* 
 
 { LIBRAKY I 
 
 UNIVERSITY OF 
 jr CALIFORNIA 
 
 " SAN DIEGO \
 
 TTbe Wts&om of tbe J6a0t Series 
 
 EDITED BY 
 
 L. CRANMER-BYNG 
 
 Dr. S. A. KAPADIA 
 
 SADI'S SCROLL OF WISDOM
 
 WISDOM OF THE EAST 
 
 SADI'S 
 
 SCROLL OF WISDOM 
 
 WITH INTRODUCTION BY 
 
 ARTHUR N. WOLLASTON, C.I.E. 
 
 LONDON 
 
 JOHN MURRAY, ALBEMARLE STREET 
 1906
 
 CONTENTS 
 
 TAGE 
 
 INTRODUCTION . . . , . . 9 
 
 PRAYER . 29 
 
 IN PRAISE OF MUHAMMAD . . ... 30 
 
 ADDRESS TO THE SOUL . . . 30 
 
 IN PRAISE OF GENEROSITY . . . 31 
 
 DESCRIPTION OF BENEVOLENCE . \ '" . . 32 
 
 IN CONDEMNATION OF PARSIMONY 33 
 
 DESCRIPTION OF HUMILITY 34 
 
 IN CONDEMNATION OF PRIDE .... 36 
 ON THE EXCELLENCE OF LEARNING . . -37 
 
 AS REGARDS AVOIDING THE SOCIETY OF THE 
 
 IGNORANT . 38 
 
 5
 
 6 CONTENTS 
 
 PAGE 
 
 DESCRIPTION OF JUSTICE 40 
 
 IN CONDEMNATION OF OPPRESSION ... 42 
 
 DESCRIPTION OF CONTENTMENT .... 43 
 
 IN CONDEMNATION OF AVARICE .... 44 
 
 DESCRIPTION OF OBEDIENCE AND WORSHIP . . 46 
 
 IN CONDEMNATION OF SATAN .... 49 
 
 IN EXPLANATION OF THE WINE OF AFFECTION 
 
 AND LOVE 50 
 
 AS TO THE NATURE OF FIDELITY. . . -52 
 
 ON THE EXCELLENCE OF GRATITUDE ... S3 
 IN EXPLANATION OF PATIENCE .... 54 
 DESCRIPTION OF RECTITUDE . . , . -55 
 
 IN CONDEMNATION OF LYING .... 56 
 
 ON THE VICISSITUDES OF FORTUNE AND DIFFER- 
 ENCES OF STATION . . . . -57 
 
 AGAINST PLACING HOPE IN CREATED BEINGS . 60
 
 EDITORIAL NOTE 
 
 THE object of the editors of this series is a 
 very definite one. They desire above all 
 things that, in their humble way, these books 
 shall be the ambassadors of good-will and 
 understanding between East and West, the old 
 world of Thought, and the new of Action. In 
 this endeavour, and in their own sphere, they 
 are but followers of the highest example in the 
 land. They are confident that a deeper know- 
 ledge of the great ideals and lofty philosophy 
 of Oriental thought may help to a revival of 
 that true spirit of Charity which neither despises 
 nor fears the nations of another creed and 
 colour. Finally, in thanking press and public 
 for the very cordial reception given to the 
 " Wisdom of the East " series, they wish to state 
 that no pains have been spared to secure the 
 best specialists for the treatment of the various 
 subjects at hand. 
 
 L. CRANMER-BYNG. 
 S. A. KAPADIA. 
 
 THE ORIENT PRESS, 
 
 4, HARCOURT BUILDINGS, 
 INNER TEMPLE, 
 
 LONDON. 
 
 8
 
 INTRODUCTION 
 
 HAIKH MUSLIH-UD-DIN SADI, the 
 celebrated Persian poet, was born at 
 between the years 1175 and 1193 of 
 the Christian era. His father, whose name 
 was Abdullah, is generally supposed to have 
 held some minor post about the Court of 
 the Atabak ruler of Fars, by name Sa'd bin 
 Z&ngi. (A.D. 1195 1226), from whom was 
 derived the poetical nom de plume of Sadi. 
 He commenced his studies in his native 
 city, whence after a while he removed 
 to the Muhammadan College of Baghdad, 
 where it chanced that a rich native gentle- 
 man, being informed of the young student's
 
 io SADI'S SCROLL OF WISDOM 
 
 want of means, befriended the lad, who 
 was fortunate enough to obtain assistance, 
 also, from a Professor in the College. In 
 due course Sadi gained a fellowship. He 
 thereupon abandoned himself to a contem- 
 plative life and the study of divinity, while 
 his pious and devotional aspirations found 
 vent in a pilgrimage to Mecca an act of 
 holy zeal which he repeated no less than 
 fourteen times, chiefly on foot. Of a 
 religious disposition, Sadi in due course 
 obtained a reputation for holiness, which 
 culminated in the title of "Shaikh" (a 
 man of dignity and position), by which he 
 became generally known. For many years 
 his life was devoted largely to travel ; this, 
 indeed, may be gathered from his own 
 words : "I have wandered to various 
 regions of the world, and everywhere have 
 .1 mixed freely with the inhabitants. I 
 have gathered something in each corner.
 
 INTRODUCTION u 
 
 I have gleaned an ear from every 
 harvest." l 
 
 On another occasion we learn from his 
 own narrative that he was so enraged 
 at the pagan rites practised at the re- 
 nowned temple of Somnath in Gujarat 
 that he incontinently threw the priest 
 headlong into a well. 
 
 An anecdote related by himself reveals 
 the next important event in his career. 
 " Weary of the society of my friends at 
 Damascus, I fled to the barren wastes of 
 Jerusalem and associated with brutes, un- 
 til I was made captive by the Franks, 3 
 and forced to dig clay, along with Jews, 
 in the fortifications of Tripoli. One of 
 
 1 Well indeed may he have penned these words, in- 
 asmuch as he traversed Asia Minor, Barbary, Abyssinia, 
 Egypt, Syria, Palestine, Armenia, Arabia, the various 
 provinces of Iran, and portions of India. Even in these 
 days of extended travel Sadi's wanderings would not 
 be without repute. 
 
 2 That is the Crusaders.
 
 12 SADI'S SCROLL OF WISDOM 
 
 the nobles of Aleppo, my ancient friend, 
 happened to pass that way, and recollected 
 me. He said, ' What a state is this to be 
 in ! how farest thou ? ' I answered, ' See- 
 ing that I could place confidence in God 
 alone, I retired to the mountains and wilds, 
 to avoid the society of man. But judge 
 what must be my situation, now that I am 
 confined in a stall in company with wretches 
 who deserve not the name of men. To 
 be chained by the feet with friends is 
 better than to be free to walk in a garden 
 with strangers.' He took compassion on 
 my forlorn condition, ransomed me from 
 the Franks for ten dinars, and took me 
 with him to Aleppo. My friend had a 
 daughter, to whom he married me, and 
 presented me with one hundred dinars 1 
 
 1 In the coinage of the present day, 100 dinars are 
 worth about one penny of English money ; but in Sadi's 
 time a dinar was equivalent to about 7 or 8 shillings.
 
 INTRODUCTION 13 
 
 as her dower. After some time my wife 
 unveiled her disposition, which was ill- 
 tempered, quarrelsome, obstinate, and abu- 
 sive ; so that the happiness of my life 
 vanished. It has been well said, ' A bad 
 woman in the house of a virtuous man 
 is his hell even in this world/ Take care 
 how you connect yourself with a bad 
 woman. Save us, O Lord, from this fiery 
 trial ! " 
 
 Sadi was an adept at repartee two 
 instances will suffice. Once his wife re- 
 proached him with the following taunt : 
 " Art not thou the creature whom my 
 father ransomed from captivity amongst 
 the Franks for ten dinars ? " " Yes," was 
 the rejoinder ; "he redeemed me for ten 
 dinars, and enslaved me to you for a 
 hundred." 
 
 On another occasion, when a poet at 
 Tabriz, taking offence at the intrusion of
 
 14 SADI'S SCROLL OF WISDOM 
 
 his rival Sadi, asked the latter, somewhat 
 abruptly, " Whence come you ? " "From 
 the delightful soil of Shiraz," was the 
 rejoinder. " Indeed/' was the sarcastic 
 retort of the questioner ; " the Shirazis in 
 Tabriz are more numerous than dogs." 
 "The very reverse of our city," so spake 
 the quick-witted poet of Shiraz, " where 
 Tabrizis are of less account than dogs." 
 The contest of satire was not however at 
 an end, and after a pause the man of 
 Tabriz renewed the attack by drawing 
 attention to the baldness of his rival's 
 head. Turning up a vessel that chanced 
 to be in his hand, " How comes it," said 
 he, "that the heads of the Shirazis are 
 bald like the bottom of this bowl ? " 
 " By the same rule," was the prompt 
 and bitter rejoinder, "that the heads of 
 the Tabrizis are as empty as the hollow 
 of the bowl."
 
 INTRODUCTION 15 
 
 Nothing daunted by the misfortunes 
 attendant on his first marriage, Sadi during 
 his travels in Arabia wedded a second 
 spouse, with whom it may perhaps be 
 surmised he lived on affectionate terms 
 judging, at least, from the anguish of soul 
 with which he recorded the death of his 
 youthful child, the offspring of this union. 
 
 It is, however, open to doubt whether 
 Sadi experienced a very large measure of 
 domestic happiness, inasmuch as in one 
 of his poems he gives the advice, " Choose 
 a fresh wife every spring on New Year's 
 Day ; for the almanack of last year is good 
 for nothing." 
 
 His liberality in entertaining guests was 
 so great and lavish, that on one occasion 
 a rival poet, whom he had regaled with 
 most princely hospitality, despairing of 
 returning in any adequate manner the 
 profuse generosity of his former host,
 
 16 SADI'S SCROLL OF WISDOM 
 
 set before the man of letters, now a 
 guest, the plainest and simplest of dishes. 
 The explanation of this proceeding was 
 couched in somewhat remarkable language. 
 " I should have found great difficulty in 
 giving you even one day's dinner in the 
 sumptuous style that reigned at your 
 hospitable board during the three days 
 which I had the happiness of passing with 
 you. But in this, my economical mode of 
 entertainment, I could indulge myself for 
 years in the pleasure of your society, with- 
 out feeling the expense." 
 
 In the latter part of his life Sadi retired 
 to a cell near Shiraz, where he passed 
 his time in pious devotions, and in receiving 
 visits from the noblest of the land. 
 
 " It was the custom of his illustrious 
 visitants," writes Sir Gore Ouseley, " to 
 take with them meats and all kinds of 
 viands, of which, when Sadi and his
 
 INTRODUCTION 17 
 
 company had partaken, the Shaikh always 
 put what remained in a basket suspended 
 from his window, that the poor wood- 
 cutters of Shiraz, who daily passed his cell, 
 might occasionally satisfy their hunger. It 
 is said, and firmly believed in Persia, that 
 one day a man dressed as a wood-cutter 
 approached the basket, with the intent 
 of plundering, but ere his hand reached 
 its contents it dried up and withered. 
 Concluding that it was a miracle worked by 
 the Shaikh, the offender cried out to him 
 for assistance. The holy man, in a reproving 
 tone, said, ' If thou art a wood-cutter, where 
 are thy blistered hands, thy wounds from 
 thorns, and thy labour- worn frame ? Or 
 if a robber, where is thy climbing-rope, thy 
 arms, and thy hardened boldness that 
 should have restrained thee from thus 
 moaning and crying ? ' He however took 
 compassion on the hapless culprit, offered 
 
 B
 
 i8 
 
 up a prayer for the restoration of his 
 arm, and even bestowed upon him, with a 
 proper admonition, a portion of the viands 
 which he had in vain attempted to carry 
 off by stealth." 
 
 When the Atabaks were replaced by the 
 Mughal dynasty of Persia (A.D. 1256), it 
 chanced that the military commander of 
 Shiraz compelled the greengrocers and mar- 
 ket people of the city to purchase at the 
 hands of their rulers, for a large amount, 
 some dates which had but a nominal value. 
 The matter was brought to the notice of 
 Shaikh Sadi, who thereupon addressed a 
 letter in verse to the Mughal governor, 
 pointing out that the poet's brother was 
 so poor that " he has no trousers on his 
 legs, and yet he has been compelled to 
 buy dates at an exorbitant price. A worse 
 misfortune than this," it was added, " there 
 is not." The appeal was successful, and
 
 INTRODUCTION 19 
 
 not only were dates given free of charge 
 to the Shaikh's impoverished brother, but 
 " a paltry sum " was placed at his dis- 
 posal as a gift from the governor on " learn- 
 ing that the man was poor." 
 
 When the second of the Mughal monarchs 
 of Persia ascended the throne (A.D. 1265) 
 he chanced one day, in company with some 
 of his ministers, to meet Sadi, and was 
 astonished to find that the poet received at 
 the hands of these ministers more considera- 
 tion than was extended to himself, albeit a 
 royal personage. Enquiring the cause of 
 a circumstance so strange, his Majesty was 
 asked in return whether he had not heard 
 of the great Shaikh whose poetry was 
 famous throughout the world. The result 
 was that the Shaikh was summoned to 
 the royal presence and requested to " give 
 some counsel." " Thou canst bear nothing 
 with thee from this world to the next,"
 
 20 SADI'S SCROLL OF WISDOM 
 
 was the rejoinder, " save a recompense or a 
 punishment, and the choice now rests with 
 thee." The monarch felt the reproach, so 
 the Shaikh on leaving whispered in the 
 royal ear the following verses : 
 
 " A monarch is the shadow of God ; 
 The shadow should be a close companion 
 
 of its substance. 
 
 The vulgar soul is incapable of good, 
 If the sword be not king. 
 All the right that appears in the world 
 Is evidence of the monarch's rectitude. 
 A kingdom derives no advantage from 
 
 him 
 Whose every thought is an error." 
 
 During the same reign one of the ministers 
 submitted to Sadi five questions, to which 
 a reply was invited, (i) Is a demon or 
 a man the better ? (2) How should I act 
 if my enemy will not be reconciled to me ?
 
 INTRODUCTION 21 
 
 (3) Is one who performs the pilgrimage to 
 Mecca better than one who has neglected 
 that duty ? (4) Is a descendant of Ali l 
 better than other people ? (5) Would the 
 poet be pleased to accept a present of a 
 turban and 500 dinars as subsistence money 
 for his birds ? The messenger, the bearer 
 of the letter, thought that he might with 
 advantage be considered as one of the 
 " birds," and accordingly put into his own 
 pocket 150 dinars, leaving a balance of no 
 more than 350 dinars. The reply of Sadi, 
 which betokened that he had detected the 
 theft, ran thus : 
 
 " Thou hast sent me an honoured present 
 and money. 
 
 May thy wealth increase, and thine ene- 
 mies be trodden under foot ! 
 
 For each dinar may a year of life be thine, 
 
 1 The son-in-law of the Prophet, and the first caliph 
 according to the tenets of the Persians."
 
 22 SADI'S SCROLL OF WISDOM 
 
 So that thou mayest continue to live 
 three hundred and fifty years." 
 
 On receipt of this poetic effusion the 
 minister gave an order on the treasury 
 for no less than 10,000 dinars ; but 
 the treasurer had in the meantime 
 passed away, a circumstance which the 
 poet brought to the notice of his patron. 
 When the latter learnt what had occurred, 
 he increased the donation to no less 
 than 50,000 dinars, with a suggestion 
 that some portion of the money should 
 be devoted to the erection of a house at 
 Shiraz for the accommodation of travellers. 
 Four of the questions propounded appear 
 to have remained unanswered. 
 
 Shaikh Sadi died at a very advanced age 
 in Shiraz, A.D. 1291. His tomb, originally 
 held in much esteem and decked with 
 extracts from his own poems, has more
 
 INTRODUCTION 23 
 
 or less fallen into decay, though enough 
 it is believed remains to mark the resting- 
 place of one of Persia's most gifted poets 
 and men of letters. 
 
 " Sadi," such is the description of him 
 by a native annalist, ''was short, and not 
 very handsome. His head was extremely 
 long, truly indicative of a grave and saintly 
 aspect . His dress was eminently simple, con- 
 sisting of a turban, a long blue gown worn 
 over his undercoat, and a stick in his hand. 
 The character of this venerable bard was 
 highly noble and becoming a great person. 
 He was extremely courteous and affable 
 to his friends, and generous towards his 
 enemies. In wit he surpassed every author 
 of his age, and his humour was so successful 
 that he could make the most silent and 
 melancholy face laugh in his company. 
 He was a boy among the circle of experi- 
 enced youths, a sage among a society of
 
 24 SADI'S SCROLL OF WISDOM 
 
 divines. In a word, he was an accom- 
 plished scholar, an excellent master of pure 
 Persian eloquence, an unsullied instructor 
 of divinity, and a consummate painter of 
 life and manners." 
 
 The works by which Shaikh Sadi " the 
 nightingale of a thousand songs" is best 
 known are : 
 
 (a) The Bmtan, an exquisite poem em- 
 bodying moral precepts and rules of 
 life; 
 
 (6) The Gulistan, possibly the most 
 widely read book in Persian literature. 
 Well indeed did Eastwick, when pub- 
 lishing a translation of this charming 
 volume, write, "The school-boy lisps out 
 his first lessons in it, the man of learning 
 quotes it, and a vast number of the ex- 
 pressions have become proverbial. When 
 we consider, indeed, the time in which 
 it was written the first half of the
 
 INTRODUCTION 25 
 
 thirteenth century a time when gross 
 darkness brooded over Europe, at least 
 darkness which might have been, but, alas ! 
 was not felt the justness of many of its 
 sentiments, and the glorious views of the 
 Divine attributes contained in it, are truly 
 remarkable." 
 
 (c) The Pand Namah, or Scroll of 
 Wisdom, 1 a small volume of poetry em- 
 bodying precepts which would do no discre- 
 dit to the philosophy of this, the twentieth 
 century of the Christian era. Concise and 
 elegant, the work is most popular through- 
 out the length and breadth of the Persian- 
 speaking East. This may indeed well be 
 the case, inasmuch as, in addition to beauty 
 of diction, it is written in a metre which 
 flows in easy cadence, and fixes the words 
 
 1 It may, however, be explained that the earlier 
 MSS. do not contain this work, which was first ascribed 
 to Sadi about A.D. 1438.
 
 26 SADI'S SCROLL OF WISDOM 
 
 of the poem on the mind. Hence the lines 
 are committed to memory to an extent 
 that is probably not surpassed by any 
 work in the Persian language. Byron's 
 lines known as the " Lover's Last Adieu " 
 may be quoted as an example of rhythm 
 identical with that of Sadi's Scroll of 
 Wisdom. The two may with advantage 
 be quoted side by side. 
 
 " The roses of love glad the garden of 
 
 life." 
 " Karima ba bakhsha ya bar hal 
 
 i-ma." 
 
 It only remains to add that no trans- 
 lation of The Scroll of Wisdom has been 
 published in this country during the last 
 hundred years (Gladwin's text in itself 
 somewhat imperfect was issued with an 
 appended translation in 1801), though 
 in Bombay some twenty years ago an
 
 INTRODUCTION 27 
 
 Indian scholar rendered it into English. 
 Both works are out of print, and for all 
 practical purposes it may be said that a 
 translation is not procurable by the British 
 public. Perhaps, therefore, no apology is 
 needed for the present work. 
 
 ARTHUR N. WOLLASTON. 
 
 GLEN HILL, WALMER, 
 May 6, 1906.
 
 SADI'S SCROLL OF WISDOM 
 
 In the Name of God, the Merciful and 
 Compassionate ! 
 
 O merciful Being ! take pity on our con- 
 dition ; 
 
 For we are captives in the snare of lust ! 
 
 We have no protector save Thee ! 
 
 Thou art the all-sufficient Forgiver of sins 
 to us sinners ! 
 
 Keep us from the path of error ; 
 
 Forgive us our trespasses, and show us 
 
 righteousness. 
 
 29
 
 30 SADI'S SCROLL OF WISDOM 
 
 IN PRAISE OF MUHAMMAD 
 
 The Peace of God be upon him and his 
 Posterity ! 
 
 So long as the tongue is fixed in the mouth, 
 May the praise of Muhammad be a source 
 
 of delight. 
 The beloved of God, the most exalted of 
 
 Prophets, 
 
 Whose pillow is the glorious firmament. 
 The earth-conquering horseman with his 
 
 chestnut Buraq, l 
 Which passed beyond the palace of the 
 
 cerulean portico ! 
 
 ADDRESS TO THE SOUL 
 
 Forty years of thy precious existence have 
 expired ; 
 
 1 The steed on which Muhammad is supposed to 
 have visited Heaven.
 
 GENEROSITY 31 
 
 Yet thy life hath not passed beyond child- 
 hood. 
 
 Thou hast spent all in lust and licence ; 
 
 Not a moment hast thou acted according to 
 righteousness. 
 
 Rely not upon unstable life ; 
 
 Be not confident that thou art safe from 
 the sport of fortune. 
 
 IN PRAISE OF GENEROSITY 
 
 O soul ! whoever spreadeth the table of 
 
 benevolence 
 
 Is famous in the world of liberality. 
 Generosity will make thee renowned 
 
 throughout the universe ; 
 Generosity will secure thee happiness. 
 Beside generosity there is nothing in the 
 
 world, 
 
 Nor is aught more current in any market ! 
 Generosity will be the source of delight ;
 
 32 SADI'S SCROLL OF WISDOM 
 
 Generosity will be the harvest of life. 
 Freshen the heart of the world by generosity ; 
 Fill the globe with the renown of thy 
 
 generosity. 
 
 For ever be steadfast in generosity ; 
 Since the Creator of the soul is beneficent. 
 
 DESCRIPTION OF BENEVOLENCE 
 
 The man of good parts maketh choice of 
 benevolence ; 
 
 For mankind becometh prosperous from 
 benevolence. 
 
 Be conqueror of the world through kind- 
 ness and benevolence ; 
 
 Be a chief in the kingdom of kindness and 
 generosity. 
 
 Benevolence is the attribute of men of 
 piety, 
 
 Benevolence is the duty of the prosperous. 
 
 Benevolence is the touchstone of the alloy 
 of sin,
 
 PARSIMONY 33 
 
 Benevolence is the medicine for all ills. 
 Be not, if you can, void of benevolence, 
 That you may snatch the ball of excellence 
 owing to benevolence. 
 
 IN CONDEMNATION OF PARSIMONY 
 
 Were the spheres to fall to the share of the 
 
 miser, 
 
 Were fortune the slave of the miser, 
 Were the wealth of Korah l in his hand, 
 Were a quarter of the universe subservient 
 
 to him 
 The miser is not worthy that thou shouldest 
 
 mention his name. 
 
 And were fortune to become his servant, 
 Pay no regard to the property of the miser 
 Speak not of the miser's property and 
 
 possessions. 
 Were the miser a devotee both on land and 
 
 sea, 
 
 1 A man proverbial for his wealth and avarice. 
 
 C
 
 34 SADI'S SCROLL OF WISDOM 
 
 He would be so it is ordered unknown 
 
 in Paradise. 
 
 Though the miser be rich in possessions, 
 He would suffer distress, as if he were a poor 
 
 man. 
 Benevolent persons enjoy the fruit of their 
 
 wealth ; 
 The niggardly suffer grief from their gold 
 
 and silver. 
 
 DESCRIPTION OF HUMILITY 
 
 O soul ! if thou makest choice of humility, 
 
 The people of the world will be thy friends. 
 
 Humility will augment thy station, 
 
 Just as the moon gets light from the sun. 
 
 Humility is the source of intimacy, 
 
 For exalted will be the dignity of friendship. 
 
 Humility exalteth a man, 
 
 Humility is a decoration to men of position. 
 
 Every one who is human is humble ; 
 
 Nought becometh a man save magnanimity.
 
 HUMILITY 35 
 
 The man of wisdom maketh choice of 
 
 humility ; 
 The bough laden with fruit rests upon the 
 
 earth. 
 
 Humility will increase thy reputation, 
 I twill get thee a place in the glorious Paradise. 
 Humility is the key of the gate of Heaven ; 
 It is an ornament to position and dignity. 
 Whoever is accustomed to humility 
 Will enjoy rank and power. 
 Whoever is born to command, 
 It is more than delightful to find in him 
 
 humility. 
 Humility will make thee beloved in the 
 
 world 
 Thou wilt become dear in men's hearts as 
 
 their own soul. 
 
 Do not withhold humility from mankind, 
 For thus thou mayest withdraw thy neck 
 
 (from perplexity) as it were a sword 
 
 (from the scabbard).
 
 36 SADI'S SCROLL OF WISDOM 
 
 Humility on the part of the exalted is 
 
 commendable. 
 If a beggar be humble, it is his nature. 
 
 IN CONDEMNATION OF PRIDE 
 
 Beware, O son ! that thou dost not become 
 proud, 
 
 Lest fortune thereby slip from thine hands. 
 
 Pride on the part of a wise man is not 
 comely ; 
 
 Sad is such demeanour in the case of a 
 prudent person. 
 
 Pride is the habit of the ignorant, 
 
 Pride doth not proceed from men of in- 
 telligence. 
 
 Pride caused the fall of Azazil, 1 
 
 And led to his being ensnared in the prison 
 of the accursed. 
 
 Whoever is by nature arrogant, 
 
 1 Satan.
 
 LEARNING 37 
 
 His head is filled with pride beyond imagi- 
 nation. 
 
 Pride is the source of adversity, 
 
 Pride is the nature of the evil-disposed. 
 
 Since thou knowest about pride, why dost 
 thou pursue it ? 
 
 If thou actest thus, thou doest wrong. 
 
 ON THE EXCELLENCE OF LEARNING 
 
 Sons of Adam from learning will find per- 
 fection 
 
 Not from dignity, and rank, and wealth, 
 and property. 
 
 Like a taper one must melt in pursuit of 
 learning, 
 
 Since without learning one cannot know 
 God. 
 
 A man of wisdom is a student of learning, 
 
 For the market of wisdom is always brisk. 
 
 Whoever is fortunate as regards Eternity, 
 
 Maketh choice of the pursuit of knowledge.
 
 38 SADI'S SCROLL OF WISDOM 
 
 This pursuit of knowledge is a duty on thy 
 part, 
 
 Even if it be necessary to traverse the 
 earth. 
 
 Go, seize fast hold of the skirt of knowledge, 
 
 For learning will convey thee to ever- 
 lasting abodes. 
 
 Seek nought but knowledge if thou art 
 wise, 
 
 For it is neglectful to remain without 
 wisdom. 
 
 From learning there will come to thee per- 
 fection as regards religion and the world, 
 
 For thine affairs will be settled by know- 
 ledge. 
 
 AS REGARDS AVOIDING THE SOCIETY OF THE 
 IGNORANT 
 
 O soul ! if thou art wise and intelligent, 
 Make not choice of the society of the 
 ignorant.
 
 THE IGNORANT 39 
 
 Dart from the ignorant, as it were an 
 
 arrow ; 
 Mix not with them, as it were sugar and 
 
 milk. 
 If thou hast a dragon for a friend in the 
 
 cave, 
 
 It is better than to have an ignorant asso- 
 ciate. 
 
 If the enemy of thy soul be intelligent, 
 It is better than an ignorant friend. 
 From the ignorant proceed nought but bad 
 
 deeds, 
 And no one hath heard therefrom but base 
 
 words. 
 No one in the world is so despicable as the 
 
 ignorant, 
 For nothing is more worthless than 
 
 ignorance. 
 The end of the ignorant will be the abode 
 
 of the lost, 
 For the ignorant seldom end life well.
 
 40 SADI'S SCROLL OF WISDOM 
 
 It is best that the ignorant should be 
 
 abased, 
 For it is fitting that the ignorant should 
 
 find disgrace. 
 
 It is well to shun the ignorant, 
 For from them will arise disgrace in this 
 
 world and the next. 
 
 DESCRIPTION OF JUSTICE 
 
 Since God hath given thee all things to 
 
 thy desire, 
 Why dost thou not eventually bring forth 
 
 the fruits of justice ? 
 
 Since justice is the adornment of royalty, 
 Why dost thou not fix thine heart upon 
 
 justice ? 
 
 Thy kingdom will be established 
 If justice cometh to thine aid. 
 Since Nushirwan l made choice of justice 
 
 1 A king of Persia, surnamed "the Just," who 
 reigned from A.D. 531 to A.D. 579.
 
 JUSTICE 41 
 
 His name is now held in remembrance for 
 
 his goodness. 
 Peace befalleth the kingdom from the 
 
 effects of justice, 
 Since from justice the kingdom attaineth 
 
 its wishes. 
 There is no better architect in the world 
 
 than justice, 
 Since nought is more excellent than 
 
 righteousness. 
 
 Make the world populous through justice ; 
 Fill the hearts of mankind with delight 
 
 through justice. 
 
 What will be the end thereof to thee ? 
 Even this, that thou wilt have the name of 
 
 a righteous monarch. 
 Dost thou wish a token of good fortune ? 
 Close the door of oppression against man- 
 kind; 
 
 Withhold not thy favour from thy subjects ; 
 Gratify the desires of those who seek justice.
 
 42 SADI'S SCROLL OF WISDOM 
 
 IN CONDEMNATION OF OPPRESSION 
 
 The world witnesseth desolation owing to 
 
 failure of justice, 
 As it were a beautiful garden from the 
 
 autumn gale. 
 Do not give way to oppression in any 
 
 case, 
 
 Lest the sun of monarchy suffer decline. 
 He who raiseth the fire of oppression in 
 
 the world 
 Occasioneth a sigh on the part of the 
 
 people of the land. 
 
 If a tyrant raiseth a sigh from the soul 
 The anguish createth a flame over land and 
 
 water. 
 
 Do not oppress poor helpless people, 
 Without further thought as to the narrow- 
 ness of the grave. 
 Be not disposed towards the market-place 
 
 of oppression ;
 
 CONTENTMENT 43 
 
 Be not neglectful of the smoke of men's 
 
 hearts. 
 O man of haste ! be not an oppressor of 
 
 humanity, 
 For of a sudden the wrath of God will 
 
 overtake thee. 
 
 Do not oppress the poor humble people, 
 For without doubt the tyrant passeth to 
 
 perdition. 
 
 DESCRIPTION OF CONTENTMENT 
 
 O soul ! if thou acquirest contentment, 
 Thou wilt exercise sway in the kingdom of 
 
 repose. 
 If thou art pinched with the trials of 
 
 poverty, 
 Then, in the estimation of the wise, wealth 
 
 is nought. 
 
 The poor man is not disgraced by poverty, 
 For mankind attain glory from penury.
 
 44 SADI'S SCROLL OF WISDOM 
 
 Gold and silver are the glory of the rich, 
 
 But the poor have inward repose. 
 
 Be not distressed if thou art not wealthy, 
 
 Since a sovereign cannot extract taxes from 
 the desolate. 
 
 In all circumstances contentment is prefer- 
 able. 
 
 Whoever is born under a lucky star is 
 happy. 
 
 Enlighten thy soul with the radiance of 
 contentment, 
 
 If thou hast any token of good fortune. 
 
 IN CONDEMNATION OF AVARICE 
 
 Beware ! thou that art snared in the net 
 
 of avarice, 
 Lest thou be mad and intoxicated with 
 
 the cup of greed. 
 Waste not thy life in the acquisition of 
 
 wealth,
 
 AVARICE 45 
 
 Since an earthen pot is not of the same 
 
 value as a pearl. 
 Whosoever hath fallen into the snare of 
 
 greed 
 Giveth the harvest of his life to the 
 
 winds. 
 I grant that all the wealth of Korah l is 
 
 thine 
 That all the riches of the habitable globe 
 
 are with thee 
 But in the end thou wilt be enveloped in 
 
 the earth, 
 
 Like the helpless, with distress of heart. 
 Why dost thou distress thyself with the 
 
 anguish of gold ? 
 Why dost thou bear the burden of distress, 
 
 as if thou wert an ass ? 
 Why dost thou undergo anguish on account 
 
 of wealth, 
 For it will of a sudden be swept away. 
 
 1 A man proverbial for his wealth and avarice.
 
 46 SADI'S SCROLL OF WISDOM 
 
 Hast thou thus given thine heart to the 
 
 picture of money ? 
 For with the taste thereof thou wilt become 
 
 a penitent boon companion. 
 Thou art become such a lover of the face of 
 
 gold, 
 That thine affairs are distressed and thy 
 
 head upset. 
 Thou art become as it were a prey to its 
 
 pursuit, 
 
 That thou thinkest not of the day of judg- 
 ment. 
 Let not the heart of that base wretch 
 
 rejoice, 
 Who on account of the world scattereth 
 
 faith to the winds. 
 
 DESCRIPTION OF OBEDIENCE AND WORSHIP 
 
 When fortune is a person's slave 
 His heart is perpetually disposed towards 
 obedience.
 
 OBEDIENCE AND WORSHIP 47 
 
 It is not fit to turn aside one's head from 
 
 servitude, 
 
 Since fortune is obtainable from obe- 
 dience. 
 
 Happiness is procured from obedience ; 
 The heart becometh illumined from the 
 
 light of obedience. 
 
 If thou girdest thy loins with submission, 
 Thou wilt open the door of everlasting 
 
 happiness. 
 The wise man doth not turn his head from 
 
 obedience, 
 Since no excellence is more lofty than 
 
 obedience. 
 Keep thine ablutions freshened with the 
 
 waters of obedience, 
 So that to-morrow thou mayest be free as 
 
 from fire. 
 
 Stablish thy prayers with sincerity, 
 So that thou mayest attain everlasting 
 
 prosperity.
 
 48 SADI'S SCROLL OF WISDOM 
 
 Enlightenment of soul springeth from 
 
 obedience, 
 
 Just as the earth deriveth light from the sun. 
 Worship the Creator ; 
 Sit down in the portals of obedience. 
 If thou makest choice to worship the 
 
 Creator, 
 Thou wilt be a chieftain in the kingdom of 
 
 fortune. 
 Raise thy head and keep not abstinence 
 
 in thy pocket, 
 
 For Paradise is the abode of the abstinent. 
 Lighten the lamp of thy soul with piety, 
 That thou mayest become happy, like the 
 
 prosperous. 
 
 Whoever is clad with the garment of re- 
 ligion 
 Hath no fear for the trials of the day of 
 
 judgment.
 
 SATAN 49 
 
 IN CONDEMNATION OF SATAN 
 
 O soul ! whoever is overpowered by Satan, 
 Is night and day in the snare of sin. 
 Whoever hath Satan for his ruler, 
 How can he return to the way of God ? 
 O soul ! beware that thou dost not give 
 
 way to sin, 
 That to-morrow thou mayest be free as 
 
 from fire. 
 
 A wise man avoideth offence, 
 As sugar melteth in water. 
 A man of good disposition doth not commit 
 
 sin, 
 Lest he becometh as the light of the sun 
 
 concealed by the clouds. 
 Do not give way to thy lusts, 
 Lest thou be suddenly snatched to perdition. 
 If thine heart doth not turn aside from sin, 
 Amongst the lowest of the low will be thine 
 
 abode. 
 
 D
 
 50 SADI'S SCROLL OF WISDOM 
 
 Do not destroy the house of life 
 
 With the torrent of bad and improper 
 
 actions. 
 If thou keepest away from sin and 
 
 iniquity, 
 Thou wilt not be far from the garden of 
 
 Paradise. 
 
 IN EXPLANATION OF THE WINE OF AFFEC- 
 TION AND LOVE 
 
 O cupbearer ! bring wine as it were a 
 garment of fire, 
 
 For a man with a soul desires this (religious) 
 intoxication. 
 
 The ruby wine in the golden goblet 
 
 Is soul-inspiring, as it were a beautiful 
 pearl. 
 
 Welcome is the fire of desire to those in- 
 spired with love ! 
 
 Welcome are the delightful pains of the 
 lords of love !
 
 THE WINE OF LOVE 51 
 
 Bring this wine as it were the water of im- 
 mortality, 1 
 
 For from its fragrance the soul findeth 
 deliverance from grief ! 
 
 Happy that soul that desires a Friend ! 2 
 
 Happy that person who is ensnared in the 
 bonds of affection for Him ! 
 
 Happy that person who is enamoured of 
 the face of the Friend ! 
 
 Happy that person whose abode is the Nook 
 of the Friend ! 
 
 A Friend as it were wine like soul-refreshing 
 Peace ! 
 
 Wine the purest like a beautiful face ! 
 
 Happy men of soul who adore wine ! 
 
 Happy the flavour of wine to men of spirit ! 
 
 1 These stanzas must be construed in a figurative 
 and religious sense. 
 * That is " God."
 
 AS TO THE NATURE OF FIDELITY 
 
 O soul ! be firm footed as regards fidelity, 
 For money hath no currency without its 
 
 stamp. 
 If thou turnest not the rein from the path 
 
 of fidelity, 
 Thou wilt be a friend in the hearts of thine 
 
 enemies. 
 Turn not thy soul's face from the abode of 
 
 fidelity, 
 That thou be not ashamed before the face 
 
 of thy friends. 
 Place not thy foot outside the street of 
 
 fidelity, 
 Since tyranny is not fitting in the case of 
 
 friends. 
 It is wrong to separate thyself from beloved 
 
 ones; 
 It is contrary to fidelity to sever thyself 
 
 from thy comrades.
 
 GRATITUDE 53 
 
 Want of fidelity is the attribute of women. 
 Do not learn the unseemly conduct of that 
 sex. 
 
 ON THE EXCELLENCE OF GRATITUDE 
 
 Whosoever hath a heart filled with gratitude 
 to God, 
 
 It is not becoming that he should tie up the 
 tongue of praise. 
 
 Teach thy soul nought but gratitude to God, 
 
 For it is necessary to praise the Creator. 
 
 Thy wealth and possessions are increased 
 by gratitude ; 
 
 Victory entereth thy door, owing to grati- 
 tude. 
 
 Wert thou to show gratitude to God till 
 the day of reckoning, 
 
 Thou would' st not discharge a thousandth 
 part (of thy duties). 
 
 Yes ! it is best to lisp thy gratitude,
 
 54 SADI'S SCROLL OF WISDOM 
 
 For gratitude to Him is an ornament to 
 
 Islam. 
 If thou restrainest not thy tongue from 
 
 gratitude to God, 
 Thou wilt attain everlasting felicity. 
 
 IN EXPLANATION OF PATIENCE 
 
 If patience is thy helper 
 Thou wilt attain everlasting happiness. 
 Patience is the attribute of prophets ; 
 Those who practise religion turn not aside 
 
 from this direction. 
 Patience openeth the door of the desires 
 
 of friends, 
 
 For save patience there is no key for them. 
 Patience giveth thee the desire of thine 
 
 heart, 
 For at the hands of mankind thy difficulties 
 
 are solved. 
 
 Patience is best in every case, 
 For in this sentence is much meaning.
 
 PATIENCE AND RECTITUDE 55 
 
 Patience giveth thee thy desire, 
 
 It relieveth thee from pain and misfortune. 
 
 Patience is the key of the door of thine 
 
 aspirations, 
 
 The enlarger of the kingdom of desire. 
 Exercise patience if thou art religious, 
 For haste is the attribute of devils. 
 
 DESCRIPTION OF RECTITUDE 
 
 O soul ! if thou makest choice of rectitude, 
 Fortune will become to thee an auspicious 
 
 companion. 
 A wise man doth not turn aside his head 
 
 from rectitude, 
 
 Since from rectitude a man's name is exalted. 
 If thou breathest truth at morn 
 Thou wilt avoid the darkness of ignorance. 
 Beware that thou breathest nought save 
 
 rectitude, 
 Since the right hand holdeth pre-eminence 
 
 over the left.
 
 56 SADI'S SCROLL OF WISDOM 
 
 Nought is better in the world than rectitude, 
 For in the rosebud of rectitude there is no 
 thorn. 
 
 IN CONDEMNATION OF LYING 
 
 When a person f olloweth after unrighteous- 
 ness, 
 
 Where will he find deliverance on the day 
 of judgment ? 
 
 Whosoever assumeth the habit of false 
 speaking 
 
 Hath no splendour for the lamp of his soul. 
 
 Falsehood putteth a man to shame, 
 
 Falsehood depriveth a man of dignity. 
 
 A wise man blusheth at a liar, 
 
 Since no one esteemeth such a person. 
 
 O brother ! beware that thou speakest not 
 falsely, 
 
 For a liar is despised and without repute. 
 
 Nought is worse than unrighteousness ; 
 
 son I therefrom arise th loss of fair name.
 
 VICISSITUDES OF FORTUNE 57 
 
 ON THE VICISSITUDES OF FORTUNE AND 
 DIFFERENCES OF STATION 
 
 Regard this globe, resplendent like gold, 
 The roof of which is firm without pillars ! 
 Regard the curtain of the revolving sphere ! 
 Regard its glittering lamps ! * 
 One is a shepherd, and another a sovereign ; 
 One is a suppliant for justice, another covets 
 
 a throne ; 
 
 One is happy, and another miserable ; 
 One is prosperous, and another unfortunate ; 
 One is a payer of taxes, and another sits 
 
 on a throne ; 
 
 One is exalted, and another debased ; 
 One sitteth on a mat, and another upon a 
 
 throne ; 
 
 One is in rags, and another is clad in silk ; 
 One hath no bread, and another revels in 
 
 wealth ; 
 
 1 The stars.
 
 58 SADI'S SCROLL OF WISDOM 
 
 One is disappointed, and another prosper- 
 ous ; 
 
 One is afflicted, and another rolleth in riches ; 
 
 One hath a transient fate, and another is 
 established throughout eternity ; 
 
 One is full of health, and another is sickly ; 
 
 One is full of years, and another is a mere 
 stripling ; 
 
 One is filled with righteousness, and another 
 lives in sin ; 
 
 One is given to prayer, and another is ad- 
 dicted to deceit ; 
 
 One is upright and religious, 
 
 Another is immersed in an ocean of crime 
 and wickedness ; 
 
 One is of good disposition, and another is of 
 hasty temper ; 
 
 One is patient, and another is quarrelsome ; 
 
 One is at ease, another in pain ; 
 
 One is in difficulties, another is prosperous ; 
 
 One is a chieftain in the world of luxury,
 
 VICISSITUDES OF FORTUNE 59 
 
 Another is a captive in the snares of ad- 
 versity ; 
 One is established in the rose garden of 
 
 comfort, 
 Another is associated with anguish, pain, 
 
 and distress ; 
 
 One is like a rose resplendent with joy, 
 Another is distressed at heart, and pained 
 
 in soul ; 
 
 One girdeth his loins with obedience, 
 Another bringeth his life to an end in sin ; 
 One passeth day and night with the Koran 
 
 in his hands, 
 Another sleepeth intoxicated in the corner 
 
 of a wine shop ; 
 One is fixed firm as a peg at the door of 
 
 religion, 
 
 Another is a sinner in the way of infidelity ; 
 One is prosperous, learned, and intelligent, 
 Another is unfortunate, ignorant, and 
 
 abashed ;
 
 60 SADI'S SCROLL OF WISDOM 
 
 One is a champion, agile, and a warrior, 
 Another is faint-hearted, indolent, and 
 
 without courage ; 
 One exceedeth all limits in the possession of 
 
 wealth, 
 Another is in want of bread and means for 
 
 his family ; 
 
 One hath the taper of joy resplendent, 
 To another bright daylight is as night. 
 
 AGAINST PLACING HOPE IN CREATED 
 BEINGS 
 
 For this therefore place no reliance upon 
 
 fortune, 
 
 For it will suddenly deprive thy soul of life. 
 Put no reliance upon a numberless army, 
 For it may be that thou wilt not be aided 
 
 by victory. 
 Put no reliance upon kingdom, position, 
 
 and rank,
 
 RELIANCE ON CREATED BEINGS 61 
 
 For they existed before thee, and will re- 
 main after thee. 
 
 Do not wrong because thou seest wrong on 
 the part of a true friend ; 
 
 Good fruit doth not grow from bad seed. 
 
 Put no reliance on majesty and power, 
 
 For suddenly will arrive the command to 
 give up thy soul. 
 
 Many are the monarchs of exalted rank ; 
 
 Many are the warriors who overrun king- 
 doms ; 
 
 Many are the fierce warriors who scatter 
 armies ; 
 
 Many are the lion-like men who smite with 
 the sword ; 
 
 Many are the moon-faced beauties of 
 graceful figure ; 
 
 Many are the lovely ones with stature like 
 the sun ; 
 
 Many are the newly arisen with lovely 
 cheeks ;
 
 62 SADI'S SCROLL OF WISDOM 
 
 Many are the freshly decked brides ; 
 Many are the famous, and many are the 
 
 fortunate ; 
 Many are they like the cypress in stature, 
 
 and many are the rosy-cheeked beauties 
 Who have rent the garment of life, 
 Who have drawn the head within the wall 
 
 of the grave. 
 With such the harvest of their life hath been 
 
 scattered to the winds, 
 So that never hath any one a trace of them. 
 Link not thy soul with this earth and its 
 
 vain delights, 
 For misfortune may rain upon it from 
 
 Heaven. 
 
 Set not thine heart upon this material abode, 
 For thou wilt not find therein delight for 
 
 thy soul. 
 Place not thine affections upon this ancient 
 
 and ruined dwelling, 
 For it will not be void of grief and pain.
 
 THE ADVICE OF SADI 63 
 
 The world hath no permanence, O my son ! 
 Pass not thy life therein in negligence. 
 Fix not thy heart upon this perishable 
 
 abode. 
 From Sadi receive this one piece of advice. 
 
 Printed by Hatell, Watson & Viney, Ld., London and Aylesbury.
 
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