe of honour and pieces of gold, and having spread a c0stly carpet for that fairy, seated her on an ottoman. I, distributed much alms to the poor. On that day, the empire of the Seven regions of the earth, as you might Say, came into the p0SSeSSion of this fakir, and the complexion of that fairy brightened up to such a degree from her recovery, that her face began to Shine like the Sum, and to beam forth like pure gold. The Sight had no power to rest upon her beauty. I, waited on her Commands with the utmost devotion ; *** whatever She directed, that I did. She, in the haughtiness of her beauty and the pride of her power, if at times she looked towards me, used to say, "Take care ! if thou desirest to please me, then never utter a word as to what concerns me. What I say, that continue to do without excuse ; do not interfere in anything ; otherwise thou wilt repent.” From her manner it was apparent that she undoubtedly considered what was due to me for the attention and respect I showed her. I, t00, did nothing without her permission. I per- formed her orders with entire devotion.*** A long interval passed in this lowing confidence. Whatever she commissioned, that I brought immediately and laid before her. What- ever property and cash I possessed, principal and profit was all ex- pended. In that foreign country, who would trust me, so that I might carry on matters by borrowing and (incurring) debt : At last I began to be distreSSed for my daily expenses. From this my heart became much perplexed. I became emaciated with anxiety. My complexion turned *** A play on words, being, literally, " I made Aram” or "rest,”- haram 'unlawful.” *** Literally, " with my head and eyes.” TTRAVTELS OF THE PHTRAST DARWTESH. 88 Sallow, but to whom could I speak ? What my heart suffered, that it suffered. The sufferings of a Darwesh are (known) to the heart of a Darwesh. One day that fairy having, through her quickness, discerned (this) said, "O such a one!*** the obligation of thy attentions is indelibly*** engraved on my mind, but at this moment I am unable to requite thee for them. If anything is required for necessary expenses, have no anxiety in thy heart-bring me a piece of paper, and an inkstand and pen.” I then per- ceived that she was a princess of some country, in that she spoke with Such pride and haughtiness. I at once placed a writing-case*** before her. That lady wrote a mandate with her own hand, delivered it to me, and said, " Near the Fort is a building with three arches. There, in that street, is a rather large house. The name of the owner of it is STdT Bahar : go there and convey this note.’ I, the fakir, in accordance with her commands according to that same name and direction, went and arrived at the desired place. I sent information of the circumstance of the note, by means of the porter. Thereupon, immediately on hearing of it, an Abyssinian, young and good-looking, wearing an elegant turban, came forth. Though his colour was dark, yet he was, as you might say, all filled with Salt." He took the letter from my hand, said nothing, and asked nothing. He retraced his steps just as he came, and went in again. After a short interwal he Came out, having placed on the heads of slaves eleven trays sealed up, with purse-covers of brocade thrown over them. He Said, Go with this young man, and convey the (Square) trays.’ I also took leave, after Saluting him, and brought them to my house. The men T dismissed outside the door. The trays I carried into the presence of that fairy just as I had received them. When she saw them, she said, "Take those eleven bags of gold pieces, and disburse from them. God is the provider.** T, the fakir, having taken that cash, began to expend it in "" A familiar expression, half contemptuous, half kind, like "thingumy,” "old fellow.” *** Diterally, "carved on stone.” "" Diterally, "pen-holder.” "" That is, "he was piquant-looking, रivacious, and sprightly.” Fी 84 BAGH O BAHAR. ne00SSary outlay : though I was gratified, still this inquietude remained, (which led me to exclaim) "O God ! what state of things is this : that a stranger, with Whom I am entirely umacquainted, has consigned to me without question or inquiry So wast a Sum on (receipt of) a mere SCrap of paper. If I would inquire this S0Cret of the lady (then I must recollect) that She from the very first forbade me.” Through fear I could not utter a WOrd. After eight days, that fair one, addressing me, said, "God Most High has bestoWed on man the garb of humanity, which can neither burst nor become SOiled. Although old clothes make no difference in his quality as a man, yet externally he does not find Credit in the eyes of the people of God. Take with thee two purses of gold pieces, and go into the Centre of the market, where the four r0ads meet, to the shop of the merchant Yusuf, and having purchased some valuable jewels and two magnificent dresses, return.” I immediately mounted and went to the Shop. I Saw there a, handsome youth, dressed in a yellow suit of clothes, and Seated On a Cushion ; and Such was his beauty that a multitude was Standing from his Shop as far as the bazar, to look at him. I, the fakTr, with the greatest eagerness approached him, and having made the salutation " Peace be to thee !” sate down, and asked for the things I wanted. My speech was not like that of the inhabitants of that city. That youth said with cordiality, "Whatever your honour requires, is all ready; but be pleased to tell me this-from What COuntry have you come ? or what is the cause of your stay in this foreign City ? If you will be pleased to acquaint me with theSe Circumstances, then it will be in accordance with (literally, not far from *) kind feeling.” For me to disclose my Story, was not desirable. Having framed some tale, and taken the jewels and dresses, I gave the price of them and requested leave to depart. The youth was annoyed, and Said, ' O Sir ! if you intended to act with Such ColdneSS, What neceSSity Was there for making friends at first with Such Warmth :** With gentlemen . great regard is had to the offer of a salutation. He Spoke with Such taSte and grace, that my heart was in- voluntarily conciliated, and I thought it not agreeable to politeness to get up from thence in an unfriendly manner. For his sake I again sate down, and said, "Your commands are upon my head and eyes. I am at your service (literally "I am present”). He was much gratified by my saying thus much, and began to say, smiling, "Tf you Would be pleased to honour TRAVELS OF THE FIRST DAR WWESH. 85 my p0or house this day, then, by your favour, we would aSSemble a party of pleasure, and amuse ourselves for two or four hours; and, 8eated together, we will employ ourselves in eating and drinking.” I had never left that fairy by herself. I remembered her solitariness, and proffered Sundry excuses; but the youth would in no wise admit them. At length, having taken a promise from me that I would return, after conveying those things, and having made me take an oath, he allowed me to go. I rose from the Shop, and conveyed the jewels and dresses into the presence of that fairy. She inquired the price of the jewels, and what related to the jeweller. I informed her of all the circumstances of the purchase, and of his insisting on entertaining me. She began to say, " It is incumbent on a man to fulfil his engagement. Leave me under the protection of God, and keep your promise. To accept of an entertainment is a traditionary precept of the Prophet.”" T then said, "My heart is unwilling to go and leave you alone-yet your order is so. Having no resource, I g0-until L return, my heart will be fixed here.” Having said this, I returned to the Shop of the jeweller. He, seated on a stool, was waiting for me. AS S00n as he Saw me, he said, "Come, kind friend ! you have kept me waiting a long time.** Forthwith he arose, took my hand, and went on. Proceeding onwards, he Conducted me into a garden. This garden was of great beauty. In reservoirs and rivulets, fountains were springing up. Fruits of warious kinds Were growing there-each tree was bending under the weight. Birds of various kinds seated upon them continued Warbling, and in every elevated place*** fair carpets had been spread. There, on the brink of a stream, was a Summer-house, into which he went and sat down. After a moment, he * --॰ 8%????aर्ट, the traditions of Muhammad, which by the orth0dox Musalman (thence called " Sunnis ”) are considered as a supplement to the Kuran, and of nearly equal authority. They are, however, rejected as ap0cryphal by the Shiahs. Kantin-i Islam. Gloss. * “Alishan” generally means "magnificent,” "dignified,” as, ७५-५० ७**ue 82/???a%-? 2%%a% "the dignified gentlemen ** ; 2.é., "European officers.” Here, however, it seems to mean "elevated,” a signification most rare. But no building has been spoken of, of which " makan” might be an apartment, 86 BAGH O BAHAR. himself rose and went out. He returned, having put on another and a becoming dress. When I saw, it I said, "Praise be to God ! far be the evil eye !” Having heard this he smiled and said, " It is fit that your honour, t00, Should change your dreSS.” For his Sake I, t00, changed my clothes. The youth had prepared the entertainment with great elegance, and had brought there all the paraphernalia that were requisite for making merry. And having formed a warm intimacy with me, the fakTr, he began to address me in an impaSSioned way. MeanWhile the Cupbearer waited on us with a flagon and cup of crystal, and having brought relishes of various kinds, set them down. He set in order the salt-cellars,-the wine began to Circulate. When it came to the time of the Second or fourth Cup, four beardleSS youths of great beauty, with flowing ringlets, came into the aSSembly and began to play and Sing. Such was their beauty and Such the harmony, that had Tan Sen *** been there at that time, he would have forg0tten his tune,*** and Bajjuba0ra *** would have gone mad. In this delightful moment the eyes of the young man all of a sudden filled with tears. Two or three drops involuntarily fell from him, and he said to me, the fakTr, "Now between me and you a friendship of the soul is formed ; to c0nceal, therefore, the Secrets of the heart from friends is, in no religion, (considered) right. I am about to tell you without ceremony a thing in the confidence of friendship. If you will permit me (literally, give orders), T will summon my mistre88 into this assembly and comfort my heart; Separated from her, my heart is not at eaSe. * He spoke this with such fervour, that without having seen her, my heart also longed (to behold her). T said, "Your gratification is to me indispenSable-what is better than this ? Be pleased to make no delay. It is true, nothing seems good without one's mistre88.” The young man made a Sign towards a lattice. Immediately a woman of the blackest complexion, like a She-devil, at Sight of Whom a man would die prematurely, came towards the youth and Sate down near him. I, the fakTr, was affrighted at the sight of her. I said, in my heart, "Is this monster (lit., calamity) *** 'Tan Sen”-a celebrated musician of the time of Akbar. *** A play 0n words, "Tan Son” being the man's name, and fdh, "tune,” and Aaord and Aa0ld both signifying "mad.” - TURAVETJS OF THE ETTRST TDAR WTESH. 37 the beloved one of such a fairy-born youth, and is it of her that he ha8 uttered such praise, and for her that he has evinced such desire?***** I recited the deprecatory formula, " There is no power nor virtue but in God,” and remained silent. In the same state for three days and nights the company remained assembled (enjoying) wine, music, and conviwiality. On the fourth night I was overpowered by intoxication and sleep. Involuntarily I fell asleep in the slumber of forgetfulness. When the morning came that youth awoke me. JHaving caused me to drink some cups of a beverage proper for dispelling intoxication, he said to his mistress, " Now it is not right to trouble our guest any longer.” Both taking hands, arose.*** I asked leave to depart ; he readily allowed me to go. I then quickly put on my former clothes and took the way home, and having entered the presence of the fairy, waited on her. However, such an occurrence had never happened as that I should leave her alone and stay out the night anywhere. I was much ashamed at that three days' absence, and made excuses, and related the whole story of the entertainment, and of his not permitting me to go. She was well acquainted with the world. She smiled and said, "What does it matter if thou hast stopped to oblige a friend ? I have pardoned thee-what fault hast thou committed ? When a man goes to any one's house, then he returns at his pleasure, but will you keep quiet after receiving (literally, "eating and drinking”) these unreturned civilities, or will you return them ? Now this is incumbent on you, to go and bring that merchants son with you, and entertain him tWice as well, and have no anxiety about the (necessary) furniture. By the favour of G0d all the requisites shall be got ready in one moment, and the party of entertainment shall be well adorned.” I, according to her order, went to the jeweller and said, "I have obeyed your wishes with my head and eyes; now do you also in a friendly way accept my petition.” He said, " I am ready with my heart and soul.” *** With deference to MIr Amman, this is bad grammar. Tt should be— ५*>*** ७५**l w५) -*** ->* us*l c5 c~द 78 *? ???? ???f farka atsd ?sh¢%/d% १ah? k%/d. हैं 8 * 9 *** This might als0 be rendered " having graspcd both my hands, " they arOSe.'' 88 BAGH O BAHAR. T then said " If you will condescendingly come to the house of this (your) Slawe, it will be an especial favouring of the poor.” The youth made many excuses and evaSions, but I did not cease to urge him until he consented. I t00k him along with mySelf to my house. But on the road T was proceeding pondering this very thing, saying to myself, " Had I the power to-day, I would shew him such attention that he would be pleased. Now I am taking him along with me, let uS See What occurs.** In this same dilemma I arrived near the house-then what I do see? A bustle is going on at the door. The streets have been SWept and sprinkled. EurSuiwants and mace-bearers are standing there. I was amazed, but know- ing it to be my own house, I stepped in. I Saw then, throughout the mansion, COStly Carpets fit for each apartment spread in each place, and Cushions Set. Betel-boxes,*** wials for sprinkling rose-water, and others for holding jtr, Spitt00ns, floWer-pots, p0ts of narciSSus, were placed in order. On One Side is the lustre of lamps in frames of Wariegated talc. On the other Side, Shrubs*** and CypreSSes and lotuS-plants are Shining. And throughout the hall and the balconies, Candles white aS camphor*** are placed On gilt Candlesticks, and jewelled shades are placed over them. All persons are ready in their respective offices. In the kitchen, pots remained clatter- ing ; in the r00m for c0oling Water, there was the Same preparation. Water- p0ts entirely new were placed on Silver stands with per00lators attached and *** The Pandan is a b0x of gold, Silver, copper, or brass, for holding betel Or its appendage8. The GulabpaSh is a bottle of glaSS, gold, or Silver, out of which rose-water is sprinkled. The ftrdan is a Wial for containing ffr. The Pikdan or spittoon is of gold, Silver, copper, bra88, &e. Kantin-i Islam, p. 120. *** The rcading in the text is little better than nonsense. Tt should be either, cr** ca-*9> L* c9* 2*_9) }५-द- JAd? 42/r sa7% ka%%a? k? ?aptshe% Aa???, "shrubs and avenues of the CypreSS and lotus;'* or with the >9) ¢%%//* omitted-cr-S c*2) * c9* _27** 9५-द- Jhar saro ka%%a? ka rosha% ha%, "shrubs of the cypress and lotus are bright.” *** ५.599** Ag/ar7, in Forbes vocabulary, is rendered " made of camphor,” a meaning here inadmissible. *** TYRAVELS OF TH[]g BTRST TDARWWESH. 39 covered with vessels for hot water.*** Further on were set, on a bench, 8p0ons, metal bowls, with salvers and covers. Adjoining, were narrow- mouthed vesgels of ice, and flagons were moved briskly in saltpetre." In short, all the furniture befitting royalty was there, and dancing girls, w actors, dancing b0ys dreSSed as girls, singers, performerS on the Sarangf or Tamburah or Dholak, clothed in handsome dresses, were present, playing in concert with their instruments. I conducted the youth to an ottoman; where T seated him; and was in my heart perplexed, saying, "O God ! in 80 short an interval how were all these preparations made ?’’ I went, about looking on every Side, but nowhere found a trace of that fairy. In thiS Same Search JI all at Onge Came out in the direction of the kitChen. L behold then, that delicate lady, with a shirt on her neck, slippers on her feet, and wearing on her head a white handkerchief, simple, nude, divested of her ornaments. She wants no ornaments to whom God has beauty given ; Behold how fair the unadorned moon (in heaven). She continued engaged in superintending the banquet, and in giving injunctions as to each dish, saying, "Take care that it is well-fiavoured, and that the gravy, seasoning, and smell is correct.” In this laborious occupation, that rose-like form was all bathed in perspiration.*** I Went up to her and expressed my devotion for her, and after extolling her cleverness and skill, began to utter benedictions. When she * An intolerable absurdity; yet this is the only meaning given in the dictionary. Is it not rather likely that J---: 29hra = ७.००४ 2adhad, "a drinking vessel with a spout to it ?” 131 Diterally, " flagons of Saltpetre,” Which gives no sense ; unless the 8)?* shorah, be here for - 8) ?** db8/20?"a/?, or 9**l, ¢fsh४rah, lemonade made with the juice of pomegranates, quinces, lemons, etc., for which see Kantin-i Islam, Appendix, p. 41. Bottles of Wine are cooled, in India, by being briskly moved round in water in which saltpetre has been dissolved. . - f-s . 6 ’ 66 - - *** Literally, "" was sweat, sweat.?? 40 BAGH O BAHAR. heard this flattery, she frowned 1% and said, "Sundry things are done by human beings, which an angel has not the power to do."%* What have T done of such a nature that you are so astounded ? Enough ! Long speeches do not please me. Come now ! tell me What sort of politeness is this, to leave your guest seated by himself, and go wandering about in this place and that ? What will he be saying in his own mind : Go quickly ! take your Seat among the company, and pay attention to your Wisitor, and having sent for his mistress also, cause her to Sit beside him.” T***immediately went to the young man and began to display a warm regard for him. Mean- While two beautiful slawes, holding in their hands a flagon and a jewelled Cup, Came before us and began to Supply us with wine. Hereupon I said to that youth, "I am in all respects your sincere friend and servant. It is better***that that beautiful tady towards whom your heart is inclined, should honour us With her presence ; then, indeed, it will be highly delightful.*? If you command, then a person Shall go to call her.** On hearing this, he was pleased and said, "Wery good ! this time you have spoken the thought*** of my heart.” I फूं*** a eunuch (for her). When the night was half spent, that hag,*** borne on a splendid sedan with two poles, arrived like a sudden calamity. I, having no resource, in order to please my guest, went out to meet her, and with extreme cordiality conducted her in, and seated her beside *** Literally, " mounted a frown.” *** That is, "are t00 gr08s and material for spiritual beings, to which you compare me.' *** The narrator of the story generally styles himself "the fakTr,” as in this place ; but instead of this oblique form, the pronoun of the first person is used in the translation, as more suitable to the English idiom. *** Or as we say, " best.” In this phrase the comparative is used in Persian for our Superlative. **7 Literally, "a great thing.” *** Literally, " thing” or " word.” *** c५j5- charad, is, properly, the ghost of a woman deceased in pregnancy. 'IYRAVT?TAS OF THE FTR,5T JDARWESH. 41 the youth. The young man, on beholding her, was as delighted as if he had obtained all the good things in the world. That she-devil, too, Clung round the neck of that fairy-born youth ; in real truth, the Sight was as when an eclipse happens to the moon of the fourteenth night. All the persons who were in the assembly began to press their fingers with their teeth,**" saying, "What ! has some calamitous influence overpowered this youth ?” The gaze of all was turned in that same direction. One person said, aside, " Friends ! there is a contrariety between love and reason. Whatever is incongruous to reason, this infidel love is sure to display. Look at Laila with the eyes of Majntin.” " All responded, " It is true ! it is just as you Say.** I, according to the order I had received, remained in attendance on my guests; but although the youth pressed me to partake of the goblet and the wiands, I, through fear of that fairy, was not giving my mind to the repast or the spectacle ; and, excusing myself on the ground of my duties as a host, did not partake. In this same way three nights and days were spent. On the fourth night that youth, having called me to him, very affectionately began to Say, "We, too, will now take leave; for your sake I have left all my business and Waited in your Service for three days. Do you also, then, Sit beside me for a moment and gratify my heart.” I reflected in my mind that if at this time I did not aSSent to what he said, he would be hurt, and I felt it necessary to oblige a new friend, and one who was my guest. T then said this, "I desire to obey your commands, for a command is before "" A Persian phrase expressive of astonishment. In the native picture- illustrations of the " Shah-namah,” the spectators of Rustam's combats with dtemons, are represented as thus expressing their wonderment. " "Majntin” or " distracted” is the name of an Arabian lower, who was enamoured of One Daila, perhaps so called from her dark complexion, that word signifying in Arabic, " night.” She had no pretensions to beauty, but he was madly infatuated with her. See " Gulistan,” chap. v. story 19. "heir loves have been sung by Nigami and others, and have passed into a proverb, बैन 42 BAGH O BAHAR. manmers.*** On hearing this, the youth presented me with a cup, and I quaffed it. The Wine then circulated S0 inceSSantly, that in a brief Space of time all the persons aSSembled, being intoxicatod, were deprived of their Senses, and I, to0, became inSensible. When it was morning, and the sun had risen two spears length, T opened my eyes. Then I beheld that neither those preparations nor that aSSembly were there, nor that lady ; only the empty house Was left: ; but in one corner was Set a rough woollen cloth wrapped up. When I opened that and looked, then (I beheld) the young man and his mistress, both with their heads severed, Iying there. On Seeing this their state, my senses departed. My reason was of no use to me (to discover) what this was or what had happened. Through perplexity I continued staring about me in every direction. Meanwhile an eunuch, whom I had observed [employed] in the busineSS of the entertainment, Shewed himself. I felt somewhat encouraged at the Sight of him, and enquired the details of this occurrence. He replied, "What wilt thou gain by inquiry into this matter respecting Which thou hast asked ?” T, t00, reflected in my mind to this effect-" He, in fact, speaks the truth.” Then, after meditating for a little, T said, "Well ! do not tell me. However, explain this, at least-In what place is that beautiful lady ?” He then said, " Assuredly, what I know that I will relate. But for an intelligent man like you to indulge eagerly in a Wine- party after a friendship of two days, without permission of her Highness, Shewing no respect or ceremony towards her-What is the meaning of thiS P?? I WaS much ashamed at my misconduct, and at his repr00f; my tongue found no utterance besides this Word, "Of a truth, now indeed I have done wrong ; be pleased to pardon my fault.** At length the eunuch, becoming friendly, pointed out to me the direction of the abode of that fairy, and sent me away. He himself tarried behind to look after *** the burial and inter- ** The meaning of this proverb seems to be here, "Good manners would keep me Waiting on you as my guest, but since you command it, I will join you in the repast.” *** Literally, " in the thought.” TTRAVETAS OF THE PTTRST TDAR,WESJH[० 48 ment of those two mutilated bodies. I was (thus) freed from the suspicion of that wicked deed, and was absorbed in the desire of rejoining that lady. With much difficulty,*** Searching on, I arrived, in the evening, in the street to which I had been directed, and passed the whole night in a state of great agitation in a corner near the door. No sound of any one's move- ments reached me,*** nor was there any one who inquired what I was doing. In that Same friendleSS state, the morning dawned on me. When the sun arose, that moon-faced beauty began to look towards me from the window of an upper apartment of the house. The kind of pleasure which I then expe- rienced my heart alone knows. I returned thanks to God. Meanwhile an eunuch came to me and said, "Go and seat thyself in this mosque ; perhaps thy desire may be then fulfilled, and thou mayest obtain the Wish of thy heart.” By his command I rose up thence, and went and stopped in the mosque. My eyes, however, were fixed upon the door, and T said to myself,*** "Let us see what is disclosed from the curtain of the future ?” AS one who fasts, expects through the whole day the time of evening, 80 I, t00, passed that whole day in similar inquietude. At length, Somehow or other, evening came and day removed like a mountain from my breast. All at once, the Same eunuch who had given me the direction of the lady's house entered the mosque. After performing his evening prayers, that compaSSionate person, who was the Confidante of all our love- affair, approached me, and after much encouragement, took me by the hand, and led me with him. Procceeding on, he caused me to be Seated in a little garden and said, "Remain here until your wish is accomplished,” and he himself took leave and went, perhaps, to relate my circumstances in the presence. I remained looking at the beauty of the flowers of that garden, and the fair moonlight, and the spectacle of the fountains springing up in the reservoirs and streamlets (as copiously as in) the mouths of Sawan and " Literally, " stumbling and falling.” *** In Urdu the negative goes to the verb-" any sound did not,” instead of our " no sound did.” " For these words we have in the original only 45 kth, " that” or 6 6 saying that.’’ 44 BAGH O BAILAR. Bhadoh.*** But when I beheld the flowers, then the thought of that rose- formed one Was returning to me; whon my eyes fell on the m00n-then I was recalling to mind the countenance of that m00n-faced beauty. All this Splendour, without her, was a thorn in my eyes. At length God rendered her heart kindly-disposed to me. After a Short interwal that fairy, covered from head to foot with pearls, advanced from the door into the avenue, and stood there adorned like the moon of the fourteenth night, wearing on the upper part of her body a gown with a flounce of br00ade, to which was stitched a border of pearls, and round her head a mantle Which had a fringe, a hem,*** a waving pattern, and bells attached.*** By her arrival that garden and the hcart of this fakTr derived fresh life. For a moment she paced up and down*** and seated herself supported by pillows, on a cushion embroidered with gold. I ran up, and as the moth Circles round the candle, walked round her in token of devotion, then, joining my hands, st00d in the attitude of a slave. On this, the same eunuch began to speak on my behalf, and entreat for me. I said to him, "This slave is guilty*and has erred, let the punishment be inflicted which is due to my fault.” The lady, inasmuch as she was displeased, said haughtily, "As to this person, the best thing now is, that he should take a hundred bags of a thousand gold pieces each, pack up his goods, and depart to his own country.” On hearing this Speech, I was petrified,*** and was dried up, so that if any one had cut my body, not a drop of bl00d would have issued ; ” " Sawan” is the name of the fourth Hinda month (July-August) ; " Bhadoh,” of the fifth (August-September). During these months the rains are at their height. The ८52 ka may be rendered, "as in.” 148 The 2५ 2a//a, is a hem of gold or Silver thread. *** This is, perhaps, the longest and most involved sentence in the whole booky and its clumsiness shews how repugnant the genius of the language is to sentences of such a length. " This may als0 be rendored "she surveyed the scenery in this and that direction.’’ Ó 6 f *** Litorally, " became w00d.” TRAVELS OF THE FIRST DARwESH. 45 and the whole world began to grow dark before my eyes, and a sigh of despair involuntarily escaped from my breast. Tears also began to fall. At that time I had none left to rely upon but God, In utter despair I said, " Well, please to consider a little in your heart. Had I, luckless wretch, been desirous of this world's goods, I should not then have expended my life and property for your Highness. What ! have the rights of service and devotion all at once been banished from the world, that you Shew such want of kindiness to me, unfortunate creature that I am : Well, now life itself is no longer of any use to me. OWing to the neglect of their fair mistresses, helpless and half-expiring lovers find existence insupportable.” Hearing this, she was incensed and, frowning, said angrily, ' How nice ! Y0% are my lower, are you ? the frog has caught cold, has it ? O blockhead ! it is a vain thought to speak words too high for your place.*** A little mouth and big words *** (are not suited). Enough ! be silent ; cease this unprofitable discourse. Had any one else committed this breach of decorum, I swear by the Almighty I would have caused him to be cut into gobbets, and have distributed (his flesh) to the kites : but what can I do ? your services return to my recollection. Now the most advantageous plan is this, for you to depart; it was in your destiny to subsist*** thus long in my dominions.” I then, weeping and Sobbing, said, " If this be written in my destiny that I should not obtain the desire of my heart, and should wander about in forests and mountains, dashing my head (against the rock) then am I helpless.” These words, too, annoyed her, and she began to say, "These disgusting expressions of endearment, and this enigmatical discourse, please me not. Go and address these inuendoes to those whom they befit.” Then in the same angry temper she arose and entered her palace. I made many humble entreaties,"** but she paid no attention to me. Having no resource, I to0 came forth from that place despairing and hopeless. *** Literally, "stomach.” *** A proverb used of those who talk big, or aim at something beyond their rank. 154 Diterally, " the grain and water of your destiny was thus long,” etc. ** Literally, "dashed my head much.” 40 BAGH O BAHAR. In short, for forty days this Same state of things continued. When I WaS Sick of wandering through the Streets of the city, I issued forth into the jungle. When I returned with melancholy thence, I again entered the city like One distraught. I neither ate by day nor Slept at night. Like the WaSherman's dog, I had n0 rest at home or at the steps down to the river.*** The life of man is Supported by eating and drinking. Man is a Creature that Subsists on grain. No strength at all was left in my body. Having become a cripple, I went and fell down under the Wall of that m0Sque, when one day that Same eunuch came to repeat the Friday's prayers. He passed by me. I remained repeating this poetry, but in a low voice through WeakneSS : From this heart's grief may death or patience reach my heart, Whateer be written in my fate, O God ! that quick impart. Although my external appearance had become altogether changed, and my COuntenance had aSSumed Such a, look that even those who had Seen me before Could not have recognized me as the Same person,-that eunuch, however, hearing a piteous voice, turned towards me. After surveying me with attention, he uttered an exclamation of SorroWful aStonishment,*** and addressed me compassionately : "This is the condition, then, to which you have at last brought yourself.” T said, "Now indeed, what has happened, has happened. I was ready with my property (With equal readiness I have) devoted my life als0 (for her). Thus alone C0uld She be gratified-then what Can I do ??? Having heard this, he left a SCrvant With me and entered the m0sque. : When, after finishing his prayers and (hearing) the sermon," he had come out, he placed me in a litter, and taking me along with him into the presence of that neglectful fairy, Seated me on the outside of a screen. *** A proverb applied to unquiet persons. 151 \.5 (CA**9**) ¢f808 k??/d, signifies al80 " to lament,” but here it is requisite to render it by the above somewhat lengthy expression. *** The Khufbah is preached every Friday, and as with us, follows divine service. In it the preacher bleSSe8 Muhammad, his su000880rs, and the reigning monarch of the C0untry. TTRAVTELS OF TTHE PTIRST TDARWESTH० 47 Although nothing of my former appearance remained, still it had happened that I had lived with her both night and day for a considerable period (and she must have known me therefore), but intentionally pretending that she did not recognize me, she began to enquire of the eunuch, "Who is this ?” That gentleman said, "This is the same unfortunate, ill-fated person who fell under your Highness's displeasure and incurred your reproof. From this very cause, his appearance is thus altered. He is consumed with the fire of love. Though he quenches it with the water of his tears, it newer- theless breaks out with redoubled violence. Nothing is gained, but rather through Shamg for his error he is perishing.” The lady said, jestingly, "Why tellest thou these idle tales : It is many days since my scouts brought me intelligence of his safe arrival in his own country. God knows who this person is and of whom thou art talking !’’ At that moment the eunuch joined his hands and said respectfully, "If my life be granted to me, T will make a representation.” She said, " Speak on ! Thy life is granted to thee.” The eunuch said, " Your Highness can truly appreciate. For God's sake cause the screen to be removed from between you, and recognize him, and take pity on his friendleSS state. Ingratitude is not good. He now deserves Whatever pity you may be pleased to Shew to his condition. To say more would be to transgress the limits of respect. Whatever occurs to your royal mind, that and that alone is best.” She smiled at these words and said, "Well ! who waits !*** place this person in the hospital. When he Shall have recovered, his circumstances shall be investigated.” The eunuch said, " If you would be pleased with your own Toyal hand to sprinkle r0Se-water upon him, and would condescend to say something to him, then he would be encouraged to hope for life. Despair is a bad thing. The world is supported by hope.” Even to this, that fairy returned no answer. Hearing this dialogue (as I had grown weary of life") I fearlessly exclaimed, " Now my heart wishes not for life * ४ *** This might also be rendered, ' Whoever he may be,” etc. ; the trans- lation given above, however, is most likely the correct one. *** After these words there is a full stop in Forbes' edition, but instead of it the sentence should be put into a parenthesis, as it is only the reason for- \çßl d19? -ॐ*** ???dha?ak ho? ४thd. ५ 48 BAGH O BAHAR. on these terms. I have already my feet in the grave." Death must come Some day, and, as for my cure, it is in the hands of the princess-let her perform it or not, she knows best (What to do).” At length the turner of hearts Softened the heart of that hard-hearted one. She became kind, and said, "Summon the royal physicians quickly.” The doctors forthwith Came and aSSembled. They inspected my pulse and urine, and deliberated long. At length they decided in their prognosis as follows :-"This person is in love with some one. There is no remedy for him, except in union with his mistress. As S0on as he obtains her, he will be restored to health.” When the physicians also had pronounced this to be my disease, the princess said, " Conduct this youth to the warm bath, Wash him, array him in a, handsome robe, and bring him into my presence.” They immedi- ately led me out, and having caused me to take the bath, dreSSed me in g00d clothes, and brought me into the presence of that lady. Then that delicate fair one, said, with emotion, "Thou hast, without cause, brought reproach and disgrace upon me, without my giving any reason for it, now What else dost thou purpose to do : JDistinctly state what is in thy heart.” O fakIrs ! at that time such was my condition, that I had almost died of joy. Through delight I Swelled so that my clothes could not contain me, *** and my appearance changed. I returned thanks to God, and Said to her, " At this moment your Highness has fully accomplished all that could be done by the physicians, for by one word you have re-animated a dead person, Such as I was. Behold, then, the difference which has arisen in my state between that time. and this !’* With these words I walked three times round her, and coming in front of her, stood up and said, " Your Highness commands that I should tell you what I have in my heart. Your Slave then regards this as more precious than the Sovereignty of the Seven regions of the earth, that you would C0ndescend to accept this humble person, and grant me exaltation by permitting me to kiSS your feet.” For a moment, after hearing this, she was plunged in thought ; then, with a side-long look, she said, "Sit down ! you have done me such service and evinced such " I have not translated the ७G fafkd, which signifies 6 6 dangling.' * * Ö 6 * {5 &…? *** A proverbial expression, equivalent to our " bursting with joy.” TRAWTET,S OF THE ETRST DARWESH . 49 fidelity, that whatever you say is agreeable to me and engraven on my heart also. Well, I accept you.” On the same day, in a happy moment and during an auspicious conjune- tion of the planets, the Kazr read the marriage-service."* After such distress and disaster, God showed me this day when I obtained the wish of my heart. But the desire my hcart cherished of lying with that lady, was equalled by the inquietude I felt to become acquainted with the wonderful circumstances (which had occurred). T said to myself, "Up to to-day 1 have no idea who this lady is, and who that dark good-looking Abyssinian was who, on the receipt of a scrap of paper, entrusted to me so many bags of gold coins : or how, after but three hours preparation, a banquet was got ready Suitable for kings; and why those two innocent persons were put to death at the entertainment ; and what was the cause of the lady's anger and unkindneSS to mefnotwithstanding all my services and endurance of her whims) and why all at once she has thus exalted this weak individual.' In short, for this very reason, after the customary ceremonies which attend the tying of the nuptial knot, for eight days, in spite of my desire, J forbore from consummating my marriage. I slept with the lady at night, but at daybreak L rose just aS I had lain down. One day, in order to bathe, I said to the female domestics, "Warm a little water that I may wash.” The princess smiled and said, " For what purpose warm Water?' I remained Silent, but that fairy was astonished at my conduct. Moreower, she Shewed by her countenance that she was wexed to such a degree, that one day. She said, "You, too, are a strange man. You are either So hot or So cold,-what do they call this : If you had not the power, then Why did you form such a vain desire ? ** I then Said, without hesitation, ** O my life ! We must have justice. A man has a right to obtain justice.” She said, "What justice remains to be done ? Whatever was to be done, has been done.” I replied, " Tn truth my great wish and desire (was this very thing Which I have obtained ; but my heart is kept in doubt, and by doubtfulneSS a man's mind is disturbed; Whence nothing can be done-he is thrust out of his poWers as a man. I had determined in my *** For a doScription of the marriage-riteS Sce Kantin-i Islam, p. 88. JEI 60 BAG If O BAHAR. * hcart that aftor marriage (Which was tho truo delight" of my hoart) I would inquire of your HighnoSS Sundry matters (Which I cannot comprehond, and Which are hiddon from me), which, if I hear explained by your royal tongue, then my heart will bo comforted.” That fairy frowned and said, " How g00d ! have you already forg0tten : Remember that I have repeatcdly Warned you not to interfere in my matters, and oppose in nothing. How, is it proper to show this unwonted disrespect ?” I laughed and said, " Just as you allow other disrespectful actions to stand oxcused, suffor this also.” The fairy changed countenance, and, falling into a paSSion, became like a whirlwind of fire, and said, " Now thou hast become too bold ! Go ! mind thine oWn busincSS ! what advantage will result to theo from these matters ?'' T said, "The shame which attachcs to our bodies is the greatest in the World, but one has even these secrets revealed to him. Now when you bring your mind to allow even of such a thing, what other Secret require8 to be concealcd ??? By this allusion that fairy, having, with her natural quickness, com- prehended the matter, began to say, "This is true, but my hcart experiences this inquietude, lest, if the Secrot of this wrctched porSon "* Should bo disclosed, a great calamity should result.” T said, "What discourse is this : Let n0t your heart entertain this thought of your Slawe, and with a mind at eaSe relatc all the Circumstances which have occurred. Newer- newor shall my t0ngu0 pr0ducc them from my heart ; What p0SSibility is there of thcir reaching any one's cars ?' Whon She Saw that there was no escape oxcept by tclling me," then, having no rcsource, she said, "Thoro are many disadvantage8 in repeating these things; thou, whether I would or not, hast proSScd me. Well ! thy interests are dear to me. For this cause T Will relate my history. It is necessary for thee to keep it Becret. Take Care !?? In short, after many injunctions, she began to say, " I, unhappy, am the daughtor of th0 Sultan of Damascus, and ho is a great king among kings. *** A play on words, the words signifying " dclight,” implying also, " marriage.” *** Literally, "one without fect.” ** Literally, "this dear person.” TRAWELS OF THE FIRST DARWESH. 51 df Except myself, he had in his family neither boy nor girl. From the day of my birth I was brought up under the shadow of my parents with tender- ness and indulgencc, and in pleasure and contentment. When I became intelligent, I then gave my mind to beautiful persons and delicate girls. Accordingly, very lovely fairy-born playmates, daughters of the nobility, remained with me as companions, and beautiful attendants and handmaids of the same age as myself waited upon me. I continually witnessed the spectacle of dancing, music, and festivity. I had no intercourse with the world, either for good or ill. Surveying my state, so free from care, nothing but thanks to God issued from my lips. " It chanced that my mind of itself became so sad that I took pleasure in no one's companionship, nor Were the parties of pleasure pleasant to me. My temper became like that of a deranged person-my heart dejected and ill at ease. No one's appearance gratified me, nor did my mind desiro conversation. Secing this my state, my nurses *** were all overwhelmed with anxiety, and began to throw thcmselves at my feet. This same eunuch had been from of old my faithful confidante and partner of my secrets. Nothing had been hid from him. Seeing my distracted State, he said, If the Princess will drink a little sharbat made from the caaaa¢ç8 saftaa,"* then it is probable that your temper will recover its former equilibrium, and ease of mind will roturn.” From his speakiag to me in this manner, I too felt desirous (to taste it). I then ordered him to bring it quickly. "The eunuch went out, and having carefully prepared a flagon of that Samo drink, iced it, and caused it to be brought to me by the hand of a boy. I drank it, and experienced just the beneficial effects which he had repre- Sented. I instantly bcstoWed on the eunuch a sumptuous robe in requital of that service, and directod him to send to me a cup of it always at the Same hour. From that, day this became the fixed custom, that tho eumuch *** In thc text four kinds of nurses are enumorated- the पtle dd'?, l०० dadd, 265-265- chhochh0, and ७31 d7%7d. In the Kanun-i Islam (glossary, p. 66), the names of the four kinds slightly diffor. JDadd and d?tgd do not thore occur. JOd'? seems to be the wet-nurse; chhochho the dry ; and dadd and d7%7d, nursemaids. 6 Ó Ó ( 6 *ि 6_ी i… ¢» " This oxtract of homp is called " bhang” and is wory intoxicating, or rathor, oxhilarating. 52 BAGH O BAHAR. caused a Cup to be conveyed to me by the hands of the Same b0y, and I, your handmaid, quaffed it. When its intoxicating influence took p0SSeSSion of me, then in its Whirl I was amusing my mind by playing and jesting with that b0y. He, t00, when he had lost his shyness, began to address to ७ Z az me choice and sweet expressions, and to relate marvellous_stories. Moreover ¢c> 24? 7.47८cc he began to give went to Sighs and exclamations. His form, indeed, was % ?*44-44****ट" graceful and worthy notice ; my heart involuntarily grew fond of him. 24z ae4 Ta-४ ४** **-0wing to my passionate fondness for him, and the delight I took in his 4;e cs playfulneSS, I began to bestow on him daily gifts and rewards. That unfortunate, however, made a practice of coming into my presence with the same clothes that he always had been in the habit of Wearing, nay, th0se garments, moreower, became SOiled and filthy. " One day, I said to him inquiringly, Thou hast received from the imperial bounty so much, and yet thou hast left thy person just in the same State it was at first. What is the reaSOn of this ? Where haSt th0u expended th0Se rupees : or hast thou h0arded them up ?” When the b0y heard th0Se words of encouragement, and found me inquiring into his oondition, he began to say, with eyes suffused with tears, AIl that your HighneSS bestOWed On this Slave, my master has taken ; he has not left me one farthing, whence Should I get other clothes made, to dreSS in when 1 enter your presence : I am not to blame in this; I have no alternative.' At this humble speech of his, I felt pity for him, and immediately gave orders to the eunuch saying, " From to-day, educate this boy under your own eye,"" and cause g00d clothes to be made for him, and dress him in them, and do not Suffer him to indulge in idle play and romping with the malo Slawes. Moreover, my pleasure is, that he Should learn manners Suitable for the royal Service, and Wait up0n me. The eunuch acted in obedience to my c0mmand, and Seeing the Way in Which my inclination turned, began to take an especial care of him. In a few days, owing to his now enjoying easy life and being well-fed, his complexion and filling-0ut wonderfully improved *" and he, as it were, cast his slough. Though I kept a guard Ö 66 ० Ö *** Literally, " in your own Society.” " Diterally, " became something of something.” ७-82) ?4%g/d%, here translated " filling-0ut,” signifies generally, " grease,” and honce, "stout- ness,” "sleekness.” TTRAVETAS OF THE ETEST TDATR,WVTESTH[० 53 &# over my heart, still the person of that caitiff*** So impressed itself on my mind that my Soul desired nought but this, to place him in my heart, and not to suffer him to be absent from my eyes for a moment. At last I admitted him among my intimate companions *** and used to dreSS him in robes of honor of various kinds, and jewels of divers colours, and gaZe upon him. At length, his being near me became a Solace to my eyes and a Source of comfort to my heart. Every moment was spent in en- Couraging him. Things at last came to this point with me, that if for a moment he left me for Some neceSSary purp0Se, I felt ill at ease. After some years he reached the age of puberty. His young moustaehe began to grow. His Stature reached its full size. The gate-keepers then, outside, began to talk about him. The porters, and men Stationed to purchase goods at the women's apartments,*** the Mewaras,*** the relief-guard, and the pursuivants and mace-bearers, began to opp0Se his entering the Seraglio. At length his wisits were stopped. I indeed was restless without him. One moment seemed a mountain.*** When I heard these tidings of despair, I felt as much COnsternation as though the direst calamity*** had befallen me, and my COndition waS Such that I could neither utter a word nor continue *** Diterally, " infidel,” but here merely an abusive term, like "mis- creant” "caitiff.” ZZ ८४ 442 */442 2- /2८ ८८-***-०८- ८-० %*क्र***- ८-८० *** The ७५ ५८-० h2%8d/%0d% of princes are their favourites, confidential advisers, those who have the chfrée. *** The word U319 ?422d%d is rendered by this long periphrasis of nine WOrds. *** The word }2॰* h2622dyd, in Forbes' vocabulary, is rendered, "a kind of aftendant,” Which explains nothing. In Shakespear's dictionary it is said to be the name of a robbing tribe of Mewat. These robbers are used even under our Government and by our officers, as house-guards, e.g., the RamusIs in Bombay. " That is, "of prodigious length.” A similar expression occurs, p. 80, 1. 14 g.g. *** Literally, ' the day of resurrection,” and hence used for anything surprising and terrible. 94 BAGH O BAHAR. without him. I had no power to effect anything. (T exclaimed) My God ! What shall I do ?” My perturbation was excessive. OWing to my dis- quietude T sent for the eunuch (who was my confidante), and said, " I wish to take care of the boy. At present, the plan to be adopted is, that you should give him a, thousand pieces of gold as capital, and make him Open a jeweller's Shop in the centre bazar, whereby he will be able to trade, and with the profitS paSS his life in ease. And for his residence cause a. handsome mansion to be built for him near my palace. Purchase the neceSSary Slaves and attendants, fix their monthly Salaries, and place them in his.service, that he may not want for comfort in any way.” The eunuch made all the preparations for his residence and his business as a jeweller and trader. In a ahort time his shop made such a splendid and COnspicuous appearance that all : the Sumptuous robes and Costly jewels Which were required for the use of the king or his nobles *** were procured at no other house but his. By degrees he laid in such a stock that whatever rarities from Whats0ever country were required, were to be found there. In Comparison with his, all the jewellers" business was Suspended. In a word no one was able t0 compare with him in this city,*** nay, there was n0 such jeweller in : any country. : " In this same traffic he indeed gained lakhs of rupees, but his separation from me began to make daily inroads in my frame. No device succeeded for . me to console my heart by a Sight of him. At length I summoned that Same experienced eunuch for a consultation, and Said to him. ' No such plan succeeds that I should behold his form *** for a little and tranquillize my h6art. There is however this method, for you to cause a subterraneous paSSage to be dug from his house and unite it. With my palace.” Upon my 177 >9- 6drkdr is here ple0nastic. It is merely introduced honorifically when Speaking of great personages. w - - *** By a lapsus of MTr Amman or of the transcriber, we find in the text, " in that city,” which does not suit the speaker, who was living in the city at the time. *** A play on Words, the same Word, -299० १arat, being used to express : "plan ” and ' form.?? TTRAVTELS OTF TTPTTE TETRST TDATRWTESTH० 55 giving the command such a tunnel was prepared in a few days, and when evening Came the eunuch brought in the youth by that passage in profound silence. The whole night was paSSed in wine, feasting, and merriment. I obtained rep0Se by meeting him; he wa8 gratified by seeing me. When the morning-star arose and the Mu?azzin proclaimed the summons to prayer, the eunuch conveyed the youth by the same way to his house. Beside the eunuch and two nurses who had given me suck and brought me up, n0 fourth person was acquainted with the matter. " A long interval passed in this manner. One day this incident occurred. The eunuCh, according to Custom, had gone to call him, and Saw the youth Sitting silent like one absorbed in thought. The eunuch inquired of him if he was well, and why he was S0 sad to-day ? and bade him come, for he was Sent for to the presence. He returned no answer at all. He never moved his tongue.*** The eunuch returned alone and disappointed,*** and related how he found him. That the devil might bring me t0 ruin, my heart did not even then forget its love for him. Had I known that my lowe and affection for such a traitor and ingrate would in the end bring me to disgrace and dishonour, and stain my character and fame, I would that wery moment have abandoned the affair and repented of it. I would never have mentioned his name again, nor given my heart to that shameleSS one. But it was to be thus. I took no notice, therefore, of his not coming, looking on it as merely the c0quetry of lovers."* Of this the result which I have now experienced is, that thou, too, though no eye-witness, hast become acquainted with this story. Else, how great the difference between me and you !*** Wel1! what has happened has happened. I overlooked the perverseneSS of that aSS, and twice sent a 8 & 66 खै! ## "" Or as we say, " never opened his lips.?? ">****** - ५१) %%d sd haah kkar. Diterally : "taking a face like his 9Wny" a strange expression. We use just the reverse, "out of countenance.” *** Instead of c9****** 22s/a%%, a WOrd applicable Only to females, we should have expected c9**ue 284%oh here. Is this a lapsus of MTr Amman's making ? - 183 f_8 €9 66 ?ढ़ें - है। * * **if. : I where ? and thou where ?” The speaker being a prInceSS, *nd the person addressed a merchant. 56 - BAGH O BAHAR. ०-४* message by the eunuch, saying, " If thou wilt not come to me, I somehow Or other will come to thee ; but my Coming will be highly inde00rous, and fraught with danger.*** If this secret be divulged, then it will be very bad for thee. Then do not act S0 that the result can be nothing but disgrace. This is best, that th0u come quickly, otherwise COnsider me already arrived.? When I had doSpatched this meSSage, and he Saw that my lowing desire of him was exceSSive, he Came With an affected c0quettish manner, dreSSing himself So as to look as miSerable as p0SSible. : । When he had seated himself beside me, I asked him, ' What is the cause of thy backwardneSS and ill-humour to-day ? Thou hast never Shewn so much petulance and boldneSS, but always presented thySelf without excuse.” He then said, "T, nameless and humble individual, by the favour of your HighneSS, and by reaSOn of your august protection, have reached this affluence. My life has been spent in much ease. I offer my prayers for the life and fortune of your Highness. This fault has been committed by this guilty person, in the confident expectation that the PrinceSS will pardon me. I hope for your forgiveness.” I indeed loved him With my heart and Soul. I believed his hyp0critical Speeches, and did not observe his villany. On the contrary, I again asked him encouragingly, "What such grievous em- barraSSment has befallen thee, that thou hast continued So pensive : relate it. We Shall dewise some remedy for it also. - Tn Short, he replied in his usual cringing way, "AII things are difficult to me ; in the presence of your HighneSS all become easy.” At length, from the tenor of his discourse and conversation, this became apparent, that there was a lofty edifice, and a garden of great verdure with reservoirs, lakes, and wells of Solid masonry near his house in the centre*** of the city, to be sold, and along with the garden, a female slave also, a singing-girl, who poSSeSSed a very fine taSte for music. The two, however, were to be SOld together, not the garden alone ; like a Cat on the neck of a camel. Wh0ewer took the garden, was also to pay the price of the female slaye. And this was the wonder, that the price of the garden was five thousand rupees, * I have been unable to express --८-५-3 Jfa?dhat, but by this peri- phrasis of five Words. *** Literally : " navel.” TRAVELS OF THE FTR.ST DARWESH. 57 and the sum demanded for the slave-girl five hundred thousand. The youth *** represented that he could not at present raise so large a suru. I found that his heart was altogether absorbed * in the eager desire of purchasing those things, and that it was on this very account that his head was disturbed and his mind distracted. Although he was sitting in my presence, still his countenance was sad and his mind dejected. To cheer him - up was to me a matter of hourly and momentary necessity. I instantly commanded the eunuch saying, To-morrow morning pay the price of that garden and slave-girl, and cause a title-deed for the garden and a receipt for the slave-girl to be written out and hand them over to this person, and pay the cost-money to the owner out of the imperial treasury. Immediately on hearing this permission the youth made obeisance to me, and his countenance recovered its usual appearance."* The whole night was Spent in laughing and merriment, in the very Same manner as it had been always Wont to paSS. AS Soon as it dawned, he took his leave. The eunuch, as he was ordered, purchased the garden and female slave, and gave them to him. Afterwards the youth, according to custom, was coming and going at night. One day in the season of spring, when the place, too, was pleaSant to the heart, the clouds were circling round, Small drops of rain were falling, and the lightning also was flashing,*** and a Soft, soft: breeze was blowing. In Short, at that moment the season was one of wondrous delight. As soon *** All the description of the gardcn and slave-girl, to the close of this 8entence, is given in the direct form, but it is requisite to use the oblique form in English. - *** Literally, " without choice.” *** I hazard this translation notwithstanding that the dictionaries give only " tears” as the English of u-s9) rohat, which they derive from ५2> ?oad, "to weep.” I cannot think this meaning applicable, and would derive it from 2) rg " face.” If this be regarded as inadmissible, the Sense will be, "he wept with joy.” *** This description of exhilarating weather does not accord with Thuropean notions. To appreciate it we must have experienced the heat of the sultry season in India. - 58 BAGH O BAHAR. as I looked upon the liquors "" of various colours and the flagons arranged in the recesses, my heart desired to take one draught. When I came to the second or third Cup, I forthWith bethought mySelf of that newly purchased garden. I felt an intense deSire to take a Walk there for One moment during this state of things. When ill-fortune is to happen the dog will bite you though you be m0unted on a camel." Quite of my own accord *** and free-will I proceeded, taking a nurse along with me, by way of that Sub- terrane0us passage to the abode of that youth, and thence I went on to the garden. I beheld then that the beauty of that garden completely equalled that of Paradise. The drops of rain which had fallen on the green leaves of the trees, Were like pearls Set in leaves of emerald ; and the redneSS of the floWers in that gloom blushed like the redness of the evening Sky, while the Streamlets filled to the brim resembled carpets of glaSS, and Wawes continued rippling. In Short I was Walking about in that garden gazing in every direction, when the day closed, and the darkness of evening made its appearance. MeanWhile that youth. Shewed himself in an avenue, and When he Saw me, advanced with much respect and eagerneSS, and, taking my hand in his, lcd me to a summer-house with twelve doors. When I arrived there, the appear- ance of the place obliterated from my mind all the scenery of the garden. The abundance of lights was this (Which I will deSCribe). In every direction cypress lanthorns, lotus lamp5, and lanthorns revolving by the Smoke of the Candles within, and having on their Sides figures of Warious animals,*and lights astonishing the assembly," and shaded lights were kindled, insomuch *** Literally, " bubbles.” 191 A. proverb Signifying that no precautions Can Save you from the disasters Which are fated to OCCur to you. *** =jt: ८=**** 2ai?Aa 2¢Ada, literally signifies " seated and having caused to Sit;” but it has come to mean " ultro, sponte sua.” *** This periphrasis of eighteen Words is used to translate the words clu* c**** .fa%g8-? bh%/d% *** All these are various kinds of devices for illumination. TRAVELS OF THE FIRST DARWESH. 59 that the night of Barat,*** notwithstanding it8 moonlight and its lamps, was dark in comparison with it. On one Side fireworks were let off, Roman candles with flowers issuing forth, and fireworks resembling pomegranates, and others like the ChrySanthemum Indicum, and like the Kaempferia rotunda, and like pearls, and blue-lights, and rockets, and Catherine Wheels, and fireworks like flowers held in the hand, and others like the JaSminum grandiflorum, and Crackers, and stars. MeanWhile the clouds parted, and the moon came forth just as a mistreSS appears dreSSed in a suit of purple robes. The scene was one of marvellous beauty.'** AS S00n as the m00nbeams were Shed abroad, the young man said, " Now come and take your seat in an upper room of the garden- h0uSe.** I had become S0 bereft of Sense that Whatever that, wTetch Said, to that I aSSented. He now led me the following dance :-He took me up Stairs. That building WaS So lofty that all the houses of the city, and the lamps of the market-place, were aS it were the lower garden to it. I was Seated in a state of pleasurable emotion, with my arms round the neck of the youth, When, meanWhile, a Woman exceSSively ugly, with no shape or comeli- neSS, Coming, as it were, out of the hearth,*** advanced holding a cup of wine in her hand. Her coming at that time displeased me exceSSively, and from beholding her appearance, hOrror ar0Se in my heart. Then in Confusion T inquired of the youth, "Who is this filthy monster ? Whence hast thou g06 her ?” The youth, clasping his arms in a reverential posture, said, "This is the same female slave that was purchased along with the garden, by the * Shab-i Barat, which latter word signifies "Register.” This is the b00k in which all the actions which men are to perform during the ensuing year are written, The feast is held on the 14th of Shaban, the eighth month, and on the 15th God records the actions. OWing to this circumstance the feast has obtained the name of the Shab-i Barat, " Night of Record.*? It is also called - 2. Lailatu’1-mubarik, " the Blessed Night.” 8. Rahmat, "Night of Mercy.” 4, "Night of Discernment.”—Kantin-i Islam, p. 251. " --***5 Aagfyaz is here used in a very idiomatic sense. The meaningS given in the vocabulary of Forbes' edition, are none of them applicable here. The proper meaning is in some degree given by Shakespear's "deliciousness.” " The meaning is "She was as black as if she came out of the hearth” (or aS We should say, " black as a SWeep, or as a c0al).” 60 BAGH O BAHAR. bounty of your Highness.” I perceived that that simpleton had purchased her with extreme eagerneSS. Perhaps (thought I) his heart is attracted to her. Suffering inward wexation on this account, I remained Silent, but my heart from that very time became gloomy, and uneasiness spread over my temper. Furthermore, that low fellow added this annoyance, that he caused this strumpet to act as cup-bearer. At that time I was drinking my own blood, and as, when some one has enclosed in the same cage a parrot and a crow, I had no means of escape, while my heart would not suffer me t0 remain Seated there. - T0 make the story short, that Wine Was double distilled, such that a man would become a beast by drinking it. She gave to the youth tw0 or four Cups of the same potent liquor in succession, and half a Cup I t00, at the entreaty of that youth, drank off, though as unwillingly as if it had been poison. At last that shameless harlot, also becoming wanton, began to use Silly and indecorous gestures to that abandoned youth, and that foolish b0y also losing all respect through intoxication, began to commit improprieties. I waS owerpowered with Such a sense of Shame that, at that time, had the earth opened, I would have engulphed mySelf, but, through affection for him, I kept Silence, not Withstanding his sensele88 conduct. He underst00d not my thus overlooking (his behaviour). In the whirl of intoxication he drank off two more Cups, so that he lost what sense he had left, and swept away all reverence for me from his mind. OWerpowered by lust, that Shame- l688 One, breaking through all decency, had connection with that female slave before my fa0e ; and that goblin of a Woman, t00, 1ying beneath him in that 00ndition, began to indulge in the blandishments of love, and kisses, and close Gmbraces took place between the two. There was no fidelity in that faithle88 man, nor Shame in that Shamele88 one-as is the spirit, S0 is the angel.*** My state at that time Was like that of a female singer,*** singing out of time a funele88 tune. I was invoking curses on myself, and crying, " A proverb somewhat resembling "An evil man out of the evil treasure of his heart, bring6th forth ewil thing8.” Matt, xii, 85. 109 Tho ८**** ¢oh???? is a female of a low caste of Musalman called JDoha, and sings and plays in the company of female8 only, using the instru- ment8 dh0l or drum, and Manjire, a kind of cymbal. ‘1*R,AVTELS OF THE PIRST HDAJRWTESH . 61 “Wherefore came I here for which I have got this punishment ?’’ At length, how long should I endure this ? I was on fire from head to foot, and began to roll upon hot c0als.*** In this angry and exasperated state I started up from thence, repeating this proverb, 'The bullock leapt not but the sack,*"- did ever One behold a Sight like this.*** "That drunkard perceived in his heart his own danger, thinking, if the princess is now displeased, what will be my state t0-morrow ? and in the morning what disasters will result ? Now it is bctter that I slay the princess. Having, by the advice of that harlot, made this resolve in his mind, he cast his sash about his neck,*** and came and fell at my feet, and having taken off his turban from his head, began to entreat and Supplicate. My heart was enamoured of him. I followed wherever he led me, and, like a stone for grinding moved with the hand,*** was in his power. What he Said, that T was doing. Somehow or other, having persuaded and cajoled me,*** he caused me to be Seated again, and having filled tw0 or four cups of the same fiery liquors, he himself drank, and gave me also to drink. For one thing T Was burned to a cinder*** with anger, and next, I drank such wine. T quickly lost my senses, so that I was utterly bereft of them. Then that pitiless, disloyal, and stony-hearted caitiff wounded me with a sword, and moreover, in his own opinion, killed me outright. At that moment my eyes opened, when these words issued from my mouth, ' Well ! as I have done, so *" In plain words, "T was exceSSively disquieted.’’ 201 The c9* 907% is a Sack for carrying grain. The Anglo-Indians, with their usual happy patois, call them " gunny” bags. 202 This prowerb applies to those guilty of such insolence and audacity, as, from their low position, could little have been expected from them. * This is done in token of Supplication. *" A periphrasis of seven words t0 express ८** ८/6dkk?. *** The wropd ५५**** 2d%dh/d??d, occurs in Forbes wocabulary, but not in his dictionary, nor in that of Shakespear. It is perhaps from पिण्ड़ ????g, as ५x *१ 22%g ?4%a, is " to pursue.” Ö ¢ 6 *** Literally, "" r0ast meat.?? 62 BAGH O BAHAR. it has been done to me-but do thou save thyself from this my innocent blo0d. w Forbid it some tyrant Should seize and arrest thee for this, Wash my blood from thy robe, what has been, that has been, and is. To nOne make known this Secret. I have not held back even my life from thee.’ Having again recommended him to God, my spirit Sank within me. I lost all sense and recollection, Perhaps the butcher, thinking me dead, thrust me into the box and let me down from the wall of the fort, where you Saw me. I wished ill to no One, but these disasters were Written in my destiny. The writing of fate is not to be obliterated. Because of these eyes I have seen these adventures, had my eyes not found pleasure in beautiful persons, then that Wretched man. Would not have been a chain round my neck. God brought it about that thou arrivedst there, and made thee the instrument of my Surviving. I now feel such Shame in my heart, that, after enduring these indignities, I Would either not Survive, or I would hide my face from all ; but What can I do : death is not in one's own power. God, after Slaying me, restored me to life. Det us see What is fated in my destiny. It is ewident that thy exertions and attentions were the means of my being Cured from such wounds. Thou hast expended life and Wealth in preserving me, and hast supplied me with all thou possessedst. In those days, seeing thee without money, and perplexed, I wrote that letter to SidT Bahar, who was my treasurer. The contents were as follow8:- I am in health and Safety in such a place. Convey to my mother tidings of me, unfortunate.' - " He sent with thee for thy expense those trays of money, and when T - sent thee to the shop of Yusuf, the merchants son, to purchase the jewels and dresses, I confidently expected that as that mean person *** quickly struck up an acquaintance and took his seat With any One, it was probable that, regarding thee also as a foreigner, he would in his affected way give you an invitation, and entertain thee. Which design of mine succeeded. He 207 ****- hah? ha48?lah, is rendered in Forbes vocabulary, ' un- aspiring,” " unambitious,” a meaning altogether foreign to the sense of this paSSage. T"RAV13TOS OF THE P"ITRST' IDARWESH. 68 did exactly as I had imagined in my mind. When thou camest after making him a promise of returning, and told me the circumstance of his (proffered) entertainment and of his insisting upon it, I was pleased in my heart, thinking that when thou shouldest go and eat at his house, then, if thou, t00, shouldst invite him to an entertainment, he would COme speedily. On which account I readily gave thee leave. After three days when thou camest back thence, after concluding the entertainment, and with Shame, madest excuses before me for thy absence, I said, in order to encourage thee, " Never mind! when he gave thee leave then thou camest, but it is not well to show that indifference to opinion as to keep thyself under an obligation to another and not return it. Now do thou also go and invite him, and bring him along with thyself.? When thou hadst gone to his house, I then perceived that there were n0 articles for his entertain- ment ready, and were he to come, what Could I do ? But this opportunity presented itself to me, in that it has been the Custom of the monarchs of this country from old time to remain abroad eight months*** in ordering their territories and transacting their political and revenue matters, and for four months during the rainy season they reside in the royal castle. In th0Se days the king, that is, the father of me unfortunate, had two or four months ago departed to make a royal progress through his territories in order to establish. Order in them. "While you were bringing with you the youth, STdf Bahar*** Stated to the queen (Who is the mother of me, impure,) what had befallen me. Then J, ashamed of the error and fault I had committed, went and stood before her, and related all that had occurred. Although she, from her judicious foresight, and maternal affection for me, had concealed the circumstance of my disappearance, saying to herself, "God knows what will be the end of * The author here refers to the custom of the former kingS Of Delhi. The Progress may well be called eत?95 '-॰-* hadk 27r?, "taking territory,” for refractory chiefs were reduced, their castles stormed, and Sometimes new COnquests Were made. 209 0.9 - 6" To preserve the connection of the sentence b* ५०५ at8¢ Áü’d, " it ? ? w W*** 89y" or Somo such Words, must be underst00d before A5 kiA. 64 BAGH O BAHAR. this : at present to disclose this disgraceful affair Would not be well, and had (as it were,) in my place deposited and hidden my fault within herself; *** Still She was in search of me. When she Saw me in this State, and heard all my story, she wept and said, "O unfortunate (girl) deserving newer to have been born !*** Thou hast, with thine eyes open, and of set purpose, destroyed all the honour and dignity of the imperial house. A. thousand pities ! and thou hast washed thine hands of thine own life. Would that in thy stead I had given birth to a stone, then I could have endured it with patience. Even now repent. What wilt thou do ? Wilt thou live or die ?” I, with a feeling of deep shame, said, " In the fate of me unfortunate this very thing Was written, that after escaping from such warious calamities, I should continue to SurWive in this dishonoured and Wretched State. Than this, even death Were better ; but though the Stain*** of disgrace adheres to my forehead, yet. I have done no Such deed that dishonour should attach to the name of my parents.' "My present chief anguish is this, that those two shameless ones should escape from my power, and indulge in mutual dalliance and delights, while L endure this degree of Suffering at their hands. It is a Shame that I am unable to effect anything. My hope is this, that the household steward be ordered to prepare the necessary requisites for an entertainment, with the utmost elegance, in the ab0de of this unfortunate One. Then, having Summoned th0Se two Wretches, on the pretence of inviting them to a feast, I will give them the reward of their actions, and take my revenge. As he directed his hand against me and Wounded me, I, too, will cut them in pieces. My heart will then be Soothed, else I am consumed*** in the flame of this resentment, in which I shall at length be burned to aShes.’’ *" In the text it is, " in her stomach.” In other words, " Instead of being in travail with me, she was now so with my faults.’’ ** Forbes translates this Us०-s U %d shada%?, " unfit to live,” and Shakespear renders it, "one from whom no good is to be expected.’’ 212 The ७.: ??kd is the sectarial mark made on the forehead by Hindus. *** The Wrord **** 2/%%d, gives the idea of a thing in the forge, in the fierce flame excited by the belloWS. TRAVET,S OF THE FIRST DARWESH. 66 : When my mother heard this, her mental grief rendered her compassionate, and ghe threw a veil over my fault8, and gave into the charge of the eunuch (who was my confidante), all the things requisite for the entertainment. All the persons (I required) arrived, and wero present in their respective office8. At evening thou camest, bringing that man now dead, but I required the presence of that foul slave also. Accordingly I gave thee fresh injunctions, and summoned her to0. When She also had come, and the company had assembled, all with repeated draughts of wine became intoxicated and insensible, and with them thou also being intoxicated, fell down like a dead pers0n. I then gave orders to one of the female Kilmaks in attendance to go and decapitate them with a sword. She in an instant drew forth her weapon, and having cut off their heads on the spot, made their bodies red (with blood). And my anger against thee was caused by this, that I had given thee permission to go to the entertainment, but not to rely implicitly on a friendship of but two days, and make thySelf an associate of a drunken party. This folly of thine was assuredly displeasing to me, because when, after much drinking, thou becamest insensible, then what confidence could I have in thee as a companion ? But the obligation of thy Services is So fixed round my neck, that, in Spite of Such improper actions of thine, I pardon thee. Thus I have related to thee, from beginning to end, my adventures. Now there is one other wish remaining in my heart. Just as to gratify thee, I have complied with all thou hast Said, even So do thou also perform my directions in the way I shall tell you. The step advisable for the present crisis is, not to continue in this city, which is good neither for me nor for you. For the rest thou art master.**** "O Servants of God ! having said thus much the princeSS was Silent. I With my heart and Soul regarded her orders as taking precedence over everything, and I was entangled in the net of love for her. I said, * What- ever is your royal pleasure, that is best. This, your devoted servant, will perform it unheSitatingly.' When the princess perceived that I was altogether obedient and at her command, she said, " Send for two swift and Spirited coursers (which may match the wind in Speed) from the royal stable. ** This may mean, "T have said my say, do as you please;” or, "com- ply With this one request, the rest T leavo to you.” 66 BAGH O BAHAR. I Selected just such fairy-born highly-mettlod*** Steeds, and having caused them to be saddled, sent for them. When but little of the night remained, the princeSS put on man's apparel, and fully armed, mounted one of the Steeds, and I, well provided With weapons, Seated mySelf On the other, and We Set. Off in One direction. - "When the night was over, and it began to dawn, we arrived on the b0rder of a lake. We diSm0unted and waShed Our hands and faces, and, taking a rapid breakfast, m0unted and Went On. At times the princess conversed a little, and thus spake, " For thy sake I have left Shame, modesty, country, wealth, parents, all. Forbid it that thou, too, shouldst act like that faithleSS and Cruel One.? At times I Was recounting some Chit-Chat, in order to Shorten the journey, and Was replying t0 her, saying, "Princess! AIl men are not alike. There was something wrong in the Seed from Which that base Wretch sprang, that he committed such a deed ; and as for me, I have devoted property and life in thy Service, and thou hast bestowed upon me every kind of exaltation. I am now your Slave, though not bought with money. If thou shouldest cause shoes*** to be made of my Skin, and put them On, I would not utter a single Sigh.* Such conversation was carried on between us, and We employed ourselves in travelling night and day. At times When, from fatigue, we alighted anywhere, we made prey of the beasts and birds of the forests, and having slain them in the due form,*** and having taken Salt from our Salt-cellar, and struck fire with our flints, and broiled (the fiesh) we ate it, and let loose our horses. They grazing on the graSS and leaves, with their own mouths filled their bellies. One day we came out into such a flat and unbroken*** plain as possessed . not even the name of a habitation, and where the form of man Was nowhere to be seen. Even here, owing to the princess being my companion, day *** Literally, " with four kidneys.” *" A proverbial expression Which We have had before at page 27, line 14. *** An animal is lawfully Slain by Muhammadans when the throat is held up, and severed with the words, "Bism *illah,” " In the name of God.” * Diterally, " flat as the palm of the hand.” *I*]RAVTELS OF THTE ELRST DAR,WWESH ० 67 appeared to me like the feast of 1d,** and night like the night of Barat. As we proceeded, our road was unexpectedly cr08Sed by a river, at Sight of which the liver became water.*** When, as we sto0d on the bank, we looked about us, we found that as far as the eye could reach, there was nothing but water. Neither dry land nor raft* was to be seen. (We ejaculated) "O God ! now how shaII we cross this ocean ?? For a moment we st00d absorbed in this thought. At length this idea entered my mind, that I would make her Sit down there, and go myself in Search of a boat or wessel, and that until I could get the means of CroSSing, that lady might also repose herself.’ I then said, "O queen ! with your permission T will examine the ford, and way of passing this river.’ She said, "I am much fatigued, and am Suffering from hunger and thirst ; I will rest a little, and meantime do thou devise SOme expedient for CroSSing.” " At that place there was a pipal-tree (Ficus religiosa) which formed such a shade that if a, thousand horsemen had come, they might have reposed safe from heat and rain beneath it. Having Seated her there, I went on and was looking in all directions to find Some trace of a human being on the earth, or in the Water. I exerted mySelf much, but found no such vestige. At: length I came back thence in despair, and found that that beautiful lady was no longer under the tree.*** How can I relate What I then experienced, for my senses departed: I became Crazed and insane.*** At times I ascended the tree, and Wandered froma branch to branch, from leaf to leaf. Sometimes *** For an explanation of Id and Barat, see page 10, note 48, and page सै9, note 195. *** A most insipid attempt at wit. *** The dictionaries unite these words and render them, thus, Bat cरूं? tha? 2%d, " means of obtaining one's wishes,” a most doubtful interpretation, and not at all required here. *** The selection of the Pipal as the tree from under which the lady disappeared, perhaps arose from the popular notion among the Hindus that that tree is the abode of Sprites and goblins. * There should be a full stop here ; the toxt is wrongly pointed in Forbes' edition, 68 BAGH O BAHAR. I let go my hands and feet, and fell to the ground, and Walked (in tokon of devoting myself for her) round the r0ot of that tree. At times uttering Shrill SCreams, I was bewailing my helpleSSness. Now J rushed from east to west, now I turned from north to South. In Short I gave myself much fruitless labour,* but I discovered n0 trace of that unattainable jewel. When all my efforts were unavailing, I then began to search in all directions, weeping, and Casting dust On my head. *- "The thought occurred to my mind that perhaps some Jin* had carried off that fair One, and inflicted this injury upon me; or that Some One from her OWn country had pursued her, and finding her alone, had perSuaded her, and carried* her off again towards Syria. Distracted with my thoughts, I cast away my clothes,*** and, naked as at my birth, I became a fakIr, and from morn to night went on searching the country of Syria (for her I had lost) and at might cast myself down anywhere. I travelled over the whole World, but learned from none tidings of my princess, nor discovered the reason of her disappear- * ance. Then it entered into my mind that since I found no trace of her who was my life, to live was now odious to me. In a thick forest appeared a mountain, which I then ascended, and resolved to throw myself down, that my head and face being dashed repeatedly against the rocks, might be crushed to pieces, by which means I should escape from a grief So exceSSive. - " Saying this in my heart, T was about to cast myself down, nay my feet were already off the ground, when some One caught me by the hand. Meanwhile, my senses returned, and I then beheld a horSeman in green *** Literally, "T Sifted much dirt.” *** The Jins are the genii of oriental tales. * Shakespear renders 9*) abha7%d, by " to swell, to rise up, to over- flow, to unlade a cart or b0at,” all which meanings are altogether irrelevant here. He also makes the word of Sanskrit origin. Forbes' vocabulary makes it Hindi, and renders it "to go, to depart.” His dictionary makes it " to overflow.” Strange contradictions these ! ** A g00d instance this of the delight the HindustanTs have in jingling words ८_: 9 22%%e means nothing and is, in fact, no word at all, but is added to jingle With =-*** kr%re, and for a like reason the n0-Word -१ 'स्ट्र p/?d??/6, is added t0 -****: ?/fé¢/6. - fi*]RAV131LS 0]F THE ETRST DARVVESTH. 69 clothing, with a veil thrown over his face, who addressed me, saying, ' Why dost thou purpose thy own death? to despair of the grace of God is infidelity. As long as there is breath, so long is there hope.*** Now in a few days three DarweShes situated*** like thyself, involved in an exactly similar calamity, and who have beheld similar adventures, will meet thee in the land of Rum, and the king of that country, whose name is Azad-Bakht, to him also a grievous difficulty has occurred. When he meets you four fakTrs there, the heart's desire and wish of each will be completely accomplished.’ "T seized his Stirrup and kissed it, and Said, "O Saint of God ! these few Words of yours have brought consolation to my heart, filled as it was with trouble ; but, for God's Sake, be pleased to tell me this, who you are? and what is your august name ?? He then said, " My name is Murtaza AIT, and my business is this, that, whenever a difficulty occurs to any One, I relieve him.' Having Said thus much, he disappeared from my Sight. At: length this fakir having found solace in the good tidings (of my spiritual *. : guide, who disentangled me from my perplexity) Set out for Constantinople. : After enduring in the road the hardships I was fated to suffer, T, by the grace of God, arrived thus far, in the hope of meeting with my princess, and oWing to my good fortune obtained the exaltation of waiting upon you. Thus our meeting with One another has taken place. We have obtained the privilege of associating and discoursing with one another, it now remains that we become known to, and acquainted with, King Azad-Bakht. " After that we shall all five aSSuredly arrive at the desire of our hearts. Do you also pray that it may be s0, and say, Amen ! O Spiritual Guides ! such is the history of this afilicted and distressed person, which T have related in the presence of you Darweshes. Let us now see hereafter when this labour and grief of mine will be exchanged for happiness and con- tentment, by meeting with the princess.” Azad-Bakht Seated Silent and c0n- eealed in a Corner, having attentively listened to the Story of the First DarWesh, Was pleased. - He then began to listen to the Story of the Second Darwesh. * This is exactly the Latin proverb, ' Dum Spiro, sper0.” * An unusual sense of =6529 ?dk/४८. - • श्रृं ¢हे { { * Murtaza signifies "chosen,” " approvod.” '70 - BAGH O BAHAR. TRAWELS OF THE SECOND DARWESH. WHEN the turn came to the second Darwesh to relate his tale, he Sat: down Cr0SS-legged,*** and Said, O friends ! awhile to this my tale attend, Which from commencement I”ll relate to th? end. Hear, friends, my irremediable grief, w Physicians cannot heal it, nor bestow relief. "O clothed in rags! this weak person is the prince of the country of Fars.*** Men skilled in every art are produced there just as "Tsfahan, half the world,**** is a well known proverb. In the seven regions of the earth there is no country equal to that region, for the star of that region is a sun, and among the seven planets it is the chief luminary. The water and air of that place is pleaSant, and the people of clear intellect, and men of taste. My father (who was the king of that country,) selected very illustrious and wise teachers in every Science and art, to instruct me from my childhood in the rules and regulations of government, and appointed them as tutors ; in order that, having received a complete education in every branch of knowledge, 1 might become clever. By the grace of God, at the age of fourteen years I became proficient in every science. I acquired the proper manner of conversing, approved manner8,* and all that is suitable and requisite for Ö 66 *** Literally, " on four knees.” * Fars has a more limited signification than fran,’ being the country bounded on the east by Karmania, by Khuzistan on the west, the Persian Sea on the south, and the desert of Naubandijan, which separates it from Khurasan to the north. Tran is the whole country of Persia, and seems to spring from the Word Arya, the ancient Aria. w *** In the original "T8fahan” rhymes with " nisf jahan,” " half the world.” The neatness of the expression is lost in English. *** Literally, " sitting down and rising up.' TRAVELS OF THE SECOND DARWESH. 7.1 kings. And my chief pleasure by day and by night, was to be in the company of clever persons, and to listen to tale8 of every country, and the deeds of magnanimous prince8 and illustrious men. ' One day a wise associate who was well versed in history, and acquainted with the world, began to discourse, saying, "Although there is no reliance to be placed on the life of man, there are however certain qualitie8 such that through them, the name of a man is handed down with commendation by the tongues of men to the resurrection.’ T said, " If you would enter into a detailed explanation upon these points, I too would listen, and act in accordance with what you say.’ Then that person began to relate, as follows, the story of Hatim Ta”1*** :-" In the time of Hatim there was a king of Arabia, whose name was Naufal. He was a bitter enemy of Hatim, through jealousy of his fame. Having collected a large army he advanced to give him battle. Now Hatim was one who feared God, and a good man. He considered that if he too should prepare for war, God's Creatures would be Slain, and much blood would be spilt, the punishment of which would be Written against his name. Having thus reflected he withdrew quite alone, Seeking merely his personal Safety, and concealed himself in the cave of a mountain. When the intelligence of Hatim's disappearance rcached Naufal, he confiscated all his property and effects, and sent round a proclamation, saying, whoever should search for and apprehend Hatim, Should receive as a reward from the king's government five hundred gold ashraffs. Hearing this, all felt their covetousness excited, and began to search for Hatim. - "One day an old man and his aged wife, accompanied by two or three little children, came to break wood near the cave where Hatim was concealed, and began to pick sticks from that forest. The old woman said, " Had we had good fortune, we should have got a sight of Hatim somehow or other, and, having seized him, have carried him to Naufal, who would then have given us five hundred gold ashraffs, and we should have lived at ease, and have been released from this wearisome employment.' The old man Said, ' What art thou chattering about ? In our destiny this alone Was written, * Hatim Ta was an Arab, of the tribe of Tai, whence his namo. He lived SomeWhat before Muhammad, in the Sixth century, A.D. '72 . BAGH O BAHAR. that We Should daily break Sticks, place them on our heads, and Sell them in the bazar, and thus provide bread and Salt, or One day a tiger from the forest Should carry us off. There ! mind thy own business ! Why Should Hatim fall into our hands, and the king cause his money to be given to us ?? The old Woman heaved a cold Sigh, and remained silent. "The words of these two were overheard by Hatim. He thought it far remOWed from magnanimity and kind feeling to conceal himself, and Save his own life, and not gratify the wish of those two helpless individuals. It is true that the man in whom there is no pity, is not human; and he who feels no pain (for the distreSSed) is a butcher. For pity God Created man ! else He Of cherubs had n0 lack to b0w the knee.*** In short, the magnanimous spirit of Hatim would not allow him to hear this With his own ears and keep Silence. He instantly came forth and said to the old man, "Dear friend ! I, and no other, am Hatim; conduct me to Naufal. When he beholds me, he will give to thee whatever money he has promised to bestow.” The old man said, " It is true that in this manner my welfare and advantage is undoubtedly Secured, but how will he treat thee ? how is one to know that ? Should he slay thee, what shall I do : I can never do this and, for the Sake of my own lucre, give thee into the hands of thy foe. How many days shall I enjoy that wealth : and how long Shall I live ? At length I shall die, then what answer shall I give to God ?” Hatim besought him much, saying, " Take me along ! I bid you do it of my own free will, and I always continue in this desire, that my life and property should be useful to Some One-that is best.” But the old man would in nowise consent to lead away Hatim and receive the reward. At length, Hatim, having failed in all his endeavours, said, " Tf thou dost not take me thus, I will go of my own accord to the king and say, "This old man placed me in concealment in a mountain cave.” The old man laughed and said, " If in return for kindness, we meet with ill- treatment, then (all we can 8ay is) "O Fortune !” During this altercation and discussion, more persons came up, and a crowd was formed. They ** L-eue fa% "obedience” is thus somewhat freely rendered, for the sake 0f the rhyme. - - TRAVELS OF THE SECOND DARWESH. 73 perceived that that very person was Hatim. They immediately 8eized him and carried him off. The old man, too, accompanied them, following in the rear, and lamenting. When they had brought Hatim into the presence of Naufal, he asked, ' Who seized and brought him ?” One rascally eruel- hearted fellow, said, "Wh0, besides myself, could do such a thing ? This victory belongs to my name. I have set up a banner in the ninth heaven.” Another swaggerer* began to vaunt, saying, " I have for several day8 laboured and exposed myself in the forest, and seized him, and brought him thence. Be pleased to look upon my labour, and bestow what you have agreed upon.** In this Same manner each, from the desire of the ashraffs, was saying, "This thing was done by me.” The old man remain- ing Silent in a 60rner, listened to the b0astings of all, and stood and wept for Hatim. When all had finished recounting their valour and prowess, Hatim said to the king, "If you ask the truth, it is this. The old man, who is standing apart from all, brought me. If you are acquainted with physiognomy, then make your observations, and fulfil what you promised for my capture, since, in the whole body, the tongue is the most lawful*** (or perfect) member. What a man says that he ought to perform. Otherwise to animals also God has given a tongue,*** then what would be (Iiterally, is) the difference between the brute and man : Naufal called the old wood-cutter to him, and inquired, saying, "Tell the truth. What is the read State of the case ? Who seized and brought 237 प#9* c" da%-fard-??? is an Arabie word compounded of e' ta% " not ” JP édrd, "thou shalt see,” ५ई ???, "me.” How it came to mean "boasting,” is doubtful. Forbes, in his dictionary, explains it, " Thou Shalt never see the like of me.” - *** The meaning may be " that which renders a thing lawful,” ?.८. " prohibited,” or the reverse ; or, that which is U)- ka/a% (lawful) dis- Criminates between man and beast, is the distinction between them, for to beasts all things are indifferent, to man alone lawful, 0r the reverse. The tongue is the most lawful, or perfect member, as being the greatest difference between man and beast. *** Here a, distinction seems to be drawn between the Words ७५'9 *¢2dh and -****द- ???k. Both signify "tongue,” but the former applies to inen, and the latter to animals. - 74 BAGH O BAHAR. Hatim ?” That poor fellow narrated truly what had happened from beginning to end, and said, 66 Hatim came of his own accord, for my sake.” When Naufal heard this magnanimous deed of Hatim, he was astonished, (and exclaimed) "T say Bravo! to thy generosity-thou hast not withheld even thy life !” He gave orders that the hands*** of all those who had falsely pretended to the capture of Hatim should be tied behind their backs, and that in place of the five hundred ashraffs, five hundred blows with a shoe Should be inflicted on the heads of each, so that the life might be driven out of them. Immediately the Slippers began t0 fall Crack ! Crack ! So that in * a single moment their heads were rendered bald. It is true,*** false speaking is so great a crime, that no other crime equals it. May God preserve every one from this calamity ! and not impart to him a taste for lying. Many people go on chattering lies, but in the time of trial they meet with punishment. w In Short, having bestowed on all of them such a reward as they merited, Naufal bethought himself that to entertain enmity against a person like Hatim (whose bounty extended to a whole world, and who grudged not his own life for the sake of the needy, and who walked wholly in the way of G0d), and t0 be his adversary, was far removed from a chivalrous and manly spirit. He immediately grasped the hand of Hatim With much friendship and affection and said, "Why should it not be s0 ? Since you are So g00d, why should you not be so famous ?***** He showed him Courtesy and respect, and seated him near himself, and his territory, and effects, and property, and furniture which he had seized, he immediately gave up. He bestowed on him anew the chieftainship of the tribe of Tai, and Caused five hundred ashrafTs to be bestowed from his own treasury On the old man. He, uttering benedictions, Went his way. *" The meaning of this singular expression u“5 ७५** ?2¢¢%/d72 ka8%d, seems to be "to tie the hands in such a way as to render them as useless as a ?2%g,” ?.é., a hand that has been cut off. * This is a moral reflection on the part of the author, and is Singularly out of place in the middle of a story. - *** This sentence is elliptical. In the text there is only, " If you are 80, Why should you not be S0 ?' which is little better than nonsense. . TRAVELS OF THE SECOND DABwESH. 75 When I had heard this story of Hatim to an end, a spirit of emulation aroge in my mind, and this thought passed through it, that Hatim was Chief only of his own tribe, and yet by the Single quality of gener0sity, he acquired Such a name as was renowned even to that day. (T reflected that) I was by the decree of God, King of all Tran.* and that if I remained excluded from this blessing * it would be a great pity,—that, in fact, there was nothing in the world greater than munificence, for this reason, that whatever a man bestows in this world he receives the reward of it in the world to come. If he Sows but one grain, how great a harvest he reaps from it ! Having determined this in my mind, I sent for the super- intendent of buildings, and ordered him to erect with all Speed, outside the city, a lofty edifice, with forty high and very wide doors. In a short space of time just such a spacious building as my heart was wishing for, was completed and made ready ; and in that place at all hours from morning to evening L Was giving out rupees and ashraf1s to the indigent and friendless, and whoever demanded anything, whatever it might be, I gave it to him in abundance. In Short, through the forty doors the neceSSitous were coming and taking away with them Whatever they asked for. This is the account of what befel one day. A fakTr came in from the opposite door and begged. I gave him an ashraf1. Again, the same fakTr passed through the Second door and Came in. He asked for two ashrafTs. Though I knew him to be the 8ame man I owerlooked it and gave them. In the wery Same way he began to come in through each door and to increase his demand by an ashrafT at a time, and I t00, intentionally, feigned ignorance, and gave him according to his demand. At length, having come in through the fortieth door, he asked for forty ashraffs, and that also I bestowed upon him. Having received S0 much, he again pushed in through the first door, and begged. I was highly displeased and said, " Hearken ! O greedy one ! what sort *** Tran and Fars are here used indifferently for " Persia,” but for the general distingtion between the words, %de Note 282. *** Namely, " renown.” The whole paSSage is in the direct form in the original. '76 BAGH O BAHAR. of fakIr art thou ? who art not even acquainted with the three letters *** of poverty. The practice of a fakir should be in accordance with these.” The fakTr said, " Well ! Benefactor ! do you yourself Shew me (What they are.)” I said, "From f. comes fasting, from k. contentment, from r. rigid abstinence.' He in whom these things are not is no fakir. After receiving so much, Consume that (thou hast), and return and then receive What thou Shalt aSk for. This alms is for removing want—in0t for h0arding. O Cowetous one ! at the forty d00rs thou hast received from One ashraff to forty ; do thou compute that Sum, viz., how many ashrafIs it makes by Way of arithmetical progreSSion; *** and even after this, avarice brought thee in again by the first d00r. What wilt thou do with all this wealth after thou hast collected it ? A fakir ought to take thought but for one day. After that, God is ready for the next day to provide him with a fresh subsistence. Now take Shame to thyself, and make use of patience and contentment. What Sort of austerity is this, that thy spiritual preceptor has taught thee ?” Having heard this Speech from me, he became incensed and insolent, and threw down on the ground all he had received of me, and said, " Enough, Sir ! be not So warm ! Take your pelf and put it by. ASSume no more the name of generOSity. To be generous is very difficult. You cannot support the Weight of being generous. When will you arrive at this stage ? JDelhi *** is still far ; There are three letters in generous also. First act upon them and then Call thySelf generous.” Ihen indeed I felt abaShed and said, "Well! kind Sir ! explain the meaning of this to me.” He began to say, "From s, comes (sahadi) "endurance,” and from £h. (kha%/-2 JAd/27) " the fear of God, ” and from y. (yad) "recollection of one's own birth and death.” Till thou hast acquired thus much, take not the name of generosity. *** Tn Arabic " fakr” is " poverty,” or the practice of a fakir, and consists of three letters, f. k. r. With the wowel mark. In English it is impoSSible to preserve the point of the Sentence. * Literally, " by turn of the sweetmeat,” alluding to a game at which Ö 66 aिal ॐ some one bets he will eat so many " rewris,” or sweetmeats, so many times doubled, and is COnfounded at the amount. *** A prowerb applied to th0se who fall Short of their mark in What they undertake. ¢ITRAVELS OF THE SECONID DARWWESH. 77 And the dignity of the generous man is this, that even if he be an ewil-doer, still he is the friend of God. This fakir has travelled over many countries, but he never saw a generous person except the Princess of Bagrah. God has cut out the robe of gener0sity for that woman, and all desire the name, but do not act accordingly.” Having heard this, L made many entreaties and conjured him saying, " Pardon my fault, and take what you require.” He constantly refused my gifts, and departed with these words, " Now if you would bestow your whole kingdom upon me, I would not 8pit or squat upon it.’’ He truly departed, but from hearing this praise of the Princess of Ba8rah, my heart became disquieted. I was left without repose. I now felt a desire which urged me to proceed somehow or other to BaSrah and behold her. Meanwhile the king died, and I aScended the throne. I obtained the kingdom, but that thought did not leave me. I consulted with my ministers and nobles, who were the pedestals of the throne of my kingdom, and the pillars of the state, telling them that I desired to make a journey to BaSrah, that they should remain diligent in the discharge of their duties, and that if I survived, the duration of my journey would be short, and that I would quickly return. None of them aSSented to my departure. Having no alternative, I continued dejected. One day, without addressing myself to the rest, I Summoned a wazir Skilled in Counsel, and appointed him my wiceroy and representative, with full powers, and created him absolute director of the State. I then put on clothes colored with red ochre, took the guise of a fakTr, and set out alone for BaSrah. In a few days I arrived on its confines, and thenceforward I began to witness the following spectacle. Wherever I arrived and halted for the night, the Servants of that Same queen met me, and caused me to alight in a handsome abode, and Supplied me abundantly with all things necessary for my entertainment, and with folded hands waited in my service the whole night. On the next day and at the next stage the same style of things Was maintained. In this comfort I traversed a journey which occupied months. In length I arrived in Ba8rah. Immediately a graceful youth, handsomely attired, of good disp0- Sition, and polite manners (whose intelligence was discernible in his countenance) came up to me and in Wery SWeet language began to say, " I am the servant of fakirs; I am constantly engaged in this same inquiry, that whatever traveller-be he a fakir or a man of the world-enters this city, should take the trouble of Stepping into my house. There is but one place '78 BAGH O BAHAR. for the abodo of Strangers here. Let your honour be pleased to proceed thither and adorn that place with your presence, and bestow exaltation upon me.” T inquired, "What, Sir, is your illustrious name ?” He said, "They call the name of this ignoble person, Bedar Bakht.” *** Perceiving his goodneSS and courtesy, this humble person Went With him and entered his house. I Saw then that it was a lofty edifice, furnished With regal State. He led me into a hall and caused me to be Seated, and having called for h0t Water, had my hands and feet washed, and having caused the cloth to be laid, the steward arranged before me a number of trays. There were four large dishes. In one was Yakhnf pulao; *** in the second, Korma pula0;*** in the third, Mutanjan pula0 ; ** in the fourth, Kukü pula0.*** *** That is, " wakeful”—or " happy-fortune.” *** The recipe for YakhnT is as followS :-Take a pound of mutton, four or five Onions whole, one piece of green ginger, two dried cassia leaves, eight Corns of black pepper, twelve pounds of water ; boil these together in an earthen vessel till three or four pounds of fluid remain. Take the pot off the fire, mash the meat, etc., with the liquor and strain it through a toWel. Set aside this YakhnT or broth. Take rice eight ounces, wash it well, and dry it by squeezing it firmly in a towel, etc. 7?da Kantin-i Islam, p. 28, App. 5. **" The Korma pula0 is similar to the YakhnT, except that the meat is out into very thin slices. Kanun-i Islam, p. 28, App. 5. *** The Mutanjan pula0 is made With rice, meat, particularly that of kid, Sugar, clarified butter, and occasionally pine-apples or nuts. Kantin-i Islam, p. 28, App. 5. The Mutanjan pulao, according to information received direct from India, is the Same as the Korma, except that the meat is venison. According to the same authority, the Yakhni is made of eight p0unds of rice, four of butter, four of meat, all boiled together; and the recipe for the Korma is as follow8 :-Take a piece of meat, cover it with butter and h0t Spices, boil it in a pot, then mix it with rice and boil it over again. * The Kukti pulao is not given in the Kantin-i Islam, but the authority already quoted gives the following recipe :-Boil eggs till hard, mix with rice and the gravy of meat. (The writer adds, "This I can confidently recommend, having taSted it.”) TRAVELS OF THE SECOND DABWESH. 79 And there was one dish of Zardah,*** and 8everal sorts of kaliyahs and meat boiled with onions, nargisi and badam1, and cakes fried in clarified butter, and several kinds of bread, such as that called after Bakir Khan and Tunki, Shir-mal, Gao-drdah and Ga0-2aban, bread mixed with meat, wafers, pounded meat, *** The dishes here mentioned are described by the same authority (a gentleman in India, who kindly caused them to be all prepared in his presence, at my request) to be as followS :-Zardah is a dish of the yolks of egg8.-For the Kaliyah, boil meat with Sour milk, hot Spices, and butter, in a large kettle , adding sufficient Water to soften the flesh.-For the Do piyazah, boil meat in water for a long time, Cutting into the pot slices of onions from time to time. When the meat is Softened, throw away the water ; then melt butter in another pot till it becomes clarified ; into this put onions ; then put the meat into the same, with coriander, and b0il the whole for a Short time, five or ten minutes.-The Nargisf is a biscuit like the narcissus in flavour or odour.-The BadamT is flour with pounded almonds kneaded and baked.-The Baughan-josh is, as the name imports, a cake fried in "ghT”- 2.é., clarified butter.-Bakir Khan and Tunki, according to the same informant, were two celebrated bakers. I should doubt the latter being the name of a man, but Would rather it derive it from तनुक fahuk, "slight.” -Shir-mal, as its name denotes, is bread kneaded with milk instead of water.-Ga0-didah and Gao-Zaban are, the former Small, the latter long, bread, and have their names from the fancied resemblance to the eye and tongue of a cow, as we say "bull's eyes.”-Nan-i nimat are Wery Small pieces of meat fried or boiled, then pounded, then fried again in butter, mixed with bread, and baked.-The Paratha is thus made : Make a ' chau-pattा,” ?é., a thin cake of baked flour, spread it with butter, knead it, spread butter again, repeat kneading and spreading ten or twelve times ; then bake it well, and it will come out in slices thinner than paper.-Kabab kofte-ke are fried lumps of pounded meat.-Kabab tikke-ke are fried balls of chopped or tuinced meat. The text of Forbes' edition here requires to be re-punctuated. There should be a stop thus - between each dish, else nothing is more natural than to take ८5. ८s e5. ८.3** --५5 Aa2a? 40/?e-A४ ###2-ka together, "he Murgh-ke kabab are the same as the prccoding, only made of fowl.— 80 BAGH O BAHAR. minced meat and minced fowl, omelets, Malghtibah, Shahdeg, Dam-pukht, Hahm, Harisa, Samosah, Waraki, KabulT, Firni, Shir-i birinj, Malan, Halwa, Ealudah, Pan baftha, NimaSh, Abshorah, Sak-i urtis, almond-cakes, preserves, pickle-pots, Small glaSSes filled with curds. Having beheld these dainties, my Spirit was filled, and when I had taken a mouthful from each dish, my stomach also was filled, and I then withdrew my hand from the repast. That person was pressing me, saying, ' What has your honour eaten : the dinner truly is all lefों, just as it was brought in. Be pleased, without ceremony, to eat some more.” T said, "What shame is there in eating ? May God keep your repasts plentiful ! I have eaten as much as I could Contain in my stomach, and how shall I (sufficiently) commend its flavour ! The JKhagInah is undoubtedly an omelet, though my informant takes it with Murgh-ke, and makes it " deviled fowl.”-Malghtibah is thus made :-Boil gently two kids in twenty pounds of water all night, then put in almonds, pistachio nuts, dates, raisins, walnuts, etc., then boil again.-Shabdeg is meat and turnips c00ked together all night.-The Dam-pukht is thus made :-Boil fish, take out the bones, mix it With Spices and butter, then fry it ; Cut open a brandule (?) and having SC00ped it out, place fish inside, and then fry again. There is another kind of Dam-pukht. A fowl is covered all ower with paste of flour, and thus boiled. The paste is taken off as S00n as the fowl is sufficiently boiled.-Halim is barley pudding, with milk.-Harisa is liquid jelly.-Samosah is sandwiches toasted with Spices. -WarakT is the Persian name for the Paratha because it peels off c322 c999 22ara% 24-222rak.-KabUIT is sweet-bread.-For Firnf mix rice powdered with hot milk and a little camphor.-The ShIr-i birinj is rice-pudding.-Mala1 is a cream.-Halwa is a pudding of butter, flour, and milk.-Faltidah is almost the same as the preceding.-Pan bhatta is boiled rice kept one day in water, and boiled next day in fresh water.-NimaSh is jelly in a Shape. –Abshorah is thus made:-Mix tamarinds, rose-water, Sugar and cold water, and c00l in Saltpetre and water. This is tamarind Sharbat.-Sak-i tirts, or brides legs, is a sort of double bread.-Lauziyat are almond cakes. -The curious inquirer into Oriental c0okery may compare this list with the description given in the Kantin-i Islam, p. 28, otc., Appendix 5; but for ordinary appetites this, perhaps, will be sufficient. TRAVELS OF THE SECOND DARWESH. 81 for I am still licking my lips,** and my eructation is perfumed. Enough ! * now take away.*** When the table-cloth** was removed, they spread a brocaded hukkah carpet of welvet of Kashan,*” and brought in a basin and ewer of gold, and from a b0x made for its reception, presented me with perfumed fiour of pulse to rub the body, and caused my hands to be washed with warm water. Afterwards they brought in, and placed before me, in a - jewelled betel-box, betel-leaf prepared and folded up, and encased in leaves of gold, and rolls of betel and betel-nuts prepared by boiling, in boxes with four partitions, and cloves, and cardamoms, covered with leaves of silver. When I called for water to drink, the person who had charge of the water department came bringing a flagon dipped in ice. When it was evening, candles, white as camphor, and placed in Shades, were lit. That friendly person took his seat and conversed with me, and when a watch of the night had passed, he said, "Now be pleased to repose in this bedstead, with Curtains, before which a Screen is standing.” I replied, "O sir ! for us fakfrs a mat, or the Skin of a deer is more than enough for a bed. God has made these things for you men of the world.” He Commenced saying, " AII this furniture is for darweshes; none of it is my property.” At his pressing entreaty, I went and lay down on the bed (Which was softer even than a bed of flowers). On each Side of the side-frames of the bedstead were pots of roses, and other flowers ranged in order, and burning censers of aloes, and other perfumes. To whatever Side I turned, my brain was filled with fragrance. In this way I fell asleep. When the morning came he brought into my presence for breakfast almonds, pistachio-nuts, grapes, figs, pears, pomegranates, raisins, dates, and fruit Sharbats. In this Same manner I paSSed three days and nights. On the fourth day, I requested leave to depart. He then joined his hands and began to say, " Perhaps this guilty person has in some point failed in * Diterally, "licking my tongue.” ** Tt being thought unlucky to say " Take aWay,” the expression used instead is, " Make more.” * Dastar khwan literally signifies " the turband of the table.” "" Kashan, a town of Persia, in 84 deg. N. lat., 51, 25 E. lono famous for its welvets. 82 BAGH O BAHAR. attendance on your honour, from which cause your mind is displeasod !' I was amazed and said, "For God's sake what discourse is this? But the term for entertaining a guest is three days, which I have stayed. To remain longer is not well ; and, besides, I have come out to travel. To tarry in one place would be improper. I therefore desire permission to go ; otherwise your good qualities are not of Such a nature that one's mind Would desire to be Separated from them.” He then said, "As you will, but be pleased to wait for a moment, that I may go into the prescnce of the princeSS and make representation, and as you desire to depart [you must know] that all the wearing apparel, carpets, et0., and gold and Silver and jewelled Services for meals, which are in this house for the entertaiment of guests, are all your property. Measures shall be taken for obeying your instructions, whatever they may be, as to the mode of carrying these things with you.” I replied, "Repeat the deprecatory formula called the " La haul! * Have I become not a fakTr, but a bard ? ** Had I felt this desire of luore, then why should I have beome a fakTr ? What was there amiss in a worldly life ?” That dear person replied, "Tf the Queen should hear this affair then God knows, after dismissing me from her scrvice, how She Will treat me. If you really feel Such indifference, then fasten up all these things in a r00m as a deposit,*** and Seal up the door. Afterwards, do with them whatever you wish.** - - T was continuing to, withhold my consent and he, t00, was persisting in disregarding my excuses. (At last), having no alternative, this same plan was agreed upon, to shut up all the things, and put a lock upon them, Which we did, and I awaited my permission to depart. Mean While a, eunuch, a confidential person With an aigrette on his head and an ornament *** This is at length, AJ५ ) 89* ? > cl9>- 2 Ja kaada 222 Ja faaaata ४//a ??-7-7aht, "There is n0 power or g00dne88 but in God,” but they generally say, "La haul,” when they wish to deprecate anything. * These are distinguished in Hindustan as in other countrie8, by the exorbitant walue Which they place on their performance8. Like the old Welsh bards, they Chaunt the heroic deeds of warriors. *** Or perhaps rather, " untouched, just as they are.”. TRAVELS OF THE SECOND DARWESH. 88 in his ear, and a 8ash tied round his waist, holding a golden staff of office, set with jewels, in his hand, and accompanied by Beveral respectable *** attendants, filling their respective offices, approached me with the state I have described.*** He began to address me with such kindness and courtesy as I am unable to express, and added, "O, Sir! if you will show favour and c0ndescension, and bestow ornament on the poor house of this person, wh0 eagerly desires your presence, by blessing it with your footstep8, it will be an act in accordance with a feeling which will confer exaltation on your slave, and will be consistent with a cherishing of the p00r. "Perhaps the Princess may hear that a traveller has come here, and that no one showed him politeness and courtesy. He departed just as he came. God knows what calamity She may bring upon me on this account, and What trouble She may cause. More0ver my life even may be endangered.” I did not aSSent to these words. Then he besought me, and led me, whether I would or n0t, into another residence (which surpassed the first house). Like the Same first h0st he gave me for three days and nights, tWice in the twelve hours, just such repasts, and in the morning and at the third Watch, Sharbat and fruit for dessert, and with reference to all the dishes of Silver and gold, and the carpets and furniture, which were there, he Said to me, "You are absolute master of all these ; do with them what you will.” When I heard these words, I was amazed and wished somehow Or other to take my departure thence and fly. The eunuch remarked my countenance and said, "O Slave of God ! tell me thy desire or wish, whatever it may be, and I Will go into the presence of the Queen and state it.” I said, "Why should T, in the dress of a fakIr, ask for worldly wealth, that you should give it me without my asking, and I refuse it ?” He then said, "Desire of worldly good has departed from the minds of none, just as a poet haS Said in this Stanza :- ASCetics have I seen who never pare their nails, and those with matted hair, [Self-torturing] Jogf with split ears, wh0 his nude limbs with aShes smears. *" Thus we must render U9**** htafal, according to Forbes, but I should prefer making it agree with ८e-ce ?Ada, and translating the Whole sentence, "and accompanied by several attendants holding suitable offices.” * I have been obliged to use the89 six words to translate C००l fs. 84 BAGH O BAHAR. And hermits wh0 neer break their silence dread, and Jain fakfrs with Shaven head, - And in the forests wild of Bau KhandT, I have seen the sportive devotee. JHeroes I have seen,-I have seen the brave, the wise, the fool, and riches” Slaye. Th0Se who in Sorrow drew their breath, and those who paSSed from birth to death, - SucceSSful-but I*ve not Seen th0Se, wh0Se mind no taint of avarice knows. When I heard this, I made answer, saying, " This is true, but T have n0 desire for it. If you permit me, I will Write and deliver to you a Sealed letter, containing my Wish, which convey into the presence of the Queen, this will be a great kindneSS, you will have given me as it Were the Whole wealth of the world.” He said, " With my head and eyes, of course.” T wrote a letter, beginning with praise to God, and afterwards proceeding to busineSS, Stating that this slave of God arrived a few days ago in this City, and every kind of attention has been Shown and is shown t0 me by the Govern- ment. And I have found the wirtues and illustrious qualities of the Queen (the hearing of which has caused me this strong desire to see hor) four-fold greater than I had heard. Now the high officers of your Majesty bid me make known my Wish and inclination ; wherefore I without reserve represent the Wish of my heart, for I am not in want of worldly Wealth. I t00 am a king in my own Country. My Coming hither and the labour I have undergone has been entirely out of affection for your Highne8s. (From this cause alone) I have arrived here quite alone in my present condition. T now hope that by the favour of your Highness this sitter in the dust may arrive at the desire of his heart-thus it is fitting. For the rest, Iet your royal Will be done. But if the representation of this lowly person be not accepted, he Will then return in this same manner, Sifting dirt and Offering up his afilicted life as a Sacrifice, through love for your Highness. Like Majntin and Farhad,* he will remain and die in the forestS or on the mountains.” 208 A celebrated Persian statuary, who fell in love with ShTrin, or Irene, the daughter of the Emperop Maurice, and wife of Khusrau ParWiz, and to please her, it is said, he dug through an immense mountain, and afterWards destroyed himself for her sake by casting himself down from a rock. '1"RAVTETJS OF THE SECONTD DARWESHa 85 Having written this request I delivered it to the eunuch, and he conveyed it to the Princess. After a moment he returned and called me, and t00k me with him to the ante-chamber of the palace. Having gone there, I perceived that an elderly woman, a dignified personage, wearing a profusion of ornaments, was seated on a golden chair, and several eunuchs and attendants, dressed in rich apparel, were Standing before her with hands folded in a respectful manner. Believing her to be invested with the Chief power, and regarding her as a person venerable for her age, I placed my hand upon my head. That matron saluted me with much kindneS8, and addressing me authoritatively, said, "Come ! be seated ! It is well you have come. It was yourself, then, who has written a lowe-letter to the Queen ?’’ Ashamed and Silent, I held down my head and seated mySelf. After a moment she said, "O youth ! the Princess sends you her compliments, and says that she has no objection to take a husband, and that you have asked her in marriage, but to make mention of your kingdom, and in this your condition as a fakIr to look upon yourself as a king, and to pride yourself upon it, is very Out-of-place, because in point of fact all men are the Same-one like another, but of course there is a Superiority in the religion of Islam. And [the Queen says] that for a long time She has been desirous of marrying, and just as you are indifferent to worldly Tiches, So God most High has given to her also so much wealth as to be incalculable. But there is one condition-that you first complete the marriage portion, and the marriage-portion of the Princess is a certain thing if you can do* it.” I said, "I am in all respects ready. I will not withhold my life or property-what is that thing : Tell it, that I may hear.” She then said, "Wait t0-day-to-morrow I will tell you.” I gladly assented, took leave, and Came out. The day indeed paSSed. When the evening Came a eunuch called and t0ok me into the palace. When I had gone there, I Saw that the nobles, the learned men, and th0Se eminent for their piety, and their knowledge of the law, were there. I, too, entered that aSSembly, and took my seat, when meanWhile the table-cloth was spread, and wiands of Warious kinds, SWeet and Salted, were arranged. They all began to eat, and Civilly caused " This might also be rendored, " which you are able to effect.” 86 BAGH O BAHAR. me also t0 partake. When the repaSt was finished, a nurse came from the inner apartments, and said, "Where is Bahrawar ? * Call him.” The pursuiwants immediately brought him. His appearance Was very gentleman- like and many keys of Silver and of gold were Suspended at his girdle. Having said, "Peace be to thee !” he came and sate beside me. That same nurse began to say, "O Bahrawar ! do thou make a detailed narration of all thou SaWeSt.** ¥ Bahrawar began [then] to relate this story, and addreSSing me, said, "O dear friend ! under the government of our Princess are thousands of Slawes, who are deputed to carry On trade ; of WhOm I, t00, her humble and hereditary Servant, am One. Committing to their Charge merchandise to the walue of hundreds of thousands of rupees, She deSpatches them to every country. On the return of each, she interrogates him in her oWn presence as to the affairs of that Country, and listens to him. Once on a time it happened that this meanest of individuals had gone to traffic, and had arrived in the city of NTmroz.* I observed that the dress of all the inhabitants of that city was black, and that lamentation and Wailing Went on inceSSantly ; thus it was manifest that SOme great Calamity had befallen them. It mattered not of WhOm I inquired the cause of this ; none gave me any answer. Several days paSSed in this WOnderment. One day, as S00n as it was morning, all the people of tho City, Small and great, children and aged, p00r and rich, Went forth. They Went and aSSembled in a plain, and the king of that COuntry als0, aCCOmpanied by all his nobles, mounted and proceeded thither, whereupon all formed a regular line, and remained Standing. * The meaning of this proper name is, " Fortunate” from >-१५ 2a/”, " fortune,” with the affix 22 22ar. * NTmroz, or " Half-day,” was the name of a province, Comprising the eastern parts of Persia and Mekran, once governed by Sam Neriman, grandfather of Bustam. It was so called because the genii at the command of Sulaiman, changed it from sea to land in half a day, or because the JEmperOr of China halted there half a day. Other derivations also are to be found in Eastern Writers. Some think the city of NTmroz to be Baghdad, as thought to be thC Centre of the earth, and hence of the Sun's course. TRAWETUS OF THE SECONTD DAR.WESH. 87 1 t00 was standing among them, and wa8 wiewing the spectacle, but this was evident, that they were waiting for somebody. In the space of an hour a graceful and beautiful youth, fifteen or sixteen years old, uttering cries and vociferations, the foam iSSuing from his mouth, and mounted on a yellow bullock, advanced, holding the nose-string of the animal in his hand, towards the people, ; and, after dismounting from his bullock, knelt down, holding in one hand the nose-string, and in the other the naked Sword. There was with him a r0se-b0died, fairy-faced youth, to whom the youth gave the thing which he held in his hand. The Slave took it and, beginning at one end, was going on showing to each, but Such was the State of things that each who was looking at it, could not refrain from weeping bitterly. In this same manner, he Shewed it to all, and caused them to weep, and then, having paSSed in front of all of them, he went back to his master. On his going back the youth ar0Se, Cut off the head of the Slave with his scimitar, and, having mounted, departed in the direction whence he came. All stood and gazed. When he had disappeared from sight, the people returned to the city. I was inquiring of every one into the circumstances of this occurrence, and moreover was tempting their cupidity with money, and using flattery and entreaties, saying, " Explain to me a little who this youth is, and What action *** this is that he has done, and whence he Came, and Whither he has gone ?'' No One gave me any explanation, and I could not form any Conception (of the truth). When, after Seeing this Wonderful OCCurrence, L Came here and Stated it before the Queen, from that time the Princess has continued in perplexity, and is embarrassed with regard to its investigation. Wherefore She has fixed this as her marriage-portion (declaring) that whatever person brings correct intelligence of this wondrous matter, the Queen Will accept him, and he Shall be master of all her territories and of herself. "You have now heard all the story. Take thought With yourself. If you are able to bring an account of that youth, then Set out for the Country of NTmr02, and take your departure Speedily. Otherwise decline it, and take the way to your own house.” I replied, " If God will, I shall quickly 26" “ 66 ‘* * … --9- ¢474%az, " action,” is always used in a bad sense for a WTOng or improper action. 88 BAGH O BAHAR. discover the facts of the caSe from beginning to end, and return to the princess, and enjoy the completion of my wishes. And if my destiny be bad, then that is irremediable, but let the Queen promise this-that she will not SWerve from her agreement, and at the present moment an embarraSSing thought remains, causing inquietude in my heart. If the Queen, from a feeling of COndescenSion and kindneSS t0 me a traveller, will call me into her presence, and Cause me to be Seated Without the Curtain, and listen With her own ears to my representation, and favour me with an answer from her own lips [???., " tongue”], I shall then be Satisfied and can do anything.' This my request the matron represented in the presence of that fairy-faced (Princess). At length, by way of showing her appreciation of my merits, she gave orders, saying, " Summon him.” The nurse again came out and took me with her into the part of the palace where the princess was. What do I behold ? There, forming a line, facing either Way, female servants and Waiting women, and armed female attendants on the haram, and Kilmaks, and Turkish, and Abyssinian, and U2bak, and Kashmirian women, adorned with jewels, st00d filling their respective offices. Am I to call it the Court of Indra ? *** or the place where the fairies alight : A sigh of ecstacy involuntarily rose to my lips (%?., "tongue”), and my heart began to palpitate ; but by a violent effort I supported myself. T advanced, gazing at them and surveying the spectacle, but my feet seemed to weigh each a hundred mans.*** Whichever of them I looked upon, my heart wished to g0 no further. On One Side a Screen was let down, and a st0ol set with jewels was spread [with a Silken or welvet coverlet] as well as a chair made of Sandal-Wo0d. The nurse made me a Sign to Sit down. I Seated myself on the Stool, and She herself on the chair. She then began to say, " Well ! now what you have to say, that say, relieving your mind fully.*70 - I commenced by extolling the g00d qualities, the justice and equity, *** Indra, the Hindti Jove, holds a glittering court in Swarga, where gods, goddesses, and lovely dancing-nymphs are assembled. * The c-० hah, is a weight of 40 sirs or 80 Ibs. *" Literally, " having filled your mind.” **]RAVTEL8 OJE THJ: SJECONTD DARWESH० 89 the liberality and munificence, of the Queen. I then added, "From the time that I entered the confines of this country I have observed that at every stage, houses for travellers, and lofty edifices are erected, and men are appointed in every capacity who take care of travellers and of the indigent. I also passed three days at each halting place. On the fourth day, when J was about to take leave, even then no one willingly allowed my departure, and all the furniture that there was in the place, as chequered carpets, druggets, rugs, cool mats, earpets made at Mangal-kot,*** tapestry, ceiling cloths, screens, canopies, awnings, bedsteads with Curtains and covers, bags, quilts, counterpanes, bedcords,*** sheets, pillows, little pillows, small pillows for the cheek,*** cushions, bolsters, cooking pots large and small, pans, kneading weSSels, plates,*** bowls, salvers, spoons, ladles, Skimming ladles, large sp00ns for Serving out food, covers, trays, tray-lids, tray-coverS, weSSels for cooling water and others for hot water, flagons, basOns, boxes for holding betel, perfume-boxes with four compartments, flower-pots, phials for sprinkling rose-water, censers for burning aloes, ewers, hand-basins,*** all these they made over to me, saying, This is your property, if you wish, take it with you now, otherwise shut it up in a room and put your own Seal on it. When it shall be your pleasure, as you return, carry it away.' I did just 80; but this astonishes me, that since I, a solitary fakir, met with such attention, and thousands of indigent persons like mySelf are *** This was a town, famous for its manufacture of carpets, in the Bengal Presidency, but its exact position I know not. *** This is the cord laced between the frame of a bed, to support the bedding. - *** In Forbes vocabulary, we find 4॰॰ c5 ga? ¢ak%/ah, rendered "a small pillow for the neck,” which would make it come from \% gaza, " the neck.” But as all pillows are for the neck, I would derive it from J७ 7d% " the cheek,” as Shakespear also gives it. # On the Bombay Side, instead of प**9 rtkaलै?, they use ७-५, 6d8d??, for "" a plate.” - *** Instead of ७**** chtlahtchi, on the Bombay Side, they use the word c***** ghthga, which is not in the dictionaries. - 90 BAGH O BAHAR. coming and going in your dominions, then if the same style of hospitality is maintained toWards each, a Sum Which exceeds computation would be expended. Now whence comes the Wealth to supply this expenditure ? and of what nature is it ? Were it the treasure of Karun,*** even then it Would not suffice. And if you look at the dominions of the Queen, as far aS out Ward appearances go, the revenue of it Would not be sufficient even for the disbursements of the kitchen-to Say nothing of other expenses. If I may hear an explanation of this from the Queen's t0ngue, I shall then Set, out With a Satisfied mind for the country of NTm-r0Z, and Somehow or other manage to arrive there. Afterwards I shall discover all the circum- stances, and, provided I live, present myself a second time in the service of the Queen, and obtain the Wish of my heart.” - Having heard this, the Queen said, with her own tongue, "O youth ! if you have a thorough inclination to learn this matter, then tarry here to-day also. At evening I will Send for you into my presence, and the circumstances of this unfailing Wealth, such as they are, without diminution Or keeping back anything, shall be related to you.** I having obtained this comfort returned to the place where I was halting, and waited in expectation, saying, "When will it be evening, that my wish may be accomplished ?” MeanWhile an eunuch, bringing on the heads of bearers*** Several four-COrnered trays with coverings over them, came and presented himself and said, " Her JRoyal Highness haS Sent you what remains of her own repast-eat thereof.’’ When he uncovered [the dishes], in my presence, my brain waS perfumed with the smell [of the f00d], and my spirit satisfied. I ate as much as I was able. What was left I took up and gave it t0 all of them, and sent my thanks for the delicate wiands. At length, When the Sun, traveller of the livelong day, wearied and labouring, entered his palace, and the m00n, accompanied by her COmpanions (the Stars), Came forth and Seated herself in the public hall, then the nurse came and said to me, "Come ! the princegs has called for you” [%?., "remembered you.”] I went along with her. She conducted me into the private apartment of the Queen. Such *" As to Karun, 22da Note 91. *” This word ugje bh03, or bearer, is the word Which, in the Anglo- Indian, patois, is pronounced "boy,” and is the usual word for summohing a Serwant. w TTRAVELS OF THE SECONTD DARWWESH. 91 was the illumination that the Night of Grandeur *** had no grandeur in comparison with it. A Seat of cushions, embroidered with gold, was placed on a carpet of royal magnificence. A pillow covered with gold was laid there, and over it was supported, on jewelled pillars, a canopy with a fringe of pearls, and before the Seat were trees of jewels,*** with flowers and leaves (you would have Said they were as natural as those produced by Omnipotence), and set *** in beds of gold ; and on both sides, on the right hand and on the left, Servants and courtiers St00d with their hands folded in respectful p0stures, and with their eyes turned down, and bands of dancing girls and female singers, keeping their instruments in harmony, were in waiting. Having beheld this State of things, and these magnificent pre- parations, my reason did not keep its place.*** I said to the nurse, inquiringly, "By day there is this splendour, and by night this display, that one ought to call the day the festival of ld, and the night the Night of Barat.*** Nay, in this world such a delightsome life is, I suppose, unattain- able even by the king of the Seven regions.*** Does this state of things always continue ?” The nurse replied, "All the departments under our Queen Which you have seen are unceasingly conducted after this Same *** The>/०७ ---ॐ sha2-? kadar, or >/०sll &… Jagaz%?-kadar, is the 27th night of Ramazan, the ninth month. On this night all vegetable creation adores the Deity, and the ocean becomes sweet. On this night the pious keep wigil, burning frankincense, pastiles, and other lights, and proclaiming, ever and anon, the azan, or call to prayer. * Such a tree was among the treasures of Shah Jahan, and reminds us also of the golden plane-tree of the Persian kings. * This meaning is to be found in Shakespear's dictionary, but is omitted in Forbes' vocabulary. ** Strange that the King of Persia should have found anything novel in regal state, but the book is full of these contradictions. *** JE'or an explanation of Td and Barat, ४४de Notes 48 and 195. *** The Musalman divide the earth into seven regions. Is this borrowed from the seven DWTpas of the Hindtis ? We might very well adopt it, keeping the old divisions of Europe, Asia, and Africa, making Australia one, Polynesia another, and dividing the Americas. w 92 &P BAGH O BAHAR. fashion. Newer does any ceSSation take place ; nay, there is rather an increase. Do you Sit here ; the Queen has gone to another apartment. I will go and inform her.** The nurse, with theSe words, departed, and retraced her steps, saying, "Proceed into the presence.” Immediately that I entered that apartment, 1 was struck with amazement. I could not perceive where the door was, or the Wall, for this reason, that mirrors from Halab [Aleppo], of the height of a man, were placed on all Sides, and their frames ** were studded with diamonds and pearls. The reflection of one was re-reflected by another, whence it appeared that the whole apartment was made of jewels. On one Side a Curtain Was let down, behind which the Queen was seated. The nurse took her Seat close to the curtain and told me also to Sit down. Then, . by Command of the Queen, the nurse began to discourse in the following manner, saying, " Hearken ! O wise youth ! The sultan of this realm was a great king. In his house Were born Seven daughters. One day the king Commanded a feast, and theSe Seven girls having adorned themselves with sixteen ornaments and twelve other kinds of trinkets, and strung each separate hair of their heads with elephant pearls,*** were standing in the presence of the king. Something paSSed through the mind of the king, whereupon he looked towards his daughters and said, "Were your father not a king, and had you been born in the house of Some poor main, who then would have called you princeSSes and queenS ? Thank God that you have the title of princeSSes. All this good-fortune of yours is owing to me” [???., " to my breath.”] Six of the girls said unanimously, "What the Asylum of the world SayS, is true, and our Welfare is dependent entirely on your Majesty's Safety.” But this Queen of the world was younger than all her sisters, yet in understanding and quickneSS She was, even at that age, as you might say, older than all of them. She stood silent, and did not join in this speech *** In spite of this passage, the dictionaries have omitted to give the meaning " frame,” under 9)2* 4%rdd3, though it is not only a book-meaning, but a, COnversational One also. - *** The Hindus have an idea that the finest pearls are found in the . heads of elephants. TRAVELS OF THE SECOND DARWWESH. 93 of her sisters, because it was an avowal* of infidelity. The king looked towards her with an angry glance, and said, " How now, lady ? you have said nothing-what is the meaning of this ?” Then the Queen, having bound her two hands with her handkerchief, made a humble petition, saying, " If I shall obtain security for my life, and if my fault be pardoned, then this handmaid will represent the thought of her heart.” The command was pronounced, " Speak! what dost thou say ?” Then the Queen said, "O point *** to which the world turns in prayer ! Your Majesty has heard that true words are bitter: wherefore I now wash my hands of my life in making the Statement I do, and whatever the Writer has recorded in my destiny, of that there is no effacer-in nowise Can it be altered. In worship wain with ofों-repeated tread*** Go rub your feet, or meekly bow the head ; Engraven on your forehead is your fate- Its writing none shall thence obliterate. That Supreme Lord who made you a king, the same has also caused me to be called a Princess. In the laboratory of his omnipotence, the will of no Creature haS any influence. Your Majesty is my benefactor, and the object of my reverence and veneration.* Should I use the dust of the royal *** The A-4J5 Aa%haah is the Musalman creed. It is, A-* =* _9 AJl Jl AJ ) AJl U7-9ll Ja daha ?7/47ah 222 • 1fahahahad४४-rasahédah, "There is no God but God, and Muhammad is His prophet.” It is here used by a catachresis for the confession of infidelity. 287 The **** ????ah of the Arabs was formerly that of the Jews, wiz., Jerusalem, and Muhammad for Some time continued to sanction the custom of turning thitherward in prayer, but finding it give rise to much scandal he changed his " kiblah” to Makkah. It is here used as a reverential title. P?da Note 88. *** The first line is inserted, and is not in the text. The fourth is freely given. *- 289 4.॰5 _9 41.3 ???lah 222 A22ah. The first has been explained before. **** #22ah, is the square temple of Makkah, supposed to have been built by Abraham, or restored by him and built by Adam, It is considered most holy, and contains the famous black stone, once white, and kissed black by adoring worshippers. - . * 94 BAGH O BAHAR. footsteps of your Majesty as collyrium, it would be but right ; but the destiny of each person goes along with him.' When the king heard this, he Was enraged, and this answer was very displeasing to his mind. In his irritation he said, " A little mouth and great words.*** Now let this be her punishment. Take off all the ornaments which are on her arms and neck, and having placed her in a litter, cast her away in such a forest as that the name or Westige of man born of Adam does not exist there ; thus let us see what is written in her destiny.” - In accordance with the command of the King at that time of midnight (a night. Which was most dark), bearers carried away the royal lady (Wh0 had been reared in retirement,*** and had seen no other place but her own palace) to a plain (where a 62rd even did not flap its Wing, why Speak of htd?? ?), and, having left her, departed thence.*** Wonderful were the emotions Which paSSed through the heart of the PrinceSS as She reflected What her State had been and what in an instant it had become ! Then she was returning thanks to God and saying, "Thou art so Omnipotent [%¢., "one s0 without wants”] that what thou haSt desired to do, that Thou hast done; and what Thou desirest to do, that Thou dost; and what thou Shalt desire to do, that Thou wilt perform. As long as breath remains in my nostrils I will not despair of Thy aid.” In this Same troublous thought her eyes closed. AS S00n as it began to dawn, the eyes of the PrinceSS opened. She Cried out, "Bring Water for my ablutions.***** Then, all at once, she remembered the conver- sation of the preceding night, and said to herself, "Where art thou, and where this speech ! ***** Having Said this, she ar0se and performed her *** We have had this expression before, pade Note 158. ** Literally, " in a cavern beneath the earth,” from a Sanskrit word which signifies " under ground.” *** One of the most clumsy sentences in the book, with no less than three parentheses. *** For the manner of performing 9.22 22%a, or, the Washing of the face, hands and feet before prayer, 22da Kantin-i Islam, p. 72. . *** That is, " these words are quite unsuitable to your present position.'' TRAVELS oF THE. SECOND DARWESH. 95 . ablutions with sand,*** and repeated a thanksgiving comprising two rakat8.*** O my friend ! from hearing of this state of the Queen my breast is rent. You must inquire of that simple and innocent Soul, what she will say of it. In short, seated in that palanquIn, she remained in fervent prayer to God,*** and at that moment was repeating this Stanza :- Thee, when thou hadst not teeth, with milk He fed ; With teeth, then, also will He not give bread : He who on sea and land their food divides To bird and beast, for thee, t00, well provides. Wherefore take thought ? the f00l, with all his pains, Still empty-handed, by his care nought gains. God gives support to all alike who live- The wise, the fool ; to thee too, then, He'll give. Tt is true, when nothing else succeeds, we then have recourse to God. Otherwise, each in his own devices thinks himself Lukman,*** and Bü AIT *** When water cannot be procured, the face, hands and feet are to be rubbed with sand before prayer. This is called **** faydh?????४h2. *** The Lu->52>J raha? consists of a certain number of prayers and chapters of the Ku'ran, accompanied with a prescribed number of inclinations of the head, bendings of the b0dy, or genuflexions. 297 ७ (% 9 la% lagd%d, is literally 'to apply”-or "kindle-a flame.” It is singular that the word 9 /a४ should be found also in Scotch. Thus a burning house is said to be all in a 2022. So in German, taxeh, " to be tepid” and hence our "lukewarm.” The root is, perhaps, the Sanskrit ली ??, to fuse, or melt. 208 ७७** JAdbhad??, surnamed *** =' a? ¢akzh2, "The Sage” is by some reckoned amongst the Prophets and called the cousin of Job, and by others is said to have been the grand-nephew of Abraham, while others affirm that he was born in the time of David and lived to that of the prophet Jonah. The more common opinion is, that he was an 4Ethiopian slave, liberated by his master on account of his Sagacity and fidelity. He was the author of many excellent maxims and proverbs, and is the 4Espp of the East. * 96 BAGH o BAHAR. SIna.*** Now, hear a marvel of the operations of God. In this same manner three entire days and nights passed away and not even a single parched grain had flown into the mouth of the Princess. That flower-like form, being dried up, had become like a, thorn, and that complexion, which used to beam like pure gold, became like turmeric. Her mouth was contracted with a spasm, through weakness. Her eyes were fixed like stone ; but one breath remained, and that was coming and going. AS long as there is breath So long is there hope." On the morning of the fourth day a darwesh, with a form like that . of Khizr,*" of a luminous countenance and a clear heart, came and presented himself. Seeing the Princess in that state, he said, "O daughter ! though thy father is a King, still this was predestined in thy 10t. Now, regard this aged fakir as thy Servant, and fix thy thoughts night and day on thy Creator ; God Will bring things to a happy conclusion. And the SCraps of alms which he had with him in his fakTr's wallet, these he placed before the Princess, and went about to seek for water. On looking, he perceived there was a well, but where [thought he] is a bucket and cord wherewith to draw Water ? He broke a few leaves from a tree, and made a Cup of them, and, having l00sed his sash, he tied the cup to it and drew water and gave the . PrinceSS Something to eat and drink. At length She recovered her senses a little. That man of God, regarding her as friendless and helpless, gave her much consolation. He encouraged her, and himself began to weep. When **? Bu Ali SIna, or Avicenna, as he is called by Europeans, was the admirable Crichton of the East. He was born at u.coll -4's-s7%d, a village near Bukhara. At ten he was master of the most difficult points in the Kuran. At sixteen he was an accomplished physician ! and at twenty-one compiled an Encycloptedia of all the knowledge then extant in twenty volumes. He wrote many other works, and died at Hamadan, aged fifty- eight years, A..D. 1086. *** This proverb has occurred before, 22de Note 228. ** Khizr is the Arabie name for Elijah. He is supposed to have dis- covered the water of life, and to be still living. Hence little rafts are launched on rivers with lighted lamps in honour of him, particularly on the Fridays of the month Shaban. The legend about him probably gave rise to the story of the Wandering Jew. TRAvELS oF THE SECoND DARwESH. 97 the Princess saw that his sympathy and compassion was exce8Sive, she recovered her strength of mind. From that day that old man made it his fixed custom to go forth in the morning to the city to Solicit alms, and he brought whatever morsels or scraps he obtained to the Princess, and gave her them to eat. - - In this manner some days passed. One day, the Princess had formed the design of anointing her head, and combing and knotting up her hair. AS Soon as She undid the string Which tied her hair, a single pearl, round and lustrous, fell from her back locks. The Princess gave it to the darwesh, and said, "Sell this in the city and bring the proceeds. The fakTr, having sold the jewel, brought the price of it to the Princess. She then desired him to cause a house, fit for her residence, to be erected in that place. The fakIr said, "O daughter ! dig the foundation and collect a little clay. One day I Will bring water, make the slime for the bricks, and complete the founda- tion of the house. The Princess, by his direction, began to dig the earth. When she had dug the trench a yard deep, a door appeared beneath the ground. The Princess cleared away the dirt from it. A large house, filled with jewels and ashraffs, then shewed itself. The Princess took four or five handfuls of the aShraffs and covered it up again, and having put the earth over it, made it level. In the meantime the fakTr returned. The Princess said, "Call masons and builders, expert and masters of their craft, and active labourers, who may quickly prepare, in this spot, a royal palace, which may be a match for that of Kisra,*** and surpass that of Niman,*** and a rampart, and fort, and garden, and Well, and a house for travellers, which may be unrivalled ; but first make a correct plan of them on paper, and bring it into my presence for approval. The fakfr brought and placed in readiness just such practised and clever Superintendents. According to her commands the building of the edifice commenced; and, When she had selected intelligent and trustworthy servants *** dl29** JK?8ra, Chosroes, a name common to several kings of Persia. Öè * - _9 308 ७५** JY?had%, or, according to Johnson's Persian Dictionary, ७५*** *Y2ada, a name common to the kings of ॐ*- J???a¢, in Arabia, but espe- cially applied to the last. - 98 BAGH O BAHAR. for every department, they began to wait upon her.*** The intelligence of the construction of that magnificent building by degrees reached the King, the Shadow of Omnipotence (who was the father of the Princess). When he heard of it he was much astonished, and enquired of every one, ' What person is this who has begun to erect these palaces?' No one was sufficiently acquainted with the circumstances to make any statement. All placed their hands on their ears, saying, " None of your Slaves know who is the builder of this edifice.** The King then sent a, noble, and gave him a mes- Sage, saying, " I am desirous of coming to see those places, and I am also ignorant of what country you are Princess, and of what family you are sprung. To become acquainted with all these particulars is a thing T wish.” As S00n as the Princess heard this pleasing news, she was much delighted in her heart, and wrote this representation, "Asylum of the world, Health ! Having heard the intelligence of your Majesty's Coming to my p00r house, I have derived much happiness, and it is a cause of honour and exaltation to this the humblest of your servants. Worthy of praise is the fortune of this place ! where the trace of your royal footstep will be left, and whose inha- bitants will be overshadoWed by your fortunate Skirt, and who, both of them,*** will be exalted by your glance of favour. This handmaid is in hope that Since t0-morrow is Thursday, and an auspicious day, and, in my estimation, a better day than that of the New year,*** your Highness person, which is like the Sun, will condeSCend to visit me, and With your light bestow rank and dignity on this insignificant atom, and be pleased to partake of the food, such as it is, which this weak person Can provide. This will be shew- *** An ungrammatical sentence. The nominative, which agrees with >***- c,:- ch% c/%kar, ought to be, but is not, the nominative to 4 e49* A072é. Za%7é. *** AIluding to herself and the fakIr who waited on her. *_92)_9 JYa%-708, or New-year's day, is a festival of much importance among the Musalman. The exact period of the New year's commencing is the moment when the Sun enters Aries, and according to the hour is the colour of the clothes Worn on the festival. If it enters at night, dark clothes are Worn ; if in the day, bright crimson. Presents and congratulations are exchanged on this day by all classes. TRAVELS OF THE. SECOND I0ARWESH. 99 ing extreme condescension to the poor, and encouragement to travellers. . . More would exceed the bounds of good manner8.***** And, having Shewn some civility to the noble [who brought the letter] she dismissed him. The King read the petition and sent to say, "We have accepted your invitation. We will certainly come.” The Princess gave orders to her servants and all her officers that the requisite preparations for an entertain- ment should be made with Such taste that the King, when he Saw them, and partook of the repast, might be highly gratified, and all who came in the royal retinue, high and low, might be pleased with what they ate and drank. According to the commands and strict injunctions of the Princess, all kinds of wiands, Salt and Sweet, were prepared, of such a flavour, that had the daughter of a Brahman taSted them She would have repeated the creed of the Musalman.*** When evening came, the King, borne in an open palanquIn, approached the house of the Princess. She, accompanied by her body- servants and female attendants, went forth to meet him. As soon as her eyes fell upon the royal chair, she performed the obeisance due to royalty with such respect that the King was the more astonished when he saw her decorous manners, and, with the same grace, Coming forward,*** She led the King to a seat worked with gold, and Seated him there. The Princess had caused to be prepared a platform formed of a hundred and twenty-five thou- Sand rupees, and had placed it there,*" and had got ready and placed near them one hundred and twenty-five trays of jewels, and aShrafTs, and Woollen * --०l &- ४०५2 styadah hadd-४ adaf, " It would be disrespectful to say more,” is the usual termination of Persian letters from an inferior. *** That is, "she would have forsworn her religion in order to procure always such delicious food, which is forbidden to her caste, who do not eat meat.** । *** Thus T venture to translate>*95 9-द- .?a%2ak karka?’, taking the former word to mean the first appearance of a beauty as of a bride to her husband; her dé¢%¢, as it were. *" The usual way of presenting these offerings, or Nazrs, is to make them the seat of the pcrson to whom they are given, spreading cushions over them. 100 BAGH O BAHAR. stuffs, and fine cloths,*** and Silks, and stufis embroidered With gold, and others of gold thread, and two elephants,*** and ten horses of frat: *** and Arabia, with golden housings. These she presented as offerings,*** and herself, with both her arms folded,*** Stood before the King. The King said, with much kindness, "Of what country are you a Princess, and in what way have you come hither ? ** The Princess, after making her obeisance, respectfully represented " This Slave-girl is the same guilty person, who, by reason of the King's anger, came to this wilderness. And all these Wondrous Sights which your majesty Surveys, are from God.” On hearing this, the King's blood boiled. He r0Se and tenderly embraced her, and, having taken her hand, caused a seat to be spread for her beside his own throne, and ordered her to be seated. The king, however, was sitting in a state of amazement and wonder. He said, "Tell the queen to bring the princesses with her, and come quickly.” When they arrived, the mother and Sisters recognized [the princess], and falling on her neck, wept and offered thanks [to God]. The princess placed before her mother and her six sisters so vast a treasure in money and jewels, that the treasures of the whole world could not enter the scale against it. Afterwards the king having caused all to be Seated with him, partook of a *** Literally, " woven light,” the C02 268?28 of the Romans. * The words>-=3 %977, and c०५ rds, are here used in a peculiar way, which almost renders them pleonastic. In enumerating a number of things a word peculiar to the class is added, which denotes their individuality. - Thus, instead of saying only "ten men,” (प*** Cwe das ddh27,) they say u5***l >* C००० da8 ?24far ddht?, (ten persons men ; ) and instead of " one pearl” (U-5**** -१५ 6% h20¢7,) they say U522०० 4Jle -१ l ek dazah hof, " one grain peafl.’ * So here, " two chain elephants,” "ten head horses.” *** There are two fraks. The C-’2Pe ७9* ha¢-४ -4ra?, "Arabian jrak,” Of* Babylonia ; and *** c39* ha:-४ 4%%, "Persian irak,” or Media. 314 The >* ??agr, and the c***** 2eshkash, are Offerings from an inferior. UAA=? ba%8/%sh, and *७०) th2he, gifts from a superior to an inferior. ' - *** The posture of servants. TRAVELS OF THE SECOND DARWESH. 101 royal repast. As long as the Asylum of the world lived, his life passed in this same manner. Sometimes he came himself, and sometimes he took the Princess with him to his own palace. af* When the King died, the sovereignty of this region descended to the Princess, since no other person was worthy of it. O Friend ! this is the history which thou hast heard. Wherefore, to wealth bestowed by God, no decrease happens; all that is required is, that the disposition of a person be right. More0ver, just as much as you expend, just so much is there a bleSSing [of increase] upon it. To wonder at the accomplishment of anything by the power of God is not lawful in any religion.” After these words the nurse said, "Now, if you have fixedly determined in your heart to set out for that place, and to bring that intelligence, then hasten your departure.’’ T said, " T g0 this very moment, and, if God wills, I will speedily return.” At length, having taken leave, and having fixed my eyes on the grace of God, I Set out in that direction. In the Space of a complete year, after enduring toil and trouble, I arrived in the city of NTm-roz. All the persons I saw there, both military and civil, were clad in black. I beheld with my own eyes the very circumstances I had heard. After some days came the night of the new m0on. On the first day of the month all the people of that city, Small and great-children, nobles, king, Women and men-aSSembled in a plain. I, t00, in my then condition, amazed and distracted, along with that crowd, separated from my property and country, was standing and looking on in the garb of a fakTr, saying to myself, " Let us see what will be disclosed from the future.” MeanWhile, a young man, riding on a bullock, with his mouth covered with foam, uttering Cries and exclamations, Came forth from the forest. T, this weak person, who, enduring Such toils, had gone to obtain information of his story, immediately on seeing him, lost my senses and st00d in a state of amaze- ment. That young man, after doing the things he was by former custom WOnt to do, went back again, and the people of the City turned thitherward. When I recovered my senses I felt regrct, and said to myself, ' What is this thou hast done : now thou wilt have to wait again a whole month.” Having no alternative, I accompanied the rest, and paSSed that month as though it were the month of Ramazan,*" counting each day. At length another night 316 -४५-४l७५a-229 Jazhaga%४ '?-haddr%, " The blessed Ramazan,” is the ninth month of the Muhammadans. It is the Musalman Lent, and eating, 102 BAGH O BAHAR. of the new moon arrived. To me it was like the festival of ia.an On the first day of the month the King and the people again went and assembled at the same Spot. I then made a fixed resolve in my heart that this time, let happen What might, I would keep up my courage, and would get at the unravelling of that Wondrous thing. AII at once, the young man, according to his custom, having fastened his Saddle On a yelloW bullock, came riding on that animal, and, having dis- mounted, knelt down. In one hand he held a naked sword, and in one hand the n0Se-string of the bullock, and he gave the jar to the Slave. The Slave t00k it along, shewing it to each, and the people, when they saw it, began to Weep. The youth broke the jar, and struck the slave such a blow with his sword that his head was severed from his body, and he himself mounted and turned back. I began to follow him with haste. The people of the city seized my hand, and said, "What is this thou art doing : why art thou intentionally throwing away thy life ? If thy breath has thus risen to thy n0Stril,*** then there are many ways of dying-pause and die.'' Although I beSought them, and even struggled with them, that somehow or or other I might escape from their hands, I could not release myself. Two or four men clung to me and led me in their graSp towards the town. Again, for a whole month, J endured anxiety to an excessive degree. When that month also was finished, and the day of the new moon Came, the Whole population of that place aSSembled in the morning in the very Same manner. I arOSe at the time of prayer, and, apart from all the rest, entered the jungle, which lay exactly in the way of that young man, and concealed mySelf there, saying to myself, " Here, at least, no one will interfere With me.” That person, according to the same rule, Came, and after doing the same things, mounted and went his way. I pursued him, > drinking, and conjugal duty, are interdicted during this month, between Sunrise and the appearance of the stars. On the 27th the Ku’ran began to descend. *” The Ace Uॐ ७७49 fant4:7% f Ja, held on the first of the tenth month, Shauwal, at the expiration of the Musalman Dent, ** That is, "Tf thou art in such haste to commit suicide.” TPTR,AVTELS OF THTE SECONTD DATRYWESH[० 108 and running and toiling, kept up with him. That dear person, by the Sound of my steps, perceived that 8ome one was coming after him. All at once, he turned rein, uttered a yell, and threatened me. Having drawn his sword, he Came and stood near me. He was about to attack me; I bent most respect- fully and saluted him, and, having folded my two arms, stood still. That person, well acquainted with propriety, addressed me, sayins, "O Fakir ! thou hadst nearly been innocently slain; but thou hast escaped. Some time is left thee to live. Go ; whither art thou Coming ? ** and, having drawn from his belt a jewelled dagger, with a tassel of pearls,*** he threw it before me, and said, " At this time I have no money with me to give thee, take this to the king, and thou wilt get what thou askest for.** Such terror and aWe of him owerpowered me, that I had neither power to speak nor strength to move. My voice was choked, and my feet became heavy. Having said thus much, that waliant*** man, uttering wild Cries, proceeded on. I said, in my heart, " Let happen what may,* to stop now will mar thy design [???., " is, in regard of thee, bad”]; such an occasion will not oCCur again.** Washing my hands of my life I, to0, went on. Again he turned, and, in fierce wrath, threatened me, and fully purposed to Slay me. I bowed my head and conjured him, * saying, "O Rustam * of the age ! *** I would prefer to read the text thus, omitting >'9' ¢%?’, before 299 ¢?”?ठa/? ? but, if the Conjunction be retained, the sentence must be rendered, "a jewelled dagger of pearls, with a tassel hanging from it.’’ 820 ५-29 \e Ghag? properly signifies " an exterminator of infidels.” Thus the great Mahmud was called Ghaz1 ; and, हैं। our days, Akbar Khan was considered by the Faithful to have won the same glorious title. * This sentence is pure Persian. We have had it in Urdu just before _9* 2-० 9* 9-त- Jo ko 80 A0. * Literally, "gave oath,” not like the dpkon 8t96va८ in Greek, which signifies "to give another an opportunity of clearing himself by oath ; ** but, " to stimulate a person by calling on him in the name of God to do a thing.’’ * Bustam, 80n of Zal, the most renowned of Persian heroes. He was general of the Persian forces under Kai Kawus (Darius the Mede), and his Suocessor Kai Khusrau (Cyrus); or, according to some, under JKishtaSp 104 w BAGH O BAHAR. Strike me Such a blow that I may be cut in two pieces. Let not one strip of Skin remain, and let me escape from this distressful and miserable life. I absolve you from my blood.” He replied, "O form of Satan ! why wilt thou load my neck with thy innocent blood,* and make me guilty ? Go! take thine own way : What ! is thy life grievous to thee ? ** I paid n0 attention to What he Said, and Went forward. Again, willingly and inten- tionally, he pretended not to observe me, and I followed him. Proceeding on, he CroSSed tWo kos of jungle and ground covered with thickets. [At length] a square building appeared. The youth advanced to the door, and uttered a terrible shout. The d00r, of its own accord, opened. He entered : I remained standing, altogether shut out. " My God ! [T said to myself] What Shall I do now ? ' I was at my wit's ends. At length, after a short pause, a slave came and brought me a message, saying, "Come! he haS Summoned thee to his presence. I suppose the angel of death is hovering over thee. What calamity has come upon thee : ** Lexclaimed, " Bravo, fortune !”* and fearlessly entered the garden along with him. At length he brought me to a room where that young man Was sitting. Seeing him, I made a bow down to the carpet. He gave me a Sign to seat myself. I knelt down respectfully.*** What d0 I [then] See ? that that gallant youth *** WaS Seated alone on a cushion, and before him Were placed (Darius Hystaspes). He defeated Afrasiab, King of Turkestan, and Slew, in Single combat, ASfandiyar, Son of Kai KaWus, but was at length treacher- ously Slain by Bahman, or ArdeShir DiraZ-dast (Artaxerxe8 Longimanus), SOJ0. of ASfandiyar. *** So Forbes' edition, but I should prefer making c:- ७ 2d ha4% an adverb, and having no Zer after ७9=- A%272. *** A rather unintelligible expression signifying disregard of danger, something like our " Hurrah for luck !” ** Not that he really knelt, but we have no other word to translate the Oriental Sitting on your heels, aS it may be called ; १.८., kneeling and resting the orbicular part of the body on the heels. * I have 80 rendered 9-० hard, which is always used like the Latin 6 ० *? Ö 6 6 - Ö Öीं " wir,” to signify " a man ” emphatically, ?.é., not a woman or a coWard. TRAVELS OF THE SECON D DARWESH. 105 a goldsmith's tools, and he had finished making a tree of emeralds. When the time came that he arose, all the glaves who were waiting around that balcony hid themselves in closets. I, too, through doubt of What was coming, pushed into a chamber. The youth got up and turned the keys of all the rooms, and went towards a corner of the garden, and began to beat the bullock on which he rode. The Sound of its roaring reached my ears. My heart began to quake ; but I had endured all this, in order to unravel this story. In trepidation I opened the door, and went and stood behind the trunk*** of a tree, and began to look on. The young man threw down the club with which he was beating [the animal], and with a key opened the lock of one of the rooms, and went in. Presently he came forth again, Stroked the back of the bullock, and kiSSed its mouth,*** and having given it grain and water, came towards me [???., " in this direction.”] On perceiving this, I ran with Speed and went and concealed myself in the room. The young man undid the chains which fastened all the doors, and all the slaves Came out. They presented themselves, bringing a small carpet, a Wash-hand basin, and an ewer. He, having performed his ablutions, stood up for prayer.*" When he had done praying, he called out, ' Where is that darwesh ?' On hearing my own name I ran and stood before him. He told me to Sit. I made an obeisance and sate down. Refreshments were brought. He ate, and presented me also with food, of which T partook. * I cannot at all agree with the text of Forbes' edition here. He reads, ८८४ ?%726, and renders it (as Shewn by the vocabulary,) " under shelter of a Tunn tree (the cadreja f2%%a, त्श्न fa????, a tree resembling mahogany in its Wood). But why specify the kind of tree : Would not any othor tree have done as well ? The story of Susannah Warns one not to be too particular in specifying the tree. Certainly the collocation of the words shows that Acs fa%ah, "stem,” "trunk,” is the word which Mir Amman wrote. *** The youth must have been mad indeed. Why Should he have kissed the bullock, who was but an imp metamorphosed : 8 - ¥æè * थै3 Ö f…? "" The Musalman pray standing, with an occasional bow, genuflexion, or prostration. 106 f * BAGH O BAHAR. When the table-cloth Was removed,*** and we had washed our hands, he dismissed the slaves, saying, " Go and sleep.” When no person remained in that apartment, he then entered into conversation with me and inquired, "O my friend ! what such calamity has befallen thee that thou goest about seeking thy own death ?” I circumstantially narrated to him all my adventures from beginning to end, just as they had befallen me, and I added, "I hope that by the favour of your Highness T shall attain my wish.” On hearing this, he heaved a cold sigh, and became insensible,* and began to say, "O great God! excepting myself,* who is acquainted with the pain Of love: " He whose blister has not burst, how can he know the pain another suffers.**** The extent of this grief is known only to him who suffers from it. - Ask the lover, if love's sufferings you would know. What knows the impostor of it ?-0f true lovers ask their w0e.’’ After an instant he recovered his senses and drew a heart-consuming Sigh- all the apartment ech0ed. I was then conwinced that he t00 was owertaken in thi8 Same Calamity of lowe, and waS Sick of the Same disease. Then truly I took courage and said, "I have related all my story ; let your Highness favour this slave by acquainting him with your own history. Then to the utmost of my ability I will exert myself for your sake first, and by my endeavours obtain for you the wish of your heart.” In Short, that true lover, regarding me as acquainted with his secret and suffering from the Same distreSS of mind, began to relate his adventures in the following manner :-" Disten, friend ! I am the Sorrowful prince * of this country of NTmr0Z. The king, that is to Say, my father, after my birth, * Literally : " advanced,” according to the superstitious notion men- tioned in Note 255. ?. ”. * These " love-swoons” with the orientals are of short duration. *** Literally, " thee” but he is 8oliloquizing, *** A proverb. • * . *** Literally, " with burned liver;” the epithet_99~ >*द .7%7d7-803, rhymes with Nimr02, which is thought a beauty in comp08ition. w TRAvELS oF THE SECoND DARwESH. 107 assembled the 800th8ayers and astrologer8, and wise men, and ordered them to look into and examine the circumstances of my fortune, and to prepare my horoscope, and to detail circumstantially in the royal presence the true occurrences which were to befall me momentarily, hourly, during each watch, daily, monthly, and yearly. In obedience to the order of the king, all with one accord made a decision, each by the rules of his own Science, and after determining the matter, respectfully represented that, " by the grace of God, the prince has been begotten and born in So fortunate a moment, and during the rising of So auspicious a Sign, that he will rule like Sikandar,*** and in justice equal NaushTrwan,*** and he will have a perfect acquaintance with all the arts and Sciences that exist, and will easily master everything to which he turns his mind. For generosity and courage he will acquire such a name that people will forget Hatim and Rustam. But till he is fourteen years old, a great danger is apparent from his beholding the Sun and m00n. More0ver there is reason to fear that, becoming distraught and insane, he will put many persons to death, and will wander distractedly from the habitations of men, and go forth into the deserts, and pass his time with the beasts and birds. Let strict attention be paid to this point, that by night and day he should not see the Sun or moon, nay, that he may not even have an opportunity of looking towards the Sky. If this interval of time paSSes in Safety, then after that he will reign the rest of his life in happiness and peace.’ ** Having heard this, the king for this same reason, laid the foundation of this garden, and caused many*** apartments of every plan to be erected. He ordered that I should be brought up in a subterraneous room, and caused a tower of felt to be prepared above it, so that neither the heat of the sun nor the moonbeams could penetrate it. I, along with certain nurses and attendants, began to be educated in that magnificent abode with * Alexander the Great. * The twentieth king of the fourth dynasty of Persia, wiz. : of the Sassanides, or Khusravians, who was cotemporary with Justin and Justinian, both of whom he defeated. Muhammad was born in his reign, A.D. 578. 888 T prefer this meaning to that given in Forbes vocabulary, which 8eena8 quite inapplicable, 108 BAGH O BAHAR. the Care against danger which I have described, and a Wise tutor, a man of experience, was appointed to instruct me and to teach me every Science and art, and practise me in the Seven kinds of handwriting,* and the ASylum of the World continually superintended my education. A daily register of the occurrences of every moment of my life was read in the royal presence. I, regarding that place itself as the universe, Was playing With warious t0ys and flowers of different hues, and the dainties of the whole world were provided for me to eat. Whatever I desired that I ate. By the time I was ten years old I had acquired all crafts and accomplishments. One day, beneath that t0Wer, from an aperture to admit light, a marvellous fl0Wer appeared to me, which, as I gazed, was increaSing in Size. I tried to graSp it With my hands. Just aS I stretched out my hand tOWards it, So it rose higher and higher. I was amazed, and stood staring at it. Imme- diately a Sound of hearty laughter struck my ears. I stretched my neck to See Whence it Came.*** I SaW then that, having rent the felt, a moon-like face WaS protruded [towards me]. On beholding it, my understanding and Senses were unhinged. Again reCovering mySelf, I beheld that a thrOne, covered with gold, was standing there, supported on the shoulders of fairy forms, and an occupant of the thrOne Sat On it, wearing a CrOWn of jewels on her head, and on her b0dy a glittering robe, While She held in her hand a ruby Cup of Wine of which she had freely quaffed. That throne gra- dually descended from on high, and entered the tower. Then the fairy called me, and caused me to Sit beside herself. She began to address me in tender language, and, joining her face to mine, gave me to drink a Cup of Wine, scented with the extract of rose, and said, "The children of men are incon- stant, yet my heart loves thee.” She spoke to me such ravishing words that in a moment all else was effaced from my heart, and such was my delight that [T seomed then first] to taste life, and thought to myself, " To-day, indeed, I have been born into the World.' - The Sum of the story is this,-that Why Speak of h%/86%f? ??0 07% ever can have beheld such beauty, or heard of such.-We were both seated, con- *** Penmanship is greatly esteemed among the Orientals. Some of the kings of Persia, and many of the highest nobles in that country, and in Hindustan, have been famous for theiF beautiful writing. ** Literally, " to see it; ” fé., thejbि daads, or " sound.” TRAVELS OF THE SECOND DARWESH. 109 ¥æè tented in that bliss, when, in the midst of our security, the pellet of misfor- tune struck us.*** Now hear the account of this sudden calamity. Just then four fairies descended from the Sky and whispered something to that beautiful lady. As soon as She heard it, her countenance changed, and then she said to me, "O my love! my heart indeed was wishing to sit with thee a Short Space and thus delight my S0ul, and in this Same way always to come or take thee with me ; but this heaven permits not two persons to remain together in repose and happiness. Well, my dearest life ! thy God is thy protector.***** Having heard this, my senses completely left me, and the parrot escaped from my hand.** I said, "O lady! now when shall we meet again ? What cross words are these you have spoken ? If you return quickly you will find me alive ; otherwise, you will repent of it. ; or, tell me where you live, and your name and address, that I mySelf, searching for you according to that direction, may transport myself to you.** Having heard this, she replied, " God forbid!* be the ears of Satan deaf!* may your life be one hundred and twenty years!*** If you survive we shall meet hereafter. I am the daughter of the king of the genii, and I dwell in the mountain Kaf.**** After she had said this, the throne was borne upward,*** and in the same manner that it had descended it was forthwith raised on high. As long as it was before me, my eyes and hers were fixed on one another [%, " my eyes and hers continued four”]; when it disappeared from Sight, my state became such as When the Shadow of a fairy falls upon *** A prowerbial expression. *** A form of bidding farewell. ** A proverb applied to those whose happiness has flown. ** That you should die. 345 So as not to hear our ill-omened words and avail himself of them. "" The limit assigned to man's life, according to the Musalman, and in Ge%6888 wi. 8. "Yet his days shall be a hundred and twenty years.” "" A mountain, by some thought to be Caucasus, where the SImurgh, the Jins, and other fabulous beings, reside. * With deference to MTr Amman, this is bad grammar. The nominative t0>*** kahka?” and ५५:l %?hdyd, ought to be the same. 110 BAGH O BAHAR. ." My heart was overcast with an extraordinary dejection; my under- OJ069 standing and my senses took leave. The world became dark under my eyes. " I was in a State of miserable bewilderment,*** and my employment was to Weep piteously, and throw dirt on my head, and tear my clothes. I thought not of f00d, nor distinguished between g00d and ill. What mischiefs through this lowe arise ! What broken hearts and miseries ! The nurses and tutor became aware of this my sad state, and went trembling into the presence of the king, and stated that "the condition of the prince of the world is this.-We know not whence this Spontaneous calamity has burst upon us, that he has Ceased to rest, and to eat and drink.”. Then the king, accompanied by the vazIr, the nobles, the counsellors, and the skilful physicians and truthful Seers, the Sagacious doctors, the good darweShes, the devotees, and those abstracted from worldly concerns, adorned that garden With their presence. Having seen my inquietude and my Weeping and Wailing, the king's condition also became one of distress. He wept and paSSionately embraced me, and Commanded that a consultation Should be made regarding my disease. The physicians wrote a prescription for the restoration of my Spirits and the Cure of my derangement, and the doctors gave drawings and Charms which I was to drink,*** or keep beside me,-they began to repeat prayers, and to blow [with their breath, to expel the devil], and the astrologers said that " this his condition has arisen from the revolution of the star8,- give propitiatory offerings for it.” In Short, every One was speaking in terms of his own Science; but my heart alone was experiencing What I suffered. No one's exertions or advice was of any use against my ill fate. Day by day my madneSS increased, and my body grew feeble from Want of sustenance. All that was left to me was to Shriek, and beat my head day and night. In that State three years paSSed away. In the fourth year, a merchant on his *** This expression is applied to a deranged person ; as We Say 6 6 - m.00n-struck.** - * This sentence is wanting in connection. After the infinitives; *७ प्र** \६? htgrd kdh? thd, or similar words must be underst00d. *** For magic figures used in oxorcisms, see Kantin-i Islam, page 880, etc. . TRAVELS OF THE SECOND DARWESH. 111 travels arrived, and brought curiosities from every country, strange and wonderful, to the royal palace. He obtained the honour of waiting on the king.*** . The king Shewed him much favour, and having asked after his welfare, inquired whether, as he had seen many countries, his eyes had ever lighted on a perfect physician, or if he had heard any one mention such an one ? He made representation, saying, "Point of prayer of the World ! Your Slave has travelled much, but in Hindustan there is a Solitary mountain in the Great River [?. é. the GangaJ. There a GusaTn,*** with matted hair, has made a large temple to Mahadev, and a place of Hindu worship, and a garden of great beauty wherein he dwells. And he has this custom, that annually on the day 0f Shevrat,*** he comes from his cell, and swims in the river, and takes his diversion. When, after bathing, he begins to return to his seat,*** then the Sick and afHicted of every country and clime, who come from afar, aSSemble at his door. A great multitude is formed of them. "That saintly devotee* (who ought to be called the Plato** of the age) proceeds onwards, inspecting their urine and pulse, and writing prescriptions for each. God has given him such a healing hand, that instantly on drinking the medicine, an effect is produced, and that disease altogether departs. T have seen these things with my own eyes, and the power of God was recalled to my mind, in that He has created Such beings as his servants. If you Command it, let us take the prince of the world to him, and give him a *** The meanings of -->***** ht%é¢ठahtaz, given in Forbes vocabulary, are inapplicable here. * A kind of Hindस religious mendicant. * A night sacred to Shiva or Mahadev, on the 14th of the moon's wane, or dark fortnight in Magha. 855 The ७* dsa72 of the Hindएँ ascetic, is the place where he squats, absorbed in prayer or meditation. 856 abbot. 857 Aflafün, as the Orientals called Plato, is supposed by them to have been, not only a great philosopher, but also a skilful physician ; for with thein the two Sciences of philosophy and medicine are almost inseparable. The -->५-० htaAa%% is, properly, the head of a religious house —an 112 BAGH O BAHAR. Sight of him. There is strong hope that he will perfectly recover, and that With Speed. And, moreower, this plan is evidently a good One, since by trying the air of each country, and by the diversity of living in various places, the mind rec0wers its tone.' The king approved of his advice, and being pleased, said, "Wery good! perhaps his hand may be successful, and the horror may depart from the heart of my Son.” He deputed to attend upon me a, nobleman in whom he had confidence, who had Seen the World, . and Was a man of experience, together with that merchant, and he sent along with me Such equipment aS I required. Having caused us to embark, along with Our effects, on barges, travelling pinnaces,*** native pleasure b0ats, with the Cabin in the pr0w, c00k-b0ats,*** fly-boats, KhelnaS,*** and baggage-boats,*** of various descriptions, he Sent us away. Proceeding on, Stage by stage, We arrived at that place. By the change of air and diet my constitution was SOmeWhat Strengthened ; but I continued in the Same State of Silence, occupied with my tears. Newer for an instant did my heart forget that fairy, and if I ever spoke, it was to repeat this couplet- "What fairy face glanced on me : nought can I tell! But till now my poor heart was all tranquil and well.” At length, when two or three months had passed, nearly four thousand persons, afflicted with diseases, aSSembled on that mountain. But all, however, were saying the same thing, " Now, if God will, the Gusain will come forth from his temple, and, at his word, all will be restored to perfect convalescence.’’ In a word, when that day Came, the JogT*** in the morning 358 The 17-त: 2%rd, or in Anglo-Indian jargon, "budgerow”, is a travelling pinnace, used*by Europeans from Calcutta to Delhi. 399 The >)9५ ?2a/20d?” is a travelling b0at uSed by Europeans, as the Cook- boat to the JA-? 2¢rd. *** The u.:45 Ahe%d is a kind of boat of which I have nowhere met with a description. The Word is not in the dictionaries. w 2 301 Th6 ७9) 2da% is the baggage-b0at of the Hugh in Central Bengal. The u**** 2afé¢ is the flat-bottomed carg0-boat of Hindustan. 862 The c5%द 707? is a Hindt a80etic, Wh0 gives himself up t0 meditation; and by abstracting his mind from earthly objects, attains supernatural powers. TRAVELS OF THE SECOND DARWESH. 118 issued forth like the sun, and bathed and swam in the riyer.*** He Swana across and returned, and rubbed his whole body with ashes. He hid his fair body in the aShes, as a Spark is hidden in them. On his forehead he made the sectarial mark with the finest sandal,*** and having fastened his waisf- cloth,*** cast his bathing-towel ower his shoulder. He fastened up his back hair in a knot, twisted his moustachios, and pulled up*** his high shoes. From his countenance it was apparent that, in his opinion, the whole World was of no value. Taking a jewelled writing-case under his arm, and looking at each [Sick person], and Writing prescriptions, he approached me. When our eyes met, he stopped and reflected, and addressing me, said, " Come with me.” . I went with him. When all had had their turn, he led me into a garden, and taking me into a beautiful and richly-ornamented private apartment, said, "Do you remain here;” and he himself went to his own place. After a period of forty days he Came to me and found me better than I was before. He then Smiled and said, "Continue to walk about this little garden, and to eat any of the fruits you feel an inclination for.” And he gave me a small china covered cup, filled with an electuary, saying, "Always, without omitting a day, take six * The word ५9० da7yd, is applied to large rivers as well as to the Sea. Thus the Indus is called the ४-Ac~० ५ >,० da7yd-2 S???dk, the great river of Sindh. * The sandal (saafahzh? at0४ht) brought from the मल्यगिरि Malyagiri or Western Ghats is reckoned the best. It has an exquisite scent, and is used by the Hindus to make the ornamental mark on the forehead, by Which their Sect is known. *** The C_i_9%* %7%70%, is a cloth about two feet long and Six or eight , inches broad, passed between the legs and tucked-in before and behind, to the tasmah, or duali, The \स्त्-%sl agochha, is tied by the Hindतs round the Waist While bathing, and afterwards used as a towel. *** The word ७\jी ??a??g is given by Forbes in his Wocabulary, but is 8frangely enough omitted in his Dictionary ; and also in that of Shakespear. It signifies "to pull up,” " to fasten up.” 114 BAGH O BAHAR. mashahs* from this. With these words he departed, and I acted in accordance with his directions. Every day my bodily strength and mental ease in- creased, but no effect was produced on mighty love. The form of that fairy was ever before my eyes. - One day I Saw in a receSS a book. I t00k it up, and On l00king into it, found it contained all theological and natural Sciences. It was as if you had poured the Ocean into a pitcher. I perused it inceSSantly, and acquired uncommon power in the Sciences of philosophy and magie. In the meantime a full year passed away ; again that festal day arrived. The Jogf arose from his seat and went forth. I saluted him. He gave me his writing-case, and said, "Come with me.” T went with him. When he had crossed the door, a multitude of people began to utter benedictions. The nobleman and the merchant, seeing me with him, feII at the feet of the Gusain, and began to " pay their thanks to him, saying, "By the favour of your Highness, at length thus much has been effected.** He, aCCOrding to his custom, Went to the steps descending to the river, and performed his ablutions and devotions, as he was wont annually to perform them. On his return he proceeded along, Surveying the Sick. It chanced that, among the Crowd of deranged persons, he Saw a beautiful and graceful youth, who was unable to Stand from weak- ness. He said to me, " Bring this youth along with you.” When, after distributing medicines and remedies to all, he entered his private apartment, he cut off a little of the Skull of that youth, and was about to remove with a forceps the Centipede which was sitting on his brain. The thought occurred to me, and T exclaimed, "If you will be pleased to heat the tongs*** in the fire, and place it on his back, it would be well, for [the centipede] will come forth of its own accord ; and if you thus pull it out, it will not leave go its hold on the marrow of the brain, whereupon his life will be in danger.” Having heard this, he looked towards me, and gof * A weight, used by apothecaries, of eight ratfs, each ratf being equal to fifteen grains. . - . - . 368 ४५ ७-०८* da8? pa%dh, is rendered in Forbes vocabulary, ' Your worship,” " Your reverence,” a most doubtful meaning, and one which certainly has nothing to do with this paSSage. Shakespear rightly translates it " tongs.” - - • TRAvELs oF THE SECOND DARwESH. 115 up in silence, and seizing a tree in his grasp,* fied a noose of his matted hair round his neck, and there hung. When I went, I then Saw that, ala8 ! alas ! he was quite dead ! I was much grieved at witneSSing this wonderful spectacle, but as it was irremediable, it occurred to me to bury him. When I began to take him down from the tree, two keys fell out from his matted hair. I took them up, and buried that treasure of goodneSS in the earth. Then taking the keys, I began to apply them to all the locks. It happened that the locks of two closets were opened by those keys. I beheld, then, that from the flo0r to the ceiling, they were filled with jewels, and on one Side was placed a b0x c0vered with velvet, clamped with gold, and locked. When I opened it, I saw a book, in which was contained the Great Name,*** and spells to summon genii and fairies, and others for raising spirits, and for Charming the Sun. . - - T was much pleased at acquiring such wealth, and began to take my meaSures accordingly. I opened the gate of the garden, and directed the nobleman and others of my retinue to send for vessels and load them with all th0Se jewels, and cash, and g00ds, and books, and having myself enabarked in a boat, I set Sail thence into the sea. When, proceeding on, I drew near to my own country, the Asylum of the World was informed [of my approach]. He mounted and came forth to meet me, and in a state of wiolent emotion from his affection for me, he Clasped me to his heart. I, having kissed his feet, said, " Command this humble person to reside in the garden which was his former abode.” He replied, "O my son ! that place is an object of aversion to me, wherefore I have discontinued its repairs, and Ceased to keep it ready. That place is now no longer fit to be the abode of man. In Whatever other abode you please, alight. JIt is more desirable that you should approve of Some place in the royal 369 )l>5 kaadd is rendered in Forbes vocabulary, " a kind of orange,” a meaning altogether inapplicable here, where it signifies "embrace,” "grasp.” An orange-tree Would be a strange one to select for hanging oneself. *" The Deity, according to the Musalman, has ninety-nine names, among which is one of such power that he who knows it becomes endowed with Supernatural gifts. The notion may perhaps be borrowed from the Jews, who think the name " Jehovah” too awful to be uttered. - 116 BAGH O BAHAR. fort, and stay there under my own eyes, and having prepared a garden at the fo0t of your palace, there Walk about and enjoy yourself.” I resisted this arrangement with the utmost obstinacy, and caused that garden to be repaired aneW, and having adorned it like Paradise, made my ontrance into it. Afterwards, free from interruption, I sate fasting for forty days, in order to command the genii by my incantations, and having abandoned animal food, began to practice my spells. When forty days were accomplished, then at midnight such a tempest arose that the largest buildings fell down, and trees torn up by the r00ts were carried from one place to another, and the army of the fairies appeared. A throne descended from the air, on which Sate a stately person, wearing a crown of pearls and a rich robe. On seeing him, I Saluted him very respectfully. He returned my salute, and Said, " Friend! What disturbance is this that thou hast causelessly occasioned ? what claim hast th0u upon me ? ** I represented that this humble person had been for a long time in love with his daughter, and for this very reason had wandered over a far distance, wretched and miserable, and had been a8 dead While living. That I had now become weary of existence, and had sported*** With my life in doing what I had done; that I was now in hopes that his Majesty would confer exaltation on me, distracted and wretched, and bestow on me life and rep0se by granting me a Sight of her, which would be a wery merit0rious action. Having heard this my wish he said, "Man is earthly, and we igne0u8 ; for these two to assort is difficult.” I said, with an oath, " I desire only to See her ; I have no other purpose.” Then that Sitter on the throne, replied, "Man abides not by his promise ; in the time of his exigency he says anything, but he bears it not in mind. I have told thee this for thy good, for if thou ever formest any other purpose, then both thou and she will be ruinod and brought to Woe; nay, your live8 will be in danger.' I reitorated my protestations, saying, "T will never do a thing which will occasion injury to b0th of us, but I Will only gaze upon her.” This conversation was going on whon, suddenly, that fairy (of whom wo discoursed) arrived, adorned in the gayest manner, and the throne of the king departed. Then I st The ***** A/tchtd is oxactly the Grcck Word A(D8upetito horo. TRAVTBT,S 01F THE SECONTD TDARWESH. 117 rapturously clasped that fairy in my arms, a8 though shc were my life, and repeated this poetry- For forty days I’ve kept the fast; then to my home,*** Why should the fair with eye-brows arched not come ? In that Same happy state we began to live together in the garden. Through fear, I discarded any further designs. I did but 8kim the surface of bliss,*** and contented myself with gazing upon her. The fairy was in hor heart astonished at the constancy with which I adhered to my promise, and sometimes used to say, "Dearest! you are truly very firm to your word, but I give you one piece of friondly advice. Take care of your book, for some day or other the Jins will find you off your guard, and steal it away.” T replied, " I guard this as I would my life.” It happoned one night that the devil tempted me. In the wiolence of my desire, I thought, "Come What may-how long am I to restrain myself :** I clasped her to my breast, and attempted to gratify my wishes. Immediately there came a voice, " Give this book to me, for in this there is the Great Name of G0d. Be not guilty of profanity !” In that intoxi- Cating moment I Was boreft of judgment ; I took the book from under my arm, and gave it, without knoWing or obserWing to whom, and proceeded With my purp08e. The beautiful girl, perceiving this my mistaken act, oxclaimed, "O cruel ! at last thou hast erred, and forgotton my advice !” With these words she became insensible, and I perceived, at the head of the bed on Which She lay, an imp, who stood there holding the book. I Was about to Scize him and beat him Well, and Snatch away the b00k, when, mcan While, another took it from his hand and fled. I began to repeat the spolls I had committed to memory. The Jin, who st00d there, was *** The lines in the original, it is only fair to say, are pretty enough, but are almost incompressible int0 English Werse. *** The meanings given by Forbes and Shakespear are altogether in- applicable hore. The latter renders ८->** प**५ 2da? ht486, "secret pleasures,” Which would include what is here evidently shut out, Forbes, by rendoring the exprcssion " superior,” " oxtraordinary,” revorses the truc mcaning, Which is, that he stopped just short of consummating his nuptials. 118 BAGH O BAHAR. transformed into a bull ; but, alas ! the fairy in no degree recovered her Senses, but continued in the Same State of stupor. Then my heart was con- founded, and all my pleasure was embittered. From that day I have l0athed the company of human beings. I remain dully *** in a corner of this garden, and, to amuse mySelf, employ my time in making this jar *** ornamented with trees of emerald, and every month I make a practice of mounting this Same bull and going to that plain. I break the jar and kill the Slave, in the hope that all will see this my state, and take pity on it, and perhaps Some Servant of God may so compaSSionate me as to pray for me, when I t00 may arrive at my desire. O Comrade ! these are the facts of my melancholy and inSanity which I have related to thee.’’ T shed tears at the recital, and said, "O prince ! thou in truth hast undergone a great labour of love ; but I swear by God that I put aside my own wishes. Now I will wander through forests and mountains for thy sake, and What I can do for thee that will I effect.’’ Having made this promise L took leave of the young man, and for five years wandered through the deserts like a madman, Sifting dirt.*** I found no trace of the lady.*** At dength, being disgusted [with life] I aScended a m0untain, and was about to throw mySelf down, in order that neither b0ne nor rib might remain whole, when the same veiled horseman came up, and.said, "Do not throw away thy life ! after a few days thou Shalt have thy wishes gratified.” O men of God ! I have, indeed, obtained an interview with you, and now J hope, through the divine grace, to obtain Satisfaction and happineSS, and that all of us, disappointed as we have been, will attain our objects. *** I have s0 translated JP %ard, the exact force of which cannot be given in English. ** The word 9l० 9५-द- ¢ha% ddr, has been omitted both by Forbes and Shakespear. h * 66 ० *** That is, "" in useless endeavours.** *” By a blunder of the author we are not told that she ever disappeared. THE ADVENTURES oF KING RZAD-BAKHT. 119 THE ADVENTURES OF KING AZAD-BAKHT. WHEN the second Darwesh had finished the relation of his travels, the night ended, and the time of morning approached. King Azad-Bakht silently took his way to the palace, and, having arrived there, performed his prayers. Then, having entered the bath, he put on a splendid robe, and came forth, and seated himself on his throne in the public hall-of-audience, and gave command, saying, " Let a messenger go-four fakfrs have arrived in Such and such a place-bring them along with you with all respect into the royal presence.” According to the order, a mace-bearer went there and saw then that the four indigent persons having gone among the bushes,** and washed their hands and faces, were about to set out each on his own way. The servant said, "Princes !*** the king has sent for you four persons, come along with me !** The four DarweShes began to stare at each other, and said to the mace-bearer, * Son ! we are kings of our own hearts, what have we to do with worldly monarchs ?” He replied, " Men of God ! it matters not, it is better that you come.” - - Meanwhile the four remembered that what Lord AIT * had said had now come to pass. They were pleased, and accompanied the messenger. When they arrived in the royal castle, and entered the presence of the king, the four Kalandars uttered a benediction, saying, "Son ! may it be well with thee!” The king went and t00k his seat in his private hall, and summoned two or four of his chief nobles, and said, "CaII in the four mendicants,” (???. the four clothed in rags). When they had come there he ordered them to be आ8 A polite mode of expressing the calls of nature. *** Fakirs are addressed by the title of *** shah, or " king,** out of respect. - · * Tn the text ls*7-* 2%7?4%, "chosen,” " approved,” a title of Ali. 120 . . BAG II O BAHAR. seated, and inquired after their Welfare, spying, "Whence have you come ? and Whither do you purp08e going ? where is tho abode of the spiritual guides : ' (४. ८. of yourselves). They replied, " May tho lifo and fortune of the king increase ! We are fakTrs. For a long time Wo wander about, journeying and travelling in this same way. Our houses are on our shoulders, according to the provorb, ' the fakTr's house is Whorever ovening overtakes him;' and to what length should We recount all that has befallen us in this transitory World !'' ’ Azad-Bakht gave them much consolation and encouragement, and having Sont for f00d, caused them to take their breakfast in his presence. When they had finished he then said, "Relate to me your history, without omitting or Withholding aught; and whatever I can do in your Service that I will not fail t0 perform.” The fakirs replied, "As to the various adventure8 which have befallen us, neither have we the power to relate them, nor Would the king dorive any gratification from hearing them-be pleased to excuse us.” The king then smiled and said, " When you, seated on your couches during the night, were relating your Soveral stories, then I t00 Wa8 present, and accordingly I have already heard the adventures of Two Dar- weshes, and I am now desirous that the remaining Two should r6count theirs also, and that you should stop contentedly with me for a few days, for the footstep of tho darwesh08 averteth ill.” ” On hearing these Words from the king, they began to tremble with fear, and holding down their heads, kopt silence. They had no powor left t0 Speak. When Azad-Bakht saw that through consternation they had no sense loft in thom to 8ay anything, he said, " In this world there is, perhaps, no one t0 whom 80me wonderful adventure or other has not occurrod. NotWith- standing that I am a king, yet I, too, have soon such strange things that I myself will first relate them. Do you listen at your case.” The DarWesh08 said, " King ! Peaco be to the0 ! sinco your condosconding kindno88 to us in our condition a8 p00r fakirs is such-be pleased to 8ay on.' Azad-Bakht began his story in th0 following manner, and said- "O kings ! to a king's story now attend ! To all I have hoard or seen give ear, Now from the first I”ll tcll it to the ond, Thon fix your bost attention hore. Whon my fathor di0d and I a8condod the throne, I Wa8 in the very prime THE Alby BNTURES OI KING AZAD-BAKHT. 121 of my youth, and all this empire of Rilm was subject to me. It happened that one year a merchant came from the country of Badakhshan,* and brought with him much merchandize. The reporters*** brought information t0 me that up to that day 80 great a merchant had never entered the city. I ordered him t0 be Summoned. - He came, bringing with him curiosities from every country, fit to be presented to me, as offerings. Of a verity every article appeared to me in- estimable, and more0ver there was in a casket a ruby of an exceedingly beautiful colour, and of a good water, and in Shape and size perfect, and which weighed five miskals.*** Though a king, I had never seen such a jewel, and had never heard of such a one from any body. I accepted it with Satisfaction, and best0wed on the merchant many rewards and honours, and gave him a writing of immunity from tolls, to the effect that throughout my dominions none should interfero with him by demanding a tax, and that where80ever he went his comfort should be attended to ; that the people [of the place where he stopped] should guard and esc0rt him, and look upon his 1088 as their own, That merchant attended in the royal presence during the time I held my court, and was well acquainted with the etiquette of courts, and his mannor of dis00urse, and pleasing conversation, was worth hearing. Bvery day I sent for that ruby from the jewel-office, and inspected it in full Court. One day I had taken my 8eat and was holding a public court, and the nobles and pillars of state woro standing each in his proper place, and the ambassadors of the kings of all countries who had come on complimentary *" Badakhshan is a country to the north of Kabul, bordering on the Oxus, the capital of which is Balkh. The finest rubies are found there in a mountainous range, which forms its eastorn boundtury. *** Every Asiatic prince maintains those omissaries, Who keep him informed of every new event, discharging the functions of a worthier class of reporters in this country. *** The Miskतl is equal to four mashahs and three-and-a-half rat1s. Our ounco contains twonty-four mashahs, consequently the jewel weighed about five-eighths of an ounce, 122 BAGH O BAHAR. missions, thoy *** t00 were all prcsont. At that time I, as was my wont, 8ont for the ruby. The superintondent of the jewel-offico brought it. I took it in my hand and began to praiso it, and gave it to the ambassador of the Franks.*** When ho saw it he smiled, and in a time-Serving way extolled it. In the same manner each passed it on from hand to hand, and looked at it, and all said unanimously, " By reason of the auspicious fortune of the Point to Which the world turns in praycr, this has bcon obtained, otherwise up to this day no king has got possession of 80 incstimable a gem.” At that time the vazir of my father, who was a wise man, and had been dignified with the Bame post [under my reign] was Standing at the chair of his office. He made obeisance, and represented that he Wished to say 8omething, if I would grant him his life. I Commanded him to speak. He Said, " Point to which the world turns in prayor ! your Highne88 is a king," and it is very inconsistent with the position of kings to laud Bo highly a Stone. Though in colour, quality, and weight it is peerlogs, still it is but a stone,*** and at this moment the ambassadorg of all countries are present in court. When they return to thoir own respective cities, they will assuredly tell this story, and say, " Ho is a Strange king who has got a ruby from SomewhCre or other, and has made such a curiosity of it, that every day he SCnds for it into his presence, and, after praising it himsclf, exhibits it to all.” Then Whatever king or raja hears this a000unt will make it a subject of ridicule in his Court. My lord ! thore *** Hero wo find ४? 20४h, with the singular pronoun instead of the plural =_9 222. This disregard of grammar occurs 80 often that it amounts almost to a rule. * =6.ca43/3 Jºzrahy-fa, of Europe, for the word Frank, is now applied to all Europeans, who are called by tho gencral name of Faringi, a name which carries something disrespectful With it, and for Which ee-9' ---५० Saht? 707, " the mastor-people” is a courtoou8 substituto. १s" ४\4. ०५ padshah, is the wory highest title of royalty, and is nearer our Emperor. T6 the English and Fronch kings alone this title u86d to be givon by the Sublime Porte. - **7 A play her0 on the word ca-॰० sa47, which signifie8 both " weight,” and ' gtone.?” The equivoquo cannot bo preBorved in English. THE ADVENTURES OF KING AZAD-BAKHT. 123 is in Naishapur*** a merchant of no eminence, who ha8 8et in a collar twelve rubies, each of which weigh8 Seven migkals, and has hung them on the neck of a dog.' On hearing this my Wrath arose, and I Said, in my displeasure, " Strike the neck of this vazir.”*** The executionors immediately seized his hands, and were about to take him out, when the amba88ador of the king of the Franks came before me, with his hands respectfully joincd. I asked him what he wanted. He respectfully stated, "I hope that I may be made acquainted with the crime of the vazir.”*"" I replied, "What other crime is greater than that of speaking falsely, especially in the presence of kings ?” He answered, " His falsch00d has not been proved. Perhaps what he has represented may be true. At present to put him to death while innocent is not right.” To this T responded, "The reason can never admit that a person who, for the sake of gain, wanders from city to city, and country to country, suffering hard- ships, and collects his money kaurf by kaurI, would set in the collar of a dog twelve rubies, which would weigh seven miskals each !” He said, " It is no marvel for God's Omnipotence ; perhaps it may be so ; and rare things often fall into the hands of merchants or fakirs : for this reason, that both these people go into every country, and bring away whatever they can get. Your Majesty's best cour86 is, if the vazir is indeed so criminal, to order him to be imprisoned, because wazirs are the understanding [as it were] of kings; and this is an action unbecoming monarchs, to give an order for executing [any on6] for a speech, the truth or falseh00d of which has not yot been *** Naishapur, once the capital of Persian Khurasfun, and two stages from Mashhad, the present capital, is in E. long. 58. 5 deg., N. lat. 86. 15. The word is said to mean " City of Shapur.” It still carries on a brisk trade with Shikarpur, and other town8, especially in turquoises, which are brought in 8tuck on straws. **" Tho usual phrase for commanding decapitation. "" The Sagacious ambassador of the Franks in this story, is, probably, a copy from the Frankish ambassador Wh0 was slain by Yazid, according to the legend, for upbraiding him with the murder of Alf's sons. The head of the said ambassador, whon struck off, repeated tho Muhammadan croed, so that all true believer's may comfort themselves with the assuranco of the salvation of Bo remarkablo a conwort. 124 BAGH O BAHAR. established ; and thus to forget the services and loyalty of his whole life. Peace be to the king ! former Sowereigns invented prisons for this very reason, that, if the monarch or chief Were angry with any one, they might imprison : him, and that when, after some days, his wrath had departed, and the inn00ence [of the pris0ner] was clearly shown, the king might thus remain free from innocent blood, and t0-morrow,*** in the day of resurrection, might not be called to account.” However much I tried to prove him in the wrong, he Spoke S0 reasonably that he left me without the power of replying. I then said, "Well ! I assent to what you say. I abstain from putting him to death, but let him be incarcerated. If, in the Space of a year, his words are proved true, that such rubies are on the neck of a dog, then he Shall be released : if not, he Shall be put to death With extreme t0rture.’ I com- manded them to lead the waZIr to prison. Having heard this mandate, the ambassador kissed the ground of service, and made his obeisance. When this intelligence reached the house of the wazTr, wailing and lamentationS Were raised, and it became the house of mourning. The WaZir had a daughter of fourteen Or fifteen years of age, very beautiful and clever, and well Skilled in Writing and reading. The waZTr lawished much tenderneSS upon her, and held her very dear. Accordingly he had caused to be built for her in the rear of his public hall a pleasure-house, and the daughters of nobles were with her as companions, and graceful female attendants waited upon her, with whom She indulged in laughter and merriment and Sportive amuSements. It happened that, on the day I sent the waZIr to prison, that girl waS Sitting among her play-fellows, and for amuSement was celebrating the marriage of a doll, and with drums,*** and timbrels,*** was making preparations for the ceremony of the wigils,*** and having put on a frying-pan, *** The Musalman Constantly use this expression, as if the day of resurre0- tion was 80 nearly impending, that the intervening time Wa8 but a day. *** The L-539** ¢Á0lak is a drum smaller than the U*** ¢Á2% and with only one side covered with leather. 393 The ढ9*** 2a/6/?¢2247 sometimes means a timbrel, Sometimes a drum, of What kind I know not. 39* The ks9 7a?ayd, " n0cturnal vigils,” is a ceremony observed by women on the ninth month after the birth of a child, and at a marriage. . K?da Kantin-i Islam, pp, 2, 271. - THE ADVENTUREs oF KrNG AZAD-BAKHT. 125 was frying and making sweet-cake8,*** and comfits,*** when, all at once, her mother, weeping and beating her breast, and with her head uncovered and bare feet, entered her daughter's house, and struck a blow with the palms of both her hands*7 on the girl's head, and began to gay, "Would that God had, instead of thee, given me a, blind Son, then my heart would have been comforted, and thy father would have had one to help him.” The daughter of the vazir asked, "Of what use would a blind son have been to thee? whatever a son could have done, I, too, am able to do.” The mother answered, " Dirt on thy head ! *** This calamity has befallen thy father, that, in presence of the king, he has made a Speech of such a nature that he has been confined in the prison.” She asked, "What speech was that : Let me just hear.” Then the wife of the vazir said, "Thy father perhaps said that there is a merchant in Naishapur who has fastened to the collar of a dog twelve rubies of inestimable value. The king did not believe him. He thought him a, liar, and has made him a prisoner. If I had this day a son, then he would use every kind of exertion, and aScertain the truth of this Statement, and aSSist his father, and by representation to the king, cause him to release my husband from the prison.” - The vazir's daughter said, " Dear mother ! it is not poSSible to contend against fate. In an unexpected calamity men must have patience, and rest in hope of God's mercy. He is gracious ! He will not suffer any one's difficulties to be abiding ; and to weep and wail is wrong. God forbid that our enemies should represent it to the king in a different light, and that the Calumniators should Speak insidiously against us, which might be the cause of more displeasure. Rather let us offer benedictory prayers for the Asylum *** The \४.15 2%47?da is a sweet cake fried in butter ; or wheat-fiour, Sugar, and curds, with anise and cardamom seeds, made into dumplings, and fried in clarified butter. *** The (--> ?akha, is a sort of sweet cake of a white colour. 397 >** 9e do ha??a” (: दी d204% two दरों hasf a hand,) is omittedin Forbes' vocabulary. It is the corresponding word to us** d४/azzz, which signifies a " kick with both feet.” * That is, "Confusion to thee !” "Be ashamed of thyself!” 126 * < BAGH O BAHAR. of the World. We are his hereditary Slawes, he is our lord. Just as he has been wroth *** with us, S0 will he b६00me kind.” The girl exhorted her mother with so much g00d Sense, that she recovered, to some extent, her patience and fortitude, whereupon She went to her own palace and held her peace. When the night Came, the wazir's daughter Sent for her nurse's husband,*** fell at his feet, besought him much, and began to Weep, and said, " In order that I may be quit of my mother's curse, and that my father may obtain his release, I hold this intention, if thou wilt be my Companion-I Will go to Naishaptir and, having Seen that merchant, (on the neck of wh0Se dog these rubies are) Will effect whatever it is p0SSible to do, and release my father.” - - At first, indeed, that man refused ; at length, after much discussion, he Consented. The WaZIr's daughter then desired him to make ready their travelling equipment with all secresy, and to purchase merchandize fit for Offerings to kings, and to bring With him the requisite slaves and Servants, but not to reveal the matter to any One. The husband of her nurse agreed, and busied himself with the preparations. When all the things were ready, he placed them On Camels and mules, and Set out,-and the waZIr's daughter also, having dreSSed herself in man's apparel, went with him. No One in the house had the slightest information of what, was going on. When the morning Came there was a, talk in the waZIr's house that his daughter had disappeared, and n0 one knew where She had gone. At length, through fear of disgrace, the mother concealed her daughter's loss, and there the vazir's daughter assumed the name of " the merchants Son”.** Proceeding on, stage by stage, she arrived in Naishapur. She alighted merrily at the inn for travellers, and unloaded all her effects, and * --०८** @Aa??? is the reading I should prefer, not -०८ie ghagaé, Which is a substantive, and in spite of the dictionaries, never, I believe, means " angry” which is expressed by e-5५---*** ¢4:42-adk. *" lole dada, also signifies " paternal grandfather,** either of the old gentlemen wiII answer the present purpose-eligat lector. *" An awkward name to assume in point of distinction. She had much better have called herSelf ***** J??”6/?????, 0r ७७=" J8%@%. THE ADVENTURES OF KING AZAD-BAKHT. 127 stopped there the night. In the morning she went to the warm baths,* and put on a fair robe, such as the inhabitants of Rum wear, and went forth to 100k at the city. When, as She was coming along, she arrived in the market-place, she stopped in the centre where the four roads met. On one side she saw a jeweller's shop, where there was a great heap of jewels, and slaves clothed in rich robes, were standing with their hands croSSed respectfully, and where there was a person* who was the chief, whose age was about forty or fifty years, dressed in rich apparel, such as is worn by the wealthy, and a jacket with short sleeves, and Some friends of his sate near him, in a dignified manner On Chairs, and continued conversing among themselves. - The wazir's daughter (who had made herself known as the merchant's Son) having Seen this, was aStonished, and Was glad, making these reflections in her heart, "God grant that it may not be false ! it is probable that this may be the merchant of whom my father spoke. Great God ! make known to me his history.” It happened that, when she turned her eyes on one Side, she saw a shop, in which two iron cages were Suspended, and two men were imprisoned in them, whose appearance was @ike that of Majntin,* for only skin and b0ne were left, and the hair of their heads and their nails had grown long.*** They Sate with their hands down, and two armed Abyssinians, of hideous aspect, stood on each side of them. The merchant's son was astonished. He recited the deprecatory formula called the la haul**** and looking on the other side beheld a shop in which carpets were spread, and on them was Set an iwory Chair, in which was a Cushion of welvet, whereon Sat a dog with a collar of jewels round his neck, and fastened with a chain 6_9 ***श्र@ * And here her incognito must have been discovered, going with a man's dress to the Women's baths. But these difficulties are nothing to an Oriental writer. * kg fk@, " was,” must be understood here, otherwise the nominative cas* shakks has n0, verb. " That is, they were emaciated like that unhappy lover, 2¢de Note 141. 405 No imaginary picture this. I have seen a murderer So confined in India, from Whose Wasted and naked frame reason had long since fied. *"" K?de Note 258. 128 BAGH O BAHAR. of gold ; and two beardless and beautiful slaves attended on it ; the one holding a fan of peac0ck's feathers, with a jewelled handle, was fanning it, and the other holding in his hand a, handkerchief of gold thread, was Wiping its mouth and feet. When the merchant's son looked attentively [he then SaW] that twelve rubies, just as he had heard, were actually there, in the collar of the dog. He offered thanks to God, and began to reflect in What manner he could convey th0Se rubies t0 the king, and by shewing them, release his father. He indeed was in this state of bewilderment, and all the people of the market, and of the road, beholding his beauty and ComelineSS, were amazed, and continued absolutely confounded. All the people were discoursing thus among themselves, "Till to-day a person of Such a Shape and beauty never met our Sight.” The merchant also observed him, and sent a slave, saying, "Go thou and with intreaty invite and bring that merchants S0n to me.’’ The Slave came and brought the message of the merchant, saying, ** Tf you will have the kindness, then my lord is desirous of seeing your honour, be pleased to come and see him.” This was the wery thing the merchants son wished. He replied, "Certainly.” As soon as he came near the merchant, and the merchants eye fell upon him, a dart of love was plunged in his breast." To do him honour, however, he rose quite up, but his Senses were bewildered. The merchant's son perceived that he had now ' entered the net.*** They mutually embraced. The merchant kissed the forehead of the merchant's Son, and seated him beside himself. With much courtesy he inquired of him saying, " Inform me of your name and family ? Whence have you come, and whither do you purpose going ?' The merchant's Son replied, "The country of this, your most humble servant, is Rum, and Istambol is from of old the birth-place of my family-my father is a mer- chant. Now, by reason of his old age, he has no strength left for journeying. Wherefore he has given me leave t0 go, in order that I may learn the business of a merchant. To this day I had never set foot outside the house, this is the first journey which I have undertaken. I had not courage to travel by sea. I had Set out by land, but such is the fame of your honour's **7 Forbes has no stop here. I think a full point nece8Sary. 408 That is, " That he had fallen in love with him.” THE ADVENTURES OF KING AZAD-BAKHT. 129 character and good qualities, in this country of Persia, that I have come hither solely in the desire of meeting with you. At length, by God's grace, I have been enn0bled by waiting upon you, and have found your wirtues greater than the report. The wish of my heart has come to pass. May God keep you in safety ! I shall now depart hence.” - On hearing this the understanding and senses of the merchant quite left: him. He said, "O my son ! cause me not to hear such a thing-kindly abide in my poor house some days. Come, now ! at least tell me this, where your goods and servants are.” The merchants son said, "The house of the traveller is the inn, after leaving them there I came to your honour.” The merchant said, " It is not well to remain in a tavern. I have good credit and reputation in this city. Quickly send for them. I will make wacant, and give you, a room for your goods. I will look at whatever things you have brought, and will take Such measures that in this very place, you will obtain a rich profit. You, t00, will be comfortable, and will escape from the fatigues of travel, and, by staying a few days, you will oblige me also.' The merchants son made pretended excuses,*** but the merchant would not admit them, and directed his agents to send porters quickly, and having caused the goods [of the merchants son] to be brought, to deposit them in such and SuCh a place. The merchants son Sent with them a, negr0 slave, telling him to load all the g00ds and bring them, and he himself remained sitting with the merchant till evening. When the market time was over, and the shops were closed, the merchant went home. Then, one of the two slaves took the dog under his arm-the other lifted the chair and carpet, and those two Abyssinian slaves placed the Cage on the heads of labourers, and themselves, fully armed, accompanied them. The merchant, holding the hand of the merchant's son in his own, and conversing, came to his house. The merchants son beheld that it was a magnificent abode, fit for kings or chiefs. On the edge of a stream a bright carpet was spread, and in front of an ottoman, preparations for an entertainment were arranged. The dog's chair also was spread with a cushion in the same place, and the merchant brought the merchant's son with him and sate down. Without ceremony he * Lit. : "From the surface of his heart,” f. 4., which he did not really intend. 180 - BAGH O BAHAR. presented him with wine. Both began to drink. When they were merry the merchant called for food. The cloth was spread, and all the delicacies the World Could Supply were Set out. In the first place, they brought some f00d in a large shallow platter, covered with a golden cover, which they took to the dog, and after spreading a cloth of brocade, they set it before the dog, which Came down from his seat and eat as much as it wanted, and drank Water out of a golden bowl. It then went back and Sate on the chair. The slaves wiped clean its paws and mouth with a towel. Afterwards the slaves Carried the platter and bowl to the cage, and having asked the merchant for the key, Opened the lock of the cage. They took those two men out, gave them SOme bloWS with a Club, and fed them with the leavings of the dog, and made them to drink of the water of which the dog had drunk. Then, having fastened the lock of the Cage, they delivered the key to the merchant. When all this was ended, the merchant himself began to eat. The merchant's son was displeased with this action. He was disgusted, and did not put his hand to the food.*" Although the merchant besought him, he nevertheleSS per- Sisted in refusing. The merchant then required the reason why he did not eat. The merchants son replied, "This action of yours appears to me unseemly, because man is the noblest of Created beings, and the dog eSSentially filthy. Wherefore to feed two creatures of God with the leavings of a dog, in What religion or Sect is this alloWable ? Do you not regard this- .. that they are your prisoners-aS Simply arising from your g00d fortune ? otherwise you and they are equal. I now feel a suspicion that you are not a MuSalman. How can I tell who you are that worship a dog? To eat your food is an abomination to me until this doubt is removed from my heart.” The merchant said, "My son ! I know all this that thou sayest, and on this very account I have a bad name, so that the people of this city have given me the name of the dog-worshipping merchant. In that same manner they are calling after me, and have made me notorious. But, may the curse of G0d resf On infidels and idolaterS !** He recited the Creed, and Satisfied . the merchants son. Then the latter inquired, "If you are in truth a Musulman, then what is the reason of this ? By this action you have given yourself a bad name.” The merchant said, "O Son ! my name is defamed, *" The Orientals, as is well known, eat with their hands, and do not use forks or knives. - THE ADVENTURES OF KING AZAD-BAKHT. 131 and I pay in this city a double tax on this very account, that this secret should not be known to any one. The history is such a strange one that - whoever hears it would gain nothing but sorrow and indignation. Do thou also excuse me, for I have neither the power to tell thee, nor wilt thou have the patience to listen to it.” The merchants son reflected in his heart, "My business is with my own concerns. What necessity is there for me to pre88 him unjustly ?” He said, "WeII! if it is not fit to be told, then do not tell it.** He put his hand to the food, and having taken a morSel, began to eat. With such prudence and discretion did the merchants son, for two months, live With the merchant, that no one had the slightest idea that she was a Woman. All thought but this, that she was a man, and her friendship with the merchant increased day by day to such a degree that the latter would not suffer her out of his sight for a moment. One day in the midst of a convivial party, the merchant's Son began to Weep. The merchant, on seeing this, comforted him, and began to wipe away his tears with his handkerchief, and asked the cause of his weeping. The merchants son said, "O my father ! what shall I say ? Would that I had never obtained admittance into your service, and that you had not Shewn that kindness towards me which you have shewn. Now two difficulties present themselves to me. Neither does my heart wish to be Separated from your Service, nor is the Contingency of my remaining here possible. My departure has now become necessary, but in Separating from you, I see no hope of Surviving.” Having heard these words, the merchant began to weep with such vehemence that he was stopped by the hiccough, and he said, "O light of my eyes ! have you so soon become weary of this old servant, that you depart, having plunged him in woe ? Put away from your mind the inten- fion of departure ; as long as my life lasts, remain. I shall not survive my Separation from you an instant. I shall die before my appointed time. The climate of this country of Persia is very g00d, and agrees well with you. Tt is better thus, that you should send a confidential person, and invite to this place your parents, with their property. Whatever equipage** or carriage 411 . क्र~द्र ३० ** a * - - 66 ** पट9)५० sa”d??, is " carriage for persons.” ८-59l9* édrdtt?"#, " carriage for g00ds.’’ 182 BAGH O BAHAR. you require, I will supply. When your mother, and father, and family are come, carry on the business of a merchant at your ease. I, t00, during my life have endured many reverses of fortune, and have wandered from country to country. Now I have become old, and have no Son, I look upon you a8 dearer than my own Son, and I make you my heir and absolute manager. Do you exercise prudence and wigilance in superintending my business als0. As long as I live, give me with your own hand a morsel to eat; when I die be pleased to bury me, and take all my property and effects.” ', Then the merchants son replied, " In truth you have sympathized with me, and taken more care of me than a father [could have done], so that I have forgotten my own parents ; but the father of this guilty person gave me leave of absence for One year, if I tarry longer, he, in his old age, inceSSantly Weeping, will die. Now a father's approbation is one Way to God's favour, and Should he be diSSatisfied with me, I fear that he might utter a curse upon me, so that I should remain excluded from the mercy of God in both worlds. Your kindness to me then will be in this, that you direct your Slave to fulfil the will of his sire, and diScharge his filial duty. And to my latest breath it will be incumbent on me to be thankful for your honour's kindneSS. Though I go t0 my own Country, I shall still every moment remember you with my heart and Soul. G0d is the causer of causes, it may be that Some such cause may again arise, that I may obtain the opportunity of kissing your feet.’’ In Short the merchant's Son addressed the merchant in Words of So much taste [lit. : such and such words, having mixed them with Salt and pepper] and feeling, that that poor man, having no alternative, began to lick his lips [2.८. to yield, to be captivated], Inasmuch as he was charmed and fascinated with him he began to say, "Well ! if you will not stop, then I myself will accompany you. I prize you as my own life, where- fore when the life departs, of what use will be the empty body ? If th0u art to be pleased in this way only, then proceed and take me with thee.” Having said this to the merchant's Son, he began to make his own prepara- tions als0, and gave orders to his agent8 to busy themselves With all Speed in preparing carriage. When the news of the merchant's departure had been spread abroad, the merchants of the place, when they heard it, all began to prepare for the journey. The dog-worshipping merchant taking with him treasures and jewels incalculable, servants and attendants without number, and rarities and goods . in great quantitie8, worthy of royalty, pitchcd outside the city tents and THE ADVENTURES oE KING AZAD-BAKHT. 133 8creens, and tents without poles, and pavilions, and kundlas,* and took up his quarters in them. All the merchants bringing with them their mer- chandize, each according to his own capital, went along with him. Of itself*** an army was formed. w Oneday having turned their backson the inau5picious quarter,*** they departed thence. They loaded thousands of camel8 with Sacks of goods, and placed chests of cash and of jewels on mules, and five hundred slaves, Tartars from the plain of Kibchak, and Abyssinians and Turkish slaves, fully armed, and masters of the Sword, went in advance, mounted on steeds of Arabian descent, born in other countries,*** and Turkaman, and irakian and Arab horses. In rear of all came the merchant and the merchant's Son, clothed in rich robes, and borne on easy litters; and a Baghdad seat*" fastened on a camel, on which was the dog sleeping on a Cushion, and the cages of those two prisoners suspended on a camel, were borne along. As they arrived at each stage, all the merchants came and presented themselves at the levée of the merchant, and Sate and drank wine at his board [lit. : table-cloth]. The merchant, in the delight of having the merchants son as his COmpanion, was returning thanks to God, and proceeding on stage by stage. At length they arrived in Safety and health in the environs of Constantinople, and halted outside the city. The merchants son said, "O my father ! if you will give me per- mission I will go and See my parents, and clear out a place for you ; when your exalted mind thinks fit, be pleased to enter the city.” The merchant said. " It is for your Sake, indeed, that I have come hither. Well ! quickly finish the meeting [with your friends] and return to * I have not been able to find a description of the tent called a JAc5 k%??dld. *** I have never met with this sense of **** éd767e before. - ** Diterally, on Yogini, an evil sprite attendant on Durga, and Supposed by astrologers to denote an unlucky quarter. The meaning given in Forbes' vocabulary is inapplicable here. " "Ris is the only distinction that can be made between ५४४७ fast, and u-527* -4****, and if there be no distinction, Mir Amman has written 10101] SepaSG० na Some kind of easy chair, but the exact dcscription I know not. 184 BAGH O BAHAR. me quickly, and give me a place to alight near to yourself.” The merchant's Son took leave and came to his own house. All the people in the wazir's palace were amazed, saying, "Who is this man who has intruded here ?” The merchants son, that is, the wazir's daughter, went and fell at the feet of her mother, and wept, and said, " I am your daughter.” On hearing this, the vazir's lady began to abuse her, saying, "O wanton girl ! thou hast turned out Wery unchaSte. Thou hast blackened thine own face, and dis- graced thy family. We truly having lamented thy death [lit. : life] had calmed ourselves, and were at peace, having washed our hands of thee. Away ! remove thyself!” Then the waZIr's daughter t00k her turban from off her head, and flinging it away, said, "O my dear mother ! I have not been to a bad place, I have done n0 Wrong thing—in obedience to your orders I have undertaken all this Schome in order to free my father from prison. Praise be to God ! by the blessing of your prayers, and by the grace of God, I have returned, having accomplished the whole business, Since I have brought with me from Naishapur the merchant with the dog, (0n wh0Se neck th0Se rubies are hanging) and have not dealt unfaithfully with what you intrusted t0 me [in other words, " my chastity”]. With a view to my journey I adopted male attire. Now, the affair of One day remain8, having Concluded which, L Will releaSe my father from his dunge0n, and will return to my own home. If you c0mmand me I will return, and having stayed abroad. One day, will come and wait upon you.’’ The mother, when she had well aScertained that her daughter had performed an action Worthy of a brave man, and yet had in every way preserved herself free from injury, pr0strated herself [lit. : rubbed her no86] in the temple of God, and delightedly embraced her daughter, and kissed her lips. She took her calamities"" upon her, aud offered up benedictions, and allowed her to depart with these words, "Do as seems g00d to thee-me th0u hast. Satisfied.” The WaZIr's daughter, having again become the merchant's Son, returned to the dog-worshipping merchant. There, inaSmuch as her absence was unendurable to the merchant, he had been Compelled to come on. It happened that close to the city the merchants son was going from this quarter, and from that the merchant Wa8 Coming. In the middle of the *17 JZ?t72 NotC 97. THE ADVENTURES oF KTNG AZAD-BAKHT. 135 way they met. The merchant, on sight of her, said, " Son, whither hast thou gone, leaving me, the old man, alone ?” The merchants 8on said, " I went home, having received permission from yourself. At length my desire to wait upon you suffered me not to remain there. I have come and am present.” Seeing, at the gate of the city, a Bhady garden on the edge of the sea, they pitched their tents and alighted there. The merchant and the merchant's son, Seated together, began to drink wine and eat roasted meat. When the time of evening prayer arrived, they came forth from the tent to look about them, and Sat on chairs. By chance a huntSman in the service of the king came out in that direction. Having observed their retimue and their behaviour, he was astonished and Said in his heart, " Perhaps the ambassador of some king has arrived.” He stood and was looking at the Sight. A messenger of the merchant called him forward and asked him who he was ? He replied that he was the chief huntsman of the king. The messenger gave an account of him to the merchant. The merchant told a negro slave*** to go and say to the falconer, "We are travellers; if you please, COme and sit down. Coffee and pipes are here.’’ *** When the Chief huntsman heard the word "merchant,” he was the more astonished, and accompanied the slave to the merchant's party, and beheld their furnitतैke, and magnificence, and 80ldiers, and slaves. He Saluted the merchant and the merchant's Son, and observed the exalted position which was given to the dog. His senses utterly departed, and he became like one dazed. The merchant having caused him to be seated, entertained him with coffee. The huntSman inquired the name and designation of the merchant. When he asked leave to depart, the merchant allowed him t0 go, after presenting him with some pieces of cloth and Several rarities. In the morning, when he attended the king's court, he began to speak to the courtiers of the merchant, and of his company. By degrees the news spread to me. I called the chief huntSman before me, and inquired as to the circumstances of the merchant. He made ** Diterally, "an infidel slave,” or what is vulgarly called "a coffree.” "" The usual civility offered to a stranger in Turkey, Arabia, and JPersia. Ó 186 - BAGH O BAHAR. a statement of all he had seen. At hearing of the dog's exaltation and of the two men's imprisonment, T was enraged. T said, "That reprobate merchant is worthy of being put to death.” I commanded the execu- tioners,*** saying, "Go quickly ! cut of the head of that impious person, and bring it.” It providentially*** happened that the same ambassador of the Franks Wa8 present in the court. . He smiled. I was the more incensed, and said, "O disrespectful person ! It is far removed from good manners to Shew the teeth*** in the presence of kings ; it is better to cry than t0 laugh unseasonably.” He respectfully said, "Asylum of the World ! some thoughtS paSSed through my mind. On that account your devoted Servant Smiled. In the first place [I thought] this, that the vazir is truthful ; now he will obtain deliverance from his prison. Secondly, that the king will escape from the innocent blood of that wazTr. Thirdly, this, that the Point to which the world turns in prayer, has without cause and without offence, ordered the execution of the merChant. I was aStonished at these doings, that your Majesty, without inquiry, on the word of a silly fellow, Sits ordering the execution of everybody. God knows what the circumstances of that merchant really are ! Be pleased to send for him into your royal presence, and inquire into his affairs. If he is proved to be guilty, then you are at liberty to do as you please. Treat him as you think fit.” When the ambaSSador had in this manner admonished me, L t00 bethought myself of the speech of the vazir. I commanded saying, " Bring *** This meaning is most una000untably omitted by both Forbes and Shakespear. *** T must object to the meaning given in the dictionaries to >७५43 fagak@r, " by chance.” The Musalman do not admit of "chance,” nor Sh0uld we, if we gave any heed to philosophy or religion. *** Unless ८*9é L-७\० da%z kh0%é is taken as a plural substantive, this sentence is ungrammatical. Forbes, in his vocabulary, makes it a substantive, and translates it "laughter,” which may be regarded as plural (like danipt0/८oy yeAaofra) though that is strange enough. But Forbes in his "Dictionary” (Shakespear omits it) makes =9é e-ole daaf Ah0%e an infinitive, in which case it ought to be c926 ---dle d7%? AA0htd, with the Singular werb us* /td?, not ७:* ka???. * . 6ीं THE ADVENTURES oF KING AZAD-BAKHT. 187 ## quickly [%?., "make present”] the merchant with his son and the dog, and the cage.” The attendants ** ran to summon him, and in an instant brought the whole party into the presence. I called them before me. First, came the merchant and his Son, both of them clothed in sumptuous apparel. At Sight of the beauty of the merchants son, all, both low and high, were amazed and C0nfounded.*** The merchants son brought in his hand a golden tray filled with jewels (the lustre of each individual stone of which lit up the whole apartment), and offered *** it before my throne. He made his bow respectfully, and st00d still. The merchant also kissed the ground and began to utter a benediction. He was discoursing in such a style that you would have said it was [???., "you would say it is ”] the nightingale with its thousand songs. I approved of his abilities much, but said to him with a countenance of rebuke, "O fiend in human Shape! what net is this that thou hast spread, and what well that thou hast dug, in thy own path ? What is thy faith, and what custom is this? Of what Prophet is this a Sect: If thou art an infidel, even then what turn of mind is this ? and what is thy name that this is thy deed ?’’ *** He said, " May the life and fortune of the Point to which the world turns in prayer remain increasing ! The faith of thy slave is this, that God is one, He has no partner, and I recite the creed of Muhammad Mustafa (may God bless and preserve him and his posterity !) and after him I regard the twelve Imams *** as my guides; ** and my rule of life is this, I repeat 428 U55>9* k0rch? has but one meaning in Forbes' vocabulary, "keeper of a, wardrobe,” a signification which here is simply ridiculous. * With deference to Mir Amman --st 6/tatckak is an execrably ill- chosen word here, as it signifies "aghast at some horrible and portentous Sight.** * The meanings given for >9'स्त्र ?%chha४oa7 in Forbes' vocabulary do not apply here. ** Observe in the Hindustani text the rhyme in these sentences, which is thought a grace in Composition. *** Z?de Note 8. * With Muhammadans it is customary for the principal person to stand in front of the rest in prayer, and the others follow his motions. Thus the Khalifah would stand first of all in an assembly of the faithful. There is an allusion perhaps to this in the word l,**५ geshgd. 138 BAGH O BAHAR. the prayers at the five times,*** and observe the fast,*** and I have also ireturned from performing the pilgrimage to Makkah,*** and I bestow the fifth of my property in alms,*** and I am called *** a Musalman. But [with regard to] all these faults which are to outward wiew existing in me, on account of which your Majesty is displeased and I continue in ill-repute among all God's Creatures ; for this there is a reason which I am unable to disclose. Although I am notorious as the dog-Worshipper, and pay double taxes, [yet] I have consented to all this, but have not told the secret of my heart t0 any One.” ? At this excuse my anger increased, and I said, "Dost thou cajole me with thy words : I will never listen to thee until thou givest, for thy perversity, a reasonable ground, which may be Satisfactory to my mind. Then thou Shalt escape with thy life ; else, in retribution for it, I will cause thy belly to be ripped up, as a warning to all, that none may infringe the religion of Muhammad.” The merchant said, "O king ! refrain from the bl00d of me unhappy, and confiscate [instead] all my property, which exceeds computation and reckOning, and release me and my Son, making us a wotive Offering*** for your throne, and bestow on us our lives.” I Smiled and said, "O thou without understanding ! dost thou hold out to me the lure of thy wealth ? There is now no escape for thee except in Speaking the truth.’’ On hearing this, the tears began to drop involuntarily from the *** Z?t72 Nofe 51. **" That is, during the 9th month or Ramazan, from dawn to sunset. For a full description of this fast, pida Kantin-i Islam, p. 56. *** P?da Kanun-i Islam, p. 60. ** It is a c,273./arg, or divine command to give alms annually of five things, wiz., money, Cattle, grain, fruit, and merchandise. The per-centage waries, but the highest is a fifth, which is for treasure deriwed from mines. P?da Kantin-i Islam, p. 58. - *** This word ७५5 ka/?d??d is omitted in Forbes vocabulary. It is the ९-8 66 * k@ 6 6 CauSal of *** ka/%d, " to say,” and from its first meaning "" cause to 6 6 66 say,” gets a second, " to be called,” " to caII oneself.” *** Thus the SCape-g0at was Set free t0 bear the Sins and curses of the people away With it. THE ADVENTURES OF KTNG AZAD-BAKHT. 1.39 merchant's eyes, and having looked towards his son, he heaved a sigh and said, "I indeed have been pronounced guilty before the king; I shall be put to death ; now what shall I do ? to whose care Bhall I commit thee ?” T said to him menacingly, "O deceiver ! enough ! now thou hast made too many excuses ; Say quickly what thou hast to say.” Then, indeed, that man, stepping forward, Came near the throne, kissed the foot of it, and commencing with a eulogy of me, Said, "O king of kings ! had not you issued an order for my execution, I would have endured all punishments, and not told my history. But life is dearer than all. No one of his own accord falls into a well. Self-preservation, then, is a duty, and to abandon duty is contrary to the command of God. Well, since your imperial will is S0, be pleased then to hear the history of this weak old man. First, let an order be given to bring and place in your presence th0Se two Cages in which the two men are imprisoned. I will relate my story ; if I anywhere Speak falsely, then, by interrogating them, be pleased to convict me and do as justice requires.” I approved of these words of his, and having Sent for the cages, and caused those two to be taken out, made them Stand near the merchant. The merchant said, "O king! this man who is on the right hand is your Slave's eldest brother, and the one on the left is my second brother (???., " middle brother.**) I am younger than both of them. My father was a merchant in the country of Fars. When I was fourteen years old my father died. When the interment and Shrouding *** were finished, and the fiowers had been removed,* these two brothers said to me one day, " Now let us divide Whatever property our father left; let each do [with his share] what his heart desires.' When I heard [this] I said, "O brothers ! what words are these : I am your slave, I lay no claim to the rights of a brother. T * For a description of the funeral rites observed by Muhammadans, 22da Kanun-i Islam, Chap. xxxviii. The winding-sheet is of calic0, inscribed with chapters of the Kuran. The kafan or Shroud must be white, and consists of three pieces for a man, and five for a woman. *" Before the corpse is carried forth for interment, wreaths of flowers are laid on it, or a sheet ornamented with flowers. These are removed when the corpse is lifted to be carried to the grave. 140 BAGH O BAHAR. have lost a father ; you tW0 will be ovor my head in his place. I want but a dry crust, with which I may support myself as long as I have to live, and remain present in your service. What business have I with shares or portions: I will fill my stomach with your leavings, and remain with you. I am a, boy ; I have, t00, neither read nor Written ; what can I do : Do you now instruct me.” "Having heard this, they replied, "Thou wishest to ruin us and reduce us to want along with yourself.” I went silently into a corner and began to weep. Again I admonished my own heart thus : ' After all my brothers are my elders. They reprove me with a view to my instruction, that I may learn Something.’ In this Same meditation I fell aSleep. In the morning a footman of the Kaz1 came and took me into the Court of Justice. There T saw that these two brothers were present. The Kazi said, "Wherefore dost thou not diwide and portion out the inheritance of thy father ?” I gave them the same anSWer which I had given in the house. My brothers said, If thou sayest this from thy heart, then write out and give to us a bill of discharge, to the effect that thou hast nothing to do with the property or goods of thy father.” Even then I thought that those two were my elders, and spoke for my instruction, in order that when I received my paternal inheritance, I might not expend it improperly. In accordance with their wish, I wrote an acquittance with the Seal of the Kaz1. They were Satisfied, and JL returned hOme. " Next day they began to say to me, "O brother ! we require this room in which thou livest ; do thou take some other place, and go and live there.? T then perceived that they were not even willing that I should stop in my father's house. Having no alternative I resolved to get up and go away. Asylum of the World ! When my father was living, then whenever he returned from his travels, he used to bring rarities from each country [he wisited], by way of present and give them to me. I sold them and had got together a Small stock of my own, with which I was carrying on a little traffio. On one occasion my father brought for me from Turkistan a slave-girl, and once he brought horses, amongst which there was a young colt which promised well; that also he gave me. I provided it with grain and graSS at my OWn expense. - " At length, seeing their unkindness, I purchased a house, whither T went and stayed. This dog also went with me. I collected household furniture for necessary purposes, and purchased tWo Slawes to wait on.ine, - THE ADVENTURES OF KING AZAD- BAKHT. 141 and with my remaining stock I set up a mercer's shop, and sate down in reliance on God. I was content with my fate. Though my brothers had displayed malice t0 me, still as God was kind, in the space of three years T collected such a shop that I became a man of credit. AII the costly things that were required in the high families went from my shop alone. Thereby I amaSSed much money, and began to live in great comfort. Every moment T was offering up thanksgivings to the Divine Majesty, and dwelt at my ease. I frequently recited this Stanza with reference to my own condition, Why should not the king be wrathful ? Nought have I to do with him, Thou alone art my great Sovereign, and Thy praise alone I hymn. Let my brother, t00, be angry; thence I”ve nought to hope or fear. Thou alone art my Deliverer,—to whom else should I draw near : Wrathful be they, friend or foeman, only be Thy favour Sure. Night and day from hour to hour, let that lowe alone endure. The World is wrathful, but Thou only art incomparably great, All Shall kiss the thumb SubmiSSive, -Thou alone be not irate. Tf, happened that on a Friday*** I was seated in my house, when a slave of mine, Who had gone to the bazar to make purchases, Came back after a short interval weeping. I asked the reason, saying, ' What is the matter with thee ऐ’ He replied in a vexed way, "What matters it to you ? do you enjoy yourself; but at the day of resurrection what answer will you give?” I said, ‘0 Abyssinian ! what such calamity has befallen thee ऐ’ He said, The exasperating thing is this, that in the centre of the bazar, a Jew has pinioned the arms of thine elder brothers, and is striking them with a whip, and derides them saying, If you will not pay my money, then I will continue beating you until I beat you to death. Marry I shall at least receive the recompense of a meritorious act, [even if I should lose my money by killing you.’] Well ! this is the condition of your brothers, and you are unconcerned. This is a pretty thing ! what will people say ?” On hearing these words from the slave, my blood boiled. With bare-feet I ran towards the bazar, and said to my slaves, "Bring money quickly.’ As s00n as I arrived there I saw then that whatever the slave had said was 487 e-**द- J&ht2, Friday, is the Sabbath of the Muhammadans. 142 BAGH O BAHAR. true. On them blows were descending. I said to the footmen of the Governor, For God's sake ! stop a little. Let me ask of the Jew what such offence they have committed in return for which he has inflicted on them this chaStisement.’ " Having said this, I went up to the Jew and said, "To-day is Friday; wherefore hast thou continued inflicting stripes upon them ?” He replied, * Tf you mean to aid them, do it effectually ; instead of them do you pay me my money, otherwise take your way home. I said, ' What Sum : produce your b0nd ; I will Count over the money to you.’ He said, I left the bond with the Imagistrate When I came here.' MeanWhile my tWo Slawes came up, bringing two bags of money. I gave a, thousand rupees to the Jew, and released my brothers. Their condition had become and was such that L brought thern home along with me, naked, and hungry, and thirsty. I forthWith Caused them to bathe in the warm bath, dreSSed them in new Clothes, and gave them f00d to eat. I never at any time said to them, ' What have you done with the large property of my father ?’ [T thought] that perhaps they would be aShamed. "O king ! these two are present. Be pleased to ask whether I speak the truth, or whether there is any admixture of falseh00d als0 in what I Say ? Well ! when after some days they had recovered from the bruises of their beating, I said to them one day, "O brothers ! you have now lost your credit in this city. It is better for you to travel for a time.? When they heard this they remained silent. I perceived that they were willing. I began to make preparations for their journey. I provided them with tents, baggage, and conveyance for their things and for themselves, and purchased goods to thc amount of twenty thousand rupees. A caravan of merchants was going to Bukhara.** I sent them along with it. " After a year that caravan came back. I got no good news of them. At length I, with many adjurations, inquired of an acquaintance [respecting 438 ])\es: J3%hdrd, called t-s;27-*? sha7?f, "the noble,” is the capital of Trans0xiana, aud is in N. D. 40, E. Long. 62. It has been repeatedly taken and re-taken by various conquerors, as by Timur Dang and Jangiz Khan, but has been now for 800 years in the p08Session of the U2bak Tartars. Of late it has obtained an infamous notoriety from the murders of Captain Conolly and Colonel Stodhart, perpetrated by its ruler. w THE ADVENTURES OF KING AZAD-BAKHT. 143 them.] He said, ' When we arrived in Bukhara one lost all he possessed in a gambling house. He now performs the part of sweeper there, and Smears and plasters the floor of the gambling-house. He waits on the gamblers who assemble there, and they,*** by way of charity, give him something. He has become the low drudge there, and so abides. And the other, having fallen in love with the daughter of a vendor of the drink called b0Zah,*" has expended all his property ; now he does the dirty work in the b00Zing-ken. The people of the caravan did not tell you, Iest you Should be aShamed.” " When I heard these things from that person my condition became a strange one ; through anxiety Sleep and hunger left me. I took with me provisions for the journey, and set out for Bukhara. When I arrived there I Sought them both out and brought them to my house. I caused them to bathe, and to put on new garments, and through fear of their being put to Shame, I did not utter a word. When I drew near to Naishapur, I left them and their baggage in a willage, and returned home, in order that my arrival might not be known to any One. Two days after I made it known that my brothers were returned from a journey, and that I should go out the next day to meet them. In the morning I was about to go [when] a householder of that very willage came to me and began to utter Cries of Complaint.*** Hearing his voice I came out, and seeing him weeping, I inquired, ' Why art thou uttering lamentations ?? He said, "By reason of your brothers, our houses have been plundered, would that you had not left: them there!’ I asked, "What calamity has happened?? He said, At night *** Here we have (in the text) ४? ४४h for "they,” instead of ८_9 *%, yet no munshi would suffer such an error to pass without notice. - * Forbes, in his vocabulary, renders ४22: 20eah, "a kind of ale or beer,” but it is rather the fermented liquor of the Palmyra-tree, mixed with opium, de00ction of hemp, and other intoxicating ingredients. The Similarity of "b0zah,” and our word "b00ze,” is remarkable; and still more " bozah- Khanah” and "b00zing ken.” 41 (% =->* ०५93.fa7yad karne Zagd, does not mean simply "to complain,” but to cry out, "faryad ! faryad !” until the wrong-doer or the judge is thoroughly roused to investigate the matter. - 144 BAGH O BAHAR. there came an attack of robbers. They plundered their property, and carried off the plunder of Our houses also.’ I expressed my regret, and asked, ' Where are the two now ?? He replied, "They are sitting outside the city, quite naked, in a Wretched and forlorn state.’ I immediately took with me two Suits of clothes, dreSSed them in them, and brought them home. People hearing of it Were Coming to see them, and they, from shame, were refraining from going out. Three months passed in this same Way. I then reflected in my heart, saying, ' How long will these* remain crouching in a c0rner : If it can be done, I will take them with me on a journey.” T said to my brothers, If you say the word, this devoted Servant will travel with you?? They remained silent. I again made ready the things necessary f0r a journey, and articles of merchandize, and Set out and took them with J00LG० " At the time when-after bestowing part of my effects as alms,*** and embarking my goods in the Ship-the anchor Was raised and the weSSel went on,*** the dog had remained Sleeping on the shore. When it suddenly awoke, and saw the Ship in the mid-stream, it was surprised, and barked, and sprang into the river, and began to SWim. I hastily despatched a Skiff. At length they brought the dog and placed it. On b0ard the Ship. A. month paSSed happily and Safely away on the water,*** [when] Somehow or other my second brother fell in love with my slave-girl. One day he addressed my eldest brother as follow8, "The benefits which we have received *** Here -५? ?/th is used as plural for ८= ?/e, as a few lines before ४2 22% occurs for e_9 22e. Wide Note 489. *** This is done at the commencement of a journey, to secure a pr0sperous iSSue. *** The text is here wrongly punctuated. There should be a comma only at: '-ले- cha??, a full stop at U¢g tha. The sentence which ends with U¢g tha, is the relative to the antecedent introduced by ---32 C~त- 7?8 22a%?, and Should not be Separated from it. * The expression >\४० ६-त"७० 2@gh dhar, would only apply to a river, but: ५9* da7%/d here would Seem to be " the Sea,” from the Coral and oysters the brother talks of, and from the merchant fl0ating eight days before reach- ing land. १ THE ADVENTURES OF KING AZAD-BAKHT. 145 from our youngest brother cause us much shame. What remedy shall we take for this ?? The eldest brother replied, ' I have fixed on an expedient in my heart ; it will be an excellent thing if it succeeds.’ At length the two, after taking Counsel, determined that they would Slay me, and p0SSeSS themselves of all my property. - "One day I was sleeping in the cabin of the ship, aud my slave-girl was manipulating my feet,*" when my second brother came and awoke me in a hurry. T started up in confusion, and came out. This dog also came with me. I beheld then that my eldest brother was leaning with his hands on the Side of the weSSel, and stooping ower, continued looking at Some Sight in the Water, and was calling to me. I went to him and Said, Is all well ? ? He said, "There is a marvellous Sight going On, for mermen, holding in their hands pearl oyster-Shells and trees of COral, are dancing.? If any one else had said such a thing s0 repugnant to reason, I would not have beliewed him. I deemed What my eldest brother said truth, and bent my head to look. Notwithstanding I gazed I saw nothing, and he continued saying the same thing, Now, have you seen it ?? But had there been anything I should have seen it. Meanwhile, my second brother, catching me off my guard, came unawares behind me and gave me such a push that I had no power to help myself, and fell into the water, and they began to weep and 1ament, saying, 6 Pray run, Our brother has gone down in the Sea..’ " In the meantime the vessel paSSed On, and the roll of the Sea toSSed me far away. I suffered immersion after immersion, and was drifting on with the WaveS. At length I was exhausted, and called to God for assistance.*** My efforts Were quite useless. All at once my hand touched something. T opened my eyes and Saw that it was this very dog. Perhaps at the moment they threw me into the sea, this dog too leapt in with me, and by swimming was keeping up with me, and clinging to me. T seized hold of its tail. God *" One of the luxuries of the Orientals is to cmploy a female to press and Shamp00 their feet While they are sleeping, Which operation is supposed to cause and prolong slumber. Krishn, however, in the 58rd chapter of the "Prem Sagar,” wakes a Brahman in this Way. * Diterally : " Remembered God ;” but it is here used for " Supplicated the Divine aid.” 146 BAGH O BAHAR. made it the means of my preservation. Seven days and nights the same State of things continued. On the eighth day we touched the shore. I was altogether powerless; stretched out and rolling over, I somehow or other threW mySelf on dry land. One day I remained senseless, the next the voice of the dog penetrated my ears. I recovered my senses, and returned thanks to God. I began to look about me. At a distance the environs of a city appeared, but where had I the strength to make for it ? Having n0 resource I went on two steps and then Sat down. In this Same way I got over a full koS before evening. - ? In the mid-way I came t0 a mountain, there I paSSed the night. In the morning I entered the city, and Saw the Shops of the bakers and confectioners. My heart began to quake. I neither had th6 money to purchase, nor was my mind willing to beg. T was encouraging my heart by saying, I will get SOme from the next Shop,” and So paSSed On. At length I had no Strength left, and the fire [of Starvation] kindled in my stomach. My spirit was on the point of departing from my body. All of a sudden I saw two young men who were coming along, dreSSed in the Persian garb, and holding one another's hands.*** Seeing them I was glad, and Said to mySelf, These are men of my own Country, perhaps they may be persons I know-to them L will tell my story.' When they came near, they turned out to be my own two brothers ! I was highly delighted at seeing them, and returned thanks to God, saying, " God has preserved my honour-I have not held out my hand [to beg] of a stranger.* I went up to them and saluted them, and kissed the hand of my eldest brother. They, On Seeing me, raised an out- cry. My second brother struck me a blow with his open hand, so that I staggered and fell. I caught hold of the Skirt of my eldest brother [thinking] that, perhaps, he would protect me. He gave me a kick. In Short both of them pounded and bruised me well, and acted like the brethren of the holy Yusuf.*** Although I beSought them in God's name, and Supplicated piteously, they had no mercy On me. A Crowd aSSembled. All inquired, ' What is his offence?? Then my brothers said, "This rascal was the servant of our brother, whom he threw into the sea, and took all his property. We *** Orientals do not walk arm in arm, but hand in hand. *** Joseph, who is by Muhammadans included among the Prophets. THE ADVENTURES OF KING AZAD-BAKHT. 147 were a long time in search of him-to-day we found him in this state. And they were asking me, "O Cruel wretch ! what is this which entered thy heart, that thou hast slain and made away with our brother ? How had he injured thee ? Was that treating thee badly when he made thee his factotum : * Then both of them rent their Collars and gave a loose to hypocritical tears for the [pretended] loss of their brother, and heaped kicks and buffets*** upon me. " Meanwhile the footmen * of the magistrate came up and threatened them, saying, ' Why do ye beat him ?” and taking me by the hand, led me to the Chief officer of police. These two *** also went along with me, and told the same story to the magistrate, and having given him Something by way of bribe, demanded that justice should be done them, and required my innocent blood. The magistrate interrogated me. My State was Such that through hunger and bloWS, I had not the power to speak. I stood with my head hanging down, and uttered not a word in reply. The magistrate, too, was convinced that I was certainly a murderer. He commanded, saying, "Take this man into the plain and impale him.’ Asylum of the world ! I had given money and released them from the bondage of the Jew, in return for Which these two expended their money in attempting my life. Both of them are present ; be pleased to ask them whether, in saying this, T deviate one hair's breadth from the truth. Well ! they led me away ! when J Saw the stake I waShed my hands of life. Save this dog I had none to beWail me ; its state was such that it was rolling at every one's feet, and howling. One struck it with a stick, another with a stone ; but it would not quit the place, and T, standing with my face towards Makkah was addressing myself to the Deity in these words, At this moment there is none Save Thyself to interpose and Save me, innocent as I am. Now, if thou wilt deliver me, then I shall be delivered.? Having 450 u**** ?httkk? is a blow with the clenched fist ; 4८ज्ञ*u*b fahta%chah, a slap with the open hand. * I have translated ४०५५ 2%dda/? literally, but it means, not what 66 ? ? ~5 Ó G ¢ 6 Ó footman” signifies with us, but " police;” and corresponds to our former 6 ¢ Bow-street ?"%???2%8.** - - *** Pointing to his brothers, 148 BAGH O BAHAR. Said this, I repeated th0 Martyr's Creed,*** and fell down in a SW00n. By , the providential contrivance of God, the king of that city was sick of the * The n0bles and the physicians assembled, but no remedy Which they adopted was of any use. A venerable person Said, "The best of all medicines is this, to bestoW SOme almS on the necCSSitous, and t0 Set free the prisoners. BleSSing has much greater effect than leeching.’ *** Imme- diately the servants of the king hurried towards the prisons. " It happened that one came out into that plain [where I was]. Seeing the crowd he found that they were impaling some one. On learning this," he brought his horSe near the Stake, and with his Sword Cut the ropes. He threatened and reproved the magistrates footmen, saying, " At such a time, When this is the king's State, are you Slaying one of God's servants ?” and he caused me to be released. Then these two brothers of mine went again प्रo the magistrate, and asked him to put me to death. The [king's] deputy had, indeed, received a bribe, whatever they were saying, that he was doing. He*** [therefore] said to them, "Rest content. I will now imprison him in COlig.** *** " I bear Witness that there is no God but God, who is one and has no C0-equal ; and I bear Witness that Muhammad is his servant and was sent from Him.” This creed is repeated at the initiation of fakTrs; over a dying person, or by the person himself if he has the power of utterance ; and during the purification of a corpSe. K?da Kantin-i Islam, pp. 285, 408, 411. *** A slight instance of the exquisitely bad taste of Orientals. Could not the king's malady have been left an open question without turning the whole affair int0 a burlesque by afilicting him with the c0lic ! *** I have made an attempt to preserve the play on words in the Original, where be da22d, "medicine,” and ue० da?, "prayer” or " bene- diction,** have muCh the Same Sound. ** It is implied in the U.5 *9*** 22/arh Afyd, that he asked some one What was going On. *** Here the WOrds cll 9?** /60¢22d४, ** \e- ¢dk?ht, 4॰--* Shahhah, are used indiscriminately of one and the same functionary, though properly Speaking the first is a police magistrate, the Second a governor, and the third a Wicer0y. - THE ADVENTURES OF KING AZAD-BAKHT. 149 such wise that destitute of water and of f00d he will, of his own accord, perish of hunger ; no one will know of it.' They seized me and put me aside. At about a k0s distance from the city there was a mountain where, in the time of king Sulaiman, the De=s*** had dug a pit narrow and dark, to which people gave the name of the prison of Sulaiman. There they c0nfined any one who had incurred the grave displeasure of the king, and there he perished from natural causes. In a word, these two brothers of mine, and the magistrate's staff took me to that mountain, and after throw- ing me into that pit, and Satisfying their minds, went away. O king ! this dog went with me. When they threw me down into the pit, then it lay itself on the brink. I had fallen within in a state of insensibility. When I recovered my consciousness a little, I imagined myself dead, and fancied that place my grave. Meanwhile the woices of two persons reached my ears, who were saying something to one another. I was fully perSuaded that they were NakTr and Munkir,*** and that they had come to question me. I heard the rustling of a rope, as though some one let it down there. I was amazed ; when I groped with my hands on the ground, they were filled with bOnes. " After a short time the sound of munching and crunching in masti- Cation reached my ears, as though some One was eating something. L said, inquiringly, "O servants of God ! who are you : Tell me for the Sake of God ?? They laughed and said, "This is the prison of Prince Sulaiman, and we are prisoners.? I inquired of them, ' What ! am I living ?' They laughed again obstreperously, and said, "Up to now thou art indeed alive, but thou wilt die presently.’ I said, *** Devs are ewil and malignant spirits, who, with fairies and jins, acknowledged the universal Sway of Sulaiman, the son of David. *** Munkir and Nakir, or "Unbelieving” and " Hateful,” are two angels Who examine the dead. They make the CorpSe Sit up, and inquire of it what God and what Prophet it acknowledges. Bad men stammer or are mute, on which they are forthwith kn0cked down With an iron mace or ४४78 armed with spikes, and then assisted to rise with an iron rake, and beaten to an intolerable pitch. These preliminaries aro a prtegustation of future tormonts. 150 BAGH O BAHAR. " You are eating—how would it be if you were to give me a very little ?? Then in a rage they gave me a flat refusal, and gave me nothing else," and after eating and drinking Went to Sleep. I, fainting with Weakness and debility, WaS Weeping, and calling on०God. Point to which the World turns in prayer ! for Seven days in the deep, and for So many days after, through the false accuSation of my brothers, I had Suffered blows and beating, and was held fast in such a prison, that the idea of escape did not so much as enter Tny imagination. * " At length, the moment of my dissolution approached. Sometimes my breath came, Sometimes it left me. From time to time, however, at; mid- night, a person was coming and letting down bread and a vessel of water, which he had tied up in a handkerchief, and was Calling out. ThOSe two persons who were imprisoned near me, were taking it and eating and drink- ing. From above the dog always observing these Circumstances, reflected as follows, Just as this person lets down water and bread into the pit, do thou als0 c0ntrive that some f00d reach that friendleSS one, who is thy * master.’ With this idea it went into the city, [where] round loaves were set out in order on the counters of the baker's Shops. Making a spring it Carried off a Cake in its mouth, and ran away. The people pursued it, and were pelting it with clods, but it did not drop the loaf. The people grew tired and turned back, the dogs of the City COntinued the purSuit; with them it fought and struggled, and preserved the bread. It reached the pit and threw down the loaf into it. Lt Was clear daylight. I Saw the bread lying near me, and heard the dog's bark. I took up the Cake, and this dog having thrown down the bread, Went in Search of Water. - " At the edge of a village was the hut of an old woman, where were set jars and p0ts filled with Water, and the old dame Was Spinning. The dog went up to the jar and was about to take up a small metal pot used for *** A play on words, -)9-त- Ja22ab, meaning, " answer” and " refusal.” Thus in Anglo-Indian parlance a rejected lover is said to be "jawabed.” *** Tin the text we have cAJ9\e- 17-* hera A:/2222%d, 6 6 my master,'' which is incorrect with 99 ##, " thou,” preceding it ; but an intricate sentence soon obscures MTr Amman's ideaS of grammar. THE ADVENTURES OF KTNG AZAD-BAKHT. 151 drinking water from the larger jar.* The woman made a threatening gesture, the metal pot slipped from its mouth and fell on the large earthen- ware jar, which broke, and the other jars rolling over,* the water flowed out. The old woman took a stick and rpse to beat [the dog] which caught hold of her skirt, and began to rub its face on her feet and wag its tail, and then ran off towards the mountain. Then Coming back to her sometimes it took up the cord, at other times seized the bucket in its mouth, and shewed it, and rubbed its face on her feet, and Catching hold of the corner of her dress, pulled her along. God inspired the heart of that woman with pity, so that she took the bucket and cord and went with the dog, which holding her by the Corner of her dreSS, Came forth from the house and went on and On before her. " At last the dog conducted her up that very mountain. The actions of the dog revealed t0 that Woman's mind that, without doubt, its master was imprisoned in that pit, and that probably it wanted the water for him. In short it conducted the old woman to the mouth of the pit. The woman filled a braSS pot. With Water, and let it down. L took the weSSel and eat a. morsel of bread. I then drank two or three gulps of water, and satisfied the ravenous Craving * of my stomach. After returning thanks to God, I Sat on one side, and awaited the merciful intervention of the Deity, saying, " Let us See What Will happen next.’ This dumb animal, in the wery Same way, continued to bring bread, and give me Water to drink by the hands of the * This periphrasis of twelve words is requisite here to explain what U?' /0ftz is. It would seem as though Mir Amman in this passage designed to instruct us in the nomenclature of pots of all Classes, for he has used no less than seven terms for those useful articles. The UJॐ ?A??tyल, 8995 kय8a/?, Ué¢hara and ७** 24%7, 1 take to be here identical, though the “ktzah” is property tall and thin with a narrow neck, the others short and swag- bellied. * In India a number of porous earthenware jars are set one above the other, so that the water percolates from the highest to the lowest, and is thus deliciously cooled and purified. " Diterally, " the dog of this stomach,” or, ' this dog of the Stomach.?? 152 BAGH O BAHAR. old woman. When the tavern-keepers* Saw that the dog was always carrying off the bread, they took pity on it, and made it a rule when they Saw it to fling a loaf down before it, and if the Woman did not bring water, ' then the dog broke her jars. Having no alternative, she t00 came daily and gave me a Cup of Water. That friendly animal Satisfied me with water and bread, and itself lay Couched at the mouth of the prison. In this manmer Six months paSSed ; but When a man is confined in Such a prison that the breath of heaven [???., " of the world”] cannot reach him, what will be his condition? Only Skin and b0ne was left to me. Life became a torment to me. Tt used to come into my mind that, "O God ! if this breath departed, it WOuld be better.” "One night those two prisoners were Sleeping ; my heart overflowed, and I involuntarily began to weep, and prostrated myself before God [???,, " in the court or shrine of God ”]. At the last watch [?.८., " from three to six, a..m.”] What did I See : that, by the powerful interposition of God, a. rope was let down into the pit, and I plainly owerheard a voice, saying, "O ill-fated and unfortunate one ! Bind the end of the cord fast round thy hand, and come forth. When I heard this I imagined in my heart that at length my brothers had softened towards me, and from natural affection [???., " from ebullition of their bl00d”] had themselves come to take me out. With excessive joy I fastened that cord well round my wrist, and some one drew me up. The night WaS So dark that I did not recognise who it was that pulled me out. When I had come out, he Said, 'Come quickly ! this is not the place for Standing still. I had indeed no strength in me, but, urged by fear, I managed, rolling and tumbling, to descend the mountain. I saw then that two horses Were Standing there, Saddled. That person Seated me on One, and himself mounted the other, and Went before me. Proceeding on, we arrived at: the edge of the river. 'The morning broke and we had come ten or twelve k08 from that city. T surveyed the young man, and saw that he was clad in complete mail, and wore both ring and plate armour, and had On a, CuiraSS, and back and Side 405 ५५**#:6? 0/ta?h%/drd may perhaps be here considered equivalent to -5५ ७५ 727% 2d7, and be rendered " baker,” but its usual meaning is the one given above. It is Wrongly spelt in Forbes' Wocabulary. - THE ADVENTURES OF KING AZAD-BAKHT. 153 pieces burnished like four mirrors.** His horse also was provided with armour, and he was looking fiercely and frowningly at me, and biting his hand with his teeth. [Presently] he drew his sword from its scabbard, and making his horse bound, aimed a blow at me. I threw mySelf from Iny horse, and began to Supplicate, saying, I have committed no offence, why dost thou Slay me ? O kind Sir ! thou hast liberated me from such a dungeon -now what unkindneSS is this !? He replied, 6 Speak the truth-who art thou ?? I answered, I am a traveller; T was overtaken in a calamity, by your bounty I am now come forth alive.' I added many flattering words. God infused pity into his heart; he Sheathed his SWord and Said, ' WeII ! let: G0d's will be done ! There, I have spared thy life. Mount quickly, this is not the place for tarrying.' We urged on our Steeds, and proceeded. On the road, as he Went forward he Shewed Signs of Sorrow and regret. By noon We arrived in an island. Then he dismounted from his horse, and aSSisted me also to alight. He undid the Saddles and valises from the horses' backs, and let them lo0Se to graze. He also laid aside the weapons from his own belt and sate down. He then said to me, "O unfortunate ! now relate thy story, that I may know who thou art.’ I acquainted him with my name and residence, and detailed to the end all the Calamities that had befallen me. "The youth, when he had heard all my narrative, began to wecp, and addressing me said, "O young man ! now hear my history. I am the daughter of the king of the country of Zerbad." and that stripling who is confined in Sulaiman's prison is named Bahrahmand [or " Fortunate.”] He is the Son of the chief minister of my father."* One day the king commanded ** I have here indulged in a periphrasis in order to explain the expression, ***[9t:- char 7thah. *** The countries below Bengal, 2.é., to the South-east of it, are so called. Amongst these are Ava and Pegu. *** Observe the succession of Hindi words, showing it to be a Hindü kingdom. Thus we have uत-l) r@d, ५ 2??d, ८.59>>>* th4%??, ढ9५८* ???d/tgrgy, 2a . ५१ & CA ¢» u.5) ¢7%/d, L*** k%?%ca7”; in the Urdt they would be ४\-*०५ 2ddshah, ८--५ 262, 1>* . 1 ** 7 . - - -* - १, ९ or ४७ **** ¢ç?/ah 7dh, >>j9 06277, **- hadbh, ४०५४७.8 8/?fr/?ठfrdk//6. X 154 BAGH O BAHAR. that all his dependent princes and their Sons should issue forth into the plain under the lattices [of the palace], and exercise themselves in archery and playing with the ball,*** So as to exhibit the skill and horSemanShip of each. I took my seat in an upper r00m, concealed from wiew, near *** the queen Wh0 Was my mother, and nurses and handmaids Were in attendance. I Was wiewing the spectacle.*** This son of the minister was the handsomest of all, and he was lunging *** his horse, and exhibiting his skill. He pleased me, and in my heart I felt a liking for him. For a long time I kept this C0ncealed. At length, When my emotion became uncontrollable, I told it to a nurse, and bestowed on her a profusion of presents. She, by some means or other, brought that youth secretly to my apartment.** Then he too began to love me. Many days paSSed in this amour. One day the guards having Seen him armed, and entering the palace at midnight, Seized him and informed the king. He ordered him to be put to death. All the pillars of the State, by their exp0stulations [???., " having said and heard”] obtained that his life should be spared. The king then ordered him to be cast into Sulaiman's prison, and the other youth who is confined with him, is his brother.*** On 469 The ७9- cha%7.7% is played on horseback. The riders are provided with bats, and keep the ball flying by striking it. When it comes within Teach. *** We Shall probably hardly escape the censure of the facetious writer of Art. 1. No. XCTI., in the " Edinburgh Review,” if we venture to derive the English " near” from the Hindi =ॐ** 2é¢४ (the word in the text), and >: 7%/ar. At least one may be permitted to hint at the resemblance. * I should prefer a full stop after c*** ?/72. 472 ५१० =9* Aaage deha, " to lunge,” has been omitted in Forbes' w00abulary. - -r ** Wocabularies and dictionaries are all silent as to the word >99** d/???”dha7. The meaning given above is ewidently the One required in this paSSage. w w *** Forbes, strangely en0ugh, omits this Word ५*# bhayad, in his Dictionary, though he gives it in his vocabulary. Shakespear omit8 it THE ADVENTURES OF KING AZAD-BAKHT. 165 that night he, too, was with him. They left them both in that pit. It is three years to-day Since they were first imprisoned, but no one has discovered why the young man entered the king's palace. God has preserved my honour,* and to shew my gratitude for that, I have imposed on myself [the task] of supplying him with food and water. Since then I come once in eight days, and bring eight days food put together, " Yesternight I saw in a dream that some man said to me, Arise with Speed and take a horse, a suit of clothes, and a rope-ladder, and some money for your expenses, and go to that pit, and draw that unfortunate one out from it.**** When I heard this I started up, and joyfully put on man's aftire, and took a casket filled with jewels and gold coins, and went there with this horse and suit of clothes, to draw him up with the ladder. It was in thy destiny that thou shouldst escape from such a prison, and no one is privy to this deed*** of mine. Perhaps it was some divinity who sent me for thy deliverance.’ Having related this story, she undid from a towel a Cake fried in clarified butter, some wheaten bread and pulse, and a meat curry.*** altogether. The word is Sanskrit and signifies " brother,” though here, like the German "bruder,” it probably means only " a sworn friend.” It is the BengalT form (20/????) of the feminine of this word which Bopp has twisted into the Latin " soror” and our " sister” !! - * This word L-१ pat, the Sanskrit पद pada, is omitted in Forbes' vocabulary. **५ *** The author does not, tell us Why, during the Space of three years, the princess never thought of this before. She had surely been dreaming all that time. ” Forbes has omitted this word '--थ्र* karfad, the Sanskrit कच्र्तव्य kar%%ya, in his vocabulary. *** The word cन:29 Az*** is omitted in Forbes vocabulary, as is also ५5) इ* Aach4%7, and ७'* 8d%%, and c*** ??ds. The first is a cake made either of fruit, meat, or pulse ; the second may be taken with it, and express the kind of purT, or separately as above. For a full account of Salan, K?de Kतnttn-i Islam, Cookery Appendix, pp. 85-87. 156 BAGH O BAHAR. First, however, she took out a piece of Sugar-candy,*** which she dissolved in a metal Cup, and having poured into it some extract of the musk- Willow, gave it to me. I took it from her hand and drank it, and then ate a, little breakfast. After a Short interwal She caused me to tie a cloth*** round my Waist, and t00k me into the riwer. She cut my hair with scissors, and pared my nails, and having caused me to bathe and WaSh, dreSSed me and made a new man of me. I turned to Makkah, and repeated a, thanks- giving of two Rakats.*** That beautiful girl continued to watch my motions. When I had finished my prayers She began to ask, "What is this that thou hast done ?? I said, " I have performed the worship of the Creator, whose Person has no partner ; who made all things, and caused Such a lovely lady as thy- Self to do me Service, and Softened thy heart towards me, and released me from such a prison. To Him I offered my devotions, and paid my thanks- givings.' When she heard this she said, Are you a Musalman : ' I said, Thanks, Praise be to God [I am].? She said, "My heart is pleased with . your Words; teach me also, and make me recite the Creed.” I Said in my heart, "Praise be to God that she has joined our religion!’ In Short I re- peated, "There is no God but God, and Muhammad is the Prophet of God :**** and caused her to repeat it. We then mounted our horses and departed from that place. When we stopped for the night, she introduced the subject of religion, and listened, and Was pleased. In this same manner for two months continually We travelled on day and night. " At length We arrived in a country lying between the confines of the * F 66 * Ó o *** ७c.3 Aa%d, whence our word "" candy,” is omitted in Forbes' w0cabulary. 489 The yopd ८* ¢/7%7? is omitted by JForbes in his Wocabulary, and erroneously explained by him in his Dictionary, as it is als0 by Shakespear. Though it here seems to be used instead of c5%* Za7%70¢?, it is in point of fact, a SCarf worrt like a SaSh round the waist or over the shoulders. Sindh is famous for its " Iung18,” which are there given as presents. - *** The "Rakद्वैt” consists of certain chapters of the Kuran, with a prescribed numbor of genuflections, etc. *** The Muthammadan CTeed. TH I3 ADVENTURES OF KING AZAD-BAKHT. 157 kingdoms of Zerbad and Sarandip.*** A city appeared, more populous than Istambol, and with a very pleasant and agreeable climate. Finding that the king of that city was more just and munificent to his subjects than Kisra,*** our hearts rejoiced. We purchased a house, and took up our abode there, When, after some days, we had recovered from the fatigues of our journey, I prepared the necessary articles, and married that lady according to the Muhammadan law, and began to live there, In three years' intercourse with the high and low of that place, I acquired a reputation, and opened an extensive trade. At last I outstripped all the merchants of that place. One day I went to pay my respects to the chief vazir, when I saw a great multi- tude in the plain. I inquired of some one what was the reason of So great a crowd ? and learned that they had caught two persons in the act of theft and adultery, and that as they had probably also committed murder, they had brought them out to stone them. "On hearing this, I remembered my own adventures, how that one day they had led me t00 to imprisonment, and that God had delivered me, and J said with a sigh,*** I know not whether it is true, or whether, like me, they have been involved in a false accusation.’ I pushed aside the crowd and went in. Then I saw that they were these my two brothers, whom they were leading along, with their hands tied behind their backs, and with naked heads and feet. On Seeing their forms my blood boiled, and my heart was on fire. I gave the officer a handful of gold coins, and said, " Stop for a 483 '-ठ-* *1/० Sard72d%2, ७--- *9-० Sardhtd72, or U¢ *9- Sa?d??d??, is the Persian word for रश वI JLa7tka, or Ceylon. The etymology of the word is doubtful. Perhaps the termination may be the Sanskrit दीप d22%,"an island,” and ७9” 8drd??, may be "angels,” who are called ह9ढ़े- 99” 8ard?2-2 charkh. It is curious that MadagaScar is called ***y- Sard??dah. Shakespear and Forbes both omit the word in their Dictionaries. 484 Cyrus. * Forhes has omitted this word, ५ा 7ya, in his vocabulary. It is an interjection, equal to-0 ! 0y heigh ! 0y heigho ! 158 BAGH O BAHAR. Short time ;’ and putting my horse to a gallop,*** went to the house of the magistrate. I presented him with a ruby of inestimable walue,*** and inter- ceded for them. The magistrate said, " A person has appeared against them, and their Crime has been proved, and the king's order has paSSed ; I have n0 alternative.? At length, after much supplication and entreaty, the magistrate sent for the accused, and obtained his consent for five thousand rupees not to preSS the Charge of murder. I counted out the money, and obtained a writing of acquittance, and delivered them from this great calamity. Asylum of the World ! inquire of them whether I speak the truth, or am telling idle false- h00ds ? Then my two brothers were Standing there with downcast faces, like persons c0wered with Shame. Well ! having obtained their release, I brought them to my house. I caused them to take the Warm bath, and to be dressed, and gave them a place to live in in the public apartments. At that time I did not bring my wife into their presence, but waited on them mySelf, and ate With them, and at bedtime entered my 0Wn part of the house. Three years paSSed in this kindly treatment of them, nor were they guilty of any misdeed, t0 0ccasion my displeasure. Whenever I r0de out anywhere, they remained in the house. It happened that that g00d lady [my wife] had gone t0 the Warm bath. When she entered the public hall, n0 one of the male sex was visible. She took off her weil. Perhaps my second brother, as he lay there, was awake. AS S00n as he Saw her, he became enamoured of her. He Spoke to my eldest brother. Together they formed a scheme for murder- ing me. I had not. the slightest information of their bad intention ; nay, I was saying in my heart, "Praise be to God! that this time they have as yet done nothing of the kind. Their conduct has become What it ought to be. Perhaps they are at length aShamed of themselves.’ One day after dinner my eldest brother began to Shed tears, and to dilate On the praises of his native country, and the delights of Fran. When he heard this, the other, t00, began to Sob. T said, "If you purpose returning, very good then-I am obedient to your 486 Forbes haS omitted the word -:-५~० 64/24% in his w00abulary. ****# '--५>/० 64424? 2he%%d is, " to gallop.” 487 The routine way in which bribery is always referred to as a matter of course is a pretty g00d index of the then state of Indian 80ciety. Is it bettor n0W ? THE ADVENTURES OF KING AZAD-BAKHT. 159 Wishes, T, too, have the self-same desire. Now, if it please God Most High, I, t00, will accompany you.’ I related to that lady the circumstances of my brothers dejection, and told her of my intention also. That acute woman said, "You know best ; but they wish again to do some treacherous act. They are your deadly enemies. You have fostered Snakes in your Sleeve, and do you place reliance on their friendship ! Do as you please; but beware 0f theSe n0xious Creatures.' " Prepared for any fate,*** I made preparations for the journey in a Short space of time, and Set up my tents in the plain. A large Carawan aSSembled, and they agreed upon me as their leader, and the director of the carawan. JHaving watched a favourable moment, I set forward, but on every Side T was on my guard against my brothers, and I, in everything, observed their wishes, and Sought to please them. " One day, at one of our halting-places, my SeCOnd brother stated that at the distance of a league* from that place, there was a perennial Spring, like that of Salsabil,*** and that tulips, and hyacinths, and narcissuses, and roses, grew Spontaneously in the [adjacent] plain for miles. That it was, in point of fact, a wonderful place for Walking about in, and that if J Chose we * I must confess I think x&#s takdar is here a slip of Mir Amman's for >**** Zad27r, "counsel,” which latter would refer to the hurried departure of the merchant. »°¢»Ö»-¢ 2akar Zad%77, " by every means I could devise.” 489 A ह9* *-.fa78akk, ८-->>* .fa7sd7%7, or 2d7dsd7%7, is a measure of distance, equal to about 18,000 feet, and may therefore be rendered " league.” 490 ** As plenty of Water is one of the greatest additions to the pleasantness of any place, the Kuran often Speaks of the rivers of Paradise as a principal ornament. Some of these rivers, they say, flow with water, some with milk, 8ome with wine, and others with honey, all taking their rise from the root of the tree Tuba. And lest they should not be sufficient, we are told that this garden is also watered by a great number of lesser springs and fountains, whose pebbles are rubies and emeralds, their earth of camphire, their beds of tuusk, and their sides of Saffron : the most remarkable among them being Salsabil and Tasnim.” Sale's Preliminary Discourse t0 the Kur'an, p. 691. The Word Salsabil signifies " waving like a chain.” 160 BAGH O BAHAR would go there the next day, and amuse ourselves, and shake off the Wear1- ness of travel. I said, " Your honours decision is absolute; if you command it we will halt to-morrow, go there and, after walking about, return.’ They said, ' What is better than this ?**** I gave orders to publish throughout the caravan that t0-morroW We Should halt, and I told the c00k to prepare a breakfast of various dishes, aS We should go for a walk next day. When the morning Came, these two brothers of mine dreSSed themselves, tightened their belts, and reminded me, saying, " Be pleased to come quickly, just in the c00l [of the morning] and take our walk.' I called for my h0rse, but they remarked that the pleasure which ar0Se from Walking on foot, was not*** observable in riding, and desired me to tell the Servants to lead the horses after us. TWo Slaves*** carried pipes and coffee-pots, and went with us. We went on practising archery by the Way. When We had got to a distance from the Caravan, they Sent one of the Slawes for Something. When they had gone a little further, they sent off the other also to call him back. AS misfortune was to befall me, it was aS if SOme one had Sealed up my mouth —they did just as they liked, and having engaged me in conversation, were leading me On. This dog, however, remained with me. We had come a very long distance, but neither fountain nor garden appeared, but a plain full of thorns. There I wanted to make water, and sate down for that 4 purpose.*** I saw behind me a gleam like that of a Sword, and as I turned *** This sentence is pure Persian, but MTr Amman is, perhaps, not more t0 be blamed for introducing it than Our learned novelists are for introducing the Scraps of French and Italian by which they display their eruditi0n. *** There is a slight slip here in Forbes' edition, as well as in the Calcutta one. The Word ca-d, ?ah??? " not,” is omitted, which destroys the wh0le SenSe. 498 The c922e do/20h has been thought to refer to the two slaves then present before Azad-Bakht, and guarding the cage, but this is an error. The c929e doh0h is used emphatically instead of 9० do, to shew that there were only tWo. *** 7%da Her0d0tus, b00k ii., chapter xxxw., for a similar custom am0ng the Egyptian8. - THE ADVENTURES OF KING AZAD-BAKHT. 161 to look, that gentleman, my second brother, gave me such a sword-cut that my hand was severed in two piece8.*** While I said, "O cruel! why strikest thou me ?? my eldest brother cut me on the shoulder. Both wounds were deep.*** I swooned and fell. Then those two mercile88 ones mangled me to their hearts content, and left me weltering in blood. This dog, seeing my condition, rushed furiously upon them ;*** they wounded it also. After that they made the marks of wounds on their own bodies with their own hands, and went to the caravan with hands and feet bare, and gave Out, saying, "Our brother has fallen a martyr to robbers in that plain, and we, to0, fighting hand to hand with them, have been wounded. Quickly depart, or they will presently fall on the caravan, and take and strip all of you.’ As soon as the people of the caravan heard the name of the BadüIns,*** their hearts immediately failed them, and they took their departure in alarm, and went; Off. ¢ 6 My wife had heard and kept in mind the conduct and virtues of these [brothers of mine] and all the treacherous acts they had committed against me. When she heard of this occurrence from these liars, she straightway Slew herself with her p0ignard, and rendered up her spirit to God ! ** O Dar- weShes !*** when the dog-worshipping merchant had in this manner, and thus far, related his history and sufferings, I was seized with an involuntary fit of weeping on hearing it. The merchant, observing this, said, " Point to *** Pardon, reader ! a trifling hyperbole. *** The former undoubtedly ! Forbes has omitted, in his vocabulary, the Persian word ८8)७ kar, which signifies " effectual,” and hence "deep,” " dangerous,” " mortal.” * Shakespear has omitted this meaning of c***: bhapabad, in his Dictionary. The word, in its first sense, means "to break out like a flame.” *** The word in the text is that which we write in our jargon, Bedouin. Forbes, in his w00abulary, has given ।19*? badgd as the nominative, but neither he nor Shakespear exhibit this nominative in their Dictionaries, nor is there any occasion for supp0sing it. The Word c93** bada0%, which occurs here, is from_9७५ 2ada, "" dwelling in the desert.” * Hore King Azad-Bakht addresses the darWeshes in his own person. Y 162 BAGH O BAHAR. which the world turns in prayer ! were it not disrespectful I would, indeed, strip naked, uncover my body, and shew it.’ And then in order to prowe his veracity, he tOre his Collar to the Shoulder, and sheWed me. In very truth there was not four fingers breadth of his body which was whole, and free from Wounds. In my presence he took off the turban from his head. There Was S0 deep a dint in his skull that an entire pome- granate Would have gone into it. All the nobles who were present shut their eyes, they could not endure to look upon it. : ? "Again the merchant said, " Health to the king ! when my brothers, after Settling my business-as they supposed -had gone away, I was lying On One Side, and the dog near me on the other, both wounded. So much bl00d Went from me that I had not the slightest strength or sense left. L Cannot tell Where my spirit stopped, that I still Survived. The place where I had fallen was within the confines of the country 0f SarandTp,"" and there Was a very populous City near that Spof. In that City there was a wast idol-temple, and the king of that place had a daughter, extremely well- shaped, and beautiful. Many kings and princes were miserablo through love for her. The Custom Of C0ncealing women did not exist there. Hence that girl used to r0am about with her companions the whole day, for amusement and Sport." There was a royal garden near where I was, and on that day, after obtaining leave from the king, she had COme to that wery garden. AS She Went about for amusement, she came out into that plain on horseback, aCCOmpanied by several mounted female attendants. They Came Where I lay. - Hearing my gr0ans they stopped near me. Seeing me in this State, they fled and told the princess, saying, " A poor fellow and a dog are lying there drenched in blood.? Hearing this from them, the princeSS herself came to my head. Distressed at the sight, she said, Just see if he has any life left, ? * Two or four of her attendants dismounted and looked, and respectfully replied, "Till now, indeed, he is still living.* The princeSS immediately Commanded them to take me up carefully* On a Carpet, and carry m6 into the garden. 500 Ceylon being an island seems to occasion the author no difficulty. *** Sport in the sense of "hunting.” A Cingalege Diana. * A rather unusual sense of '--४७०) ahagaat, which signifies "something deposited in one's care,” and therefore untouched. - THE ADVENTURES OF KING AZAD-BAKHT. 168 " After they had taken me there, she sent for the royal surgeon, and gave many injunctions with reference to the cure of myself and the dog, and held out to him hopes of rewards and presents. The doctor wiped my whole body, and cleaned it from dirt and blood, aud washed the wounds with spirits, and stitched them up, and covered them with plaster, and, instead of water, dropped the extract of the musk-willow into my throat. The princeSS herself remained Sitting at my pillow, and was seeing that I was attended to, and during the whole day and night was giving me to drink, with her own hands, some broth or sharbat, two or four times. At length COnsciouSneSS returned to me, when I beheld the princeSS saying, in much distress, ' What sanguinary monster perpetrated this eruelty upon thee ? Did he not fear even the Great Idol ?? After ten dayS, by the iuwigorating stimulus of the extract of the musk-willow-wine,* and electuaries, L Opened my eyes. I beheld then that the court Of Indra*** was aSSembled around me, and the princeSS Was Standing at the head of my bed. I heaved a, sigh, and tried to move. I found I had no strength. The princess kindly said, "O Persian ! keep your mind easy, and do not griewe. Although SOme Cruel person has brought you to this State, still the Great Idol has made me kiud to you-thou wilt now recover.’ - "T make oath by that God who is One, and has no partner, that On Seeing her I again lost Iny senses ! The princess also perceived [the effect the Sight of her had On Ine] and with her own hand sprinkled some rose-water over me from a rose-Water bottle used for sprinkling. In the space of twenty days the Wounds filled up and healed over [???., " formed granulations over themselves”]. At night, when all went to sleep, the princess used to come to me, and, after giving me f00d and drink, to go away. In Short, in the space of forty days I took the bath [of convalescence.] The princess- was much delighted. She gave the surgeon great rewards, and caused me to be dressed. * c37e arak may mean any spirit, but as that made from the musk- Willow has been mentioned before, we may translate it as above. It is the WOrd Whence Comes our "arrack.” "* This expression has 0ccurred before, %de Note 268. It is here more in place, as the merchant is speaking of a Hindü court, which might be supposed to resemble that of a Hindt deity. 164 BAGH O BAHAR. By the favour of God and the careful attention and efforts of the princess, I became well and s0und,*** and my bodily condition became exceedingly robust, and the dog also grew fat. Every day She gave me wine to drink, and listened t0 my conversation and was pleased. I als0 amused her by narrating some Short tale or narrative [???., " half-story.”] "One day she began to ask me, saying, Narrate, indeed, thy story, as to Who you are, and how these adventures befel thee. I narrated to her all that had happened to me, from the beginning to the end. When she heard it, She wept and said, "T will now treat thee in such a way that thou shalt forget all thy sufferings. I said, God keep you in safety. You have bestoWed on me life anew. Now I have become and continue yours; for God's Sake always regard me with the Same kindncSS !’ In Short She was remaining Seated alone with me during the whole night, and keeping Company with me. Some dayS one of her female attendants also accompanied her. She was listening to and entering into all kinds of c0nversation. When the princeSS got up and went, away, and I was alone, I used to perform my ablutions, and, COnCealing mySelf in a COrner, repeat my prayers. "Once on a time it so happened that the princess had gone to her father. I having performed my ablutions, was continuing at Iny ease to repeat my prayers, when all of a Sudden the princeSS, C0nverSing with a female attendant, entered, Saying, Let us see what the Persian is doing at this time-Whether he is aSleep or awake ?' When She did not See me in the apartment, she was amazed and said, " How ! where is he gone ? he Surely has not formed an attachment to SOme One t* She began to look and Search in every hole *** and corner. At length She came to where J was performing my devotions. That girl had never seen [the Musalman] prayers. *** She stood Silently and looked on. When, after finishing my prayers, I raised my hands to bless God, and prostrated myself, she was seized with a violent and involuntary fit of laughter, and said, ' What ! has this man become deranged ? What Strange motions are these he C0ntinues making !’ * ***25- 644%%hd has been omitted in the dictionaries. It has the same meaning as_9:'95- chaabar, that is, " stout,” " robust.” *** Tt, Should be J** U95 /60%d A:४८८/%rd, and not J*** U** k0%d k%?/??d. 507 A negatiwo is hore Cxpressed by a question, as is frequently the case. THE ADVENTURES OF KING AZAD-BAKHT. 165 " Hearing the sound of laughter, I feared in my heart. The princess advanced and began to ask, "O Persian ! what is this thou art doing ?’ T was unable to give her an answer; thereupon her attendant said, " May L take thy calamities ! I am thy Sacrifice. The case is, I fancy, that this is a MuSalman, and the enemy of Lat Manat.*** He worships an unseen God. The princess, on hearing this, struck her hands together, and said in much anger, "I knew not that he was a Turk * and an unbeliever in our gods,"" [and thus] he had then *** fallen under the displeasure of our idol. I was Wrong in taking care of him and keeping him in my house.’ With these Words She departed. I, On hearing this, was in dismay, saying to myself, " Let us see how she will treat me now.’ Through fear my Sleep was disturbed.*** I could not refrain from weeping till the morning, and I bathed my face With tears. "T passed three days and nights in weeping in this fear and hope ;** nor did I ever close an eye.*** On the third night the princess, accompanied by * --9 Jaz or ---9l 4//74, L-०७-० JMaha?, and 49 C/ध्थ्g, were three idols of the pagan Arabians, and are therefore marvellously out of place in SarandTp and among Hindus. There was, however, an idol at Somnath, called Lat, which Was a large stone fifty fathoms in height, placed in a temple, supported by fifty-six columns of massive gold. The author might mean this, but we have then a difficulty in "Manat.” * All Muhammadans are called Turks in the South of India, to this day. "" The word l०८- ¢ada is here ill-chosen. It should be c99xe de9¢go??, Which is more applicable to the g0ds of idolaters. *** At the time when I found him wounded. *** Forbes has Omitted ‘--५त-l %cha? in his vocabulary. Shakespear gives as its meanings, "displeased, discontented, uneasy,” etc. t . | "* uत.9 Forbes, in his vocabulary, makes this word "??ü,” and in his : Dictionary, "7%a,” as does also Shakespear. The proper way of writing it is, uत-> rg/d-4, and the pronunciation in Hindustan has been corrupted to 66 ?’?a.’’ ** Forbes, in his vocabulary, has omitted the word ****द- JA%a%6, Which signifies "to watch,” and also " to Wink.” * - 166 BAGH O BAHAR. a nurse, came to my apartment, much inebriated with wine. She was filled with anger, and holding in her hands a bow and arrows, Sate down outside on the border of the parterre [in front of my room]. She asked her female attendant for a Cup of Wine, and after drinking it, Said, Mother ! *** is that Persian who has been overtaken by the Wrath of our Great Idol dead, or does he yet live : The Woman said, " May I take thy calamities ! he has still a little breath left. She said, " He has now fallen from our regard, but bid him Come forth.* The nurse called to me. I ran out and beheld then that the face of the princeSS was glowing *** With anger and had become red. My spirit forsook my body. I saluted her, and croSSing my hands reve- rentially, st00d still. IHaving looked at me with an angry glance, She Said to the nurse, If I wore to slay this enemy of our faith with an arrow, will the Great Idol pardon me or not ? In this I have been guilty of a great Crime, that I have kept him in my house and attended to him.' "The nurse said, ' What fault has the princess committed : She did not know at all that he was an enemy when she took Care of him. You had pity up0n him ; to you, in return for your goodneSS, good Will happen, and he will remain receiving the fruit of his WickedneSS from the Great Idol.’ Having heard this, she said, " Nurse ! tell him to be seated. The nurse beck011ed me to Sit down, which I did. The princess drank another Cup of wine, and said to the nurse, ' Give this unfortunate also a Cup ; then he will perish easily.? The nurse gave me a Cup. I drank it without excuse, and Saluted her. She never looked Straight towards me, hut ever and an0n cast furtiwo Side-long glances at me. When I became merry, I began to repeat some poetry, among Which I recited this couplet als0- In thy power am I : say, I now live !-well ! what then ? If One breathes aWhile under the steel, well ! What then ? *** *** Forbes has omitted in his vocabulary the Word ५० da%/a, "mother,” as also ७७****s fahatazha%a, " to sparkle or glow-” *** The meaning of these somewhat obSCure werses is, that though she were to forbear from slaying him with her boW, aS She threatened, he would still be ever living in misery as a despairing lower ; like One who is permitted a Short respite, while the dagger is held over him. THE ADVENTURES OF KING AZAD-BAKHT. 167 When she heard this, she smiled, and looking towards the nurse, said, "What ! art thou sleepy ?” The nurse, having found out what she wished, said, " Yes ! sleep has overpowered me !’ She truly, having taken leave, went to hell.*** After a moment the prince8s asked me for a cup of wine. I fillcd one quickly, and presented it to her. She took it from my hand with tender grace, and drank it off. I then fell at her feet. The princess stroked mo with hor hand and said, "O unwise ! what harm hast thou found in our Great Idol, that thou hast begun to worship an inwisible God ?” I said, You ought to be just. Be pleased to reflect a little [and you will see] that that God is worthy of adoration, who from a drop of water has formed a beautiful lady like you, and has bestowed on you such loveliness that in a moment you can madden the hearts of thousands of men. Of what account is an idol that any one should worship it ? The stone-cutters, by fashioning a stone, make it into Shape, and spread it out as a net for fools. Those whom the devil has seduced regard the Created thing as the creator, and b0w down their heads before that which they have fashioned with their own hands. We are MuSalman, and venerate Him who has created us. For them he has Created hell-for us, paradise. If the princess would direct her faith towards God, then she will find the joy of it, and will distinguish between right and Wrong, and will perceive her [present] belief to be errOneOuS.' "At length, from hearing such admonitions as these the heart of that StOny- hearted one became Soft. Through the Divine favour and mercy she began to weep, and said, ' Well ! teach me also your religion. T instructed her in the creed, which she, with sincerity of heart, recited. She continued till morning repeating the creed and praying for pardon. She then said, Well ! I indeed have embraced your faith ; but my parents are infidels; what remedy is there for them ?” T said, " Tou are clear ; ** each shall receive according to his deserts.’ She said, "They have betrothed me to the Son of my paternal uncle, and he is an idolater. If to-morrow (which *" In other words, "she went away”,-fye! fye ! MTr Amman ! this is not civil even of an umbeliever. "* = ५ ‘मट89*** ?%haha?? ?aja se. Diterally, "from your calamity” subaudo Usb>9* dar ha४, " it is far,” or similar words. 168 BAGH G BAHAR. God avert t) that infidel should have connection with me, and I should conceive, it would be a very ewil thing. We must from this moment take thought for this, so that I may obtain deliverance from this calamity.' I said, ' What you Say is indeed reasonable ; What 0ccurs to your own mind, that do.’ She replied, ' Now I will not stay here, but will depart somewhither.’ T asked, ' In what manner will you be able to fiy, and whither will you go ?? She replied, ' Do you first leave me. Go and stop with the Musalman [travellers] in the caravanserah; then all Will hear of it and will not suspect you. Do you continue then to look out for WeSSels, and inform me when a Ship Sails for Persia. For this purpose I will continually send the nurse to you ; When you send me Word, I will come out, embark in the weSSel, and go away [with you], and obtain a release from the hands of these Wretched infidels.? - " I said, "T am ready to sacrifice myself for your life and welfare, [but] what will you do with the nurse ?? She said, " It is easy to devise what Shall be done with her. I will give her a cup of deadly *** poison to drink.**** We decided on this plan. When it became day I went to the caravanserah, hired a Small room, and t00k up my ab0de there. I was living during that Separation Simply upon the hope of meeting. In two months,*** when the "" Forbes, in his vocabulary, has given the word cuolus halaha” a8 Sanskrit, and rendered it 66 poison.” Strangely enough, however, the word is both Arabic and Sanskrit, and in the latter language means " poison,” but in the former, " poisonous,” or "deadly.” In this passage it is evidently the Arabic word, and should be rendered "deadly,” and in all cases when joined to the Persian >99 8ahr, " poison,” it ought to be s0 translated. On the other hand, in Hindi it is doubtless Sanskrit. *** With Muhammadans it is no crime, but rather a meritorious act, to Slay an infidel or an idolater. With these Eastern Jesuits, t00, the end Sanctifie8 the mean8. 521 Mit Amman here sins against grammar. It should be c:-४ c9**-५-०_9-* do htd/????0?? ??2%. We may, h0wever, re80ue the author from this charge, by considering e=2:-५०० 9e do hta/????¢ as one Word, in the sense of " space 0f tw0 months.'' THE ADVENTURES OF KING AZAD-BAKHT. 169 merchants of Turkey, Syria, and I8fahan ** had a88embled, they fixed to depart, by way of the sea, and began to embark their goods on board ship. From living in the same place, I had formed many acquaintances. They said to me, ' Why, sir ! will you not go too ? How long will you stop in this land of unbeliever8 ?? T replied, ' What do I posse88 that I should go to my own country ? All the stock I have is this one female slave,*** a dog, and a box. If you will give me but a very little r0om, [just enough] to sit in, and will fix the passage-money, I shall be satisfied-I, too, will embark.’ "The merchants gave me possession of a cabin,* for which I paid the paSSage-money. Hawing Set my mind at ease [on this head] I went, on some pretext, to the house of the nurse and said, "O mother ! I have come to take leave of thee ; I am now going to my own country. If, by your kindness, I could obtain one interview with the princess, then it would be a great matter. At length the nurse consented. I said, "T will come at night and wait in such a place. She said, ' Wery well !’ After I had Spoken to her I returned to the inn. I took up my box and my bedding, and carried them to the Ship, and entrusted them to the captain, and said, "To-morrow morning T will bring my slawe-girl.' The Captain replied, " Be pleased to come soon. In the morning we shall take up the anchor.’ T said, "Wery well!' When it was night T went to that same place which I had agreed upon with the nurse, and having gone there, waited. When a watch of the night was past, the door of the palace opened, and the * Y?de Note 288. Isfahan, the capital of irak-i Ajami, lies in N.Lat. 82.25, and E. Long. 86.40. It Stands on the ruins of the ancient. Heca- tompylos, or of the ASpa of Ptolemy. The present city is of no great antiquity. Shah Abbas the Great made it his Capital, and greatly enlarged it between A.D. 1620 and 1628. Chardin, in his time, reckoned the population as equal to that of London, ?.é., about 600,000. It suffered terribly in the rebellion of 1721, and under NadTr Shah, but is still a large city. * This is a slip of MIr Amman's. The slave-girl was the princess, who had not yet joined the merchant. He could not then speak of her as "this very girl,” since She was absent, and those he addressed had never seen her. * Forbes, in his vocabulary, wrongly translates ----=* takf, " lower part,” or " beneath,” which meaning is wholly inapplicable hero. % 170 - BAGH O BAHAR. princeSS, dressed in Soiled and dirty garments, came out, bringing a box of jeWels. She delivered that little box to my care, and acCOmpanicd me. A8 it daWned we arrived at the Sea-Side, and having embarked in a Small boat,*** We went and got On b0ard the Ship. This faithful dog also aCCOmpanied us. When it was clear day-light, the anchor Was raised and we Set Sail. We** were proceeding happily on when the sound of the discharge of cannon reached us from the port. All were filled With aStonishment and anxiety, We anchored the vessel and began to talk with one another saying, "What ! is the Superintendent of the port about to commit some treachery ? What is the reason of their diScharging cannon ?' w - It happened that all the merchants had beautiful Slave-girls, and all of them, through fear of the Superintendent of the port, Shut up these girls in b0xes, lest he Should take them away from them. I, t00, had done the Same thing, for having made my princeSS Sit down in a chest, I had padlocked her in. MeanWhile, the Superintendent of the port, Seated With his Servants and attendants in a weSSel called a Ghurab,*** came in Sight. By degrees he arrived at the Ship and boarded us. The reason of his Coming was perhaps this, that When the king received intelligence of the death of the nurse and the disappearance of the princeSS, he, without mentioning her name, for fear of the disgrace, Commanded the Superintendent of the port, saying, I have heard that the Persian merchants have some very nice female Slawes, which I wish to take for the princeSS. You Will stop them and bring into my presence all the Slave-girls that there are in the Ship. After I have seen them, the price of those I approve Shall be paid, otherwise they Shall be returned.? " In accordance with the king's order, this superintendent of the port had himself boarded the Ship. Now near me there Was another person Who *** The aSt0nished reader Will find that even in So common a book as the "Bagh o Bahar ** there are vocables which are not to be found in any dictionary. Such is the word L->'2॰ lahabo? " a skiff” which occurs neither in Forbes' w0cabulary, nor in his Dictionary, nor in that of Shakespear. *** The punctuation of the text might be improved here. There Should be a full Stop after ८० 3* kize, and a Comma after ८=** =-द =ी- chale.7trfé thé. ई) Ó 6 6 *** Anglo-Indice "" grab,” a Sort 0f Arab weSSel. THE ADVENTURES OF KING AZAD-BAKHT. 171 -ॐ also had a pretty slave shut up in a box. The superintendent came and sate on that box, and began to cause the slave-girls to be produced. I returned thanks to God, saying, ' Well ! there is no mention of the princess- In short, the superintendent's people put all the slave-girls they could find in the boat, and the superintendent himself laughingly asked the owner of the box on which he was sitting the question, Thou too hadst a slave-girl : That blockhead said, "T swear by your honour's feet, I am not the only one who has done this. All, through fear of you, have concealed their slave- girls in boxes :' When the superintendent heard this he began to search all the boxes. He opened my b0x also, and having taken out the princess, led her away with all the rest. My despair was excessive, so that I said to myself,*** Such is the character of this unlucky accident, that thou hast lost thy life for nothing, and let us see how he will treat the princeSS :” In anxiety on her account, I forgot my fear for my own life also, and remained the whole day and night praying to God for her. When the first dawn appeared they put all the SHave-girls on board a boat and brought thena back. The merchants were pleased, and took each his own Slave. All came, but the princess was not among them. T inquired, ' Has not my slave come ? what is the cause of this ?” They replied, ' We know not ; perhaps the king has chosen her.’ All the merchants began to console and cheer me, saying, "Well ! what has happened has happened ! do not thou distreSS thySelf; we will all make a subscription and pay you the value of her.' My senses were lost. I replied, ' Now T will not go to Persia. T said to the boatmen, ' My friends ! take me also with you, and be pleased fo put me on Shore. They consented. I left the Ship, and came and took my seat in the ghurab, and this dog also accompanied me. "When I reached the port, T kept only the casket of jewels, which the Princess had brought with her. All my other goods I distributed to the Servants of the Superintendent of the port, and I began to spy out every- Where to see if perchance I could get intelligence of the princess; but T neither gof any trace of her, nor could I find anything to guide me as to the affair. One night I got, by a stratagem, even into the King's Seraglio and Searched, but met with no information. For nearly a month, I hunted the 8freets and quarters of the city, and in that grief almost brought myself to 528 Ö वै? श्र* Ó Ó Ó * This periphrasis of six words is used to render A5 Ath, ' that.” 172 TBAGH O BAHAR. death's d00r, and J began to Wander about like one distraught. At length T reflected in my heart thus, " It is probable that my princess, if she is anywhere, is in the house of the Superintendent of the port. I was going round the residence of the Superintendent and looking if I could anywhere find a way of access that I might enter. A drain appeared, which admitted of a man's paSSing by it, but an iron grating was fixed at its mouth.*** I resolved to enter by that drain. I took off my clothes from my body, and went down into that filthy slime. After a thousand efforts I broke that grating, and by way of the Sewer entered the Secret 8eraglio.*** Having dreSSed mySelf like a woman, I began to look about me On all Sides. In one apartment, a voice reached my ear as if some one was praying. When I . advanced I beheld then that it was the princess herself who was weeping excessively, and continued grovelling on the ground, and praying to God, saying, " For the sake of thy Prophet and his pure progeny, give me deliverance from this land of unbeliewers, and grant me once a happy meeting with that person who showed me the path of the true religion.? I, as soon as I saw her, ran and fell at her feet. The princess clung to my neck. For a moment we were both in a state of insensibility. When we recovered our senses, I inquired of the princess what had happened. She said, ' When the superintendent of the port took all the slave-girls on shore I waS only praying to God that my Secret might not be disclosed, and that I might not be recognised, and that thy life might not be perilled. He is such a concealer * that no one recognised me in the least degree as the prince88. The superintendent of the port was surveying each with an eye *** Forbes, in his vocabulary, has rendered AJu०० dahahah, " that which c0vers the mouth of a pit or Well ;' but it should rather be the mouth itself. 930 The c=* 925- chor haahaz is the apartment or apartments devoted to the Secret amours of the master of the family, where he may carry on intrigues unknown t0 his lawful wives. *- *** The meaning for >५० 8¢é¢d?’, given in Forbes vocabulary, viz., "con- cealed,” "hidden,” is obviously inapplicable here, and is not substantiated by any dictiohary. * < ¢ THE ADYENTURES OF KING AZAD-BAKHT. 173 $…. to purchase. When my turn came he approved of me and sent me secretly to his house ; the rest he presented before the king. “ ' My father, when he did not 8ee me among them, dismi88ed them all. It was on my account that he practised all this artifice.*** He has now given out that the princess is very ill. If I should not be found, then some day or other the news of my death will fly through the whole country, in order that the king may not be dishonoured. But I am now suffering this annoyance, that the Superintendent of the port has in his heart sinister wiews with regard t0 me, and always invites me to sleep with him. I am Continuing to refuse. Although he is enamoured of me, he, as yet, seeks tny compliance, and therefore holds his peace. But I am terrified [when I think] how long can this last ? Wherefore I too have determined this in my heart, that when he seeks to gratify his wishes I will yield up my life and die. But from meeting you, another scheme has occurred to my mind. If it please God, no other way of deliverance appears but this.’ *** "T said, " Speak then ! what sort of plan is that ?’ She said, "If thou wilt use exertion and labour, it may then succeed.’ I replied, "I am obedient to your order. If you command, I will leap into burning fire, and could I get a ladder I would, for your sake, ascend to heaven. I will perform whatever you enjoin.’ The princess said, "Do thou go into the temple of the Great Idol, and in the place where they take off their sh0es there lies a piece of black canwas. It is the custom of this country that whoever becomes poor and indigent puts on that eanwas and sits down in that place. The people of this place who go on pilgrimage *** bestow alms on him, each according to his ability. After two or four days, when he has collected money, the priests of the idol-temple give him a rich dress at the expense of the Great Idol, and send him away. He goes away a rich man, *** Forbes, in his vocabulary, has omitted the word ह*१>रं 2424%ch, (8. प्रप चुन : प्र and पचि “ to spread”) which signifies " deceit,” "artifice.” * The sentence is literally translated, but MTr Amman means, ' No other way of Safety appears but this, yet God willing, this will succeed.?? 584 #b asश्वछंs JP uत- Ja?rd, would be a more appropriate phrase here, as L->2०/ ५> 8%ydyaz is the Muhammadan term. 174 BAGH O BAHAR. a…* 6 and nobody knows who he was. Do thou also go and Sit down under the Sackcloth, and carefully envelope thy hands and face, and speak to none. " ' When, after three days, the Brahmans and idolaters give thee a rich robe and try to send thee away, do thou, notwithstanding, on n0 account depart thence. When they beseech thee excessively, then do thou say that thou hast no need of rupees or money, that thou art not hungering after Wealth, but that thou hast met with oppression, that thou hast come to complain : that if the mother of the Brahmans will do thee justice S0 much the better, otherwise the Great Idol will see that thou dost have what is just, and will hear [???., "come to”] thy complaints against the oppreSSor. Until that mother of the Brahmans comes to you herself, however much any one may beseech thee, be not thou inclined to aSSent. At length, having n0 resource, she herself will come to thee. She is Wery old, her age being two hundred and forty years; and thirty-five SOns, which have been born to her, are the governors of the idol-temple, and bear a very exalted rank with the Great Idol. From which cause her commands are of Such Weight that all the people of that Country, Small and great, 100k upon their happineSS as depending on What she says ; What She commands, that they implicitly obey. Take hold of the skirt of her dress and say, "O mother ! if thou wilt not obtain justice for me, an oppressed traveller, from the tyrant, I will daSh my head in the service of the Great Idol. At length he will take pity, and intercede for me with thee.” When She asks thy story, say that thou art an inhabitant of Persia. In order to perform a pilgrimage to the Great Idol, and hearing of your justice, I have come hither from a great distance.*** I abode here some days at my ease. My wife also had accompanied me. She is very young, and of good shape and figure als0, and well featured (???., " correct as to her nose and eyes.”) T know not how the Superintendent of the port Saw her, but he took her from me by force, and has put her in his own house. And We Musalman have this custom, that Wh0ever SeeS our *" Women or takes them away when it is ** = c9-9* el5 kala k080? se, " from black ko8.” Is this akin to the oxpreSSion, us'५ ४७ k@la p@%7, literally " black water,” for " banishment” ? T know not, but the epithet here appears to imply distance irather than 00l0ur. *- *** I 80 translatc the u* e) ??? /67, which would be much better omitted. THE ADVENTURES OF KING AZAD-BAKHT. 175 ¥.. umlawful for them to enter his haram, then We slay him how we can, and take back our wives; else we give up eating and drinking, because a8 long as he remains alive, that woman is forbidden t0 her husband. Now, having no resource, I have come here ; let u8 See what justice you enact.” * When the princess had taught and instructed me in all this, I took leave and came forth by the same aperture,” and fixed that grating again. " As s00n as it was morning, I went to the idol-temple and put on that black canvas, and Sate down. In three days So many rupees and gold coins and clothes were collected about me, that a magazine was formed of fhem. On the fourth day the priests, performing their Worship and Singing and playing, came to me, bringing a rich dreSS, and began to send me away. I did not consent [to g0], and appealed for justice to the Great Idol, saying, I did not come to beg, but I have come to the Great Idol and the Mother of the Brahmans for justice ; until I get justice done me, I will not depart hence.? When they heard this, they went to that old woman,*** and related my case. After that a Brahman, learned in the four WedaS, Came and began to say to me, Come ! the Mother calls thee. I immediately went into the temple, covered from head to foot with the black canvas. I beheld then that on a jewelled throne in which were Set rubies, diamonds, and pearls, and coral, was seated the Great Idol, and a rich cover was spread on a golden chair, on which, in a Stately and dignified manner, sate an old Woman clad in black, propped up on Cushions and pillows, with two boys of ten or twelve years of age, one on her right hand, and the other on her left. She called me forward. I went respectfully forward and kissed the foot of her throne, and then took hold of the Skirt of her dress. She asked my story. L made it known to her after the Same fashion as the princess had instructed 100 63० - - - - "When she heard it she said, ' What! do the Musulman keep their wives concealed?’ I replied, ' Yes; may it fare well with your children!*** "" The word ७\०५७ ¢addan, is properly "an aperture to admit light.” *** Forbes, in his vocabulary, has omitted the word cl9 207, "an old Womany” a Persian word, but which occurs in the Biltichi language also, With the same meaning. "" This benediction is introduced simply as a compliment, and has nothing to do With the rest of the sentence. 176 BAGH O BAHKR. this is our custom from of old. She said, "Thy sect is a good one. I will instantly give command for the Superintendent of the port to come and present himself with thy wife, and will inflict such a punishment on the dolt that he will not commit Such an improper action a Second time, and that all shall prick up their ears and fear.' She began [then] to ask her children as to who the superintendent of the port was ? who had the hardihood [???., " power”] to take away by force the wife of another man.’ The people [about her] said, " He is such a person.' When she heard this she com- manded those two boys (Who sate near hor) saying, 'Go quickly to the king, taking that person with you, and say that the Mother Says it is the order of the Great Idol that Since the Superintendent of the port practices violence and oppression on people, and, for example, has taken away the wife of this poor person, and his guilt has been fully prowed to have been great, that you quickly take an inventory of that offender's g00ds, and deliver them ower t0 this Turk (who has found favour in our Sight), otherwise this night thou shalt perish, and fall under our Wrath.’ The two young lads went forth from the temple, and mounted. All the priests blowing horns, Singing, and encompaSSing them, followed in their retinue. In Short, the people of that place, great and Small, regarding the earth of that spot where the foot *** of the boys fell as Sacred, took it up, and applied it to their eyes. In this Same manner thcy proceeded to the castle of the king. The king received intelligence [of their coming] and came out to receive them with bare feet,*** and having brought them in with great honour and respect, seated them near himself on the thr0ne, and asked, **" In Forbes' edition we have ७9'५ 2d??07?, Which is a mistake for ?*५ pt7%22, as I find by referring to the copy Written by MTr Amman himself, which invaluable MS. the owner (Mr. Romer) has kindly lent me. It is hardly necessary to remark the inconsistency of saying that the boys wore mounted, and immediately after talking of the spot, where their feet, touched the ground. Oriental Writers Swallow these camels easily, though thcy ofton Strain at a gnat. *** It is t00 well known to require mention, that the Orientals uncover their foet, as we do our heads, to show respect. Sometimes, however, it is a sign of 00nsternation and grief. Y?de p. 125, 1. 8, p. 141, 1. 80. The reverse has a different meaning : Judge8 c. iii. W. 24. THE ADVENTURES OF KING AZAD-BAKHT. 177 ' Wherefore have you honoured me by coming to-day?' Those two Brahman boys told him what they had heard from their mother before they came there, and menaced him with the anger of the Great Idol. "On hearing this the king said, "Wery well !” and ordered his servant8, saying, " Let the officers of justice go and bring quickly into my presence the superintendent of the port, together with that woman, when I will inquire into his crime and punish him.' When I heard this, I was confounded in my heart and said to myself, "This affair has taken a bad turn. If along with the Superintendent of the port they bring the princess also, the Secret will be revealed, and What will be my position : I was stricken with dismay in my heart, and had recourse to [prayer to] God, but my countenance changed,*** and my frame began t0 shake.' The b0yS Seeing me thus change, perceived perhaps that this order was not agreeable to me. They immedi- ately arose displeased and angry, and said, threateningly, to the king, "O little man ! hast thou become distraught, that thou hast stepped aside from obedience to the Great Idol, and imagined our word false, that thou wishest to Summon both and make inquiry : Now, take care ! thou hast fallen under the Wrath of the Great Idol ; we have transmitted his command to thee-now do thou look to it,*** and let, the Great Idol look to it..’ "The king experienced an extraordinary sensation at these words, insomuch that he joined his hands and stood up, and trembled from head to foot. He began to appease them with humble entreatics, but those two Would on no account Sit down, but remained Standing. On this all the nobles that were standing there, began with one voice to speak against the super- intendent of the port, saying, " He is such a wicked willain, and guilty Wretch, and does such evil things that We are unable to make mention of them in the presence of the king. That which the mother of the Brahmans has sent to tell you is correct, because it is the order of the Great Idol, and ** Ltterally, " sky-rockets went up in my face,” alluding to the shooting up and receding of the blood, causing an alternate redneSS and pallor, and to pursue the metaphor in Eastern style, like the above-named fireWorks more Conspiouous in the night of the Oriental's Sable Countenance, than in the tWilight of the European face. ** That is, " Settle it between you, and you will be finely punished.” 2 A 178 BAGH O BAHAR. how can that be false ? ' When the king heard from the tongues of all the Same thing, he was aShamed and abaShed at What he had said. He quickly bestowed on me a neat dreSS, and having written a mandate with his own hand, he Signed *** and Sealed it, and delivered it to me. He also Wrote a letter to the mother of the Brahmans, and having placed a tray of jewels and gold coins before the boys as an offering, he sent them away. I returned highly pleased, to the idol-temple, and Went to that old Woman.’ "The contents of the king's letter which had come was this : After compli- ments, and the expression of his humble devotion, he wrote that, in accordance with her highness's order, he had conferred on me the post of Superintendent of the port, and had given me the robe of honour [which denoted my installa- tion] and that now I had the power to put the former Superintendent to death, and that all his wealth and property had been aSSigned to me, to do With it as I pleased, and that he was now in hopes that his life Would be pardoned. The mother of the Brahmans being pleased at this, COmmanded that the music*** Should Sound in the music-room of the temple. And She sent along with me five hundred matchlock-men fully armed, who Could hit a little shell tied with a hair,* and gave orders, saying, Go to the port, and having made the Superintendent prisoner, deliver him over to this MuSalman, that he may put him to death by any tortures he pleases. Take care too that, except this dear person, no other finds access to the female apartments, and that you hand over to him the superintendent's property and treasure. When this person of his own free-will dismisses you, return, bringing with you a receipt and certificate from him.’ Then having pre- sented me with a complete dress from the Great Idol, she caused me to mount, and bade me fareWell. - *** T fake Us***** das?? here for a=- -०.०० das? khaff 6 6 Signature,” but if this sense be objected to, it will mean 6 6 private,” ""own,” and refer to Z-५-० ???%/??”. Forbes, in his vocabulary, haS Omitted the Word altogether. * Forbes in his vocabulary has omitted this sense of --gy 2aagat, yet Tbelieve that it isfrom this that the guard-room has its name of AJu- --?2* %aagaz ¢7%ah, and not from --४22 %4%a¢, " turn,” " time,” "relie ;** as the dictionaries Would imply. *** This. is a proverbial expression for a g00d markSman. THE ADVENTURES OF KING AZAD-BAKHT. 179 ' When I arrrived at the port, a man went forward and informed the superintendent of the port. He was seated like one dazed when I arrived. My heart indeed was still filled with anger. As soon as I beheld the superintendent of the port, I drew my Sword and struck him such a blow on the neck that his head was Separated, and flew off like a head of Indian corn,*** and having Caused the agents, treasurers, examiners, and factors of that place to be apprehended, I seized all the papers, and mySelf entered the seraglio. There I met, the princess. We embraced and wept and returned thanks to God. I wiped away her tears, and she mine. I then took my seat outside On an ottoman, and gave dreSSes to the officials, and re-instated all in their several appointments. I promoted the Servants and the Slaves. To each of those persons who had been sent with me from the temple I gave presents and largess, dressed their Jamadars and Risalahdars*** [in robes of honour] and dismissed them ; and taking with me jewels of great price, and pieces of the finest cotton, and Shawls, and brocade, and goods and rarities of every realm, and a large Sum of ready money as an. Offering to the king, and Suitable presents for each one of the nobles, according to their rank, and for all the priesteSSes, and for distribution among the priests, I returned, after a week, to the idol-temple, and laid them before the mother of the Brahmans, by way of Offering. " She bestowed on me another robe of honour, and gave me a title. T then went to the king's court, and presented my Offerings, and made a statement [of what was requisite] for putting a stop to the various oppreSSive and mischievous practices which the Superintendent of the port had devised. On this account the king, and the nobles, and the merchants were all pleased with me. [The king] lavished many favours upon me, and having presented me with a robe of honour and a horse, bestowed on me a dignity and a grant of land in free tenure, and conferred honours upon me. When I came forth from the presence of the king, I satisfied the servants and the * Forbes in his vocabulary has omitted the word us bh४ffa " a head of C01m.** - 548 The >)*****द- jahadar anSWers to our lieutenant. The >le& ५०9) ??86/ahd@r is rightly explained by Forbes as "a captain of a tr00p.” 180 BAGH O BAHKR. officials, by giving them so much that all began to recite my creed.*** In Short, I became very affluent, and having married the prineeS8, began to live in that Country in much ease and comfort, and to serve God. By reason of my justice all claSSes of the king's Subjeets were content. Once a month I wisited the idol-temple and the king's presence, and returned. The king daily conferred on me higher promotion. " At length he admitted me into tho number of his confidential advisers, and did nothing Without my advice. My life began to paSS in perfect tranquillity, but God himself knows that the anxious recollection of those two brothers of mine often returned to my heart, and the thought of where and how they were. After the Space of two years a caravan of merchants come from the country of Zerbad * to that port, all of whom were journeying towards Persia, and they wished to go by sea to their own country. The Custom of that place WaS, that Whatever carayan arrived, its chief used to bring me presents and Curiosities of every country and present them to mC as offerings. The next day I used to go to his house, and take a tithe of his goods by way of tax, and give him a paSSport for departure. In the Same Way those merchants of Zerbad also came to visit me, and brought inestimable presents. The next day I went to their tents. Then I saw two . men dreSSed in t0rn and old clothes, wh0, carrying on their heads packages and bundles, brought them before me. After I had looked at them they again took them up and carried them away, and continued performing much toils0me Service. On looking at them attentively, I Saw that these very men were my two brothers. At that time my sense of Shame and feeling of honourable pride Would not allow me to see them in this kind of servitude. When T went home I said to the people, " Bring those two persons.’ They brought them. Again I caused apparel and clothes to be made and given to them, and I t0ok charge of them. Th0Se two willains again laid a plan to murder me, and One day, at midnight,*** finding all off their guard, Came like 6 ¢ * 66 Ö "" "" Jurare in verba mea” or as we Say, ' to SWear by me,'' that is, { 6 Ó - they were all Won over to my side, and became my partizans.” *** 7?de Note 467. "" This expression S0unds strangely to European cars, but Musalman reckon thcir day from sunset to sumsct. Tt is with them, thorefore, quite admissiblo, - THE ADVENTURES OF KING AZAD-BAKHT. 181 thiewes to the head of my bed. I, through fear of my life, had placed a guard at the d00r, and this faithful dog was 8leeping by the Side of my bedstead. When they drew their Swords from the Scabbards, the dog first of all barked and attacked them, and at the noise it made all awoke. I t00 started up in alarm. The people seized them and found it was their honours themselves. All began to heap exeCrations upon them Since, in spite of this fostering care of them, they had perpetrated such an ill-deed ! Peace to the king !-Then, indeed, I t00 feared. It is a well known proverb, "One fault, two faults, if a third fault [be committed] the mother is to blame.***** T determined on this plan in my heart, that I would Confine them, but if I had placed them in a prison, then who would have taken charge of them ? they Would have died of hunger and thirst, or Would have practised some other deceit. I have, therefore, placed them in a cage, that they may always remain under my eyes, and thus L may be Satisfied, lest being Concealed from my Sight, they may contrive some other artifice ; and the honour and respect Shown to this dog is because of its loyalty and fidelity.*** Great God ! a faithless man is worse than a faithful brute. This is my history which I have related in your presence. NoW either be pleased to order my execution, or bestow on me my life. It is the order of the king.’’ Having heard it,** I applauded that honest man,*** and said, " There has been no interruption in thy kindneSS, nor in their Shameless and willainous conduct has there been any diminution. It is true, If you bury a dog's * The meaning of this is, that the best of us may offend once or twice, but he Who commits a third offence is, as we say, " a born villain.” He has got his ewil nature from his mother, and is incorrigible. * This sentence is s0 badly managed in the Urdt as to express exactly the reverse of what is intended. Thus, the honour shown to the dog is Said to be the cause of its fidelity. ** Here king Azad-Bakht addreSSes the DarWeShes again in his own perS0n. . 6 6 * अsaa * * ७)19*त- young man” seems an ill-chosen Word here, as the khwajah 16presents himself aS old and infirm. 182 BAGH O BAHAR. tail twelve years, even then it will remain as cr0oked as evor.****** After that I inquired into the story of th0Se twelve rubies (which were in the collar of that dog). The merchant said, " May the age of the king be one hundred and twenty years ! *** In that same part where I Was governor, after three or four years, one day I had taken my seat in a balcony*** of the female apartments for the purpose of enjoying the look-0ut over the Sea, and . the waSte around, and I was gazing in every direction. All of a Sudden, in a part of the jungle, where there was no high road, Somewhat that looked like the forms of two men appeared, who were coming along. , I took my telesc0pe *** and looked, when the Shapes that shewed themselves were marvellous ones for human beings. I Sent off mace-bearers to Summon them. " When they came I found that one was a man and one a woman. The Woman truly I sent into the Seraglio to the princeSS, and called the man before me. I Saw then that he was a young man of twenty or twenty-two years old, whOSe beard and moustachios had commenced growing. But, from the fierceneSS of the Sun's rays the complexion of his face Was like that of a black iron plate for baking bread, and the hair of his head and the nails of his hands had grown long, so that his form had become SCarce human, and there was a, boy of three or four years old on his shoulder, and the two Sleeves of his coat, which were filled with something, Were thrown like a chain round his neck. I was much aStonished and asked, "O Friend ! who art thou, and what is this thy state ?” The young man involuntarily began to weep, and having undone that purse, placed it before me on the ground and said, " Hunger ! hunger ! for God's sake give me SOmething to eat. It is a long time Since I have been feeding on graSS ** A proverb corresponding to our, "What is bred in the bone will never come out of the flesh.” A similar sentiment is to be found in the “ Hitopadesa” (Suhridbheda, Sloke 136) whence it originally sprung. **7 JZ?t76 Nof6 846. ** The regemblance between Asu- ४५ 2aja kha%4% and " balcony” is 80 strong, that we may imagine the latter word derived from the former. * crg99० dar-27% * >५० dgr, ' far,” cr? ??%, from ७०१० d?dah, ' to se0,” oxactly translates "tele800pe.” THE ADVENTURES OF KING AZAD-BAKHT. 183 and forest-leave8," a8 I journey on. Not the smallest particle of strength is left in me.' I immediately 8ent for bread and meat, and gave to him. He began to eat. Meanwhile an eunuch came from the seraglio bringing some more purses from his wife. I caused all of them to be opened. I beheld jewels of every kind, each one of which deserved to be called the revenue of an empire. Each was more priceless than the other in Shape, weight, and lustre, and from the rays they emitted the whole apartment was coloured with different hues. After he had eaten a morsel and drunk a cup of wine, and rested, his senses returned. I then asked, ' Whence did you procure these stones ?” He replied, " My native land is the country of Azurbaijan." In my childhood I was parted from my home and my parents, and endured great hardships, and for a long time was buried alive, and several times escaped from under the very grasp of the Angel of Death.’ T said, "My good sir ! give me a circumstantial narrative, that I may under- stand [how these things were].’ He then began to relate his adventures, saying, My father was by profession a merchant. He was continually travelling to Hindustan, and Turkey, and China, and Cathay,** and Europe. When I reached my tenth year, my father went to Hindustan, and wished to take me with him. Although my mother, and my mother's sister, and my mother's brother's wife, and my father's sister, said that I was still a boy and unfit to travel, my father did not listen to them, and said, I have grown old, and if this [boy] is not brought up under my eye, I should Carry this regret to the grave. He is a man-child, and if he does not learn now, when will he learn ? * Having said this he took me with * Forbes has omitted this word, -ॐ*** ba%d8-2azzz, in his vocabulary. It signifies "leaves of the forest,” and is from the Sanskrit वनस्थ पच ?d7td8?/d pafra. " A province of Persia, corresponding with the ancient Media. "* Northern China- " the seat @_ Of mightiest empire, from the distant walls Of Cambalu, seat of Cathaian Can.” Milton's " Parddt86 JLo8¢,” Book XT. 184 BAGH O BAHAR. . him, %0leh8 20leh8, and departed. The journey passed in peace and safety. When we arrived in Hindustan, We Sold some g00ds there, and taking with us rarities for that place, went to the country of Zerbad.*** This journey also was happily accomplished. Thence also, having finished our . purchases and Sales, we embarked on board Ship, in order that we might Speedily arrive at our native country. After a month, one day a, storm and typh0on arose, and it began to rain in torrents Without intermiSSion.*** All the earth and Sky became murky, as though involved in Smoke,*** and the Tudder of the Ship was broken. The pilot and the Captain began to Smite their heads [in despair]. For ten days the Wind and the waves were carrying us where they listed. On the eleventh day the Ship struck on a rock and went to pieces. I knoW not Where my father, and his Servants, and goods Went. "T found myself on a plank, and for three days and nights that board was carried along at random. On the fourth day I reached the Shore, when life was just left in me. Having got off tho plank, CraWling on my knees, I Someh0w or other reached the dry land. At a distance fields appeared and many persons were aSSembled there, but all of them were black and naked as they were born. They Said something to me, but I did not understand a syllable of their language. The field Was one of the pulse *** ]Z?ty2 Nofe 467. *** In Shakespear's Dictionary We find both >५०० ***** ???ü8/d dhr77’, and >use c~2-० htयsa? dhar. In that of Forbes only the former is given. _9७०० dhdr is a Sanskrit word, signifying "" stream,” but the explanation of ).० 2>४ ??as/a, or c॰2॰० htयs6% is more difficult, the former meaning " a tap-root,” and the latter "a wooden club or pestle.” The expression Would appear to signify, "continuous,” " lasting,” or " fixed,” as it were " rooted ;” or descending heavily like a Club. In either CaSe it is far-fetched. ** Forbes has omitted the word >\०० ७\?** dAa7% dhar, which is compounded of the Sanskrit words धूम dhant, " smoke,” धार dh67, " holding.” Shakespear has a misprint under this word, giving घूमाधार ghamadhar, instead of धूमाधार dharaadhar. The expression is a fine one, and in p0etical beauty SurpaSSes the Wirgilian 6 6 ponto n0x inCubat atra,” etc. THE ADVENTURES OF KING AZAD-BAKHT. 185 called chana,* and those people had kindled a large fire, and were parching the ears * of grain and eating them, and T saw there some houses also. [T thought] "Perhaps their food is no other than this, and there thgy dwell.”. They began to make Signs to me als0, that I should eat. I t00 plucked up a handful of the pulse, parched it, and began to toss the pea8 * one after another into my mouth,* and having drunk a little water I went to sleep in a corner. - " After a considerable time I awoke, when one of them came near me,* and began to point out my road. J pulled up a little pulse, and proceeded by that road. It was a plain, level as the palm of the hand ; you might, as it Were, call it a model of the plain of the resurrection.”" There L journeyed along, eating the pulse as I went. After four days a castle appeared. When L got near it, I beheld a very high fort, built all of stone, every Side of which was two kos in length, and the door was cut out of a single stone, with a large padlock attached, but no trace of man was visible there. Proceeding thence I saw a hillock, the earth of which was in colour as black as antimony.”' When I had passed that hill, a very large city appeared, round Which was a rampart with bastions at interwals. On one Side of the city was a river of great breadth. Proceeding on I reached the ** C%66/* tzrge????%ht, on which horses and sheep are fed. It is by Europeans in India called " gram.” Forbes, in his vocabulary, erroneously renders it " vetches.” * Forbes has ontitted the word ८-००४ 6ü¢, m., a HindT word which has the Same meaning as ५६- cha?td. Y?de the preceding note. * This periphrasis of ten words expresses the meaning of u॰॰ ५१ pkd?2k72dr. * In Forbes edition a comma is wrongly inserted after -१9P ?242d?k. *** All mankind, according to Muhammadans, are to stand before God at the last day, on a vast plain, to be judged, as in Revelation, xx. 18, where, however, there is no mention of the plain. r *** The 4०७9* 8%7%?ak, or collyrium, which Orientals apply to their eyes, is, Shakespear tells us, in India, ore of lead, or a galena or sulphuret of lead. For my own part I never Saw anything but antimony used. A round bodkin Somewhat smaller than a quill is dipped lengthways into the powder, which adheres to it in small quantities. The ck.०० ht?? or b0dkin is then 2 B 186 BAGH O BAHAR. gate, and after saying, In the name of God !’ ** I set foot Within. I saw a person dressed in the garments of Europeans, sitting on a chair. When he saw me, a stranger and a traveller, and heard the " Bismillah” from my mouth, he called out, 'Come forward ! I went and saluted him. He returned my salutation with much kindness. Forthwith he placed on the table a loaf of bread, and butter, and fowl cut in pieces and roaSted, and wine, and said, " Bat your fill.? I ate and drank a little and fell into a profound Sleep. When the night waS over, then my eyes opened, and T washed my hands and face. He again gave me f00d to eat, and said, "O Son ! relate thy story. I told him all that had happened to me. He then said, ' Why hast thou come hither ?” T was amazed and said, Perhaps thou art mad! T, after toiling for a length of time, have now obtained sight of an inhabited place ; God has conducted me thus far, and thou sayest, ' Why hast thou come ? ? He said, "Do thou now repose thyself To-morrow T will tcll what I have to say.' - * " When the morning came, he said, "In this room are a spade, a sieve, and a bag for feeding horses, bring them out. I said in my heart, ' God knows what labour he will exact from me now that he has given me bread to eat.’ I brought out all those things, and placed them before him.’ He then said, Go to that mound, and having dug a hole about a yard deep, sift: What comes out in this Sieve. Fill the bag With what cannot be Sifted, and drawn betweon the eyelids, which are closed upon it, and the powder is thus traced along them just under the r0ot of the eyelaShes. This is extremely beneficial to the Sight, as I can testify from experience, preventing the lid from inflaming, and it is likeWise thought to be ornamental. It is also observed as a custom sanctioned by the Prophets oxample. . The same practice is thus described by Juvenal :- ' TIle supercilium madida. fuligine tinctum Obliqua producit acu, pingitque trementes Att0llens ocul08.” 672 ४-५ JB28httllah, " In the name of God !” should be said at the Commencement of ewery enterprise. Nay, the commonest actions are not done by Muhammadans without this ejaculation, which, for instance, ..is uttered when animals are glain for food, bofore mcals, in setting out on a journey, etc. *3 - . - •** ". THE ADVENTURES OF KING AZAD-BAKHT. 187 bring it to me. I took all those things and went there, and having dug just to that depth, T sifted [the earth] and put it in the bag. T saw then that it was all [00mp08ed of] gems of various colours. My eyes were dazzled* by their brilliance. In the same way I filled the bag to the brim, and brought it to that friendly person. When he ,saw it he said, " Take thou what is contained herein, and depart hence, for it is not well for thee to stay in this city. I replied, " Your honour has shown me, on your part, great kindness in giving me Such a quantity of pebbles and stones, but of what use will they be to me ? When I become hungry, I shall not be able to chew these, nor will they fill my stomach. If then you should give me yet more, still what use would they be to me ?' The man laughed, and said, I feel compaSSion for thee, for th0u, like me, art a native of the country of Persia. On this account I stop thee, otherwise * it is thy look out; if whether or no thy resolution is no other than this, to enter the city; then take my ring with thee. When thou enterest the centre of the bazar, there will be sitting there a person with a white beard, and his appearance and figure bears a strong resemblance to mine.*** He is my elder brother. Give him this Signet, and he will take care of thee ; and be pleased to act as he directs, otherwise thou Wilt be uselessly put to death ; and my controul extends just thus far. In the gity I cannot interfere.? I took the ring from him, and having saluted him, took leave. I entered the city, and beheld that it was a very fine one. The Streets and the bazar were clean, and men and Women without Concealment were buying and selling amongst one another, and were all well-dressed.*** T walked on, looking about me. When I arrived in the centre of the bazar, where the four roads met, there was such a crowd that if you had flung a platter,” it would have gone along on the heads of the 678 Forbes has omitted the word ५५.००४95- ckatadhty@27, " to be blinded,?? ' confused,” " dazzled.” 574 w # .. & हिीं ९ - 6 6 ¢» - The sentence should be, ७५द 2* 9* c:-(* %a/???? ८० ८४.7trx, " otherWise do thou know.?? MTr Amman, doubtless by a Japs४४ peraxe, omitted the ??. * Before 9** ?herg there should be a comma or even a full stop. "..There should be a full stop after C००५J ???ds. In Forbes' edition there is none, which makes absolute nonsense. "" In Forbes vocabulary the word us"स्? thd#, " salvor,” " platter,” 6 6 Óों - - flat dish,” is omitted. : 188 BAGH O BAHAR. people. There Was such a dense concourse of persons, that it was difficult for One to move. When the crowd dispersed a little, I, too, pushing and jostling, went on. At length I saw my friend, who was sitting upon a Chair,*** and a mace*** Set with jewels was placed before him. 1 went up and Saluted him, and gave him the Signet. He looked angrily at me and said, ' Why hast thou come here, and plunged thyself in calamity ? I Suppose, then, that my foolish brother did not forbid thee ? * 1 Said, " He indeed told me, but I did not listen to him.? I then related to him all my story from beginning to end. - That person rose, and, taking me with him, Went towards his house.*** His dwelling was in appearance like that of kings, and he had many Servants and attendants. When he had entered a private room and sate down, he said, with gentleness, "O my son ! what folly is this that thou hast committed, that with thy own feet thou hast entered the tomb ? D0es any one enter this ill-fated and spell-b0und city ? * T said, I have already told you all my story. Now indeed fate has brought me, but have the kindneSS to acquaint me with the Customs of this place, that I may know for what reasons*** you and your brother opposed my entrance.’ Then that gontleman said, "The king and all the chiefs of the City are abandoned by God. Their customs*** and Sect are of a strange kind. There is herc, in an idol-temple, an idol, from the belly of which the devil announces the naane, and Caste, and Teligion of each person, and con- Sequently whatever p00r traveller arrives, the king is informed of it. He *** Tn Bengal the word L*95- cha%kz is now used for " a chair,” as in Bombay *** k%rs? is used. T" Chauki” properly means" bench,” and that may be the meaning here. - * ७७*:- chaht@# is given as a Persian word in the dictionaries, but it is probably Originally Turkish. It signifies a club also as well as a baton 0f Office. *** There should be a full stop at ):- 6/tak?. *** The wrOrd8 =B*b Col 45 A? 28 %asta, "that on this account,” should be contracted into =e*b c~5 A४४ 22aste, " on what account ?” It is evidently a mere lapsus of MTr Amman's. *** The dictionaries omit the word ५22) ?a20%d, which is the Hindustan form of the Persian 4.29 ?42279ah, " custom,” for that it is in the Singular nominative is proved by the \5 kल preceding it. - - THE ADVENTURES OF KING AZAD-BAKHT. 189 conducts him to that same temple, and causes him to prostrate himself before the idol. If he bows*** before it, then it is well, otherwise he causes that helpless one to be drowned in the river. If he tries to escape from the river, and take to flight, then his private parts lengthen to such a degree that they trail on fhe ground. Such is the spell that fate has fashioned for this city. I pify thy youth ; but for thy sake, I will devise a scheme S0 that forSooth, some days at least, thou wilt Survive, and wilt escape this torment.? J asked, ' What sort of Scheme is that ? be pleased to direct me.' He said, "1 Will make thee a married man, and for thy sake bring about thy nuptials with the vazir's daughter.’ I replied, ' When will the wazir give his daughter to me, destitute as I am ! except, indeed, in case T embrace their faith, which is what T nover can do.' He said, "There is this custom in this city, that whoever prostrates himself before the idol, though he be but a faktr, and ask for the king's daughter, then to gratify him, they would give her to him, and forbear to disappoint him. I have, too, Credit with the kimg, therefore all the nobles and great men of this place respect me. And during the week they, for two days, go on pilgrimage to the idol-temple, and perform their devotions. Accordingly to-morrow they will all aSSemble. I will take thce there.? Hawing said this, he gave me food and drink, and allowed me to go to sleep there. When the morning came, he took me with him, and went towards the idol-temple. On going there, I beheld persons coming and going and Worshipping. "The king and the mobles were respectfully kneeling before the idol, near the priests, and beautiful unmarried girls and boys, like Huris and Ghilman,*** Stood ranged in lines on all Sides. That kind person then addressed me, saying, Now do as I tell thee. I assented, saying, I will perform what you command. He said, " First, kiss the hands and feet of the king. After that, take hold of the skirt of the vazir.’ * I did exactly so. The king asked, ' Who is this, and what does he say ऐ* That man said, *** The aorist ८_>* kare might be expected here, though the past is more idiomatic. - * The Hurts are too well known to require description... The Ghilman are beautiful boys who wait on the blest in the blissful ab0des of Paradise. * There should be a full Stop after 9॰ pakd%. 190 - - . BAGH O BAHAR. This young man is my relation. He has come from a distance, in the desire of kissing the feet of the king, in the expectation that the vazir will exalt him in his. Service, if it be the order of the Great Idol, and the royal pleasure.? The king asked, Will he accept our sect, and faith, and institutions ? if S0, the request is a fortunate one [and I grant it].’ Immediately the music struck up in the Orchestra of the temple,*** and they invested me With a rich robe, and Casting a black cord round my neck, dragged me before the throne of the idol, and having caused me to pr0Strate mySelf, made me stand there. * * "A voice issued from the idol, which said, "O merchants son ! it is Well that thou haSt entered my Service : now expect my mercy and favour.’ JHaving heard this, all bowed doWn, and began to roll On the ground, and called out, "Praise to thee ! why should it not be s0 ? So great a Lord are you !' When it was evening, the king and the vazir mounted and entered the Seraglio of the WaZTr, and after the performance of their devotions, delivered ower to me the waZTr's daughter, and bestowed on me many gifts as doWry, and said to me in a tone of great humility, that, in accordance with the command of the Great Idol, they had given her t0 wait upon me. They settled us both in an ab0de.*** When I surveyed that delicate girl, T then found, indeed, that her beauty was like that of a fairy, and perfect from head to fo0t. Whatever g00d qualities we hear to be in the PadminI *** claSS of Women, were all present in her. In perfect freedom from interruption J indulged in amorous delights with her. In the morning J bathed and presented mySelf at the levée of the king. The king bestoWed on me the * In the original it is, "" the music-room Sounded.” * There should be a full stop after ५59 rakha. * The Hindus divide women into four classes,-first, the पद्मिनी Padhtthi, which is the most beautiful and excellent ; second, the चिचिणी C/????????; third, the शख़िानी Sha%%/????, described a8 tall With long hair, neither stout nor thin, of irascible disposition and strong paSSions ; fourth, -- the हस्तिनी J7¢8?????, Which is the WOrst of the four classes. THE ADVENTURES OF KING AZAD-BAKHT. 191 robe of a son-in-law, and commanded me to remain in constant attendance at his court. At length, after some days, I was admitted into the number of the kings favourites. - ‘* The king was much pleased with my society, and constantly bestowed on me robes of honour and presents, although I was in affluence as to worldly wealth, because my wife had so much money, and property, and jewels, that there was no limit to them, nor possibility of exceeding them.*** Two years passed away in much pleasure and comfort. It happened that the vazir's daughter became pregnant. When the seventh month, and the uncounted*" (?.é. the eighth) month had passed, and her days were fulfilled, her pains began. The nurses and midwives came, when a dead Son came forth from her womb, the poison of which infected the mother, and she t00 died. I became distracted with grief, saying to myself, ' What calamity is this which has come upon me ?? Seated at her head I was weeping. AII at once the sound of lamentation rose on high from the females' apartments, and from all sides women began to come in. Each that entered smote both her hands on my head,* and stood opposite my face, and began to weep. S0 many women came that I was hidden by their hips. I was almost expiring. "Meanwhile some one pulled my collar from behind, and dragged me along. When I looked, it was the same Persian who had effected my marriage. He began to say, Idiot ! wherefore weepest thou ?'. I said, "O cruel one ! what word is this thou hast spoken : my kingdom has been spoiled. The comfort of my housekeeping has gone-is passed, and thou sayest, "Why dost thou grieve ?”? That friendly person smiled and said, Now weep for thine own death ! I told thee from the first that thy destiny had probably conducted thee into this city, which truly was the case. Now, except death, there is no escape for thee.* At length people seized me and led me to the idol-temple. I saw there the king, and the nobles, and "* This appears to me the only way of rendering the word L-५ ५’ athayat. * As the child is seldom born in the eighth month it is called " the uncounted ,” in opposition to the seventh and ninth. * I cannot see why the indecencies in this passage and in other parts of the book, which I forbear to translate, should not be omitted. They add ttothing to the sense, though much to the sensuality of the story, 192 BAGH O BAHAR. the thirty-Six orders of the Subjects aSSembled, and the Wealth and effects of the vazir's daughter were all placed there. Whoever fancied anything, t00k it, and deposited the money it was valued at. " In short, all the effects were turned into rcady money, and with the money jeWels Were purchased, and these Were fastened up in a casket, and they brought bread and SWeetmeats, and roast Jneat, and fruit dried and fresh, and articles of food, and filled a box with them, and having placed the CorpSe of that lady in another b0x, they loaded a camel with the b0x of food, and nnade mne mount On it, and put the casket of jeWels under my arm, and all the Brahmans proceeded on and on, performing their religious rites and blowing horns, and in the rear a crowd of people uttering Congratulations, accompanied us. In this manner l issucd forth from the city by the Same door in which I had entered ou the first day. As soon as the eyes of the Superintendent of that quarter fell up0n 1me, he began to weep, and said, "O ill-fated one ! overtaken by fate ! thou didst not listen to my words, and having entered that city, hast useleSSly given up thy life. Tt: is not my fault. I forbade thee.' He Spoke thus, but I remained struck. * with confusion. Neither did my tongue aid me to give an auSWer, mor had T presence of mind left to say, Det us see What is to be the end of me ३? "At length they conducted me to that same castle the door of which I had seen closed on the first day, and a number of Juon, by their united efforts, opened the door, and carried in the bier and the b0x. A. 1yriest came up to mue and began to adunOuish me, Saying, Mau receives his nativity one day and one day expires. Such is the transitory condition of the world. Now this thy wife, and thy Son, and thy wealth, and food for forty days, are before thee. Take this and remain, here until the Great Idol has compassion on thee.’ J. in my fury was about to heap curses on that idol, and on the inhabitants of that place, and on that CustUnm, and t0 inflict blows and buffets on the Brahman. The same Persian forhade me in his own 1anguage, saying, Take care ! never utter a word; if thou sayest anything then that very moment they will burn thee alive. Well ! what was in thy destiny, that has happened. Now 17lace thy hope on the mercy of God. Perhaps God may bring thee forth hence alive.’ " At length all left me alone and went forth from that fortress and again 1ocked the door upon me. At that time I involuntarily wept at my 1onely and helpleSS state, and began to kick the corp8e of that woman, saying, ' 0 carrion ! if thou wast to die in parturition, why didst thou marry ? and why THE ADVENTURES OF KING AZAD-BAKHT. 198 didst thou become pregnant ?' After beating and thumping her, I again sate down silent. Meanwhile the day advanced and the sun waxed hot, and the brain of my head began to boil, and, through the stench, I began to give up the ghost. Wherever I looked, the bones of dead men and boxe8 of jewels were heaped up. Then I took some old chest8 and placed them below and above, in order that there might be a refuge from the heat by day, and from the dew at night. I myself began to search for water. On one Side I saw a sort of spout, which was cut out of stone in the wall of the fort, and resembled the mouth of an earthen jar. In fact, I subsisted sometime on that Water and the f00d. - - At length my food was finished. I was dismayed, and uttered my complaints to God. He is so merciful that the door of the castle opened, and they brought in a corpse. With it came in an old man. When they had departed, leaving him t00 alone, it 0ccurred to me that I would kill that old man, and take away every bit of his box of food. I took the foot of a box in my hand, and went up to him. That helpless one was seated, resting his head On his knees, in a State of Stupor. I came behind him and gave him Such a blow on his head that his Skull was Smashed, and his brains fell out, and he immediately resigned his spirit to God. I took his food and began to eat. For a long time this was my employment, that whatever living person accompanied a corpse, I slew him, and taking his provisions, lived in plenty. " After some time, on One occasion, there came in along with a bier, a girl of very beautiful form. My heart did not wish to kill her als0. She Saw me, and, through fear, became insensible. I took up her f00d also, and carried it to my own place. But I did not eat alone. When I felt hungry, L took Some food to her, and ate with her. When that woman Saw that I did not hurt her, her fgar became less day by day, and she grew more and 80ciable, and began to frequent my ab0de. One day I inquired her story, saying, ' Who art thou ३* She replied, I am the daughter of the kings principal minister.*** I was betrothed to the son of my father's brother. On * The Cua-० U-5, 2ak??-? ??%?a% is an office under the Mughal Emperors equivalent to vicer0y, and consequently belongs to some great noble in the provinces at a distance from Delhi, as to Sindhya. In Forbes' w00abulary the word is omitted. - 2 C 194 BAG H O BAHAR. the day of thc bridal-night he was seized with colic. Such was the pain with which he was convulsed, that in the space of an hour*** he died. They brought me along with his bier, and left me here.” She then inquired my story." T t00 gave a full and complete account of myself, and said, God has sent thee here for my sake.* She smiled and remained silent. " In this same manner, after some days, our mutual attachment increased. I taught her the fundamental * doctrines of the Musalman religion, and made her recite the Creed, and going through the form of a temporary**" marriage, I cohabited with her. She, to0, became pregnant.*** A Son was born. Our life*** passed for nearly three years in this same manner. When the child was weaned * I one day said to the lady, 'How long shall we remain here? and in which way shall we get forth hence ?? She said, " If God brings us forth, we shall get out, else we shall One day die here.’ At what she said, * The double meaning of ७ d?? here would be considered a beauty in style. Forbes has 0mitted the second meaning. *** There should be a full stop after \स्ट्र-9? 2achha. * Forbes has given this meaning of ७७9l arkah in his vocabulary, but . omitted it in his Dictionary, as Shakespear ha8 in his. It is a rare sense of the word, which occurs very frequently in the expression L-J 2* ७४9) arka%-? daddaf, "Pillars of the state.” ॰* * Forbes writes the word 4<-० htat2. Johnson, in his Persian Dictionary, make8 it &>>* 2ata? Shakespear restricts it to the Shiahs, while Forbes more indulgently extends the privilege to all g00d Musalman. It corresponds to the गन्धव्र्व विवाह ga%dhargga 02bdha, that is, intercourse by mutual c0n8ent without ceremonies, or ceremony. *** This is the refined expression. The Wulgar term i8 ७-०>J '--** or ७'99 paf rahad or hoha, which occurs two pages back. 008 c**g} 8%d477, " life,” or -->3-० %addaf, " interval,” must here be underst00d a8 the nominative to u5995 ¢7%2??. ? ? *** Forbe8 ha8 0mitted this Bense of uu9% 2a%hand. Both here and in the meaning given to the word at p. 129, 1. 28, viz., that of "closing a ghop,” we trace the superstitious feeling referred to in Note 255 ?.?. THE ADVENTURES OF IKING AZAD-BAKHT. 195 and at my detention, I wept bitterly; and a8 I wept, I fell asleep. I beheld in a dream a person who said to me, ' It is possible to make thy egres8 by the drain ; do thou do s0.’ I started up through joy, and 8aid to my wife, Collect and bring to me the iron nails and bolts which were in the old chests, then I will widen it.? In short, I placed a nail in the mouth of that 8ewer, and hammered it with st0nes, 80 that I wearied myself. By the labour of a year, that aperture became large enough for a man to issue from it. *- "After that I selected the best jewels, and filled the sleeves of the dead with them, and taking them with us, we three sallied forth by that same paSSage. I returned thanks to God, and seated my son on my shoulder. A month has elapsed Since, avoiding the high road through fear, I have come along by way of the forests and mountains. When hunger arises, Leat grass or leave8. I have no strength to talk. This is my story, which you have heard.' Health to the king ! I felt compassion for his state, and having caused him to take a warm bath, and to put on g00d apparel, I appointed him my deputy : and in my house several boys were born to me from that princess, but they died in their infancy. One Son died after reaching his fifth year, and in grief for him the princess also died. I suffered excessive 80rroW, and without her that country began to be wearisome"" to me. My heart became dejected. I determined to set out for Persia. By a representa- fion to the king, I caused the office of superintendent of that port to be given fo that young man [my deputy]. In the meanwhile, the king t00 died. I, bringing with me that faithful dog, and all my property, treasure, and jewels, came and stopped" in Naishapur. In order that no one might become acquainted with the story of my brothers, I have suffered myself to become known as the dog-worshipping merchant, and, under this infamous character, I to this day have to pay double taxes to the government of the king of Persia. "" A wery rare sense of uJ७ kd???d, which has passed unnoticed by both Forbe8 and Shakespear. " Instead of the comma in Forbes' edition a full stop is imperatively required after us9) rahd ? and the full stop after ८-29b h0226 must be expungod. As the text n0w stands it is little better than nonsense. 196 BAGH O BAHAR. " It happened that this merchants son came there ; by this means I have kissed the feet of the Asylum of the world.” T** inquired, " What ! is not this thy son ?” The merchant replied, " Point to which the world turns in prayer ! this is not my Son, he is a subject of your own r0yal Self, but now the master of my property, and my heir ; in Short, he and he alone is every- thing to me you can mention.” When I heard this, I inquired of the merchants son, "Of what merchant art thou the son : and where do thy parents dwell ?” - The b0y kiSSed the ground and begged that his life might be Spared, and Said, "This handmaid is the daughter of the waZTr of your majesty. My father fell under the royal displeasure by reason of the rubies of this very merchant, and the command was thus given —that if in a year his word Was n0t proved true, he should be put to death. I, having heard it, aSSumed this disguise, and conveyed myself t0 Naishapur. God has brought the merchant With his dog and the rubies into the r0yal presence. Your Majesty has heard the whole history. I hope that my aged Sire may be released.' When the merchant heard this explanation of the wazir's daughter, he heaved a Sigh, and fell powerless. When rose-water had been sprinkled over him, he recovered his senses, and said, "Alas ! ill-fortune ! I had come from such a distance, enduring all the toil and trouble, in the hope of adopting this merchant's child, and of writing and bestowing on him a deed of gift of all my property, that then my name might Continue, and all the world would call him my child, and now my thought has turned out wain, and the thing has proved the opposite [to my wishes]. By prowing to be a woman, she has ruined me, the old man. I have been caught by female arts,*** and now the proverb*** applies to me- He stopped at home, and with the pilgrims went not he, With shaven head, a mark for Scorn and obloquy. 602 Azad-Bakht again speaks in his own person. * This sense of 275- chart% has been omitted in the dictionaries. *** Those who g0 as pilgrims t0 Makkah Shave their heads on arriving there. The merchant compares himself to one who makes himself ridiculous by undergoing the shaving without any of the merit or advantages of a pilgrim. THE ADVENTURES OF KING AZAD-BAKHT. 197 In Short ** I compaSSionated his distracted State, and was moved to pity by his weeping and lamentations. I called him to me and Whispered to him the joyful tidings of his union, saying, " Be not sorrowful ; I will cause your nuptials to take place with this very girl. God willing, thou wilt have children, and this very girl shall be thy mistress.” At hearing this good news he was upon the whole * consoled. I then directed the vazir's daughter to be taken to the women's apartments, and the vazir to be brought from the prison and bathed in the warm bath, and dressed in a robe of honour, which marked his restoration to favour, and brought to me with Speed. When the waZIr came, I condescended to go to meet him as far as the edge of the carpet," and regarding him as my senior, I embraced him, and best0Wed on him the Writing-case which was the insignia of his office as waZIr, and I gave to the merchant also a grant of land and a title, and having observed an auspicious moment, I caused the nuptial ceremony to be performed, and wedded him to the wazir's daughter. In the Space of Some years two boys and a girl were born in his house, and in fact his eldest son is now the chief merchant, and the younger the comptroller of my household. O darweshes ! I have on this account related this story in your presence, because I last night heard the adventures of two fakirs, and now you two who remain, consider that we are seated in the Same place and look on me as your servant, and this place as your fakir's hut. Without Scruple or hesitation relate each his own adventures, and stay a little.While with me. When the fakirs found such strong encourage- ment on the part of the king, they began to say, " Well ! since you have evinced a kindness for us mendicants, we two also will relate our story. Be pleased to listen. * Azad-Bakht speaks again. <> " Forbes in his vocabulary has translated AL**lus' .f? ???ahtlah, " in short,” a meaning which I believe it can never bear. The sense is that the merchant recovered a little from his excessive disappointment, though he would rather have had an adopted Son in the vazir's daughter, than the chance of begetting one. " A most unusual condescension on the part of Eastern princes, whichy in the opinion of their grovelling slaves, would quite atone for years of imprisonment. The carpet generally extends over but a small part of the audience-0hamber. - 198 w BAGH O BAHAR. TRAWELS OF THE THTRD DARWESH. The third darwesh Sate down with his hands clasped round his knees,""* and began to relate his travels in the following manner : Hear then, 0 friends ! the tale of this fakir; To all that has befallen me, give ear ! All that the God of Love has done to me, III fully tell-do ye attentive be ! This humblest of individuals is the son of the king of Ajam." My father was the king 0f that country, and had no son but me. I, during the season of my youth, amused myself in playing with my companions at oblong dice, cards, Chess, and backgammon ; or mounting my horse, employed myself in riding and the Chase. This is what befel me one day. I had caused my Steed to be got ready, and taking with me all my friends and acquaintances, went out towards the plain. I proceeded to a distance, letting fly hawkS, * The first darwesh is said u***** 28 xilj 9० d0 8dha ho 2ai?Aad, which is a position used in prayer, and is simply sitting on your heels. The second darwesh sits down _99 >*9 >५३- chd?” 2d%if h0, which I believe to be equivalent to What we call sitting Cross-legged. The expression here used of the third darwesh, \***** ४-४५ -+95 gof 2a%dh 2a??/%¢ means to Sit with the arms claSped, or the girdle bound round the knees. In Forbes text, ४०७५ ‘-*** kof 2a%d% I believe to be an error for ४०७५ --95 70¢ éd%dh ? -*** gof being the hem of a garment. *** The Second darwesh was the son of the King of Fars, which is that part of Persia of which ShTraz was the capital. Here we find the third darweSh the Son of the King of Ajam, 2.é., of Persia generally. Mr. Smith, impaled on the horns of this cruel dilemma, has made both darweshes " princes of Persia.” T prefer being more literal and leaving the author and reader to unravel the n0de together, - TRAVET,S OF THE THTRJD DARWESH. 199 falcons, and kestrels at the Brahmanf ducks and partridge8. [Then] a spot of wonderful beauty met my gaze, for wherever the eye was directed the ground appeared for miles green [with verdure], and blushing with fiowers. Surveying this scene, we dropped the reins of our steeds and proceeded on slowly step by step, looking about us. All of a sudden I saw in that wilderness a black stag, on which was a cloth of brocade and a head-stall set with jewels, and from whose horns were hung bells of gold stitched to a gold-embroidered collar, which was moving about grazing at its ease in that place (where man had never entered nor bird had flapped its wing). Hearing the sound of the h00fs of our steeds, it was on the alert, and raising its head, looked, and then slowly made off. At sight of it, such a desire [of getting possession of it] arose, that I said to my companions, "Do you stand here ; I will take it alive. Take care not to advance a step nor to follow me ;” and the steed I bestrode [???., " under my thighs”] was so swift that I had frequently galloped it past deer, and causing them to forget their bounds," had seized them, from time to time, and taken them. I galloped after it. It, when it Saw me following, bounded off [???., "began to fill its springs”] at speed, and fied like the wind.*** My steed too matched [???.,, " was conversing with”] the wind, but did not come up even with its dust. That fleet courser too became covered with SWeat, and my tongue also began to crack with thirst, but no efforts of mine were of any avail. Evening drew on, and I knew not, whence or whither L had come. Having no alternative, I employed a stratagem against it, and having taken out an arrow from my quiver, and resting my bow on the bow-case,*** I fitted it to the string, "" The deer, when pursued by a well-mounted horseman, cross backwards and forwards in front of him, by which they allow him to come up, so that such a feat aS is here described is by no means imp0SSible. " Literally, " became Wind.” I prefer the translation given above to that in Forbes and Shakespear, wiz., 66 disappeared,” as the sequel shews that the prince kept the stag in Sight, and, in fact, wounded it. 6** The c*** ?akkash is evidently a mere corruption of L** 959 ??r kash, 66 arrow-holder,” or "quiver,” Which occurs at p. 209, 1. 18, of the text, but the ७५93 {ardd? is perhaps what I have rendered it, " a bow-case.” 200 BAGH O BAHAR. which I drew to my ear, and taking aim at its thigh, said, " God is most great,” and discharged the shaft. In fine the wery first arrow lodged in its leg."* It then moved limpingly towards the foot of a mountain. I t00 dismounted from my horse, and followed it on f00t. It made for the mountain and I t00 pursued it. After Some aScents and descent8 a cup0la appeared. When I came near it, I saw a, little garden and a spring "* of Water. The stag indeed had wanished from my sight.*** I was much exhausted, and began to wash my hands and feet. All at once the Sound of weeping eame to my ears from the interior of that tower, as if some one was saying, "O my child ! may the arrow of my Sighs transfix the heart of him who wounded thee with his Shaft ; may he derive no fruition from his youth ! and may G0d make him as afilicted as I am !” Having heard this I went there. I saw then that a wenerable old man With a White beard, and dreSSed in g00d apparel, Sate there On a Cushion, and before him lay the Stag, from the thigh of which he was drawing out the arrow, and uttering imprecations. I saluted him and respectfully joining my hands, said, " Health, wenerable sir ! this fault has been unwittingly committed by this 8lave. I knew not of this; for God's sake excuse me.” He replied, "Thou hast tortured a dumb animal ; if this bad deed was unknowingly done by thee, God will forgive thee.” T went up and sate beside him and t00k part in extracting the arrow, which we got out with great difficulty, and after covering the Wound With plaster we let [the stag] g0. After that the old man gave me some breakfast to "* I always suspected a mistake here in the text of Forbes' edition, which gives c*** c9*५ 2720? ?hch, " in the legs,” as the stag could hardly have escaped at all had b0th legs been transfixed. On l00king at Mr. Romer's M.S. I find my Suspicions Were just, as the Word there is in the Singular, cr०० *५ 2ah22 htch. "* 4-****- chashthah corresponds to "Johs,” and not to our word "foun- tain,” which is ४9) 23 Ja2/22arah. "* Forbes, in his v00abulary, has (probably by a typ0graphical error) given this word wrongly,-9'स्त्र- chhaza instead of blस्:- chhaland. It come8 from *स्ट्र- chhahta, "to deceive.” TRAVELS OF THE TH1BJD DABWESH. 201 eat, of what was then ready. When I had eaten and drunk I stretched myself out at length on a beastead. ह - By reason of my fafigue, and from having well filled my stomach, I slept. In that slumber the sound of lamentation and wailing reached my ears. On rubbing my eyes and looking about me [T found] that neither that old man nor any one else was in the apartment. I was lying alone on a bed, and that vestibule was vacant, Feeling alarmed I began to look on all sideg. In one corner a curtain was let down. I went there and lifted it up. T Saw then a throne spread with cushions, and on it a fairy-born female of about fourteen years old, with a face 1ike the moonbeams and ringlets 100sely flowing on each side, who, with smiling c0untenance, and dressed in European garments, was 100king [towards me] with wondrous blandishments, and sitting there. And the old man, resting his head on her feet, continued helplessly Weeping and bereft of sense. Beholding this condition of the old man, and the beauty and loveliness of that delicate girl, I sw00ned and fell without life like one dead. The venerable senior, seeing this my state, came to me with a bottle of rose-water, and began to sprinkle it on me. When I r05e up with renewed life T went before that lovely girl and saluted her. She"" never moved hand nor lip. T said, "O roseate form ! what sect sanctions such pride, and the non-return of a salutation : Graceful is silence, –aye! but not to this degree. What though the lover's eye should close despairingly ? Ben then she speaks not, [but looks on unpityingly]. For the Sake of that God who created thee, say somewhat. T have found my way here fortuitously, [and] to oblige, a guest is an imperative duty:" I pleaded long but in vain : she sate and listened in silence like an image. I then advanced and touched her feet with my hand. When 1 touched them, I felt that they were hard. At length I discovered that - 9 " Forbes has a misprint here, u-5 col 48 04, for =L Col 48 24. Even these trifiing blunders become of importance in a stereotyped edition. In the next line is g,5 karta for U,5 kara#. *- *- ~ - 2 D 202 BAGH O BAHAR. some Skilful statuary"" had carved this gem"* out of stone and had fashioned it into an image. I then interrogated that idol-worshipping old man, saying, "I fixed a shaft:"" in the leg of thy stag ; thou hast with this dart of love Wounded my heart and pierced it through and through. Thy prayer has been accepted. Now give me a circumstantial explanation of these Circumstances, as t0 Why this talisman has been made ? and Why thou, abandoning the habitations of men, inhabitest the forest and the mountain : Tell me what has happened to thee.” After I had importuned him much he made answer, "This thing has Tuined me, indeed. What ! dost, thou also wish to be destroyed by hearing it ?” I said, " There ! thou hast made excuses and evaSions more than enough ! Say what I want to hear, otherwise I will slay thee.” Seeing me persist resolutely, he said, "O youth ! may God Most High keep every mortal from the flame of love ! L0, now ! What calamities this lowe haS 000aSioned ! It is through lowe that the wife endures Cremation with the husband and perishes by her own consent ; and the story of Farhad and Majntin is known t0 all. What fruit wilt thou obtain by hearing that story ? Th0u wilt useleSSly abandon thy family, thy fortune, and the world, and go forth [as a fakir].” I replied, " Enough ! now fold up and put away your friendship ; at this time l00k on me as your f0e. If life is dear t0 you, then tell me distinctly.” Having n0 resource, he Wept and began to say, "This is the story of me ruined. The name of your slave is Niman Saiyah.*" T was a great merchant. During this my life I have traversed the Seven regions of the earth for the Sake of traffic, and have *** In the text, it is, 66 they had carved and Azur had fashioned. Agur signifies "fire,” and is said by Muhammadans to have been the name of Terah, Abraham's father, who was, according to them, a statuary and maker 0f id0ls. ** The Word U* 72? means " ruby,” " precious stone,” but it is here used to signify " any precious work of art,” exactly as we use the word "gem” when we say-such a thing is " quite a gem.” - 6** The wropd प्र** khaprd signifies " an arrow with a broad point.’’ 620 ७५*** ??haa is the name of the Arabian kings of 37:८- ##rat. Pada Note 308. ट** Satyah signifies " traveller” or " pilgrim.” TRAWELS OF THE THTTBJD DARWESH. 203 obtained access to the presence of all kings. On one occasion this thought occurred to my mind, that I had indeed wandered over countries in the four quarters of the horizon, but had not gone towards the island * of Europe, nor had seen the king of that place and his subjects and soldiery, nor gained any information as to the customs and institutions there ; that I ought, therefore, for once to go thither also. I took counsel with my companions and friends, and made a firm resolve [to set out thither], and took curiosities and presents from various places, such as were fit for that country, and having assembled a caravan of merchants L embarked on board a ship and departed. Meeting with a favourable wind we arrived at that Country in a few months and alighted in the city. It was a wondrous city we beheld, for no city equals that in beauty. In every bazar and street there were paved r0ads and Water was sprinkled there. The cleanliness was such that not even a straw was anywhere to be seen, why speak of dirt then :-and the buildings were of various colours,*** and in the roads at night there were on each Side the way lights at the interwal of a pace, and without the city were gardens in Which were Seen wondrous flowering Shrubs and fruitS, which, except in paradise, are perhaps nowhere else to be found. Whatever praise I should bestow on that place would be deserved. In Short the report spread of the arrival of merchants. A confidential eunuch, attended by several body-Servants, came to the caravan and inquired of the merchants who was their chief. All pointed t0 me. The eunuch Came to my r00m and I received him with respect. Salutations were interchanged. T seated him on the cushion and offered him the pillow."* After that I inquired, "What is the cause of your honour's Coming ? Be pleased to tell me.” He replied, "The princess has heard * The Persians, according to this, believe Europe to be an island. This does not agree with What Morier tells us of the determination of the Persian princes not to visit England by water. 622 -* ****) ** c=-॰99 ?a47 Aah rary A? may also mean " of various kinds,” and I should feel inclined to adopt this latter interpretation. "" To an inferior a part of the cushion is given as a seat; to an equal a part of the large pillow for the back is offered ; while to a superior the whole pillow is surrendered, and the host retreats to the cushion. 204 BAGFr O BAHAR. that merchants have arrived, and have brought much merchandise ; where- fore She has ordered me t0 bring them t0 her presence. D0 you then take With you such articles as you think fit for the use of kings, and obtain for yoursglf the happiness of kissing the imperial threshold.” I replied, 6 6 To-day, indeed, I am unable,*** from fatigue. T0-morrow L Shall be ready with my life and effects. Whatever this weak person p0SSeSSe8 I Will present as an offering ; Whatever is approved of Shall be the property of the Government.'' Having made this promise, and having given him afr-of-r0se and betel, I dismissed the eunuch, and, having called all the merchants to me, I collected from them all the rarities which each p0SSeSSed ; - and I brought als0 whatever waS in my house; and in the morning I pre- Sented mySelf at the d00r of the royal palace. In fine, the d00rkeepers announced my Coming, and an order Was given to bring me into the pre- Sence. . The Same eunuch came forth, and, taking my hand in his, and con- versing in a friendly manner, led me in. We first passed through the *** whence he took me into a magnificent Chambers occupied by the retinue, apartment. O my friend ! thou wilt not believe the splendour that met my Sight ; it was as if you had clipped the Wings of fairies and let them l00Se. To whichever Side I looked my gaze was riveted, and my feet gave way under me.*** I supported myself by an effort and advanced in front of the princeSS. AS S00n as my Sight fell on her I experienced a SW00ning SenSa- tion, and a tremor pervaded my hands and feet. Somehow or other I managed to offer my respects. On b0th Sides, on the right hand and on the left, rank upon rank, fairy-faced delicate ladies were Standing With arms respectfully Cr0SSed. When of the different, kindS Of jewels and pieces of Wearing apparel and rarities which I had taken along * Forbes has omitted this sense of>>५ ##2, in his voabulary. "* Forbes, in his vocabulary, has omitted the word % cel**- AAaza११ g%"d, and Shakespear marks it With a note of interrogation, The Sense, h0wever, here, is evidently "the ante-chambers occupied by servants, etc.” *** There is a very insipid play on words here, g5 ga4%a, signifying "to be buried,” and ५j65) 2dtha7%d, " to be torn up by the r00t8,” a8 though he planted his eyes instead of his feet. - TRAWTETJS ' GE THE THIBJD TDATRWESH.. 205 with me, several trays had been arranged in the royal presence (inasmuch as every article was worthy of being approved), the princes8 was pleased, gave them in charge* to the steward of her household, and said, "The price of this shall be paid to-morrow, according to the invoice.” T made my obeisance, and was pleased at heart, saying to myself, " Well! there will be this excuse for coming t0-morrow als0.” When, after taking leave, I had come out, I was talking like a deranged person ; What issued from my mouth was altogether irrelevant* to the subject. In this same way I entered the caravanserai, but my 8enses were unsettled. All my acquaint- ances* and friends began to ask, " What is this your state?” I said, "My brain is heated with so much business.”*** In Short I passed that night in a state of excitement ; in the morning I Went again and presented mySelf, and with the Same eunuch re-entered the palace. .1 Saw the same splendour that I had seen the day before. The princess, when she Saw me, dismissed every one to his respective employ- **** It is impossible to conceive a more confused and ungrammatical sen- .9 tence than this. We begin With understanding c* ७) % k7, to make the first member of if intelligible; then the nominative to ५८०273 Ja77adya, wiz. : ->. J2 =- प599****५ 2adshaAe@2: 4é is ornitted, and c9s ell,- fatca72 Aae, is a Sad blunder for ८* u9b- ?426/24%, which again ought to be in the feminine t0 Agree With ७८*** /628/2%/d72. Forbes, t00, by putting only a comma at c*** uद- ५59 d? Jé¢gf, has increased the confusion. Altogether ft is one of the clumsiest sentences ever perpetrated. *# *** Literally, " Tt was something, and from my mouth another thing was issuing.” There should be a comma after u-5 kahta, as one unacquainted with the idiom of the language might otherwise be inclined to take the u-5 kahta and the ५g tha together, "" The young student will do well to remember this distinction between \~s dshad and ----४१* d08% words which the dictionaries confound with one another. 680 TP १ 66 t Ö *) *#ferally, " From so much coming and going heat has asconded into my brain.” 206 BAGH O BAHAR. . ment. When the crowd had dispersed," she rose and went into a private apartment, and sent for me. When I went there She gave me an order to sit down ; T bowed and took my seat. She said, " Since thou hast come hither, and brought these articles; what profit dost thou wish thereupon ? ?? T stated that I had had a strong desire to behold her r0yal feet, which God had granted; and, with regard to the prices which were written in the invoice, half was the c0st price and half profit. She said, " Nay ! the price which thou hast written shall be given to thee, and more besides shall be given as a present, on condition that one thing can be done by thee that T will command thee.” - - T said, "T shall consider it my g00d fortune if your Slave's life and pr0- , perty can be of any service to your Majesty, and I will gladly [%, " with my eyes”] do it. When she heard this, she sent for a writing-case, wrote a note,*** and having placed it in a bag"* ornamented with pearls, and having wrapped over it a handkerchiefof the finest muslin,"* gave it into my charge, and, having taken off from her finger a signet, gave it me, for a token, and Said, ' In that direction is a large garden. The name of it is Dil-kusha [?.८., heart- expanding' '] do thou go there, and be pleased to put into the hand of a person named Kaikhusrau,* who is the superintendent, this signet, and give him my blessing, and ask for an answer to this letter, but come back quickly; if you eat your dinner there, drink water here.*** I will give thee such a *** The meaning given by Forbes for ५दे-> parchha will not apply here. us"29* ???? one from an inferior. ¢ ¥ à ग्रैं। *** The word ७५-५le da?ht%/d7? occurs in Forbes vocabulary out of its alphabetical order. The sense of "bag for a letter” or "letter-00ver” has been omitted in the dictionaries. *** Literally, " night-dew,” a very p0etical expression, 039 This is also the name of the third king of the, Kaianian, or sec0nd dynasty of Persia. Rustam was one of his generals, and his war with Afrasyab, king of Turkestan, is celebrated in the " Shah-Namah.” **" A proverbial expression, the Sense of which is, that he was to consider haste s0 necessary that CWery delay was to be avoided, and even the most TRAVELS OF THE THTRD DARWESH. 207 reward for this service that thou shalt see !” I took leave and went on - inquiring my way. After going nearly two k0s, that garden appeared in Sight. When T had reached it, a person fully armed took me and conducted me in by the garden-gate I beheld there a young man of lion-like form, seated with much dignity on a chair of gold, wearing a C0at of mail such as *** and a, those made by Datid,*** and a cuiraSS, and back and side-pieces, helmet of steel on his head, and five hundred eager * young warriors, hold- ing Shields and swords in their hands, and girt with quiver and bow, St00d ready, formed in line. *** - ' - I saluted him ; he called me to him. I gave him that Signet, and with flattering words, showed him that handkerchief, and told him the circum- stances of my bringing the note. He, immediately on hearing it, bit*** his finger with his teeth, and, smiting his head, said, "Perhaps thy appointed doom has brought thee here. Well ! enter the garden ; in a cypress-tree an iron cage is Suspended, in Which a young man is confined. Give him this letter, and come back quickly with his answer. I pushed on hastily into the garden ; a garden of What beauty ! it was, as you might say, entering in this life int0 Paradise. Each parterre blushed with a different colour, and fountains continued springing up, While the birds kept up a constant, urgent affair, such as drinking Water after his food, was to be postponed till he came back ; or, his stay was to be So short that he might seem to eat there and drink here. - * I am not aware that the Muhammadans have any tradition as to the Sort of armour that David Wore. I therefore Suppose that Datid, or -47%7%ce, David, was some famous Smith, who manufactured Superior armour. ss This expression has occurred before, P2da Note 466. The ac.5f >५- ¢ç” 63%ak, or "four mirrors,” are (1) the cuirass in front; (2) (8) the Side pieceS under the arms; (4) the back-piece ; all of burnished steel. * An idiomatic sense of >५d fa%/dr which has been lost on the lexicographers. - " This obvious sense of x 4%ra, is not to be found in the dictionaries, *** Z?de Note 140, 208 BAGH O BAHAR. Warbling."* I Went straight on, and saw that cage in the tr00, in which a handsome young man was visible. I approached, b0Wing my head respect- fully, and saluted him, and gave him, through the bars of the cage, that letter, Sealed up. That dear person Opened the letter, and began to read, and . to inquire of me With eagerness after the Welfare of the princess, The conversation was yet unfinished When a h0st of negroes appeared, and came and fell upon me on all sides, and smote me unsparingly with their spears and swords. What strength has a single unarmed man [to resist]? In a moment they mangled me With Wounds and I had n0 con- Sciousness left. When I recovered my senses I found myself on a, bedstead which two men on foot Were taking along, and talking to one another [as they went]. One said, "Fling down the carcase of this dead fellow in the plain : the dogs and the crows will eat him.” The other said, " Tf the king Causes inquiry to be made, and this information reaches him, then he Will have us buried alive, and our families Crushed t0 death in an oil-press. What ! are we Sick of our lives, that we should act so unreasonably ??? T, hearing this dialogue, said to the two Gog and Magog,** "For God's Sake, have pity 0n me ; I have still a little life left in me ; when Tam dead do with me what you will. The dead is in the hands of the living ;*** but at least tell me this, what has befallen me ? why did they Smite me? and who are you : Come now, tell me thus much at least.” They then t00k pity on me and said, "That young man who is confined in the cage is the nephew of the king, and his father formerly Sate on the throne. When : his father died, he left this bequest to his father, that as his S0n who was the heir of the empire, was still a lad, and his mind Was not yet matured, he [the brother] was to carry on the government with loyalty and vigilance, and when the prince Came of age he WaS to marry him to his daughter, and *** I have taken a liberty in translating ५-रूkरी- chahahaha ' Warbling,’’ as the birds in India can hardly be said to Warble ; and the word is, no doubt, one formed by imitation, and appr0aches more closely to our "chirp.” 648 द9-द-५ Y¢??? and लछ-द*** JM¢??? are the eastern Tartars wh0, according to Muhammadans, are to do great things in the history of the world hereafter. Here the expreSSion means any SaWage truculent fellow. "** A pr0werb in pure Persian. The sense is obvi0us. TPTRAVTETAS OF THJE THTRJD TDAJR,WESH० 209 make him master of all the realm and treasure. With these words he expired, and the succession to the empire devolved on his younger brother. He did not act in accordance with the will, but on the contrary, giving out that the prince was deranged and insane, thrust him into a cage, and placed a strong guard on all sides of the garden, So that a bird could not fly there, and haS Several times given him deadly poison, but life is fo0 strong in him, and the poison has no effect. Now these two, the princess and this prince, have become lower and mistress. She suffers the disquietude of love in her palace, and he in his cage. She Sent by thy hand a love-letter, full intel- ligence of which the spies carried to the king. He despatched a b0dy of negr0es, who brought you to the state you are in, and he asked counset of his vazir as to the means of Slaying the imprisoned youth. That traitor has perSuaded the princeSS*** t0 slay with her own hand that innocent person in presence of the king.’’ T said, "Come on ! before expiring, let me see this sight at least.” At length, being persuaded, those two and I, wounded as I was, went Silently and st00d in a c0rner. I saw then that the king was Seated on his throne, and a naked SWord WaS in the hand of the princeSS, and that they had taken the prince out of the cage, and had placed him before [the king]. The princess aSSuming the character of executioner, and holding a nakcd sword, advanced to Slay her lower. When she came near him She threw away the sword and clung to his neck. Then her lover said, " I am content to die thus. I both wish for thee here, and shall continue to long for thee there.” The princess said, " It was by this pretext that I came to see thee.” The king, beholding this action, was much incensed, and threatened the vazir, saying, " Hast thou brought me to Shew me this spectacle ? ” The eunuchs Separated the princeSS and took her into the palace, and the wazir, being "" This part of the plot is most ridiculous and unnatural, and Mir Amman seems to have done his best to make it more confused by inter- changing the words 4॰-० ?hahkah and प5PIX* 8/ta/?8@d?, the former of Which properly means " queen-consort,” or "queen,” and the latter "princess.” In this sentence, if we translated literally, we should have, "The traitor per- Suaded the queen that the princess should Slay the inn00ent prince.” The प59%र* &kak3dd? ought t0 be omitted. 2 Jप्रे 210 BAGH O BAHAR. enraged, raised his sword and ran upon the prince, in order that by one Stroke he might finish that helpleSS one. When he was about to Smite With his* Sabre, an arrow from an unseen hand entered his forehead, S0 that his head*** was split in two, and he fell down. The king, beholding this circumstance, hastily entered his palace. The young prince was quickly confined in his cage, and taken back to the garden; and I too departed thence. On my way, a person called me and took me into the presence of the princeSS, wh0, seeing that I was Wounded, summoned a Surge0n, and, with the Strictest injunctions, Said, "Restore this young man to health quickly, and cause him to take the bath of convale8cence ;*** this is thy taSk ; *** in proportion to the pains thou takest with this person Shall be the reward and promotion thou Shalt receive.” In Short, the Surge0n, in accordance with the command of the princess, by excessive [%, "making running and running **] attention, in the Space of forty dayS, Caused me to bathe and wash, and led me into the presence. The princeSS asked, "Pray, have you now no suffering ? ” I said, "By the kind- neSS of your royal Self I am now strong and wigorous.” Then the princeSS best0Wed On me a robe of honour and a large Sum of money, which She had promised, nay, twice as much as that, and gave me leave to depart. 1 collected all my companions and Servants, and Set out from thence. When I arrived at this place I said to them aII, "Do you go to your own COuntry,” and I having made, on this mountain, thig place, and this image of her, have fixed my ab0de here, and, after giving money to my SerWants and Slawes, according to their respective merits, have set them at liberty, and told them that as long aS I Survive it is incumbent on them to provide for my SubSistence, after that they are free to do as they like. Now, these Same "" One would have expected ८** 28 A0 ga?? to agree with प#*** pé8/td???. As it is, we must understand_~ 8?, "head”. *** The Same expression has 0ccurred before, K?da p. 82, 1. 7. While on a Sick bed the Customary ablutions must, 0f course, be Suspended. The first bath, therefore, marks the perfect recovery of the Muhammadan. 648 1,** hy%rd is the Latin g/fic?%h? here. TRAVELS OF THE THTRD DARWESH. 211 ¢ persons faithfully provide me with f00d, and I, at my ease, worship this image, and, as long as I live, this will be my employment. This is my history, which thou hast heard.” O fakfrs ! after hearing this story, T forthwith put on my neck the fakTr's * garb, and assumed the wandering aSCetics dreSS, and Set off in the desire of seeing the country of Europe. In the Space of Sometime, wandering on through forests and mountains, my appearance became like that of Majntin *** and Farhad.* At length my longing carricd me to that city, in the streets and alleys of Which I began to wander about like one demented. For the most part I stopped in the vicinity of the palace of the princeSS, but I found no means of access there. Marvellous was my dismay, that the object for which I had endured such labour was not attained. One day I was standing in the bazar, when all at once the people began to fiy, and the Shopkeepers, closing their shops, went away. Just before*** there had been this display, and now all was deserted. In one direction appeared a youth resembling ftustam * in his head and the lower part of his face, roaring like a lion, and fiourishing a two-handed sword, wearing ring and plate armour on his body [???., " on his neck”], and a helmet with a fringe of mail to guard the neck,*** on his head, and a pair of pistols in his girdle, and muttering to himself like One inebriate; and behind him came two slaves dressed in "" The Same expression has occurred at p. 22, 1. 16. c* kaftt?? Signifies "a Shroud,” whence us** kg/???, a white garment like a Shroud worn by fakirs, emblematic of their being dead to the world, and also their actual Shroud When they perish alone in their wandorings. *** 7?da Note 141. *** }Z?de Note 268. *५ * A wery idiomatic use of ५ yo, not explained in the dictionaries. The word thus repeated signifies "at one time,” " at another time.” *** Z?da Note 828. "** I have been obliged to translate *स्द .7/ttldht, by a periphrasis of nine words. Those who have seen a Sikh or Afghan helmet, will readily Comprehend what thejhttah? is. 212 BAGH O BAHAR. garments of cloth, and carrying on their heads a bier covered with volvet of Kashan.*** When I saw this Sight I determined to g0 with him. Every person L Saw tried to keep me back, but I would not listen to them."* Pr00eeding on, that young warrior arrived at a magnificent edifice. I, t00, went with him. He, on turning about, waS on the point of giving me a, blow and cutting me in two pieces. I adjured him, saying, " I t00 desire this. I pardon you my bl00d ; by any means releas0 me from the torment of this life, for I am utterly weary of it. I have intentionally cast myself in thy way ; do not hesitate.” Seeing that I was firmly intent on dying he felt pity for me, with which feeling G0d inspired him,"” and his wrath was c00led. With much courtesy and kindness he asked, "Who art thou ? and why art thou become weary of thy life ?’’ T said, " Be pleased to Sit a little that I may tell you. My story is a Wery long one ; and I am a captive in the graSp of love, for Which cause I am desperate.” When he heard this he unbelted himself, and having Washed his hand and face, ate some breakfast, and prevailed on me to eat. When, after finishing his repast, he had taken his seat, he said, "Speak ! What has befallen thee ?” I re00unted to him all the story of that old man, and of the princess, and of my going thither. At first when he heard it he wept and said, " How many families has not that ill-fated one rendered desolate ! but marry ! thy Cure is in my hands. It is probable that by means of this sinful person [?.८., myself] th0u wilt arrive at thy desire ; and be mot thou anxious, but compose thyself.”. He commanded the barber to Shave me, and Cause me to take the warm bath. His slave brought me a suit of clothes, in which he dressed me. Then he began to say to me, Y * Kashan is a city of Porsia in N. Lat. 84.10; E. Long. 61.15, famous for its volvets, and also for its Scorpions. " Literally, " When was I listening ?” "” An ungrammatical sentence. Hore >***# ० dekhhar ought to agre0 with l**- ¢ada, which is the nominative to the verb, for we cannot say è is=ह्न t… 6 6 था. & * * in Urdt any more than in our own language, " Ho having s00n, God inspired . him.** - TRAVELS OF THE THIBD DARWESH. 218 "This bior which thou hast seen is the coffin of that very prince now deceased,"* who was confined in the cage. Another vazir slew him by a stratagem. He indeed has obtained deliverance, since, after suffering cruel oppreSSion, he has been put to death. I am his foster-brother, and Islew the wazir with a blow of my sword, and resolved to slay the king, but he supplicated for his life, and began to protest with 0aths that he was inn00ent. I, I00king on him as a c0ward, released him, and since then this is my practice, that at the new moon of each month on Thursday, J go through the city carrying the bier in this Same manner, and mourn for him.’’ On hearing from his tongue this account, I felt comforted, and said to myself, " If he is willing my wish will come to pass; God has done me a great kindneSS in making Such a furious person kind to me. It is true if G0d is kind then every One is kind.” When evening came and the sun had Set, that young man brought forth the bier, and set it on my head instead of that of one of the slawes, and taking me with him went on. He then began to say to me, "I am going to the princess; T will speak in recom- mendation of thee to the ut most of my power; do not thou utter a word ; sit silent and listen.” T said, "I will do exactly as your Highness SayS ; God keep you well, for that you take pity on my condition. The young man then Set out for the royal garden. When he got inside there was an octagonal platform of marble in the grass-plot *** of the garden, and on it was a canopy of White tissue with a fringe of pearls supported on pillars of diamond, and there a cushion of rich brocade was placed, beside which were large pillows and pillows for the arm. He caused the bier to be placed there, and told us two"" to go and Sit under a tree. After a short time the gleam of torches appeared, and the princess herself with several female attendants guarding her in front and in TCar, Came 658 The Muhammadans, by a charming cuphonism, call a defunct perSOn, *9->-* ”4?gh2 or_9**-० htag//ar, "one on whom God has had pity-whom God has pardoned.” " c,=* Sa%, I think, may be translated thus here. It also means 6 ¢ is 6 ¢Ö ¢. € open spac0,'? " area,” which als0 makes g00d sense in this paSSage. " Tho fuktr and the other slave. 214 BAGH O BAHAR. forward, but dejection and displeasure were wisible in her C0untenance ; She approached and t0ok her seat on the cushion. This foster-brother of the prince St00d before her, with his hands respectfully folded, and he then Seated himself humbly at a distance on the edge of the Carpet. They read the prayer for the dead, and then began t0 00nverse. I continued listening with attentive ears. At length the youth said, "Queen of the world, health ! the prince of the realm of Persia, having heard, without Seeing you, the .. g00d and amiable qualities you possess, has given his sovereignfy to the Winds, and, becoming a fakTr, and reducing himsclf to wretchedness like IbrahTm Adham,*** and enduring much hardship, has come hither ; Lord ! for thy Sake I left the town of Balkh ; * and for many days haS Wandered about this city, distreSSed and afflicted. At length, having determined to die, he folloWed me close. I menaCed him with my SWord, but he stretched forth his neck, and adjured me with an oath not to delay, as he himself desired nothing else. In short he is firmly attached to you. I have tried him Well, and found him in all respects perfect. I have, therefore, introduced the mention of him. If your Highness, regarding him as a traveller, will c0ndescend [t0 inquire int0] his circumstances, it will not be inc0nSistent with the fear 0f G0d and the recognition of whati. is right.** When the princess heard this discourse, she said, "Where is he? If he is a prince, then, 0f COurse, let him COme into my presence.** The foster- br0ther ar0Se up thence, and Came and t00k me. With him. . I was exceSSively *** A king of Khurasan, wh0 abandoned his Capital Balkh, and became a fakTr. * c?u० Sa7% is the Sindhi form of c---ue Sa¢ç”, "Sir!” "Lord !” This is what Ibrahim Adham is Supp0Sed to have Said, addreSSing himself t0 G0d. Forbes has Omitted the WOrd C295 kdrd%, ' a CauSe,** which, with c5 ?, "emphafic,” signifies " for the very cause.” Balkh is the capital 0f Bukharia, and lies in E. LOng. 65.20 ; and N. Lat. 87. It is the ancient Bactra, and Was founded by KaiumarZ, the first king of Persia. It is inhabited by the UZbak Tartars. - - TRAWELS OF THE THTRJD DARWESH. 215 delighted at secing the princess, but my reason and senses were given to the winds; I was reduced t0 silence and had no courage to 8ay anything. In a moment the princess departed, and the foster-brother returned to his own abode. When he reached home he said, " I have related to the princess all the facts concerning thge, from beginning to end ; and I have also spoken in thy favour ; now, do th0u go every night, without fail, and enjoy delights and pleasure.” I fell at his feet, and he embraced me. I remained all day counting the hours, saying, "When will it be evening, that I may go? ” When it was night. I took leave of that young man, and Went my way, and, having gone into the garden close to the palace of the princeSS, I Seated myself there, leaning on a pillow on the terrace. After a Short interval the princess, alone, with but one attendant, came forward Slowly, and sate down on a cuShion. My good-fortune obtained for me this day. I kissed her feet. She raised my head, embraced me, and said, "Look on this opportunity as precious, and observe what I say : Conduct me hence, and go to some other country.” I said, " Let us go.” With these words we both of us issued from the garden ; but from Confusion and joy, our hands and feef Swelled,*** and we missed our way, and Were going on in One direction, but did not find any place to rest in. The princess was chagrined, and said, "Where is thy abode : Go on quickly and reach it, else What wouldest thou do : my feet are blistered ; I will Sit down in the r0ad somewhere.” T said, "The house of my Slave is near, we shall be there directly ; be of good cheer and step out.” I spoke, indeed, an untruth ; but I was perplexed af heart where to conduct her. In the midst of the road appeared a door fastened with a padlock. We quickly broke the padlock and entered the house. It was a g00d house, with carpets spread, and bottles filled with Wine, ranged in order in the receSSes, and, in the kitchen, bread and roast meaf Were ready. We were completely exhausted, and t00k, each of us, a "" A proverbial expression to denote rapture is t0 say, " that one swells 80 as not to be contained in one's clothes,” as we say of a person that ' he could not contain himself.” All that is meant here is, that they were too overcome With joy to be capable of exertion. 216 BAGH O BAHAR. bottle of Portuguese Wine along with that relish,* and We passed the whole night together in pleasure. When, after that repose, the morning dawned, a commotion arose in the city that "the princess was lost.” From quarter to quarter and street t0 street a proclamation went round, and procuresses*** and spies were let loose to recover her, wherever they could lay hands on her, and to all the gates of the city patrols of the royal guards * Came and t00k p0St there. Th0Se in Charge of the gates received command that not even an ant should find egress from the city Without a paSS ; and that who- ever brought information of the princeSS should receive a thousand pieces of gold and a dress of honour, as a present. Through the whole City procureSSes began to be On the alert, and to enter every house. . AS my ill-fortune would have it, I had not shut the door. An old woman, the maternal aunt of Satan (may God blacken her c0untenance :) ” with a r0Sary dangling from her hand, and Wrapped in a mantle, finding the door open, entered boldly, and standing in front of the princess, lifted up her hands, and began to utter a benediction, Saying, " May God keep Safely the n0se-ring and bra0elets of thy g00d-fortune ! * and may the turban of him who supports thee continue unremoved [by death] ! I am a p00r widow beggar-woman, and have one daughter who, her days being 664 -** gdgak is here Our ** Snack,” a slight repast, or as we say ' a . Telish.” It generally means something highly peppered, a ' devil.?? 603 The us* k2¢???, or ' procuress,” is not quite so infamous as with u8, seeing that her services are commanded even by the wotaries of Hymen, who invariably employ an old woman, first, as an avant-courier and then as a g0-between. & 666 The noble name of " the Guards,” must ala8 ! be rendered into Persian by the word "slaves.” Thus >०५ *** ghtddh2-? JYad?” (literally, “slave of Nadir”) signifies, one of the body-guard of Nadir the Great. ""7 Here is an insipid attempt at punning on the Words )us- Aha/a, ' a maternal aunt,” and ४७ kala, " black.” 668 The nose-ring and bracelets are the mark of a married woman, and are 1aid aside on the death of a husband. This benediction therefore implie5, " May God preserve thee from widowh00d !' १५ - TRAWELS QIF THE. THTRD DARWESH. 217 fulfilled, is dying, in parturition, of the pang8 0f childbirth ; and I have not sufficient means to get half a damrf's worth of oil to burn in a lamp ; food and drink arg out of the question. If She dies, whence shall I procure burial or a shroud for her ? and if she brings forth, what shall I give to the murse and the midwife ? and whence shall I give the lying-in woman sathwara. *** or caudle *** to drink ? Two days have passed, to-day, since she has been 1ying hungry and thirsty. O lady ! give me of your bounty "" a morsel that I may have the means of giving her water to drink.'' The princess, taking pify on her, called her near, and gave her four loaves and some meat, and a ring, which she took off from her little finger, and said, " Sell this, and make and give to her ornaments, and pass thy life in peace, and sometimes visit us; the house is thine.” She had exactly obtained the wish of her heart, in Search of which she had come. Uttering benedictions and expressing her devotion, She joyfully made off. The bread and meat she threw away on the threShold, but the ring She took in her clenched hand, saying, " A token from the hand of the princess has fallen into my possession.” Since, however, it was G0d's pleasure to save us from that calamity, the owner of that mansion, a young warrior, mounted on an Arabian Steed, arrived, holding a Spear in his hand, and carrying Suspended from the cord for tying game, a stag. He found the lock of his house broken, and the door Open, and Saw the procureSS as She issued forth. 669 1)94-० sathaddrd, or as it is written in the Kanun-i Islam, j;19*० sa?20drd, or J;**** 8ath20a?d is made of wheat fiour, dried ginger, soft sugar, and clarified butter, mixed together over a fire. It is given especially to puerperal women. Y?da Kanun-i Islam, Glossary, p. xeviii. " ५ईlyस्त्-l acAMazah? or us** lyत-l %22dera, is made of the following ingredientS :-black pepper, long pepper and the root of pepper, turmeric, dry ginger, garlic, greater galangal, baT-barrang, (a kind of medicinal Seed,) cloves, attivaSSa, (a kind of medicinal r00t,) black henbane, wiscid cleome, of each of these an equal weight, and a Weight of bish0p's-weed seed, equal to the weight of all the above put together. These reduced to a fine powder and mixed with warm water, are given to puerperal women. Y?de Kantin-i Islam, Glossary, p. Lx. ” This obvious sense of Z->- Khatr is not given in Forbes vocabulary. 2 Fी 218 - BAGH O BAHAR. In anger he seized her back hair with one hand, and took her off her legs, and entered the house. He then tied a cord. to her two legs, and Suspended her from the branch of a tree, putting her head downwards and her feet up, in which position, after a short convulsion, She expired. On beholding the form of that man Such a terror overpowered me that my colour changed and my heart began to quake with dread. That dear person, seeing us both alarmed, encouraged us, saying, " You have acted very imprudently to do What you have done, and leave the d00r open !” - The princess smiled and said, "The prince told me it was the house of his Slave, and brought me and persuaded me.” He answered respect- fully, "The prince has spoken truly ; all mankind are the slaves and handmaids of kings. It is by their bleSSing and gener0Sity that all are provided for and Supported. I am your purchased Slawe, though n0 money has been given *** for me. But reason requires that a Secret Sh0uld be Concealed. O prince ! the coming of yourself and of the princess to this p00r house is to me happiness in this World and the next, and you have best0Wed honour on your devoted Servant. I am ready to sacrifice mySelf for you. I will not in any way withhold my life or property ; d0 you rep0Se yourSelf at your eaSe ; there is now not the Slightest particle of danger ; if this carrion pr0CureSS had escaped alive She Would have brought Calamity upon us. Now be pleased to rest as long as your illustrious mind Wills, and inform this your Servant of Whatever you may require; he will bring everything,-and what is a king ! not even an angel shall get intelligence . of you.” That brave man uttered such encouraging words that we, to a slight extent, rccovered our tranquillity. I then said, "Brav0 ! you are a noble fellow. We t00, when we have it in our power, will requite you for this courtesy; what is your name?” He replied, "The name of your slave . is Bihzad Khan.” In Short for Six months he performed with heart and Soul all the service we required, and our life paSSed in complete rep0Se. *** Literally, " neither *le dgh? nor **** d?7haht have been given.” The former is the twenty-fifth part of a Small COpper coin called a pice. The : latter is about the one-fifth of a penny. It is this expression which figures in the Sindh papers, printed by order of Parliament, as "a dam and a drain”!! So much for authorised translations! K?22 "Dry Leaves from Young Egypt,” p. 254, Note t. - - TRAWELS OF THE THTRJD TDARWESH. 219 One day I called to mind my own country and my parents, wherefore T sate very pensive. Seeing my countenance sad, Bihzad Khan joined his hands and sto0d before me, and began to Say, " If any fault has been committed by this devoted Servant in the discharge of his duties, be pleased to signify it.” I Said, 'For God's sake, what discourse is this ? You have s0 behaved to us that we have remained in this city as one remains in his mother's womb; otherwise we had done such a deed that every straw was our foe. Who was such a friend to us that we could obtain [through his means] a little, rest ? May God keep you happy ! you are a noble man.” . He then said, " If your heart is estranged from this place, then I will convey you in safety whithersoever you command.” L Said, "If I could arrive at my own country, I should See my parents; my p0sition indeed has become such as it . is, but God knows what theirs may have become. The desired object for which I expatriated myself has indeed been accom- plished. Now it is incumbent on me to kiss their feet also. They have no intelligence of me whether I be dead or alive ; what anxiety they will be suffering in their hearts !” That gallant man said, " Excellently well ! let us g0.” With these words he brought a Turkish h0rse which could travel two hundred miles [without a halt], and a Swift but gentle mare, . whose Wings had not been clipped [2. é., very speedy], for the princess, and caused us both to mount. Then, putting on his ring and plate armour, and girding himself with his weapons, being fully accoutred, he mounted his own steed and said, "Your slave will precede you ; do your highnesses follow at your ease, keeping in your h0rses.” When he reached the gate of the city, he uttered a yell and broke the lock with his axe, and shouted menacingly to the warders, " Willains ! go and tell your lord that Bihzad Khan with open defiance [???., " shouting and bawling”] is carrying off the princess Mihrnigar *** and the prince Kamgar,*** who is his Son-in-law ; if he has the least feeling of courage,*** .. 673 >५१¢ç* Jlfthr%%dy may be translated " idol of love;” and >७००७ Jfahtgdr, "" fortunate.'' "* The meaning given to 4xc adshah, in Forbes vocabulary, " intoxica- tion,” is altogether inapplicable here. It means " perception in a very glight degree,” " s0%%oh.” 220 BAGH O BAHAR then let him come out and take away the princess. Let him not say that I carried her off by stealth ; but if he will not do this, let him repose himself Septed in his castle.” This intelligence quickly reached the king. The vazir and the commander of the forces received command to bind the three Wicked rebels and bring them, or to cut off their heads and send them, to the r0yal presence. In a short time a dense *** h0st made its appearance, and the whole earth and Sky was enveloped in dust. Bihzad Khan caused the princess and me the fakTr to stand in the arch of a bridge Which had twelve arches and was like the bridge of Jaunpur***; and he himself, encouraging his horse, turned towards that army, and r0aring like a lion, urged his steed at the gallop among their ranks. The whole army Was disSipated like the green Scum that floats on water,*** and he reaching the two commanders, cut off their heads. When the generals were slain, their troops dispersed, according to the proverb, "the guidance of a thing depends on the head ; when the pod is burst the seeds are SCattered.” Thereupon the king himself, attended by some cuiraSSiers, came to the rescue, and that.incomparable youth having broken their array also gave them a complete defeat. The king retreated. It is true that wictory is the gift of God, but Bihzad Khan displayed such pr0wess as would perhaps have exceeded even Rustam's power. When Bihzad Khan . Saw that the field was clear and that none remained to pursue us, he Came, free from doubt and with mind at ease, where we stood, and went on, taking ** I believe the word Lt--e gha? to be a corruption of the Sanskrit word घट gha¢, "a crowd.” * *** Jaunptir is a town in the province of Allahabad, on the banks of the GumtI river. Tt lies in N. Lat. 25.45, and E. Long. 82.89. It is said to have been built by Sultan FTruz of Dihli, who named it after his cousin FakTru?d-dIn Jawna. It has a bridge of considerable extent divided into two parts, one of which consists of ten arches and spans the channel of the river during the dry season, but is so much submerged during the rains that the troops under Sir R. Barker in 1778 sailed over it. It was built during the reign of Akbar by the governor of the prowince, MunaWWar Khan. *** These six words express the meaning of प** kd?. TRAWELS OF THJE THIRD DARWESH. 221 the princess and me with him. The interwal of a journey 80on pa88es ; in a short space of time we arrived in the confines of my own country. I wrote and despatched a letter announcing my return in perfect health and safety to the presence of the king who was my father. The asylum of the world, when he read it, rejoiced. He performed a double thanksgiving, and, as when water has fallen in the dried rice-crop,*** he revived, and taking all his nobles in his train he came to meet this weak person and halted on the margin of the river, and gave an order to the admiral to provide vessels. I, from the other side, saw the cavalcade of the king standing there, and in the desire of kissing his feet I made my horse plunge into the stream, and arrived, by swimming, in the royal presence. My father affectionately embraced me. Now another sudden calamity occurred, for perhaps the horSe on which I rode was the Colt of that wery mare which carried the princess, or, by reason of its homogeneouSneSS, the mare, t00, when it Saw my horse, with a rapid movement, threw itself, along with the princess, into the river after me, and began to swim. The princess, losing her presence of mind, pulled the reins, and, as the mare had a tender mouth, she turned over. The princess, after several Submersions, Sank, together with the mare, in the stream ; nor did we see any further trace of them. Bihzad Khan, Seeing this state of things, threw himself, with his horse, into the stream, to assist the princess; and he too was Caught in the Same eddy, and was unable to extricate himself; he struggled much with hand and foot, but could do nothing, and he t00 Sank. The asylum of the world, beholding these occurrences, sent for a great net, and caused it to be cast in, and commanded the mariners *** and divers [to search for the bodies]. They dragged the whole river, and brought up, from time to time, the dirt from the bottom ; but those two [Bihzad Khan and the princess] were not recovered. Ofakirs! such was the *** The wropd ७७** d/6(7?? or ७५** daha?? is capable of two renderings. The one given above is doubtless correct, but it might also, if a dissyllable, Signify " mouth,” which would also make good sense, and this ambiguity is a beauty with Oriental Writers. *** The word ट*** haajtak, "a waterman,” "a sailor,” has been omitted in Forbes v00abulary. 222 - BAGH O BAHAR. effect of this occurrence upon me that I became melancholy and insane, and, assuming the habit of a fakir, went about saying,- "One fate has waited on all three : That you have seen, now this t00, 8ee ! Had the princess been lost anywhere, or had She died, then my heart could have found Some Comfort. L Should then have iSSued forth in Search of her, or had recourse to patience ; but, when She Sank before our eyes, I lost all power.*** At length the idea entered my mind that I would drown myself in the river ; perhaps in death (thought I) I shall find my beloved one. One day, at night, I entered that Same stream, and, having resolved to drown myself, I advanced into the water up to my neck. I was about to step on and submerge myself, when that same veiled horseman, who gave you g00d tidings arrived. He seized my hand and encouraged me, saying, " Be of g00d cheer ! the princess and Bihzad Khan are alive; Why dost thou uselessly throw away thy life ? Such is the course of this world ; despair not in the court of God. If thou Survivest, thou wilt, some day or other, meet with those two. Go now towards Rum. Two other heart-Sore darweShes have already gone there ; When thou meetest them thou t00 wilt attain thy desire.” O fakTrs ! in accordance with the command of my spiritual guide, I, too, have come and am present in your iIlustrious service. I have a strong hope that each will gain his wish. These are the adventures of this mendicant, which he has entirely and fully related. *** A wery foolish sentence, which it would be waste of time to endeavour to render lucid. TRAWELS OF THTE EOUJRTH TDAJRWESH. 223 TRAVTETJS OF THE FOURTH JDARWESH. The fourth fakir began, with tears, to relate the story of his wanderings in the following manner :- To the Sad tale of wretched me, give ear ! Attend a little and my story hear ! Wherefore I came thus far in pain and woe I?ll fully tell-hear, and the reason know ! O divine preceptors ! be attentive a little. This fakTr who is overtaken in this [calamitous] state, is the son of the King of China. I was reared in luxury and indulgence, and was well instructed. I was wholly unacquainted with the g00d and evil of the world, and thought it would always continue thus. In the midst of my tranquillity this event occurred-the king, who was the father of this orphan, died. In the agonies of death he called his younger brother (who was my uncle) and said, "I truly leave all my wealth and dominion and depart, but do you perform this my will, and act with magnanimity. As long as the prince, who is the rightful occupant of this throne and canopy, is young and has yet to acquire discernment, and the ability to manage his own house, do you discharge the duties of wicer0y and Suffer not the S0ldierS or the people to be oppressed. When he has come to years of discretion, make over the throne to him with full explana- tion of everything, and Roshan Akhtar,* Who is your daughter, to her espouse the prince, and withdraw yourself from the government. By this procedure the imperial Sway will continue firm in my family, and no interruption will occur.” With these words he indeed rendered up his spirit to God ; his younger brother became king and began to administer the empire. He ordered me to continue in the female apartments and not to come forth thence till I grew up to be a young man. Till the age of fourteen I was reared among the ladies of the royal family and their attendants, and continued to play and divert mySelf. Hearing the news * A--- c-829 Jtoshah akhzar, that is, "Bright star.” 224 BAGH O BAHAR. of my intended marriage with the daughter of my father's younger brother, I was glad, and in this hope remained free from care and Said in my heart, " Now after a Short time the kingdom t00 will pass into my hands and my marriage als0 will take place.” The World is supported by hope. There was an Abyssinian named Mubarak, who had been brought up in the service of my deceased father, and in whom much confidence was placed, and who was a man of quick parts, and faithful to him-I often Went and Seated myself by him. He t00 was shewing much kindness to me, and, when he Surveyed my youth, rejoiced and said, "Praise be to God ! 0 prince ! you have now become a young man ; if it please God Most High, your paternal uncle will Shortly carry into effect the injunctions of the Shadow of the Most High [that is, " the late king”]. He will give you his daughter and the throne of your father.” One day it happened that one of the inferior female attendants had given me such a Slap, though I had committed n0 Offence, that the mark of her five fingers rOSe up on my face. I Went Sobbing to Mubarak. He embraced me, and wiped away my tears with his sleeve and said, " Come ! T will t0-day take you to the king. Perhaps when he sees you he will be kind, and regarding you as Capable of receiving your rights, will hand them over to you.” He immediately took me into the presence of my uncle, wh0 shewed me much kindness in the open court and asked, " Why are you sad ? and why have you come hither ?” Mubarak said, " He has come to make a petition.” When he heard that, he said of his own accord, " I will now celebrate the marriage of the young prince.” Mubarak said, " It is very auspicious.” [The king] immediately Summoned before him the astrologers and s00thsayers and asked them with feigned sincerify, "In this year, which month and Which day and hour and part of an hour is auspicious in order for me to make preparations for the marriage ?” "They, perceiving what his real wishes were, after calculations, said, "Point to which the world turns in prayer ! this entire year is unlucky : no day in any month can be fixed on as fortunate. If this whole year paSSes away prosper0usly the next year will be better for the happy ceremony.” The king looked towards Mubarak and said, " Conduct the prince into the seraglio. If God wills, after this year has paSSed I will deliver over that which I hold in charge for him, let him keep up his Spirits and employ himself in reading and writing.” Mubarak made obeisance and took me with him and conveyed me to the seragli0. After two or three days I went to Mubarak, who, as TRAVEJAS OF THE FOURTH DARWWESH० 225 s00n as he Saw me, began to Weep. I was amazed and asked him Saying, "Papa ! art thou well ? what is the cause of thy weeping ?” Then that faithful friend (who loved me with heart and soul) said, "Would that I had known this on the day when I took you to that tyrant, then I would not have taken you.” I said, in consternation, "What such great impropriety was there in my going? do just* tell me.” He then said, " All the nobles and waZIrs and pillars of the state, both Small and great, of your fathers time, were pleased when they Saw you, and began to return thanks to God, saying, Our young mastor has now become a man and fit to reign. Now, after Some days, the rightful heir will have his rights, and he will then appreciate our merits and understand the worth of his hereditary Servants.* This intelligence reached that faithleSS one ; the Serpent began to move in his b0som. He called me apart and said, "O Mubarak ! now act s0 as to slay the prince by some stratagem or other, and reliewe my mind of danger from him, in order that I may be at peace. From that time I have been distracted with the knowledge that thy uncle is thy deadly foe.” AS S00n as I heard this inauspicious*** news from Mubarak, I died Without a blow, and in deadly terror fell down at his feet, saying, " For God's sake ! I relinquish the throne ; let my life in any way be saved.” That faithful servant raised my head and clasped me to his breast and replied, "There is no danger ; I have thought of a plan ; if it succeed, then never mind ; when life remains all is safe. It *** is probable that by this contrivance both thy life Will be preserved and thy wishes attained.” After giving me this encouragement, he t00k me with him, and Went t0 the place where the deceased king, that is to say, my father, used to sleep and Sit, and Said much to console me. A seat was placed there. He 682 ढ* =* 8ajah signifies "exact,” "perfect,” but it is here used in a very idiomatic way, which may perhaps be rendered by our " just,” as ab0We. * There is here an insipid pun on the name Mubarak, which cannot be preserWed in the English. * There ought not to be the new paragraph here which appears in Forbes' odition, as to begin one in the middle of a short speech is obviously absurd. The paragraph should begin at>*# * -99/* ‘* ?/? ?harosd dokay, 2 G 226 BAGH O BAHAR. directed me to tako hold of the chair on one Side, and laying hold of it himself on the other, he mowed it away and lifted up the carpet which was under the Seat,*** and began to excavate the ground. All at once a Window appeared, which was fastened with a padlock and a chain. He called me. I felt Sure in my heart that he had dug this hole in order to Slay me and bury me in it. Death howered before my eyes, but having no alternative I approached him, repeating inaudibly the creed.*** I beheld then that Within that CaSement Was a building and four rooms. In each apartment were ten golden jars*** Suspended by chains t0 which they were fastened. And on the mouth of each jar was a brick of gold and a monkey made of jewels Sitting on it. I c0unted thirty-nine jars in the four r00ms, and I observed one jar which was filled to the brim with gold c0ins but on which Was neither monkey nor brick, and I saw a reservoir filled brimful With jewels. I asked Mubarak saying, "O papa ! what talisman is this : and whose place is it ? and of what use are these?” He said, "These monkeys Which you behold, their story is this, that your father from his youth had formed a friendship and intimacy with Malik Sadik, who is the king of the genii. ws " Accordingly once in every year he used to take several kinds of CurioSities, perfumes and rarities such as this country produces, and used to stay with him for nearly a month. When he took leave Malik Sadik used to give him a monkey of emerald which our king brought and deposited in this Subterrane0us Chamber. No one but mySelf was acquainted With this matter. One day this slave made representation as follows, Asylum of the world! you are taking these costly things worth hundreds of thousands of rupees, and bring back thence for yourself a lifeleSS monkey of stone; pray what profit will result from this ?” He Smiled and replied to these Words "* Fither U४०9* kt/78? and es A~० 8a%daj? are different things,-differing not simply as genus and species, which difference is acknowledged on all hands, —or MTr Amman has very foolishly created an ambiguity by introducing b0th into One Sentence. *** JZ?72 Nofe 458. *7 Or it may be, "ten jars suspended by chains of gold.” The collocation renders the Sense doubtful. TTRAVETAS OJP' **HTTE E'OUTBTEET TDABWESH० 227 of mine as follows : Take care ! do not reveal this anywhere ; caution is absolutely necessary. Each *** of these lifele8s monkeys that thou seest has a thousand powerful Devs subject and obedient to it, but until I have collected forty monkeys complete, all these are useless and of no Service.” Well ! there was one monkey deficient, and in that Same year the king died. All *** this labour was of no g00d, the advantage of it was not rendered evident. O prince ! seeing this thy friendless condition, I remembered the circumstance, and determined in my mind to take thee to Malik Sadik, and State the tyranny of thy father's brother. It is probable that, calling to mind his friendship for thy father, he will give thee the monkey that is wanting ; then by their aid thy realm will come into thy possession and thou wilt reign at thy ease over China and MachIn,*** and at the present moment thy life will be saved by this procedure ; and should nought else result this is the only means of escape from the hands of the fyrant that Seems possible.** When I had heard all this statement from his lips I said, "Dear papa ! now thou art the disposer of my life: whatever is for my Welfare, that do. He then encouraged me and went himself to the bazar t0 purchase extract of r0Se, and frankineenSe, and whatever he thought proper to take thither. The next day he went to that miscreant uncle of mine, who was to me ** The student will do well to notice, in order to avoid, the style of expression used here. c9-**** -१ -१ -’ ?/2/? ek ek htath?यें?? is a nomina- tive Without a werb, and were it a genitive, as it ought to be, -१ >s har 6%, which follows, would not be required. *** The paragraph is very abSurdly closed at पह५ --->u39 22gfa? p@7. It ought to end eight lines further on, at us' ca- * >* ?24247* ??d/???? (7??, and the *& ::* s * 6 next should commence with पह 29 पर्टी c* =- ७०० htd% 22 ४8 A? *a06%?, or else Where it is here made t0 00mmence. *" The common Persian term fotºChina is " Chin and Machin.” Which part is called e-३-** ???dc/????, महTचीन haahachzha, "Great China,” does not appear. In Bichardson's Persian Dictionary we have c***** ???drc/???? rendered by "The Emperor of China,” on What authority I know not. {228 BAGH O BAHAR. in the place of Abü Jahl, " and said, "Asylum of the world ! I have fixed in my mind a plan for Slaying the prince ; if you command I will state it.” The wretch being pleased said, "What plan is that ?” Then Mubarak Said, " In putting him to dcath your highness would in evory way incur dis- honour; but I will take him into the jungle, kill him, and after burying him, COme away ; no one Will got the slightest inkling of What has taken placc.” When he hoard this plot from Mubarak he said, " Most admirable ! What I Wish is that he Should not C0ntinue Safe, for distrust On his account rankles in my heart; if thou Wilt free me from this anxiety, then thou shalt receivc, in requital of this Service, an ample return. Wherever thy mind Wishes, take him, and make away With him, and bring me the glad intclligonCC of the Cvent.” After Mubarak had taken these steps for his security as regarded the king, he t00k me With him and with th0se presents departed from the city by night, and proceeded in a northerly direction. He journeyed inceSSantly for a month. One night as we were travelling on, Mubarak Said, "Thanks to God ! we have now reached the place we had in view.” When I heard this I said, "Papa ! what is this thou hast said ?” He said, ' What, O prince ! dost thou not see the host of the genii ?” I said, "T see n0 one oxcept thySelf.” Mubarak t0ok out a b0x for holding collyrium and drcw through my eyes needles Smeared with the collyrium of Sulaiman. Instantly the people of the genii and the tents and CanvaSS enclosures of their host, b0gan to appcar ; all h0Wever were pleaSant-l00king and well-apparelled. R000gnising Mubarak, each in a friendly way embraced him and cracked jokes with him. At longth, proceeding On, we approached the royal pavilions and entered his c0urt. I Saw thon that lights Were rang0d in order and Scats of warious. kinds wer0 spread in double r0WS, and on them Were Scated the wise and th0 CX0cllent, darWCSh08 and noble8, wazirs and generals; and the State-m0SSengers and ushors, Soldiers and attendants st00d With arms respectfully crossed, and in the midst was spread a throne Set With jewels, on which Sato, with " c५aत- >' -42g Va/2, that is, "tho father of ignorance,” was the uncle of Muhammad, Wh0 Opp080d his mission, and thus pr0gured for himsclf this S0uhriqu0t. TRAVEUS OF THE POUJRTH DAR,WWESH. 229 an air of great dignity, Malik Sadik on a cushion propped with pillows, and wcaring a crown and a tunic. I went near and saluted him ; he kindly ordered me to be Seated, aftor which we 0ccupied onrselve8 with a repast. After we had finished, the table-cloth was removed, whereupon he turned to Mubarak and inquired my story. Mubarak said, "In the place of his father his father's younger brother now rules over his empire, and has be00me his deadly foe ; wherefore I have carried him off thence, and having had rec0urse to flight have brought him to your highness's Service, for he is an orphan and the kingdom is his by right. No one however can do anything without a protector. With your Majesty's aid he will be supported. Remember the claims of his father's Services, and give him aSSistance and best0w on him that fortieth monkey, that the entire forty may be completed, and this prince, having obtained his rights, may offer up prayers for your life and prosperity. Except your highness's protection there appears to be no aSylum for him.’’ When Sadik had heard all this narrative he said, after some reflection, " In truth I am much indcbted for the services and friendship of the late king, and this helpleSS person, reduced to misery, has left his hereditary kingdom, and has come hithor t0 Save his life, and has takon refuge under the Skirt of my fortune. As far as I am able I will in no respect fail him, and Will n0t Omit to Serve him ; but I have One thing for him to d0, which if he can do and does not act perfidiously, and brings it to a happy termina- tion and comes out perfect from the trial, I give him my positive promise that I will act with more kindneSS to him than I Shewed to his fathor, and will give him whatever he wants.” I joined my hands and respectfully stated, "Whatever service can be rendered to your Majesty by this devoted Servant, as far as my ability goes, Shall be performed most Zealously, and Well and faithfully and carefully ac00mplished, and I shall regard it as my happiness in this life and in that which is to come.” He said, "Thou art yet but a boy, whorofore I enjoin thee again and again, take care that thou dost not act perfidiously and fall into calamity.” I said, " God will make it easy through the auspicious fortune of th0 king, and I Will oxert myself to tho utmost of my power and bring my Charge Safely and untouched to the royal proSence.’’ When he heard this Malik Sadik called me to him and took a paper out of his p0cket-b00k and showcd it to me and said, "Search out whoro- S0owor you can and find and bring t0 mc th0 porson of whom this is tho 280 BAGH O BAHAR. portrait, and when thou findest her direction and encounterest her, make kn0Wn to her on my part the warmest attachment. If this Service is accomplished by thee, then th0u Shalt receive greater attention than thou couldst entertain a hope of; otherwise th0u Shalt recoive according to thy deSerts. When I looked on that paper I saw a picture of Such a kind that I began to faint. By a Wiolent effort, owing to the terror I felt, I supported myself and said, "Wery g00d ! I will take my leave. If God wills me success I shall then act in accordance with the royal orders. With these words, I t00k the way to the jungle accompanied by Mubarak. I Wandered on from willage to willage, from toWn to t0Wn, from City to City, from country to country, and inquired of every one her name and ab0de. No one said, " Yes, I know her, or have heard of her from any One.” After enduring for Seven years distress and perplexity, I arrived in a City of which the buildings were lofty, and Which was well populated, but every living person there was repeating the Great Name of God, and performing Worship and Service to him. ४* Then I saw a blind Hindtistani fakir begging alms, but no one gave him a, kaurT *** or a morSel. I was surprised and felt pity for him and taking out a gold COin from my pocket, put it into his hand. He t00k it and Said, "O benefactor ! God requite thee well ! perhaps thou art a traveller and not an inhabitant of this city ?” * I said, " In truth I have bcen suffering misery for Seven years. I find n0 trace of that for which I issued forth. T0-day I have arrived in this city.' The old man after uttering benedictions Went away. I followed him. Outside the city a stately mansion appearod. He entered it and I t00 Went in. I Saw then that the building had fallon down in various places and had continued unrepaired. T said in my heart, "This palaco is fit for kings. When it was in repair What a heart-delighting ab0de it must have been ! and now truly, from being deserted, what a state it has fallen int0 ! But I know not Why it has been desorted, and why this blind man dWolls in this palace.” The blind man was going on fecling his Way with his stick When a woice reached me as if some one was saying, "O father! is all well? Why have you returncd *** The kaur is a Bmall shell (%prea h20hé¢a) used as money. ""* Thi8 Sonten00 0ught, t0 havo tho mark of intCrrogation. T"R,AVETJS OF THE FOUTRTH I)ARWESH. 231 so early to-day ?' When the blind man heard Lthese words] he replied, "Daughter ! God made a young traveller compassionate my state. He*** gave me a gold coin. For many day8 I have not eaten a good dinner and filled my stomach well, wherefore I have bought fiesh, spices, butter, oil, flour, and Salt, and I have also purchased the clothes you required. Now cut them out, Sew them, and put them on, and c0ok the dinner, that after having eaten and drunk we may offer up benedictions for that liberal man. Though 1 know not, what is the desire of his heart, yet: God is Wise and all-Seeing ; he will accept the prayer of us destitute.” When I heard this account of the privations he had undergone, it involuntarily occurred to me that I would give him twenty more gold pieces, but when I turned my attention in the direction of the woice I Saw a woman who was evidently the lady of whom I had received a portrait.*** I took out the picture and compared it and Saw that there was not the difference of a hair's point.*** A cry escaped from my heart and I became inSensible. Mubarak took me in his arms, Sate down, and began to fan me. I recovered my senses a little and continued gazing in that same direction until Mubarak asked, "What has happened to you ?' My answer had as yet not issued from my lips when that lady said, "O youth ! fear God and look not on a Strange female ; modesty and a proper sense of shame are incumbent on all.” She discoursed with such propriety, that I became infatuated with her beauty and her disposition. Mubarak did all he c0uld to cheer me, but what perception had he of the state of my heart? JHaving no resource I called out, "O servants of God ! and dwellers in this abode ! I am a poor traveller ; if you will invite me to be with you, and give me a place to stop in, it will be a great thing for me.' The blind man called me to him, and, recognising my voice, embraced me, and took me into that apartment where "" A new paragraph ought not to begin here, but after ८०.>* e9:* ¢aba? karg, five lines further on. *** I have here translated this paSSage freely. The literal translation is this, "T saw a woman that that portrait was exactly the one of that very lady.” 4% ० 66 Ö था। "" Our expression is " a pin's point.” [ 232 BAGH O BAHAR. that delicate girl Sate. She went and hid herself in a C0rner. The old man asked me, saying, "Relate thy adventures, and why thou hast left thy family, and Wandered about thus alone ? and of whom thou art in Search ? ** I did not mention the name of Malik Sadik, nor did I refer to anything that had transpired there. T spoke in this wise, " This friendless individual is the Prince of China and Machin, and more0ver my father is still Sowereign of those realms. He purchased from a merchant for hundreds of thousands of rupees this picture, from beholding which all my senses and tranquillity have left me, and after assuming the garb of a fakir, I have searched through the whole world. Now I have found my desired object, which you have in your disp0Sal.” When the blind man heard this he heaved a sigh, and said, "O dcar friend ! my daughter is plunged in a grievous calamity. No mortal has the power to Wed her, and enjoy the fruition of his marriage.” I said, " I am in hopes that you will explain in detail.” Then that Persian made known his history in the following manner. " Disten, prince ! I am the chief and the magnate"” of this city. My renown was great, and my family illustrious. God Most High has best0wed upon me this daughter. When sho reached the age of puberty, the fame of her beauty, and delicacy, and genius was bruited abroad, and it became known throughout the whole country that, In the house of such a person there is a daughter such that the Hurf8 of Para- dise, and the fairies are ashamed When contrasted With her l0WelineSS. AS for the c0untenance of a human being, what is it in Comparison With herS : ' The prince of this city heard this eulogy, and Without having Seen her, he, even in abSence, became her lower. He forbore t0 eat and drink. He fell Sick and t00k t0 his bed.*** 697 >७) dkab?r, which is properly the plural of >* l afédr, and Signifies " grandees,” is here, by a strange perversion, used as a singular, and must be So translated. *** The dicti0naries thus render uई" **** पई"9*) a?h22d?? Aath22d??, on what authority or etymology I know not. I should be inclined to derive the w0rd fr0m. Ul?**) ४thaaaaa, " to cause to get up,” from the root of which come8 ***** * 4¢h ba??h, " restlessne88.” It would then be the state of One wanting t0 get up and an0n t0 lie d0Wn. TRAVELS OF THE FOURTH DARWESH. 233 " At length the king learned the circumstance. He called me at night into his private apartment, and cajoled me to such a degree aS to gain my consent t0 contract a marriage-connection with him. I too had thought that as a daughter had been born in my house, I ought to affiance her to some one or other, and consequently that I had no better course than to betroth her to the king's Son. Meanwhile the king too [thought I] pleads for it. I gave my consent and took leave, and from that very day the preparations for the nuptials went on on both Sides. One day in a fortunate moment the kazा," the muft, the wise, the pious, and the noble assembled. The marriage was performed, and the jointure fixed. They conducted home the bride with great pomp, and went through all the customary ceremonies. At night, when the bridegr00m Sought to Consummate the marriage, there arose Such an uproar in the apartment that the people who were Watching outside, were aghast. They tried to open the door of the room, and See What calamity had happened. It was S0 firmly fastened on the inside that they could not undo it. All of a sudden the cries also grew leSS. They forced out the hinges of the door, and Saw that the bridegroom was lying With his head Cut off, and his limbs yet convulsed, and foam Was issuing from the mouth of the bride, who was wallowing senseless, with her clothes draggled in that blood and dirt. " Beholding this disastrous Sight, all were distracted. On such a festal 000aSion this pite0us spectacle was disclosed. The king was informed of it, and he hastened to the spot, beating his head. All the pillars of the State Were aSSembled, but n0 one had Sufficient Sagacity to penetrate into these Circumstances. At last the king, in that State of mental agony, COmmanded, Saying, Cut of the head of that unfortunate, ill-omened bride also.’ As S00n as these Words dropped from the king's tongue, the same upr0ar again ar0Se. The king was terrified, and fled for fear of his life, and ordered them to thrust her forth from the palace. The female attendants conveyed her to my house. These circumstances have been noised abroad in the World, and Whoever hears it is dismayed, and in consequence of the murder of the prince "" The kazi is, as everybody knows, the Muhammadan judge. The muft is an officer of still higher rank, being the expounder of the law of Which the kagf sustains the executive. 2 H 284 BAGH O BAHAR. the king himself, and all the inhabitants of this city, have become my deadly enemies." w "When the mourning was concluded, and the fortieth day had expired, the king asked counsel of the noble8, saying, ' What should be done now ?” AII replied, " Nothing more can be done ; but as a slight consolation and Solace to your majesty, be pleased to causo the girl, with her father, to be put to death, and confiscate their property.' When this sentence had been paSSed against me, the Kotwal received instructions [to carry it out]. : He Came and Surrounded my dWelling On all Sides, and CauSed a trumpet to be Sounded at the door, and Was about to force an entrance, and execute the king's command. From an unseen quarter, bricks and stones began to Sh0Wer down in Such a Way that the whole army was discomfited. Covering their heads and faces, they fled in different directions, and the king, in his palace, heard with his own ears a terrible voice, saying, ' What calamity has fallen on thee ? What demon p0SSeSSes thee ? If th0u wishest thy own : Welfare, interfere not in the affairs of this lady, else th0u t00, for thy h0stility, Shalt experience just What thy Son reaped from his marriage. Now if th0u d0St molest them, th0u Shalt Suffer for it.” • " The king was seized with a fever from the violence of his alarm. He immediately commanded, saying, ' Det no one meddle with those ill-omened Ones, and neither Speak to them nor listen to them ; but let them remain in their house, and do not inflict any wiolence on them.* Since that day the rulers, regarding the matter as Sorcery, use prayers and amulets, and the wise men practise Charms, and all the inhabitants of the City recite the great Name of God, and the glorious" Kur'an. For a long time this spectacle has laSted, but hithert0 the Secret ** has in no degree been penetrated, and I t00 have n0 insight into it, but I once asked this girl, saying, ' What did you खै। " The use of the singular c4-ॐ० 9:-* htcrd d%/8/?htd%, must immediately strike every one as a mistake. On reference to Mr. Romor's MS., I find that the proper reading is c***** ८_9:-० hter८ d%shaah, which ought to be restored. w - " The epithet A.-रू* 2%?d is appropriated to the Kuran. . } 702 >]7*) d87d?” is properly a plural but is here used as a Singular, aS. >P ७l afa??? was a page or two before. । TRAVELS OF THE E"OURTH JDAE,WWESH. 235 Se0 with your own eyes ?* She Said, I know nothing more ; but what T Saw was this, that at the time when my husband attempted to have con- nection with me, a throne Set with jewels suddenly Came forth, on which Sate a handsome young man, clothed in royal apparel, and with him a great number of pers0ns in attendance upon him, entered the apartment, and en- gaged in the murder of the prince. The person who was the Chief came to me and said, " How now, dearest? whither will you fly from me now ?? Their formS Were like th0Se of men, but their feet appeared to me like th0Se of goats. My heart began to throb, and through terror I fell into a Swoon, after which I have n0 recollection of What happened.’ " Since when my condition is this, that I and my daughter remain in an abject COndition in this ruined place. OWing to the wrath of the king, all my former COmpanions keep aloof from me, and when I go out to beg, not a person gives me a kaurf. Nay, I am not even permitted to stop at the shops. There is not a rag on the body of this unfortunate girl to cover her naked- neSS,” and we can get nothing to eat that we may Satisfy ourselves. I ask this of God, that our death may arrive, or the earth open and Swallow up this girl, who ought never to have been born. Death is better than Such a, life. God, perhaps, has sent thee Solely on our account, hence thou haSt taken CompaSSion On us, and given us a gold coin. Thus, t00, I have C00ked and eaten a delicious repast, and Causcd clothes also to be gof ready for my daughter. I have offered up thanks at the Shrine of God, and uttered benedictions on thee. . If the ewil influence of a jin, or a fairy, had not fallen upon her, I would have presented her to thee to Serve thee as a handmaid, and Would regard it as my happineSS. This is the story of this fallen person : do not seek after her, and abandon this pursuit.” When I had heard all this recital, I entreated and bes0ught him much, saying, " AC0ept me as thy Son. Whatever may have been predestinated in my fate, that Will take place.” That old man would not, in any degree, *** Forbes has a blumder here, >** ४४, " the head,” for >>० 8¢?", "pudenda.” People do not wear rags on their bodies to coWGr their heads ; but Sctting that aside, the plain reading in Mr. Romers MS. is J८-० stt?', which Ought to be restorod. {2 8 6 BAGH O BAHAR. yield his consent. When evening Came I took leave of him and came to the inn. Mubarak said, "Well, prince ! May it be fortunate ! God has provided the means at least ; at length this toil has not bcen fruitless.** L said, " How many flatteries have I employed to-day ; but that false old man conSCnts not. God kn0WS whether he will give her t0 me or n0t.” The State of my heart, however, was such that I found it difficult to paSS the night, and T was thinking, "When will it be morning, that I may go again and present myself?” At times this thought occurred to me, " If he was to become kind and consent, then Mubarak would take her away for Malik 8adik.” Again I said t0 mysclf, "Well ! let me only get possession of her, L Will pCrSuade Mubarak, and onjoy my happineSS.” Again I bothought myself of the danger, and said, " Bven if Mubarak should consent, I should Suffer the Same fate from the genii as thc prince underwent, and When Will the king of this city be willing that, after his Son has perished, another Should onjoy the bliSS : ** Th6 Whole night my slcep was disturbed, and was spent in [considering] the intriCacios of my undertaking. When the day had dawncd, I t00k my Way. I purchased in the bazar the choicest pieces of cloth for apparel, and lacc, and fringe, as also fruit fresh and dried, and presented mySelf beforc the old man. He was much pleased, and said, "There is nothing dearer than life to any One, but if my life could be of service to thee, I would not Withhold it, and I would instantly deliver over my daughter t0 the0; but th0 fear arises lost thy life should be put in peril, and the stain of this repr0ach rost on me till the resurrection.” I said, "1 am now without friends in this town, and you are my father both in a spiritual and a worldly SenSc. What distreSSes, and affiictions have I not Cndurod, and what blows have 1 not for a longth of time undergone in Coming thus far ? and [at length] I have found trages of the objcct I have beon in Search 0f. G0d has als0 mado you kind, that you COnsent to the marriago, but heSitate On my aCCount. Be just a little and Tefloct, that n0 creed admitS Of reSCuing the head from the Sword of love, and ScreOning one's life. COme What may, I havo altogether given Sclfish considerations t0 the Winds. I l00k up0n the union With my mistreSS aS life, and hav0 n0 car0 whether I live Or die ; nay, if I become hopeleSS, I Shall die without tho intervention of destiny, and in the resurrection shall risc up against you” [7ff., " shall 8eize your skirt.”] In Short, nearly a month had paSSed in theSe disputations, refuSals, and acquioSconcos, and hopc, and fear. Evory day I hastened to wait TRAVETJS OF THE ITOURTH DARWESH. 287 on that venerable man, and continued to employ flatteries and entreaties." It happened that the old man fell sick. I attended him on his sick bed, and always took his urine to the doctor [for inspection]. I prepared whatever remedies were ordered according to the exact prescription, and gave them to him to drink, and with my own hands I dressed rice and pulse, and other aliment, and gave him a small part of it to eat. One day being 80othed [by my attention] he said, "Young man ! thou art very obstinate, although T have told thee all the evils, and recommend thee to desist from this purpose,"* Still, where the inclinations are, that is the whole world, and thou nevertheless desirest to cast thySelf, ??0leh8 p0le/28, into a well. Well ! I will mention thee this day t0 my daughter, and see what she says.” O fakIrs of God ! when I heard this g00d news I was S0 elated that my clothes could not contain me. I thanked him respectfully, and said, ' Now you have taken thought for my life.” I then took leave and went to my lodgingS, and discoursed on this subject the whole night with Mubarak. Where was Sleep, and where Was hunger : In the morning, as soon as it was light, I returned and presented myself, and made my Salutation. He said, "There ! I give you my daughter. God grant that it may be fortunate. I commit both of you to the protection and Safe-keeping of God. As long as I have breath, stay under my eye. When my eyes close do as you think proper, You are at liberty to choose.” After some days the wenerable old man resigned his Spirit to his Maker. We wept and lamented him, and performed the duties of Shrouding and interring him. After the rites of the third day "" from the interment, Mubarak put that beautiful girl into a sedan, and brought her to the inn, and said to me, " She is a charge entrusted to you for Malik Sadik, Take *** A००ा > 2ar dhad, which significs "egress,” makes no sense here, and has doubtless been employcd only for the jingle with A००u-89=- ¢४shahtad. * "* There should not be a full stop at T_9५ ?dठ d, for Us९: 9* ८० 2h? must bo underst00d before Usद 7?, as the relative to ॰5->s ha” chaad: or>१ 247 may be the relative t0 ००२-Us har cha%d, in which case the same remark applies. " The rites referred to in this expression are als0 spoken of at page 199, line 24, 7.2. Als0 Sce the note on the Same paSSage, Note 486. 288 BAGH O BAHAR. care ; act not perfidiously, and do not throw to the winds all this toil and trouble.” I said, " Gossip !” where is Malik Sadik here : my heart listens not, why Should I wait : Come What may," whether I live or die, I will now enjoy the bliss.” Mubarak was vexed and threatened me, saying, ' No boyish tricks ! now in an instant some terrible catastrophe" will occur. Do you think Malik Sadik at a distance, that you disobey his commands ? At the time of our departure, he explained the Whole matter, pointing out the ups and downs from the wery first. If you persevere according to his direc- tions, and c0nduct her there in perfect Safety, then he t00 being a king Will perhaps have regard to your labour, and bestow her upon you, then What a happy thing it will be ; let but your friendship continue, and you Will experience the sweets of it.” '" At length, C0nfounded by his threats and repr00fs, J remained Silent. We. purchased tWo dromedaries and, mounted on Camel-Saddles, t00k the way to the country of Malik Sadik. As we were going on in a plain the Sound of clamorous outcries began to reach us. Mubarak said, " Thanks t0 G0d ! Our lab0ur has been successful ; this is the army of the genii which has arrived.” At length Mubarak, having joined their company, inquired, " Whither do you purpose going ?” They said, "The king has detached us to come to meet you. Now we attend your orders. If you say the word We will in a moment transport you to his presence.” Mubarak said, "Lo ! from What hardships has God brought us successful [???., " with red faces”] into the presence of the king ! Now what need is there of haste ? If (Which God forbid) any interruption Should Supervene, our labour would be useleSSly thrown away and we should fall under the anger of the king.” " We have no cquivalent term for ७७ kaha, which is a friendly appellation for an elder brother, or the Servant of ono's father, *** This is the Urdu translation of the Persian proverb which 0ccurs in the page before, ०५ \०५ ->78 Aarchth bada bad. *** This is freely translated. Literally it is, " of something Something will take place.” -- **" A prowerb. Forbes, in his vocabulary, ha8 0mitted tho gender of ७-८१ %it, which, according to Shakespear, is feminine. . TRAVETJS ()TF THE FOURTH TDARWWESH, 239 AIl said, "Of this the disp08al is with you; proceed in whatever manner you please.” Although we had every 80rt of comfort, still we occupied 0urselves night and day with travelling. When we drew near I, 8eeing Mubarak agleep, placed my head on the feet of that beautiful girl, and began to tell her, with words of tender entreaty, of the inquietude of my heart, and of my helplessness on account of Malik Sadik, saying, 66 From the day that I beheld your picture I have banished from me Sleep and f00d and reSt. And now that God has shewn this day to me I have still remained an utter stranger. She said, " My heart t00 is inclined to you, for What troubles have you not undergone for my sake, and by what labours have you brought me hither ! Keep God in mind, and do not forget me. Only wait and See what will be disclosed from the curtain of the future.” With these words she wept 80 bitterly that she was Choked by her Sobs. Here was my state and there her distress. MeanWhile Mubarak's Slumber was broken, and Seeing the affliction of us two lovers he began to weep and said, " Be of g00d cheer ! I have an ointment by me, which I will rub on the body of that delicate lady, and Malik Sadik's heart will revolt at its Smell, and it is probable he will give her to you.” When I heard this counsel from Mubarak my heart was encouraged. I clung to his neck, caressed him and said, "O papa! thou art more than a father to me ! Thou haSt saved my life already, and now t00 act in such a manner that my life may be preserved, otherwise T Shall perish from this grief.’’ He gave me a vast deal of encouragement.' When the day dawned the woices of the genii began to reach us. I Saw then that some attendants of Malik Sadik had arrived and had brought two sumptuous dresses for me, and with them was a sedan covered with a network of pearls. Mubarak rubbed that oil over the lady and having dreSSed and adorned her took her to Malik Sadik. When the king Saw her he bestoWed much honour on me and seated me with respect and said, "I will treat thee in such a manner that no one has to this day ever treated any one so well. The empire of thy father is truly ready for thee, but besides thou art now in the place of my Son.” He was still in the midst of these courte0us expressions, when ' There ought to be a full stop at c** u*** fasd//? d?. 240 BAG It O BAHAR. meanWhile the lady t00 enter0d his presence. At the Smcll of that ointment his brain was gradually owercome and his Stato of mind perturbed. He Could not endure tho pungoncy of the odour, but rose and went out and called us both, and turning to Mubarak said, " How now, Sir ! you have performed your agreement well ! *** I warned you that if you deceived me you Would incur my displeasure. What means this smell ? Now see what T'll do to you !” Ho was mighttly incensed. Mubarak through fear undid the String which tied his trousers and Shewed [his state of castration], saying, " Health to the king ! When by command of your Majesty we were appointed to this busineSS, your slave at the very first cut off his mark of Wirility, and having shut it up in a casket, entrusted it sealed up to your Majesty's treasurer, and after applying the ointment of Sulaiman, Set out.” When ho h0ard this answer from Mubarak he directed his looks to me and frowning said, "Then this is thy doing !” and getting angry he began to pour out a torront of invectives.*** At that time I underst00d from the language ho used that he would probably cause mo to be Slain outright. When I discovered this from his countonance I washed my hands of my life, and feeling that there was no hope of Surviving,*** I drew tho concealcd'* poniard from Mubarak's belt, and stuck it into Malik Sadik's bolly.?" The instant the knife ontored he St00ped down and SWayed about. I WaS amazed and felt Suro he was dead. Then I thought that tho Wound Was not 80 very deadly ; what could be the reason of it ? I Was Standing looking on When he, after rolling and Wallowing on the ground, aSSumed the form *** The paragraph ought not to end at ç” \=ह्? b¢7ि Jaa, but at cy9* UA farta ha%, two lincs further on, *** This is a free translation. The literal one is, " ho began to talk idly with his mouth Cwil and good.” *** This is freely translated. Literally it is, " having lost my life.” *** The dictionaries are silont as to the word —3)-e U-० 607-? ght?¢f, which Signifies a dagger concealed by its Sheath. »* *" ०७2g toad is a vulgar word for bolly, and significs "paunch,” "pot- belly.” The common Words are *** shthan and --०१ 24?. T"TRAVET/8 OF THLE TEOURTH TDAR,WESH. 241 of a ball and fiew up towards the Sky.'' He r08e S0 high that at la8t he disappeared from sight, and then, after a moment, flashing like lightning and wenting some meaningleSS words in his Wrath, he de8cended and gave me such a kick that I Swooned and fell flat on my back, and my life Suc0umbed within me. After, God knows how long, I rec0wered my sense8, and on opening my eyes and looking about me, I found mySelflying in such a jungle that there was nothing Wisible but acacias and the capparis aphylla, and the wild ber-tree. At that time my reason was of no assistance to me as to what I should d0 or Whither I should go. I hcaved a Sigh of despair, and took my way in one direction. If I Saw any human beings anywhere I asked after Malik Sadik, and they, thinking me mad, replied that they had not even heard his name. One day I t00 aScended a mountain and determined to throw myself down and destroy mysclf. When I was on the point of falling that same veiled horseman, p0SSessor of the SWord Zti-l-fakar,*** arrived and said, "Why dost thou throw away thy life ? Every sort of affliction happens to man. Thy ewil days are noW past and thy g00d ones at hand ; go quickly to Rum. Three persons like yourself have preceded you ; join thcir company and obtain a meeting with the sultan of that country. You will all four obtain your wishes in one and the same place.' This is the story of me the fakTr, which I have narrated. At length, according to the g00d tidings of my lord the resolver of difficulties *** I have arrived in your presence, O spiritual guide8 ! and have also obtained the honour of waiting on the king, the Shadow of G0d. All must now receive their 00nSolation.** This conversation was still going on between the four darweshes and Azad-Bakht, when in the midst of it, an eunuch came running from the royal "" Forbes has a misprint here, ७५० ग्shed for ७*** d8h?d??. ** 9\8all 2e 2ळ-25fatar, (literally, " possessor of the joints of the back.”) was a sword belonging to Muhammad and bequeathed by him to Al1. It had its name either from cleaving the wortcbrt0 of infidcls, or from its wavy appearance like wertebrte. 710 U¢.5 c**** h%shkt? kksh7, " resolver of difficulties,” is an epithet: appropriated to Ali. 2 T 2 4 2 BAGH O BAHAR. Seraglio and performcd his obeisance in token of congratulation in presence of the king, and represented as follows, " At this time a prince has been born before Wh0Se beauty the Sun and m00n are aShamed.” The king Was astonished and asked, " Tn whose pregnancy **" has this sun appeared : for to Outward appearance indeed no one was pregnant.'' He respectfully stated, "The female slave Mah-rti, who has been for many dayS under the Toyal displeasure, and like the friendless was keeping in a COrner and near whom none went from fear, nor inquired how She fared, to her this divine grace has been extended that a m00n-like Son has been born from her womb.” The king waS S0 overjoyed that it seemed probable he would die of delight. The four fakirs also uttered benedictions, saying, "Well, son ! may thy house continue populous, and may his step be fortunate ! May he grow up to manh00d and old age under thy Shadow !” The king Said, "This blessing is due to your presence, for otherwise this event was not even Surmised by me. If you will permit me, I will go and See.” The darweshes replied, " In the name of God, go by all means.” The king pro- Ceeded to the Seraglio, took the prince into his lap, and returned thanks to the Divine Majesty. His mind was tranquillized. He immediately ClaSped [the child] in his arms, and brought and laid it at the feet of the fakirs. The darWeShes recited bleSSings, and by their exorcisms forbade ewil Spirits to approach it. The king made preparations for a feast. Redoubled music began to Sound. [The king] opened the door of the treasury, and by his profuse liberality, made him who was in want of a kaurf the master of a lakh.*** To all the pillars of the state grants were issued, doubling the grants of land and the dignities they p0SSeSSed. The army received a gra- tuity of five years pay. On the elders and holy men grants of subsistence and deeds of gift were bestowod. The porringers of the indigent, and the *** Here is anothor of those equiv0ques in which Orientals delight. c>*- द> ?247-? kaht? is " the constellation of pregnancy ;” U4- द>: ~* 22/47-? kahta% " constellation of the sign Arios.” * A -९53 lakh is " a hundred thousand,” and if no noun be expressed, we may add " rupees.” TRAVEIJS OF THE EOUJRATH DATR,WTESH. 243 Cups of the mendicants were filled with a mixture*** of gold and Silver coin8, and the revenue for three years was remitted to the pea8antry, S0 that what- ever they should Sow or plant, they should store both shares (their own and that of the government) in their houses. Throughout the whole City, in the houses of Soldiers and civilians, where- ever you l00ked Was merry-making and the dance. Every One, low or high, WaS Sitting like a temporary king for joy, when, all of a sudden, in the midst of the festivity, ar0Se from the interior of the palace the Sound of weeping and beating the breast. Female Slawes and Turkish women and armed female aftendants and eunuchs, came forth Casting dirt on their heads, and said to the king, " Just when, after washing and bathing the prince, they had put him in the nurse's lap, a piece of cloud Came and enveloped the nurSe. When after a moment we l00ked, the nurSe was fallen down insensible, and the prince had wanished. We know not what Calamity has happened.” When the king heard these marvels, he was greatly amazed, and lamenta- tion arose throughout the whole country. For two days not a pot was put on the fire in any one's house : they were griewing for the prince, and drink- ing their own blo0d. In short, they were weary*** of their life, living as they did. When the third day Came, the Same cloud returned and brought a Cradle Set With jewels, and owerlaid with a net-work of pearls. It deposited the Cradle in the palace, and vanished. The people found the prince in it, Sucking his thumb. The queen quickly taking his calamitieS upon herself, lifted him in her hands, and clasped him to her breast. She Saw then that he had on the upper part of his body a vest made of the finest muslin [%?., "of fiowing Water,”] with a fringe of pearls Sewed on it, and over that he wore a bib of br00ade, and on his hands and feet Were bracelets covered with jewels, and On his neck was a necklace of nine gems, and a ratitle, and a COral to Suck, and a clapper made of jewels Were laid there. All, through joy, began to go 722 cॐल्र्स khtch?? is a dish made of pulse and rice boiled together and hence comes to Signify any mixture. '128 9५त्-) ldchttr, literally, 6 6 helpless,” an ill-Selected Word and quite unSuit0d t0 this paSSage. 244 BAGH O BAHAR. round the infant in token of their devoting themselves for it, and to utter benedictions, saying, " May thy mother find a 80lace * in her child ! and mayest thou live t0 extreme*** old age !” The king Caused a new and spacious palace to be erected, and having caused carpets to be spread in it, placed the darweshes there. When he Wa8 at leisure from the affairs of government, he then came and sate with them, and SheWed them every care and attention. But on the Thursday preceding the new m00n of each month, the Same cloudy fragment came and t00k away the prince. After two days it brought back the prince, and curiOSities, and playthings, and presents from every country, and of every kind, such that at the Sight of them human reason was amazed. In this same manner the prince paSSed happily into his seventh year. Exactly on his birth-day, [hi8 father] the king Azad-bakht said to the fakirs, " Men of God ! no one knows Who Carries off the prince and restores him again. It is a great marvel. Let us see what the end of it will be.” The darweshes said, "Do this one thing. Write a friendly note to this effect, and put it in the prince's Cradle, Seeing your kindness and amity, my heart too has become deSirous of meeting you. If in a friendly manner, you will acquaint me with your cir- Cumstances, my mind will be eaSed, and perplexity will be entirely banished.*** The king, in accordance with the advice of the darweShes, wrote a letter to that effect. On paper sprinkled with gold, and placed it in the golden Cradle. The prince, in accordance with his former Custom, disappeared. When it was evening, Azad-bakht came and Sate down on the b0dding of the dar- WeShes, and began a Conversation. A paper folded up came and fell near the king, who Opened and read it, and found it to be the answer to his own note. There were but two lines written in it, and they were as followS :- "Consider me t00 as anxious to see you. A throne goes to convey you. If you COme at the present time it will be most excellent. Let us meet *** This is freely translated. Literally it is, " may thy mother's stomach १ remain C00l.'' 725 Forbes, in his vocabulary, has omitted the expression tsjी 9% ¢arhd dyAd, which Shakespoar renders, "old man,” " eldest man.” Tt is to be regretted that these pure Hindi expressions are left without etymology or oxplanation, for \9ी (7//td rcquires b0th, यi"R,AV]ELS OF THTE EOURTH DAR,WESH० 245 t0gether, for all thing8 necc8Sary for enjoyment and mirth are ready. Your highness's place alone is vacant.” The king Azad-bakht, taking with him the darweShes, seated himself on the throne, which, like the throne of the pr0- phet Sulaiman, moved through the air. Proceeding on they arrived at a place where they saw a lofty edifice, and preparations [for a banquet], but they knew n0t whether any One was there or not. Meanwhile some one paSSed a needle Smeared with the c0llyrium of Sulaiman through the eyes of all five. Two drops of tears fell from the eyes of each, and they beheld the court of the fairies, who were Standing holding waSes for sprinkling them with rOSe- water, as a mark of courtesy in receiving them, and who wore dreSSes of every hue. Azad-bakht went forward and thousands of the children of the fairies St00d facing either way, and in the Centre was placed a throne of emerald, on which Malik Shahbal, the Son of Shahrukh was seated in great pomp, Supported by pillows, and a fairy-born girl ‘Sate before him, who continued playing with the prince Bakhtiyar, and on either hand seats of various kinds were spread, on which the nobles of the fairies Sate. AS soon as Malik Shahbal Saw the king, he r0Se. quite up, and descending from his thrOne, embraced him, and taking him by the hand brought him and made him Sit beside him on the throne, and a very friendly and affectionate conversation ensued. The whole day laughter, and mirth, and feasting, and fruits, and an entertainment of perfumes went on, and the music and the dancing were listened t0. The next day, when the two kings met again, Shahbal inquired of the king aS to the circumstances of his bringing the darWeshes with him. The king narrated in detail the histories of the four mendicants as he had heard them, and Spoke in favour of them, and besought aSSistance, saying, "They have undergone such great toil and affiiction, if now by the favour of your highneSS they Could each of them attain their wishes, it Would be a m0St merit0riouS action, and this friend, t00, will all his life be thankful. By your majesty's favourable regard all their rafts*** will Cr0SS the stream.” When Malik Shahbal heard this, he said, " With my head and eyes ! I will not fail to meet your request.” With these Words he cast a Wrathful glance towards the dews and fairies, and wrote letters to the Chief *** A favourite metaph0r with Orientals, t00 plain t0 require explanation. 246 BAGH O BAHAR. genii who presided over various places, to the effect that, on Seeing the Order, they were instantly to transport themselves into the illustrious presence of royalty, and that whoever delayed to come Should receive punish- Tnent, and Should COme as a prisoner, and that Whoever had a deSCendant Of Adam, Whether man or Woman, Should bring him With him. Further, that Wh0ewer kept such person concealed, and it Sh0uld afterwards be discovered, his wife and children Should be CruShed to death in an Oil- preSS, and neither his name nor trace Should be left. With this mandate dews were despatched in all directions, while an intimacy ar0Se between the two kings, and words of friendship were exchanged. MeanWhile, Shahbal, addreSSing the darWeShes, Said, ‘* T mySelf entertained a strong desire for a child, and had made this C0Wenant in my heart, that if God gave me a SOn or a daughter,*** I would give her in marriage to the family of a human king, wherever a S0n Was born.' After making this WoW I learned that the queen Was pregnant. At length, as they reck0ned the hours and months, the dayS Were fulfilled, and my present daughter was born, and in accordance with my covenant I Ordered the genii to Search, saying to them, to make diligent inquiry through the four quarters of the world, and in whatever emperor or king's house a SOn was born, they should quickly, but With extreme Care, take him up and bring him. In accordance with the command the fairies dispersed in all directions, and after a long time brought the prince to me. I returned thanks to God, and t0ok him upon my lap, and an affection for him Stronger than even that for my own daughter Sprang up in my heart. I WaS unWilling to part With him a moment from my Sight, but WaS Sending him back because, Sh0uld not his parentS See him, What a COndition theirs would be. I there- fore Sent for the child once a m0nth, and after keeping him a few days, sent him back. If it please God Most High, now that We have met, I will cele- brate his marriage. Death, as well as life, is fated to all. Well ! While yet living I will See his marriage Chaplet.” When king Azad-bakht had heard the words of Malik Shahbal and had observed his g00d qualities, he was much pleased and Said, " At first many *** A faulty sentence. It should b0, " would give him or her in marriage Whenover a son 0r a daughtor was born to a human king.'' T"]8,AVTETAS OF THE E"OUTRTH JDATRWWESH. 247 marwellous perils occurred t0 my mind from the disappearance and return of the prince, but I now feel consoled by what your highness ha8 8aid. This boy is now yours ; do as seems g00d to you.” In Short the two kings aSS0ciated with one an0ther and t00k pleasure together like Sugar and milk. In the Space of ten or five days the great kings of the rose-garden of Iram*** and of the mountains and the islands (in quest of whom people had been despatched) all came and were present at court. The king first ordered Malik Sadik to produce any child of Adam he had by him. He, with much grief and annoyance, yet feeling that he had no alternative, produced that rose-cheeked lady. Then from the king of the country of पैman* he demanded the fairy princeSS (for whose sake the prince of the country of NTmr0Z, riding on the bull, became mad). He t00, after many Shifts and evaSions, produced her. When the king asked for the daughter of the king of Europe and Bihzad Khan, all p0Sitively denied having them, and were ready to take the oath of the prophet Sulaiman. At last, when the turn 0f the king of the Red Sea, to be interrogated Came, he held down his head and remained Silent. Malik Shahbal encouraged him and adjured him and gave him hopes of promotion, and also urged him with threats and menaces. Then he also joined his hands and made his statement saying, " Hail to the king ! the truth is this, that when the king came to the river to meet his Son and the prince, from impatience, urged his horSe into the water, it happened that I had that day come forth for amusement and the ChaSe. I paSSed by that Spot, and stopping my Cortége, surveyed the Sight. MeanWhile the princess t00 was taken by the mare int0 the stream. When my eyes fell upon her I lost the control of my heart and commanded my fairies to bring the princeSS With her steed. After her Bihzad Khan urged in his horse, and when he also began to Sink T was pleaSed with his c0urage and intrepidity. I caused him also to be *** Celebrated gardens fabled to have been anciently made in Arabia Felix by one of the giant kings, Shaddad bin Aad or Iram bin Omad. They are described as a perfect model of the woluptuous Paradise which is promised after death to the Muhammadans. *** The southern C0ast of Arabia extending from MaSkat to Adn, 2.é., from the entiranco into the Persian Gulf to the Straits of Babelmandel. 248 BAGH O BAHAR. quickly 5eized, and taking the two with me I turnod back my cortége ; so these tw0 are in perfect health and safety with me.” Having stated these circumstances, he called both into his presence, and the king made great search for the daughter of the Sultan of Syria, and inquired strictly and sternly of all, but no ono admitted having her, or knowing anything about her. Then Malik Shahbal inquired if any king or chief was still absent, or if all had como. The genii made representation a8 follows, " Asylum of the world! All have come into the presence but one, MuSalSal Jadti, wh0 by magic art has built in the receSSes of Mount CaucaSu8, a fort. He, from pride, has not COme, and We, your Slawes, have not the power to bring him by force. The place is very strong, and he himself is a great devil.'' When Malik Shahbal heard this ho was Wr0th, and despatched a h0st of genii and ifrits,**" and fairies, and enjoined them, saying, " If he present himself by fair means, and bring that princcSS With him, then it is well ! otherwise overthrow him and bring him with his hands tied behind his back, and after desolating his fortress and his country, cause it to be ploughed up with ploughs drawn by aSScs.” The instant the ordcr was issued such an army sct forth that in the space of half a day thcy humbled [???., "put a ring in his ear,”] and scized the rebel, frantic and furious as he was, and placed him standing in the royal presence, With his hands bound. Though Malik Sadik rebuked him sternly, and interrogated him, that haughty one gave no answer but denial [%, " gave no yes’ except no.'”] At length the king becoming incensed, commandcd thcm to Sover that reprobate limb from limb, and having stripped off his skin, to fill it with Chaff; and he then despatched an army of fairies to go to the mountain Kaf,” and there scarch for and find [the lady]. That army 80 deputed searchod for and brought the princess, and conveyed her into the royal presence. All those Captives and the four **" Forbes in his vocabulary has given this word a8 --2982 ?????, but Richardson and Shakespear in their Dictionaries make it ---५xe ?/???, *** A fabulous mountain supp0Sed to surround the world and b0und th0 horizon. It restS on the St0ne Sakhrat, a 80lid cmorald, which imparts th0 azure colour to the Sky. It is also the name of CaucaSus, t0 Which the Orientals aSSign these fabulous attributes. T"BAVET..S OF THE POUTRTH TDARWWESH. 249 fakirs, beholding the justice of Malik Shahbal's commandment8, offered benedictions and r6joiced, and king Azad-bakht also was greatly delighted. Thon Malik Shahbal said, " Cause the men to enter my private hall of audience, and the woman to go into the royal Seraglio, and give order8 in the city for a public rejoicing by fastening up mirrors, and let the prepara- tions for marriage be made quickly, 80 that the order may be as it were anticipated.” One day, having selected a fortunate moment and an auspicious period, he tied the marriage-knot between the prince Bakhtiyar and his own daughter Roshan Akhtar ; *** and he united the son of the merchant of Yaman*** to the daughter of the king of Damascus; and wedded the princ0 of Fars*** to the princess of Ba8ra ; and gave the hand of the prince of Ajam*** to the princess of Europe ; and joined the daughter of the king of Nimroz in wedlock with Bihzad Khan ; and consigned the princess of the genii to the prince of NTmr0Z ; and celebrated the nuptials of the prince of China*** with the old Persian's daughter who had been in the possession of Malik Sadik. Each despairing lover by means of Malik Shahbal attained his object and his wish. After that he commanded a feast for forty days, and they engaged, night and day, in mirth and festivity. At length Malik Shahbal having bestowed rarities and presents and Wealth on each prince, dismissed them each to his own country. All Set off With joy and contentment, and arrived safely and well, and began to govern their kingdoms. But Bihzad Khan and the merchant's son of Yaman alone chose to remain with king Azad-bakht. At length tho latter appointed the merchants son of Yaman to be the comptroller of his household, and Bihzad Khan to be the general of the army of the prince, the lord of auspicious fortune, that is to say, Bakhtiyar. As long as they lived they enjoyed happiness. O God ! in the same manner as these four darweshes and the *** K?da Note 681. This was the name of AurangZib's sister. Bakhtiyar signifies " fortunate.” *** The first darwesh. *** The second darwesh. *** The third darwesh. *** The fourth darwesh. 2 JK. 250 BAGH O BAHAR. fifth, Azad-bakht, attained their Wishes, in the Same manner, according to thy grace and favour, fulfil the hearts wish of every despairing one! [T ask this] for the sake of the Five holy persons,” the twelve Imams,*** and the Fourteen innocents ; *** may the blessing and the peace of God rest upon them ! Amen, O God of all worlds !**" - CONCLUSTON OF THE BOOK. When by the divine favour this b00k reached its termination, it 0ccurred t0 my mind that I would give it Such a name also that the date Would be found therein. When I made the calculation I found that I began to Write at the cl0Se of the year twelve hundred and fifteen of the Hijrah, and by reason of my SCanty leisure, it was not finished*** till the beginning of the year tWelWe hundred and Sewenteen. I WaS meditating thuS when my heart Sug- gested7* "" Bagh o Bahar” is a good name, since both the name and the date are c0mbined in this' ; whereup0n I gave it this very name. Wh0ever reads *** These are : 1. The prophet Muhammad. 2. His daughter Fatimah. 8. His son-in-law Ali. 4 and 5. His grand-children, the SOns of AIT and Fatimah, wiz., Hasan and Husain. *** Z?t72 Nofe 8, *** The fourteen inn00ents are the children of Hasan and Husain. **" It is only fair to that learned Orientalist, Professor Forbes, to say that many of the words Which I have noticed aS omitted in his w00abulary to the Bagh 0 Bahar, have been supplied in his third edition. For the sake of those who have only the first two editions I have, however, retained the notes Which advert t0 these OmiSSions. ¥Á# ** Forbes in his vocabulary has omitted the word --४-० ht%ratza2, "arranged, regulated, prepared.” *** For an explanation of the chronological name, 22de Preface, p. vi, and for the numerical power of the letters generally, wida the Translator's "Grammar,” p. 86. ६ CONCLUSION OF THE JBOOJK० 251 this will, as it were, perambulate a garden, nay a garden is subject to the wicissitudes of autumn, from which this is free. This will bloom perpetually. When first "the Garden and the Spring ” saw light, Twelve hundred ten and seven years Were numbered from the holy Prophet's flight. Here in its name its date appear8, Then ever wander through it, day and night ; For this n0 wintry autumn fears, But ever blooms a garden of delight. With my heart's blood I did it irrigate, Its leaves, its fruit, my witals are. All will forget me when relentless fate Quenches in death life's fading star, But this memorial nought shall dissipate, No chilling blasts its beauty mar, To all who read, it shall my name relate. Reader ! be this one word in memory borne : If somewhere, too, a fault you See, Think how 'mid flow’rets ever lurks the thorn, And man will err, though wise he be : It fits not clay its fellow-clay to SCorn, For faults make up humanity, Nought else is man, of false pretensions shorn. Hcar now, O God ! my last, my Single prayer, ?Tis all I wish for and implore ; Keep me each moment in Thy heavenly care ; Thus may L pass life's changeful store Of day and night, and not for me prepare The grave-night's dread tribunal, nor Be wroth ; but at the last thy Suppliant Spare ! So in each world be added grace to grace, For sake of him who sealed the Frophet race. TETF TEND० ERJRATA. P. 3, 1, 17, for "gentleman,” read " gentlemen.” P. 5, 1. 21, dela" and ” at the end of the line. P. 6, 1. 11, for " Ghor,” read "Ghor.” P. 6, 1. 25, .fb?” ' Ghor,” ?ead " Ghorf.” P. 11, 1, 15, for " (on me) ” read " on me, weak being that I am.” P. 28, 1, 20, 26fore " be on the alert,” thser? " now in the place of your father you have become the head ;' P. 24, 1. 2, f07’ ' When my eyes,” ?”ead ' When my sight ** P. 28, 1, 17, for "shew (again)” read " quickly shew (again) ” P. 29, 1, 14, for " with closed eyes and steeped ” read " with closed cyes, wounded, and steeped * P. 80, 1. 6, .f07’ 66 bury me somewhere ** 72ad ¢ 6 bury me, wretched, Somewhere ' P. 84, 1. 81, The inverted commas 4fter " warmth,” should be omitted, and follow " salutation ” in the next line. P. 88, 1. 15, .f07’ " in order. One one side ” etc., yead " in order. In the re00sses are ranged various kinds of orange-trees and flowers of diver hues. On one Side ** etc. P. 89, 1. 12, Jor "T behold then, that delicate lady,” ?ead "T beheld in an apartment there, that delicate lady,'' TP. 40, ll. l? 2, 8, 18, 14, 16, 18, .f07’ 184 186 186 187 188 189 140 ?’édd 188 184 135 136 187 188 1 d0 • P. 41, 1. 7, é¢fore "One person said,” thser? "forgetting the spectacle of the ontertainment, they began to look at the spectacle of his doings.'' P, 58, 1. 2, for " that my soul desired ” read " that my Soul through tonderness for him desired ** P. 60, 1. 19, .for " He undorstood ” yead " But he indeed was by nature wile ; he understood ' P. 84, 1, 8, for " Bau Khandt,” read " Ban Khand1.” P. 127, 1. 8, foy "about forty or fifty,” ?ead " about fifty.” P. 140, 1. 29, 4/?er "give them to me.” thser? " because every one is fondest of his youngest Son.' ]$R.18.ATA ० P. 148, 1. 15, 4fter " utter a word.” thser? " I again bought for them merchandise, and Set out home.' P. 155, 1. 15, .fb?” " for thy deliverance.' Having related ” etc., read ' for thy deliverance. Well ! what was in my destiny that has happened.’ Having related ** etc. P. 161, 1, 2, for " hand ” ?ead " head” P. 167, 1. 25.for " recited. She continued”ete. read " recited; and having expressed her penitence and prayed for pardon, She became a Muslim. I then threw myself at her feet. She continued ” etc. P. 174, 1. 14, for " thirty-five sons,” read "thirty-six S0ns.'' P. 182, 1. 21, 4/?er " neck ” ?%ser? "T beheld that his form and appearance Were of a strange description.” P. 182, 1. 22, ¢ffer " thou,” thser? " and of what country art thou a native ** P. 188, 1. 2, 4f?ey " meat” ?h8er? " and wine,” P. 192, 1. 2, f07’ " in the space of an hour,** 7ead " in a moment.” P. 197, 1. 12, for " bestowed on him the writing-case” read " bestowed on him afresh the writing-caSe ** P. 199, 1. 7, .f07’ " from whose horns” read "from whose neck” P. 200, 1. 28, .fo?” " After that the old man gave me,” read " After that the old man, having Washed his hands, gave me ** P. 208, 1. 24, fby "bequest to his father,” read " bequest to his brother.” IIUTILATE BARI] x. çÖèॢç, ध्रु’ * * * ***** ===> >---- *********** - ---- =- > -* = छ-अं* =2.-८ * * ०४ - - * ० ** f. ç•<१००-८०******०० ० ०-० * =***ट्र?- çÖ襢àæèü¢çà¥