nizami the haft paikar the seven beauties vol i

7/28/2019 Nizami the Haft Paikar the Seven Beauties Vol I

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UNIVERSAL

LIB

RARY

UNIVER

SAL

LIBRARY

OU_214009


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PROBSTHAIN'S ORIENTAL SERIES.

V O L . X I I .

N I Z A M I : T H E H A F T P A I K A R .

(TRANSLATION.)


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STEPHEN AUSTIN AND SONS, LIMITED-

PIUNTERS, HERTFORD


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PREFACE

Library, both of which, by the liberality of the Indian Government,

can be bor row ed by the stude nt for use at home. Am ong st these

MSS. there is one especially remarkable both for its correctness and

good writingtwo qualities which are often not found together.

The Commentary is entirely my own, since I have found no notes

of any importance either in the MSS. or the lithographed texts used.

As a matter of fact, separate MSS., which might contain notes, I

have not seen ; whilst MSS. and lithographs of the collected worksseldom, if ever, con tain any . Of separate lit ho gra ph ed tex ts I have

seen only a few, and in these the sparse notes are of the most trifling

de scr ipt ion. In fact , such notes are seldom of any valu e, unless

written as a regular commentary by scholars of established

reputa t ion .

The system of transliteration adopted is as follows :

when a consonant.

the soft dental.

(in Arabic quotations as " th " in " thin ").

as in " jar ".

as in " church ".

a deeply sounded " h ".

the German " ch ".

HE text for the following translation has been prepared mainly

from the MSS. and lithographed texts of the India OfficeT


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P R E F A C E

the soft dental.

(in Arabic quotations transliterated " dh " for " th " in

" this ") .

the " s " in " pleasure ".

a hard palatal " s ".

(in Arabic " d ", a hard palatal " d ").

a hard palatal " t ".

(in Arabic generally pronounced " z ", but sometimes

" d ", or " th " as in " this ").

a guttural not found in European languages,

something like " r, grasseyee ".

a guttural " k ", but now pronounced as " gh ".

always hard.

when pronounced as " m ".

in Arabic and Urdu " w ".

unpronounced, as in " khyas tan" , p ronounced

" khiistan ".

when unpronounced in Arabic , as in " ' A m r w " ,

pronounced " 'Amr ".

generally a sound between " a " in " can " and " u "

in " jug ".

generally sounded as " e " in " ten ".

as " u " in " b u l l " .


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P R E F A C E vii

when a long vowel, and is sounded as in " bal l".

at the end of A rab ic words, and sometimes, in the

middle,when a long vowel, as " u " in " rule ".

when a long vowel, as " i " in " machine ".

as " au " in German " auch ", but now pronounced as

" o " in " no ", and sometimes even as " u ".

" ai " in " gait " (in U r d u ; an d in A rab ic and Tu rki sh

after a hard consonant, as " i " in " fire ").

In addition to the above vowel sounds, Turkish has the French

" u ", a nd " eu ", a nd a sound lik e " i " in " fi r ". These ma y be

represented by " ii ", " o " or " eu ", and " y " respectively.

In conclusion, I have pleasure in offering a tribute of gratitude to

my friend the Publisher, whose exceptional enterprise, energy, and

enlightened appreciation afford a hopeful guarantee for the success

of the work.I have also to thank Messrs. Austin for the care they have taken

in the pr in t in g of a wo rk requir in g great and part icu lar exact i tude.


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CONTENTSP A G E

V

x i i i

1

4

6

11

14

15

20

24

33

37

44

48

50

51

55

58

Preface . . . . . . . . .

I n t r o d u c t i o n . . . . . . . .( I n v o c a t io n t o God) . . . . . . .

In praise of the Lord of Envoys the seal of the Prophets

In description of the Ascension of his highness the chief of

created beings . . . . . . .

O n the cause o f w r i t i n g the book . . . . .

A n apology for the w r i t i n g o f the book . . . .

I n praise o f th e k i n g ' A l a ' u ' d - D i n . . . . .

A hum b le address . . . . . . .

O n th e excellence of speech. Counsel to th e people

Counsel t o his son M u h a m m a d . . . . .

T rea ts o f the b i r th o f B ahr am . The bu i ld in g o f Kh av arn aq

(Some) descr ip t ion of Kh av ar na q. N u 'm an gives up the

sovere ignty . . . . . . . .

The practice o f h u n t i n g o f B a h r a m . . . . .

Bahram Gur goes to the chase and kills a lion and an onager

Bahram goes to the chase and kills a dragon

Bahram finds the picture of the Seven (Fair) Faces in

K h a v a r n a q . . . . . . . .

Y az di ja rd becomes acquainted w i t h Bahrain ' s s tate .


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X CONTENTS

T he dea th o f Y a z d i j a r d . . . . . . .

(The Author) complains of himself and al ludes to FirdausiBahram Gur goes to Persia and (finds) another occupying

th e th ro n e . . . . . . . .

B a h ra m Gur's answer to the le t te r of the Persians .

T h e priest 's answer t o K i n g B a h ra m . . . .

The answer of K i n g Ba hra m to the pr ies t

H o w Ba hr am seizes the crow n fro m between tw o l ions

Bahram sits on the throne in his father 's place

Describes Bahram Gur in his sovereignty and the manner

o f his life . . . . . . . .

A famine i n the w o r ld f rom drought . . . .

The s tory of Bahram and the gir l named Fi tna of ChineseT u r k i s t a n . . . . . . . .

B a h ra m goes to th e chase, an d th e officer en terta ins h i m .

The K h a n of Kh an s comes to f ight against B ah ra m Gu r .

B a h r a m Gur rebukes the Persians . . . . .

De scr ip t ion of Bah ra in ' s banquet in w inte r . The bu i ld in g

o f the Seven Dom es . . . . . .

Descr ipt ion of the seven-domed palace of Bahram Gur and

of the manner of his stay in each dome

Bahram s i t s on Sa turday in the Black Dome, and the

daughter of the king of the First Clime tells him a

s to ry . . . . . . . . .

Bahram on Sunday s i t s in the Yel low Dome, and thedaughter of the king of the Second Clime te l ls him a

s to ry . . . . . . . . .

P A G E

59

60

61

66

68

69

73

75

77

79

82

88

94

99

106

113

114

144


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C O N T E N T S X I

B ah ra in on M on day sits in the Green Dom e, an d the

daughter of the king of the Third Clime tells him a story

Bahram sits on Tuesday in the Red Dome, and the

daughter of the king of the Fourth Clime te l ls him

a s tory . . . . . . . . .

Bahrain sits on Wednesday in the Blue Dome, and the

daughter of the king of the Fif th Clime te l ls him

a s tory . . . . . . . . .Bahrain on Thursday sits in the Sandal-coloured Dome, and

the daughter of the king of the Sixth Clime tells him

a s tory . . . . . . . . .

Bahram si ts on Friday in the White Dome, and the

daughter of the king of the Seventh Clime tells him

a s tory . . . . . . . . .

Bahram finds out about the tyrannical vazir

The f irs t vic t im complains of the tyrannical vazir

The second victim makes (his) complaint

The t h i r d v i c t i m makes (his) com pla in t . . . .

The fo u r th v i c t i m makes (his) com pla in t . . . .

The f i f t h v i c t i m makes (his) com pla in t . . . .

The s ix th v i c t i m makes (his) com pla in t . . . .

The seventh vict im makes (his) complaint

The k in g punishes the ty ra n n ic a l vazir . . . .

The passing of Bahram from the transi tory temple by the

decree o f the A l l-w ise K i n g . . . . .

W ords i n Conclusion . . . . . . .

P A G E

157

171

188

213

234

251

263

264

266

267

268

269

271

273

275

284


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I N T R O D U C T I O N

NI Z A M I was bo rn abo ut 1141 a t Ganja (El izabe thpol ) in the

ol d provin ce of A r r a n (now p a rt of R ussian Transcaucasia).

To this place his father, a SunnI, had come to l ive from the

dis t r ic t of Tafr ish , a dependency of Qum in J ibal , led probablyby the feuds which prevailed between the Shlans and Sunnis

in th a t d i s t r ic t . Ganja was famous for th e p i e t y an d learning

of i t s inha b i tan t s , who were r ig id Sunnis, and wo ul d no t pe r mi t

anyone to set t le among them who differed from them in rel igious

view s. To th is influence, no do ub t, N iz ar ai owe d his early

tendenc y tow ard s asceticism an d lea rni ng . Th e form er he

ret ain ed a l l his life ; th e la tt e r he deprecates in his late r w or ksas of l i t t le account to the Sufi before the knowledge of God,

which is gained, not by learning, but by fol lowing the Suf i path

under the guidance of a spir i tual chief .

His r igid asceticism is at tested by, at least , al l Persian writers ,

and by his own words , notably , in the Sikandar Ndma an d

th e Haft Paikar. In the former he says that by wine, to

which he repeatedly al ludes, he means the rapture of the

knowledge and love of God, and protes ts vehement ly that henever tasted wine in his l i fe .

He never, as other poets, frequented the courts of kings, but

was sought out by them, and wrote some of his poems at their

in v i ta t i o n . D r . W i l l i a m Bachcr ' s a ssumpt ion th a t a t the age

of 40 he adopted qui te a to lerant a t t i tude towards human nature

and a moderate indulgence of the senses is based upon a complete

misapprehension of a passage in Nizami 's f i rst work, theMakhzanu 'l-Asrar, " t h e Treasure-house of Secrets," in w h ic h he

conceives the word dil, " h e a r t , " to be used by the poet in the


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X I V I N T R O D U C T I O N

sense of a generous expansion of heart and a jovial outlook

upon things mundane, whereas i t should undouhtedly be taken

in the usual Sufi and Neo-Platonic sense of the place, whenpurif ied, of the manifestat ion of the Deity, the perfect Sufi

being called sahib-dil, " t h e master of hea rt ." We have on ly

to t u r n to the a dm ira bl y luc id exposit ions of Ja m I in the Tuh-

fatu ' l -A hr a r for any li g h t wh ich the more subtle language

of Nizaml may seem to some to require in such particulars.

The misconception alluded to is due in part to a misapprehension

of the expressionrah-zanan-l havds,

which means " those bandits,th e senses ", and no t Sinncntoter, " ki lle rs of th e senses" ; i.e.,

enemies to mo derate sensual indu lgenc e ! T h a t he was by no

means, however, a man of morose temperament is evident

from the touches of humour we find in the Haft Paikar. A n d

a propos of this, JamI in the Baharislan remarks that the Believer

is cheerful ; the In fi de l i t is wh o is glo om y an d morose.

The uninit iated may perhaps wonder why an accomplished

Sufi poet should appear to be lamenting the darkness of doubt,

and urging himself to give up negligence and the senses, and

to str ive after the at tainment of the " heart" , in order to at tain

to haqqu 'l-yaqbi, the absolute feel ing of th e T r u t h a nd identif ica

t i on wi th I t ; bu t the poet i s rea l ly ins t ru c t ing the neophyte

by detai l ing his own past experiences.

By another misapprehension of the sense Dr. Bacher, in common

with some others, assumes that the Makhzanu 'l-Asrar wasw r it te n whe n the poet was 40 years ol d. N iz am l real ly imp lies

that the genius in collaborat ion with the intel lect of one of 40

years' experience should not be trusted, but that the Sufi aspirant

should at once seek a real friend, i.e., the heart, dil, in the Sufi

sense. N iz a m l , too , him self states t h a t his second w o r k , Khusrau

and Shirin, was composed in 1175 ; i.e., wh en he was 34 years

of age. H e w ro te the Makhzanu 'I-Astar probably in about1171 or 1172, w he n he was a l i t t l e over ,30. A cc o rd in g to

N i z a m l h i m s e l f Laili and Majnun w a s w r i t t e n in 1 18 8 ; t h e


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I N T R O D U C T I O N x v

Sikandar Nama in 1191 ; th e Haft Paikar in 1198. A second

recension of the Sikandar Nama was made, pro ba bly , in

about 1200.After an ascet ic l i fe , uniformly mainta ined, and in the la ter

par t o f which he went in to comple te re t i rement f rom the wor ld ,

he died in about 1202 at Ganja.

From the statements of the biographers and his own assertions

in the Haft Paikar, he appears to ha ve mad e an exten sive

s tudy of the sc iences then known, but an examinat ion of that

work wil l show that his knowledge of geography, at least , wasfar fr om accu rate. A st ro n o m y (astrolo gy) seems to have been

his favourite study, and of this he appears to have had a consider

able know ledge. H e ap pa ren tly believed, to o, in the influence

of the stars, but only as the agents of the pre-ordinanccs of the

D e i t y .

It may seem strange on the surface that the Author of the

Makhzanu l-Asrar sho uld afterwa rds have composed on ly poems

ap pa ren tly exoteric, b u t closer obs erva tion of these poems w i l l

show th at a sub-current of the m yst ic do ctr ine runs thr ou gh

th em a ll . In ad di t i o n also to our ow n observations we have

the tes t imony of JamI, who in the Nafahdtu 'l-Uns asserts

that a l l Nizami 's poems are purely Suf i , though os tensibly only

exo teric stories. T he n, to o, w h a t are th e Odes of Ha fiz ? On

the surface nothing but songs in praise of love, wine, and nature ;

b u t in rea l i t y exposit ions, or rather sym bo lic al images of Sufi isni .A close an d deep st u dy of th e Haft Paikar, especially, amongst

his other works, will reveal such glints of Sufi teaching as will

convince us that Jami 's est imate is a t rue one.

At the same time, it should be added that the subjects of

most of Nizami's poems were suggested by the prevalent taste

of the t imes, and that though he complied wi th th is so far as

th e exo teric sense was concerned, he, at th e same ti m e, ad m it te dan under-current of Suf i ism, in order to comply wi th h is own

predilections and those of the select few.


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X V I I N T R O D U C T I O N

In excuse for gi vi n g an exoteric fo rm to the f irst poem he wr ot e

after the Malchzanu 'l-Asrdr, name ly Khusrau and Shlrin, he

says in that poem :Mara chun " Malchzanu 'l-Asrdr " ganji,

Chi bdyad dar havas bi-n'mud ranjl ?

Va-likin dar jahdn imruz has nist

Ki urd bar havas-nama(h) havas nlst.

A treasure lik e the " MaJchzan " being mine,

Why to a work on passion's sway incline ?

Yet st i l l there 's no one in the world to-dayWho lusts not for a work on passion's sway.

The treatment of the Malchzanu 'l-Asrdr is absolutely

original , for though Nizami was well acquainted with the

Hadlqa of Sana'I, as we see by his allusion to it in a passage

in the colophon to his own workstrangely misunderstood,

by the way, by Dr. Bacherthe style he uses is quite different.

Sana'I is perhaps more obscure and subtle even than RumI,

but Nizami uses a mode of expression which is rare, though not

unique, among Persian poets, who, though often obscure, are

general ly w ha t m ay be cal led co nve ntio nal ly obscure. N iz am i,

on the other hand, l ike many European poets, is unconventionally

obscure. He emp loys images an d me tapho rs to w h ic h there is

no key save in the possession of the poetic sense and of sound

ju dg m en t . In a poet l i k e J a m i , a great adm irer a n d i m i t a t o r

of Nizami, the style, in spi te of i ts frequent quaint conceits ,is so lu ci d th a t we can almos t ant icip ate the sense. In N iz a m i

we cannot do so, but have to use our best judgment and

imagina t ion .

In his later works Nizfiml fol lows the path of FirdausI, of

w h o m he was a great adm irer ; b u t he by no means follows h i m

serv ilely ; in al l he wro te we see the im p r i n t of his o w n genius,

and a s t r ik ing or ig inal i ty of thought and express ion. InN iz am i we see N iz am i and no t F i rd ausI . H is though ts are

deeper, his expression is more trenchant, crisp, and epigrammatic,


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I N T R O D U C T I O N X V I I

though perhaps often more studied and art if icial , and general ly

mo re obscure an d subtle . In p la in na rra t iv e he is equally

flo w ing an d perspicuous, wh il st in si tuat ions requ irin g exaltedim ag in at io n an d dra ma tic force he is superior . In f ine , he m ay

be considered a greater creator than his predecessor.

H is nearer adherence to F ir d au si s s ty le in the Sihandar

Ndma m a y be accou nted for by the close si m il ar it y of the

subjects of that poem to those of the Shah Ndma.

His defects are those common to all Persian poets, who have

l i t t l e s k i l l i n de l ineatin g character , or i n in sp ir i ng a sense of thesp ir it of na tur e. E ac h differ ent charac ter is cast in its ow n

convent iona l mould , and has no ind iv idua l i ty , whi l s t the

depic t ing of nature is a lso conv ent ion al an d ar t i f ic ia l . E mo tio na l ,

especial ly pathetic si tuat ions, i t is t rue, are often drawn with

great art is t ic power, but the expression to which they lead in

those affected is no t con vin cin g. To enter a l i t t l e more in to

de ta il up on these three top ics, there is in th e del ine atio n of

character an almost total absence of the real, whilst the ideal

is represented only by a set, conventional form which is far

fr om being a ty pe . The depi ct in g of nat ure reveals, i t is t rue,

the most close and accurate observation, but the images offered

arc fantastic : th ey are neith er poetic nor scientific, and convey

nothing of the spirit of nature such as we see it in Shelley and

Wo rd sw or th . Contras t, for example , Ni zam i 's descr ip tion

of a garden w i t h Shelley's exq uisite lines in th e SensitivePlant.

Then, in the expression of the rapture, yearning, and sorrow

of th e lo ve r, ta ke n a t least in a n e xot eric sense, the re is n ot h in g

convincing, such as we find it in the impassioned lines of a

Shakespeare or a Pe tra rch . B u t th en , of course, we mu st

rem em ber th a t th e rea l sense is esoteric, and t h a t a mere sym bol ic

suggestion may be sufficient for the mystic.The Haft Paikar i s more immediate ly connected wi th

Suf l ism than any work of the Panj Ganj except the Makb-


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T H E H A F T P A I K A E

(Invocation to God.)

O Thou from whom the universe exists , before whom naughtt h a t being has has been !

Beginning of al l t i l ings when things began, and at the endthe End of every th ing !

O Raiser of the lofty sphere, of stars Illumer, of their meetingsOrderer !

Author of (all) the stores of bounteous gifts, of all existentthin gs Creative Power !

Th rou gh Thee are we ll disposed the ai lairs of al l , 0 A l l Thyself and Author ( too) of al l !

Thou art ; and there is nothing l ike to Theethose who arewise regard Thee only thus.

To men of insight Thou art manifest , ( though) not in formb u t b y T h y g i v i n g f o r m .

A l l beings by (the pri nc ipl e of) l ife have life , bu t thi s T h yBeing gives alone (1).

0 Maker of the universe from naught, Giver of sustenanceand Cherisher !

Thy name, of all names the Beginning, is the first Beginningand the latest End.

F ir st of the F ir st T ho u if we reckon back ; La st of the Last , too,at the end of things.

By Thee th e being of al l (thing s) is form ed ; to Thee is th ere tu rn of al l , to Thee (2).

, To Th y su bl im it y th ou gh t has no pa th , decadence ' dust cannever touch Thy door .

B


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2 T H E H A F T P A I K A R

Thou wast not born, (all) others have been born ; Thou, Thouart God, (all) others are (but) air (3) .

Th e w ay T ho u showest by a single t h o u g h t ; an d dost by onefine point facilitate (4).

But he whose head's unfit to bow in prayer, his door is fastenedup by lock on lock.

Thou makest dawn i l luminer of night , bird to the day, andfood to bird Thou giv'st (5).

Unto the sun and moon Thou hast consigned two (lofty)tents (in colour) white and black (6).

Both day and night are travellers on Thy path, they wearthe ring of bondage at Thy court (7).

They do nor good nor il l t i l l Thou command ; no act performon their authority (8).

Thou hast enkindled in the brain (the light of) intellect, moreshining than a lamp.

But yet with all its keenness 'tis (confined) to its own place,'tis senseless as to Thee (9).

The intellect breaks dow n (10) upon T h y pa th ; l i f e passes off inefforts to approach (11).

The soul's a substance, and 'tis in our frame, (but yet) noperson knows where is its place;

Thou art no substance, and Thou hast no place; how candi str au gh t conjecture reach to Thee ?

Thou art a Guide, there is no guide to Thee; in every place

art Thou, but hast no place (12).We wh o are of the seven heavens a par t, w i t h Thee are

outside, outside of the seven (13).

The Universal Intellect attains to Thee, yet stil l throughawe looks not at Thee (14).

0 Thou, whose helpful favour is required (in turn) by shiningday and dusky night ,

Thou (only) art the Alterer of states in every mode (15), save

Thee none alter states.Until Thou wiliest, good or il l is not; by his own essence no

one's being is.


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T R A N S L A T I O N 3

Thou bringest from and giv'st to stone and clay the fire-huedruby, and the ruby's fire (16).

The w or ld , the s ky w hi ch ro un d the wo rl d revolves, beforeThy door cry out ( to men), Hold off (17)!

A painter on Thy canvas every one, but all are naught, (all)deeds are done by Thee (18).

How from the stars should good and ill arise, when they arehelpless before goo d an d i l l (19) ?

If the stars gave good fortu ne Kai -Q ub ad w ou ld have beenborn of an astrologer (20).

What man who in the stars is learned finds the way by reckoningto a treasure hid (21) ?

Without an in termediary Thou giv ' s t t reasure to h im whoknows not seven from iive.

A l l fine par ticu lars w hic h tou ch the stars, w i t h every subtlep o i n t of science known

I've read, and sought the secret of each page; when TheeI found I washed the pages clean (22).

I saw the faces of all turned to God ; I saw Thee as that Godabove all (else).

Thou by Whom lives each (soul) where soul there be, Whoseoven gives each (loaf) where loaf there be,

Make me by being at Thy door upraised, make me dependentnot on people's doors.

W i t h o u t the means of others give me bread, 0 T ho u W ho

givest food to all who live.Since in my youth from Thee and from Thy door I went notto the door of any one,

A l l to m y door di d's t Th ou (vouchsafe to) sen d I did not ask,(but) Thou didst (always) give.

Since I have (now) become old at Thy Court, give me Thyhelp from that which one should fear (23).

W h a t wo rds (are these) ? these wo rds are ill-c onc eiv ed ; if

Thou art mine the world entire is mine.T ho u canst deliver fr om the wo rld's affairs bewildered me ;

deliver me (I pray).


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A l l beings were a means, the aim was he (3 9) ; " the Praised "his name (40), his envoyship is praised.

Of the first rose which Adam pressed was he the purest part ,but residue the rest (41) ;

And (at) the last revolving of the sky the address of theconclusion he wil l read (42).

His orders and his interdicts are just , s ince wrong he interdictsand orders r ight .

A n d then his pr ide, no t pain, in pove r ty, note " po ve r ty "with treasure such as his (43) !

And then that through him brightest day was shade (44),but shade, what means i t with the sun conjoined (45) ?

B y r ig ht divine in ki ng ly power conf i rmed the s t rong maintainerof (his) rule was he.

Who rose (in pr ide), him did he cast down low, but took theh a n d o f h i m w h o ( l o w l y ) f e l l .

To those of kindly nature he was kind, but harshly t reatedev i l - na t u r cd men .

Here, sword (engaged) with sanguinary rage, there, kindlinesson mixing salves ( intent ) .

These were (employed) to comfort the distressed; his swordto punish s toney-hearted men (46).

There where they closed the roadway of the Fai th, and t iedthe thong of hat red round thei r wais ts ,

B eh old ! to-d ay, af ter so m an y years , a l l , (wi l l i ng ), la y the tho ng

upon his drum (47).Al though God chose him out of (a l l ) the wor ld, and madethe heavens existent for his sake (48),

His eyes, br ight with the salve, " Turned not aside " (49), agarden alien to this garden own (50).

The blue-clothed sphere's r ing-holders in their ears wearrings as slaves (51) for servitude to him (52).

Select in root and branch his four friends formed the four

walls of the true Faith's treasure-house (53).The pure l ight of his s ight , a grace from GodOn the creat ion

of h i m blessings be !


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6 T H E H A F T P A I K A E

When his (pure) breath poured musk upon the air, fresh datesi t scat tered from the dry palm-tree.

W i t h soul such t h a t i ts increase never ends, a bo dy reachingto the sky from earth (54) .

This body from that soul possesses life : all are (but) throne,and that is Solomon (55).

H i s mirac les fresh dates to th e d r y spines ; to foes his freshdates spinesa wondrous thing (56)!

H is nails sp lit for his fin ger s in tw o halves the apple of the( fu l l ) mo o n i n h i s f i s t ( 57 ) .

Though cutt ing to the apple danger bring, i t spl i ts in two thenails of enemies (58).

(H is) blessing th e Creato r gave to h i m , for he th e chosen was,the Chooser, God.

On Chooser and on chosen blessings more than the rotationsof the azure sphere !

In description of the Ascension of his highness the chief of createdbeings.

When the world could not hold his crown (59) his throne wasplaced upon the 'Arsh by his Ascent (60).

To raise him from a lowly stage on high came Gabriel to himw i t h ( s w i f t ) B u r a q ( 6 1 ) .

He said, Place on the air your earthy feet, in order that the

heavens may be your earth (62).Be for the night of the most sacred house (63), you, to-night

guardian of the purest, best (64).

Since I have brought you choicest guardianship, I 've broughtBuraq to you to be your steed (65).

Mount th is Buraq which has the l ightning 's speed, to-nightit is to serve your guardianship (66).

B r i n g yo ur couch o'er the sphere, y o u are th e m oo n ; le t i t

pass o'er the stars, you are the king (67).The six directions from (their) seven roots tear, and the nine

spheres take down from (their) supports (68).


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M ake y o u r steed pass " S im ak " u po n the sphere (69), andthrow your lasso round the angels' heads (70).

By the locks of your shadow form anew beneath your loftystage the heavens' locks (71).

Saints (72) are pre occ upi ed w i t h y ou r affairs ; angels (73)expectant of your advent too .

The beauties of the Egypt of this tract, as e 'en with Josepherst, have fallen in love (74).

Arise, that they may glance at you, and cut their palmstogether with the oranges (75).

Th is is the n ig ht of power, the ti m e of pray er : whatev ery o u d e m a n d y o u w i l l o b t a i n ( 7 6 ) .

Renew the angels ' carpet (77), pitch your tent upon theplatform of the Throne, the " 'Arsh " (78).

To those who move at night give lamp-like blooms (79); befresh of visage like the garden-flowers (80).

Give to the " 'Arsh's " eyes light by your light (81); pass o'erand leave afar the carpet's tracts (82).

Assume the crown for you've become the king ; rise above allfor you've become the head.

Raise up your head to an exalted state, and by an inroad makethe two worlds yours (83).

Deliver from the dust (of earth) your path (84), and to thecou rt of H i m , E tern al , speed ;

So that as meed to you for your approach your standard over

both worlds may be borne (85).A fte r M uh am m ad had in secret heard fro m Gabriel thesesoul-caressing words,

His intellect made perfect by the words, he put the rings ofbondage in his ears (86).

The one, God's agent in revea ling tr u t h ; the other, intellect 'sin word.s and lead (87).

T w o agents tr ue c ustod ians of one charge : t ha t, far fro m

demons, this , from demon-men.T h a t one br ou gh t fa it hf u ll y the message give n ; thi s one

con ceive d th e secret of th e w ord s ;


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A n d in the darkest n ight through that br ight lamp was sealedwith the impression of his wish (88).

That honeyed message heard, he gave his eyes a promise throughthe medium of his ears.

W i t h eagerness of heart , w i t h soul w hi ch craved, th a t oneunique in beauty br iskly rose .

He turned not from obedience to those words, so that he gained

pr ox im i t y to God.

B ur aq he m ounte d l ike a l ig h t n i ng f lash : beneath h i m A ra b

steed, in hand a whip .

Into the st irrups when he put his feet , Buraq (89), paradero'er the heights, sprang up.

Th e wi ngs of peacocks f r o m it s feet arose ; above i ts head a(radiant) throne-l ike moon (90) .

I t f le w so (quick) t h a t f ro m th a t heated f l i gh t the vu l ture sfour behind i t shed their plumes (91).

It passed (straight) over whatso'er it saw (92): the night wasspurned, the moon drew in (her) reins (93).

Be wi lder ed at th a t m ov em en t was the sphere (94) ; th ro ug hsuch bewilderment ( i ts head) went round (95).

Imagina t ion pondered how to s tep ; l igh tn ing , how f rom thesheath to draw the sword (96).

The swiftness of the movent intellect , the impulse of the soul togenerous deed,

We re lameness w he n co mpa red w i t h i t s sw ift pace ; before

such breadth of str ide they were constrained (97).I ts course reduced the Pole 's career to naught: one moment

south, the next ' twas at the north (98).

The fish of that (broad) stream one moment showed the Lancer,at another the Unarmed (99).

When Ahmad by the dancing of Buraq engaged in cross ingthis expanse's tracts (100),

He took the road to the world 's gate (101), (and then) removed

(all) distance from the heavens' sphere (102).He flew across the stages of the sky, a royal falcon with angelic

wings.


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He gave the moon in her elliptic course through his endowmentsverdancy afresh (103).

H is ha nd th ro ug h silv er- wo rki ng gave a hue (as) from alead-furnace to Mercury (104).

And from his moon-l ight bri l l iancy he drew a vei l of mercuryo'er Venus fair (105).

Ascending to the throne-room of the sky, he crowned thesun's head with a golden crown (106).

L i k e to th e K h a l i f of th e We st in green (107), he left aglowing countenance to Mars (108).

Finding the head of Jupiter in pain from crown to base, herubbed on sandal-wood (109).

His foot by Saturn's crown kissed, Saturn's flag was plantedin the black of ambergris (110).

When (thus) proceeding like the wind of dawn upon a steed,a raging l ion (swift) ,

H is comrade fro m the in ro ad fell aw ay, Bu ra q, as wel l, desisted

from its course.

The stage had brought him to a place to which from its (fit)

distance Gabriel could go (111).

When Gabriel gave up guidance (112) Ahmad made a ladderof the lasso, humble prayer.

Beyond the couch of Michael he arose to the watch-tower andtrump of Israf l l (113) .

From Michael, Gabriel, (and Israfll) , f lew to the shoulder of

'A z r a i l , ( swift ) (114).T ho ug h to the " Sidra " his s wi ft course inc lin ed , he lef t

be hin d b ot h " Sid ra " a n d " Ra fra f " (115).

He left his comrades half-way on the road, and went on towardsthe sea, unconsciousness (116).

A l l thr o ug h th a t ocean dr op by dr op he passed ; passed over,mote by mote, whate'er he saw (117).

Th e " 'A rsh 's " p ill ar s ha vi n g reached, he made a ladder of

the lasso, humble prayer (118).He raised his head above the radiant " 'Arsh " to the divine

Arcana's awful stage (119).


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1 0 T H E H A F T P A I K A R

When in the risks of stupefaction (120) lost, God's mercy cameand took the reins in hand (121).

His distance of " two bow-lengths " at th a t t im e passed to " o rnearer " (then) from " he drew near " (122).

Beyond his own existence did he step, so that his seeing God

was possible (123).

When thousands he had torn of veils of l ight, his eyes obtained

the Light devoid of vei l (124).

The Obje ct of his wo rship seen w i t h t r u t h , he washed his

eyes from everything besides (125).

His eyes in no direction rested there whence salutation, leftor r ight, he heard.

Below, above, before, behind, left , r ight, were one directionand the six were gone (126).

" Di r ec t io n ' s " unk now n to " d i r e c t io n le ss" : he l e f t" dir ec tio n " for " Direction less " (127).

When the " Directionless " with fierceness flames, " direction "and the world both take to fl ight (128).

U n t i l the eyes in ve il " directio n's " face, the heart 's p ert urb edby anxious thought and care (129).

Nought of the Prophet there save breath was left: there wasno person left there, all was God (130).

W he n fr om the eyes " dire cti on " is concealed, " th a t wh ic hhas no di re ct io n " 's cle arly seen (131).

H o w can " dir ec tio n " compass sight of H i m ? H o w can ithold in His encompassing (132) ?

W it h o u t " d i r e c t i o n " w hen the Prophet saw the One, heheard words from no lips or mouth (133).

He t oo k the special d ri n k and special robe ; gain ed pu redevot ion through proximi ty (134) .

His cupbearer was knowledge, bliss, his cup (135) ; nothing ofall the rest was left to him.

With humble tribute (then) of countless prayers (136) he camedown from the summit of that Goal (137).

T h a t w h ic h he bro ug ht (138) he lav ish ed on his friends :\"or sinners' interests made a pious g i f t .


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T R A N S L A T I O N 1 1

H o w long , N iz am i , worship of the w or ld ? Ascend on high,ho w lo ng t hi s lo w estate ?

Str ive you to gain the everlast ing realm, which by the Law of I s l a m y o u w i l l g a i n .

On the cause of writing the hook.

When from the court of Solomon (to me) an int imation secret lyarr ived (139),

I to o k to wings, as b i r d w h ic h spreads i ts wing s, to take myplace at Solomon's (high) gate.

The courier in his intimation signed, On festive night let r ise acrescent-moon (140),

Such that by no one, from its slenderness, i t through its veilof darkness be discerned (141) ;

So that the play of thought and fantasy may capt ivatemagicians by its spells (142).

Po ur o u t a l o t o f peppe r o n the fire, an d ma ke the fierce firecrackle (as it burns) (143) ;

The cold and hardened wax (then) in this heat make soft ,that i t become of gentle heart (144).

M ove y ou r couch qu ic k ly fro m this na rrow wa y ; there 's beenenough of dancing upon stones (145).

Allow the musky reed to sprinkle drops, so that the breezeof dawn may be perfumed (146).

Co m m an d the breeze to dance on am ber gris (147) ; to scent

with (fragrant) musk the verdure 's s i lk (148).Bear toi l , the t ime for bearing i t is nowthe leaves you count

out form the royal stores (149).

Your bear ing t o i l w i l l to a t reasure lead ; he bears a treasureo f f wh o su f fe r s t o i l .

U n t i l the grape has f i ra t we pt b i t te r l y i t does no t f inal lydisplay sweet smiles (150).

No one has m ar ro w soon w it h o u t a bone ; w it h o u t a bee can

honey e'er be found (151) ?H o w lon g a clou d be w hi ch no wate r gives ? Y o u have the

oven heated, bake the bread.


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Be act ive , draw the cur ta in back ; comply, and le t the cur ta inedbeauty be displayed (152).

When the (king 's) envoy sought this aim of me, joy sett leddown, and grief (at once) arose (153).

I sought out ( then) from works both rare and choice whatevermight give gladness to the heart .

Whate 'cr concerned the h is tory of k ingsin one work therewas choice (of it for me) (154).

(A poet) of keen thought had come before, and versified itall in perfect style (155).

Some ruby dust was left from those cut stones (156), of whicheach (poet) gleaned some particles.

I , as a jeweller, with those still left shaped such a store (ofj ew e lry ) as th is ;

So that the wise who can dis t inguish th ings might make theirchoice from the contents of it (157).

T h a t w hi ch ha d been half-s aid I said ( in full ) : I bo red th epear l ( through) which had been half -bored.

B u t th a t w hic h I perceived was jus t and r i g h t I lef t i t evena s i t wa s a t f i r s t .

In such a composit ion did I s tr ive to add adornment too fromalien art (158).

I sought out from the works of famous menworks scattered(here and there) about the world (159)

F r o m A rab ic and older Persian themes in T aba r is ta n and

Bukhara 's towns (160) ;From other scattered treasures too (I sought) each pearl in

each concealed receptacle (161).

A l l o f th e leaves w hi ch fell in to m y hands I fastened a ll(together) in a bag.

When from that whole se lec t ion had been made uni ted 'neaththe blackness of (my) reed (162),

A poem I composed should be approved; not one to be derided

by the keen.As in the Magian Zand, with seven Brides I 've graced the work

composed, on this account (163)


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T h a t, if th e B rid es , (ad orners) of the sk y (164), sho uld oncebestow a glance upon my Brides,

Through sharing like adornments and affairs (165) one eachof them one each of these should aid.

If seven lines converge, a single point at last falls on thetarget of the affair (166).

The painter who has ten subservient parts holds to the end of every single thread (167) ;

(For) i f one thread should s tray from the (main cord), al l thesubservient threads would faul ty be (168) .

If one should not trace out these threads aright, correctnessis with me, and leaves me not (169).

I measure al l these threa ds in faultless m ode ; I ever keep inmind the main design (170).

The thread i f s ingle, I should dread i ts r isk, the more so thatI 've brought unmeasured pearls (171).

You may indeed in countless waters bathe before you come towater s you might dr ink (172) . '

A l i t t le water cast , a man is born, but water 's of ten cast awayand lost (173).

I , sh el l - l ike, m ake pearls w i t h the water (174); sure, a l i t t lewater I deserve and food (175).

A work more sweet than plates of honey-combshould notmunif icence at tend to me 1

B u t w h y th in k of munif icence an d w or k ? The th in g depends

on For tune, I am naught .F i rd au s i s bo un ty, M ah m ud 's s t inginess, on Sagi t tarius and

Scorpio lay (176).

He favoured Asadi who had " A l i f " (177), the ascendant an dits subject were at one (178).

If from the cloud the shell receives a gift , the cloud finds alsoin the shel l good fai th ;

For what the cloud disperses through the air the shell constructs

into a royal pearl (179).F or this discourse to wh ic h I ' d honou r give (180) I crave sup port ,

thus wish ing , f rom the k ing .


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Of standard quality and quantity, so far as ' t is, the cause is suchsupport .

If at the monarch's Cou rt supp ort be (given)fo ur in to fou rare sixteen, sooth to say (181).

W h a t say I ? W h a t these words ? wh en fro m the clo ud mywater is, my pearls from Aden are (182).

An apology for the writing of the book.

Not Gabriel, but the genius my pen (183), inscribes upon mypage the words which come :

For such a spell which is by genius taught put on new dress, for'tis the New Year's time (184).

From evil genii keep it so concealed that it be seen by nonebut Solomon (185).

Seek me fr o m i t , for 't is my essence, k n o w (186). W h a t (else)am I ? A piece of sk in (st ill ) lef t (187).

W it h o u t the r ing 's insc ript ion I ' m bu t wax , (wax) free fromboth the honey and the bee (188),

Til l with his r ing 's inscription Solomon make such form ofi m p r e s s i o n a s h e w i l l .

Whether the face be red or whether black (189), the monarch'sscribe's the painter (of the face) (190).

If no one seek my perfume (still) my musk is store good andsufficient for my silk (191).

In poetry on me it has devolved to give pure gold, not gold

w i t h h a l f a l l o y .The eloquent (192) who spoke that which was fit became

fatigued and fell asleep at last.

I , looper of the knots, the alchemy and bond of travellersto the village am (193).

Of those species of verse in vogue before no one fresh fruithas given more than I (194).

Though wanting in new words I have full skill to express my

sense in clear and various terms (195).The skin without the f ru i t I th ink a dream; the f ru i t wi thout

the skin as water take (196).


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With all my rare and novel mode of speech, I turn not fromthe older excellence (197).

F r o m th us ar ra ng in g pearls there's no result save w i t h ameasure measuring the wind (198).

What is there touching gems of treasured store that I , ofgems a weigher, have not weighed (199) ?

Th ou gh m an y a special treasure I have oped, to t he suprem elypure I 've found no key (200).

With all the dainties which at dawn descend, in deprecationI am still engaged (201).

N iz am i, yo ur Messiah is you r brea th ; you r Tree of M ar y isyour learning gained (202).

Since yo u' ve become disperser of it s dates, yo u' ve gaine dgood fortune, be it well with you (203) !

In praise of the king 'Ald'u'd-Din (204).

O hear t, how lon g th is pl ay of fant asy ? Th is fancy of disp la yi ng fantasies ?

The fancy of this fancy I w i l l q u i t : ' t i s best m y eyes seek n otthese fantasies.

My aim is four divisions in this range, each one excelling thedi vi sio n, Spri ng (205) :

The first division being praise of God, by whose grace thecreation is set up.

The second, on the Prophet a discourse, through whom becamethis ancient coinage new (206).

The t h i r d , prayers for the m ona rch o f the w or ld , (such) prayersas to the mouth being (precious) pearls.

The fourth division, counsel to the king in view of (his) successand v ic to ry .

A king to whom the Seven Climes' domains (207) give revenuethat ' s due to sovereign s ta te .

By might and power a shining light of rule, in lordship of the

world a miracle .A king, crown-giver, 'stablisher on thrones, pourer of treasure

over crown and throne (208).


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Support of sovere ignty , 'Ala 'u 'd-Dm, guardian and helperof the t ime and wor ld .

[Taker of regions , King Qizi l Ars lan; bet ter than Alp Arslanin crown and throne.]

Strengthe ned by h i m the A q Sunqurs ' h ig h race (209) ; hissire and grandsire glorif ied through him.

A leader he, th is resting -plac e's sun (210) ; h is ru le t h esealing of the latest age (211).

A Rustam (212), great, of greatness giver too by the power ofhis steed to mount the sky.

[The heavens' compeer, lavish as the cloud, in body lion,lion too in name (213).]

When that the lock of being found the key (214), the worldcame into being from a Gem (215).

He is a world which from its hand gives out at each and everymoment countless gems (216).

T hr ou gh ki ns hi p of i d e n ti t y in words his face gives rednessto the signature (217).

[Without the warning of h is enter ing in , the world gainshonour through his signature (218).]

In shreds the heavens' surface by his strokes (219), the sea'ssalt ground perspires before his gifts (220).

Both land and sea are under his command; the denizens ofboth recite his praise.

A king exalted, of so high a throne, that from its loft iness

the mind's made small (221).In greatness equal to the angels, he; in loftiness the equal of

the sky.

His name's embellished by " Sublimity " (222), if o 'er the skyhe rise ' t is only fit .

Though low the sky without subl imity , in th is las t there isheight without the sky (223).

The lightning of his sword burns up the veils upon the bodies

of his foes inveiled (224).His arrow's point in places where it speeds pierces a heart at

times, at times a hair.


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Conquest has laid its head upon his foot; the water of his swordsedition's drowned (225).

His brill iancy excites fire in the mind ; his body scents the airwith ambergris (226) .

In strife w i t h h i m , where lion s e'en lose hope (227), his foe'ssteed is upon its head, not hoofs (228).

When in his morning draught he spills the blood of grapes,from frozen water fire he brings (229).

When lance he sharpens for the shock of war, he makes theda y th e Resu rrection D a y (230).

W h e n he to bo un ty 's min e th e entrance opes, he gives ou ttreasure, (and) forgives misdeeds.

Sea-like the k in g n or gru dg in g is no r false ; his ebb and floware in his whip and sword (231).

A l l t h a t th e efforts of his s w or d dr aw in h e gives, (as someobtain), by crack of whip (232).

Like Jupiter upon the lofty sky with his steed's hoofs he digsout Saturn's grave (233).

A lion on a dragon's seldom seen, and a sun which has drawn asc imita r ,

But see the king who in the fight and chase riding a lion burnsthe dragon fell (234).

H is ax e ben eath t he d rag on o f his flag split s at a stroke thedragon as a snake (235).

The closeness of his aim by arrow forked for raging lions widensout the grave (236).

He wins the game of roughness from the sword (237) ; roughnessl ike that of bears does he subdue.

A lio n- ta ke r, n o t in drunkenness (238) ; lio ns he takes byhaving dragons ' might .

The fore and hind legs of the tearing wolf by loop of lassohe has pilloried (239).

When fore and hind legs from the wolf he tears the lion'spalsied in forelegs and hind (240).

His bolts, through wolves' fore legs and leopards' hind, restrictthe plain for the w i l d ass's hoofs (241).

c


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His hunt ing-ground, through blood which sea- l ike fumes,the wolf 's skin now puts on, and now the pard 's (242).

The boar at which he sharply drives his sword fl ies (quickly)from the wound tha t he in f l ic t s .

Exer t ing s t rength upon the lea thern s t r ing, to s tag he makes

the leathern hide a grave (243).

When to the battle-field he goes the heart of rock he breaks

as though i t were (but) shell .

W i t h poisoned sw ord he offers such effect as m i g h t th e sky 'sdestruction of the earth (244).

He at the feast and in the fight is famed : by cup and swordhe gives life and he takes.

B y reason of his sheen the dusky earth is f u l l of lustre by hissovereign sway.

His inner character as artist 's reed has musk in bosom, rubiesin its skirt (245).

The realm in every part forms necklaces and perfume fromhis rubies and his musk (246).

Such wearer of the kingly cap's attire, suffices for a cap fromheaven to earth (247).

Th e bow of such a holde r of th e ear th has th e N in e- ha nd ledBow as smallest bolt (248).

Such greatness is involved in his designs that the Great Bear'sfour stars are (as) his throne (249).

His enemies are like uprooted trees to crucifixes fastened at

his door (250).Our faces, from the sun of his renown, bright as the moon; his

foemen's faces black (251).

What wonder that a gold-shod sun has given rock to the mountand rubies to the mine (252) ?

Subdued by him the jewels of the mine ; the mine of jewels (too)his (humble) slave (253).

H is o ny x food to m ou nt an d sea has give n this, nam ed pearl-

strewer, ruby-strewer, that (254).He guards the law in both Abodes : the law of those of God's

Law he administers (255).


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God's fav our gives h i m th a t w h ic h is requ ired ; (and) he conveysit to his slaves again.

(Then) since th ro ug h hi m the w o rl d is prosperous, his po rt io nfr om the w o rl d be happiness !

O f ha pp y om en be each da y for h i m ! an d m ay his rule ne'ersuffer from decline!

For ever, pearl by pearl , be ranged a l ine of sons with favouringaspect of the stars !

Through the bright splendour of two fair-faced dawns (256)l ike the ce les t ia l sun may he be br ight!

Of lofty throne two princes, seeking, one, the world, and one,the realm of piety (257).

Faridun's learning, intellect, has one (258), the other takesthe way of Ka i -Khusrau (259) .

Adorning crown and throne the power of one (260) , Nusra tu' d - D i n M a l i k M u h a m m a d S h a h .

The other's name by observation raised unto the sky (261),his name is Ahmad (twice) (262).

In two forms from a common source there are the speciesAh ma d a n d Mu h a mma d to o ( 263) .

When at these blessed names you look ('tis seen that) in onecircle they both make their place (264).

When out of one two things arise, then how between themcan one make a difference ?

Th e one e'er has the ke y of v ic to ry ; th e othe r's fam ed for

conquest of the sky (265).Conquest's (engaged) in ch eri sh ing th e one ; t he o the r one isstrengthened by the sky (266),

The tripod throne of conquest one has pitched ; the other has asfortune 's s teed the sky.

Beneath the azure throne (267) by these two (sons) may theeyes of the king be (ever) bright!

Be the course of his rule o'er South and North by these Poles

of perf ecti on ord ered w e ll (268) !Good fort une be his prey, his prey be f a t ! Be tter th an day

his day (269), his night than night (270) !


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Veiled by the curtain of his night that one of Ahmad's racebe l ight of dawn to him (271)!

May the life of Bilqls be luminous under the shade of Solomon'scontrol (272)!

As th e celestial sires be la vi sh , he ! She, of existence' m oth ers

be the seal (273)!

H is name be Kh iz r of im m or ta li ty ! Be her equivalence the

Stream of Life (274) !

The shadow of the king, the fount of light, be from that Roseand Rose-garden not far (275) !

" A sy lu m of the w o rl d " has alwa ys been his q ua li ty ; hissway endure for aye (276) !

A humble address.

0 y ou , whose cr ow n has Fo rt un e as i ts slave, an d by whosecrown and throne the world 's al ive,

To guard you, night is a black sentinel , having the drum,the moon, attached to him (277).

Like a free-lance, with sword-belt fastened on (278), the dawnbeside your stirrup gently breathes (279).

Of Dilam's crown the wearer, slave to you, from plants besideyour gate has musky scent (280).

The Grecian, day, would Ethiop be l ike night, if from theoffice of " sarh ang " dismissed (281).

In every cloth which the sky spreads it has from (the king's)

government two loaves as pay (282).He whom you pay the least has for his food the planets as a

mouthful on his plate.

The signet-ring of heavenly furtherance upon you puts theseal of sovereignty (283).

The (lofty) sky, of which the sun's a work, is as the smallestbelt around your waist (284).

The moon, which of the heavenly sphere has made a golden

throne, has made it like your throne (285).The water of the spring, which is (so) pure, is, like tears,

turbid when compared with you (286).


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The ruby 's as a potsherd next your sword (287); the mountbefore your patience, l ight of weight (288).

The kings who (now) are (rulers) of the world have (truly)fashioned in their hands a cloud (289) ;

Exc e p t your cloud, which is an Apri l c loud, those other c loudsare clouds of winter time (290).

They give much pain before they lay a cloth ; they take a lifebefore they give a loaf (291).

Y o u sum mo n late ( ' t is t rue) , bu t cherish qu ick the ma n onwhom (your) shadow you may cast (292).

The wor th of men of ta lent he may know who many worksof talent has perused.

(B ut ) he wh o know s no t ta len t from defect ,how should thetalented have gain from him ?

From your existence (293) sovereignty has rank; on all sidesthere are writings in your praise.

Your fortune lives for ever in the work of scout to generosity'sdomains (294).

The splendour wh ich y ou 've given to State and Fai th no tsuch from Apri l has the garden gained.

Th e w o rl d entire is bod y, Persia, heart,the wri te r shamesnot a t th i s pa ra l l e l ;

F o r since t h a t lan d's the, he art of (al l) the ear th th e heart isbetter than the body, sure (295).

Of these dominions which the rulers havethe best of places

to the best accrue.Th is parable applies to y o u, the heart, for you r do mi nio n is

the heart of realms (296).

You, famed as l ike Sikandar, king, and Khizr (297), you, whosecontrol through knowledge, justice, shines,

A n iro n m ir ro r i f Sikandar made, and if by K h i z r the Stream ofLife was found (298),

Your breast a mirror is of intellect (299); the Stream of Life

is ( found) within your heart .Every domain which has a king l ike youmay God from every

e v i l keep it safe !


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From the good fortune which you have (300) you're called the

fortune-favoured of the Seven Climes (301).

Th ro ug h yo u the F i f t h Clime is in prosperous state ; t hr ou ghyou the other Six are joyful (too) (302).

By reason of your kindness every land is wishful to be subject

to your ru le .

F ou r (previous) kings have ha d four ornam ents ; in thi s y o u

are a f i f th Be y o u long- l ived !

In Aristotle Alexander had one from whom precious sciences

he learnt (303).

Th e co ur t of N us hl rv an (304) was heaven , since he hadBuzurjmihr, of the world best gif t (305).

Parviz (306) a Barbad had, a minstrel famed, (307) who'dplay not hundred but a myriad a i rs .

(And fourth) , that king whose name was Malik Shah (308) hadin Nizam (309) a pious (minister).

(But) you, who have a better crown than they, have a Nizami,great in eloquence.

O you, through whom Nizami has a name, though whom hisname's in orderly estate (310),

Though other rulers, through a vain desire (311), make boastof giving of their treasured store,

They (only) scatter seed in brackish ground, and into blindeyes pu t co l ly r ium.

To scatter seed in salt and brackish ground no fruit produces

saving penitence.A t ree should be implanted in such ground as wil l br ing f ru i t

l ike that of paradise.

When the cupbearer to the earth gives wine, how can thepeasant's name remain (in mind) (312) ?

Save y ou , who have in just ice, lea rni ng, too, a sacred shrine,who's generous towards himself (313) ?

Since I 've, in truth, been able to infer that those possessed of

lea rni ng y o u prot ect (314) ;That wily men's deceit you favour not, reject the imposture

of satiric rogues (315),


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This p ic ture f rom the e ternal s tudio , Leo ascendant, I 'veattached to you (316).

How for tunate that person who may br ing such produce to yourhouse from grain you give (317) !

(Such produce) as, so long as it subsist, may ever open withyour name its leaves.

Not (produce) such as in an age or two the lofty sphere maycancel with a pen (318).

Now, in the cycle of seven thousand, work so perfect in SevenPic ture s I ' v e prep ared (319) :

I ts sweetness is to brighten up your soulmay it agree!enjoy i t , ' t i s your food.

To fashion it I 've cared with endless zeal, and made it thendevote i tself to you.

Upraised the skies by kinship to the king, akin to angels asthe sky his mind !

How can I reach the sky % I ' m of the ear th . H ow can Ireach the angels ? I ' m a m an .

By using this (sweet) sugar-reed I wished out of earth's blacknessto m ake ve rdu re gr ow (320) ;

To make sweetmeats (to take) upon the road, that I might offersweetmeats to your feast.

I f to s t rew sugar I ' m no t pr iv i le ged, I ' m by m y vigi ls theking's guard (at least) .

The king 's a sun i l lumining the world ; my eyes l ike founts of

water have become (321).Although the sun on water may be cast , water cannot be cast

upon the sun.

If eyes agree not with the fount (of l ight) , (st i l l) with i ts imagethey may fancies raise (322).

What does not in the monarch's store exist except this coin,fresh comer from the road (323) ?

Give it some power by your horse's hoofs, that by your means

its rank may be upraised (324).The mountain-field whose cupbearer 's the cloud, cares not

the water of the well to drink (325).


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The field (high) o'er whose head the cloud shall pass howshould it not drink water from the well (326) ?

I , who require the water from that hand (327), have to (al l)other waters closed my mouth.

'T is inj u ri n g the pearl i f I appraise ; I ' l l le t i t e 'en be pu t beforet h e k i n g .

If you, as " Zuhra ", hear my newest song, as the new moonyou ' l l make me pointed out (328) .

But i f you th ink the p ic ture 's very smal lthe wind has borneoff many such a flower (329).

(Long ) l i fe be yours, for just ice a nd the F a it h are yours ;God give you that , for you have these.

Whate 'er is to your state agreeablemay that thing (ever)keep good fa i th w i t h yo u !

And a l l tha t f rom your favour fa l ls afar (330)from you andyo ur do m in io n be i t far !

As long as in the sky the sun m ay shine, you r fr ie nd beprosperous, your foe be blind !

Y o ur foes so (placed), tha t , w i t h aff l icted heart , the y beat the irheads w i t h stone, stone w i t h the ir heads !

(Of all) you have precedence, may you have than all morelear nin g (to o), a nd longer life !

In every circumstance decadence' ha nd be di sta nt f ro m th efron tiers of y ou r state !

On the excellence of speech. Counsel to the people.

That which is new and also old is speech, and on this speechsome speech is (to be used).

In all creation the creatress " Be " no chi ld has brought for thlovelier than speech (331).

Beware ! say no t the eloquent are de ad ; th ey 've sunk th eirheads beneath th e str eam of wo rds ;

Speak but the name of anyone you w i l l ; l i k e f ish he raises f r o m

the stream his head (332).Speech, faultless lik e the sp ir it , is the gu ar d of the (ric h) treasure-

house of the unknown (333).


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It knows the story which has not been heard ; it reads the bookwhich has not (yet) been writ (334).

Of everything which God has made existconsider whatremains of it save speech (335).

The lasting monument of man is speech ; those other (things)are al l (but empty) air (336).

To mineral and vegetable ( look), to animal and intellectual ,

Consider w ha t, th a t is exis tent here th a t m ay to al l ete rni tyexist (337).

Whoever knows his being as it is, exalted by existence isfor aye (338).

He who knows not the fashion of his make must pass, (but) heis permanent who does (339).

See w h a t it is th a t has thi s know ledg e (then) (340), (for) t ha twhich has it is the permanent (341).

When you know wel l yourse lf you wil l not d ie , though (seemingly) at first you pass away (342).

But those who of existence nothing know, come in at thisdoor, and pass out at that (343).

The window kept f rom dust , the door f rom smoke,whatgain, if no one look upon the sun (344) ?

A l l people w i t h the ir clay (345) are satisfied, (and) no one(seeks to) cultivate his heart.

A l l a r e astute i n pleas a n d v a in excuse (346), not anyone w i l l

say, My curds are sour (347).With but a p i t tance the mature ( in mind) to naught except

contentment bow their heads (348).

The man of riches should be providentso should he be,since riches may decrease (349).

The man of substance is exposed to riskthe guard is wanted,thieves are on the road.

The China merchant, who has loaded musk, stores in a guarded

place his musk and gum (350).The hoopoo's wings beneath the eagle's wings excel in swiftness

(those of other) birds (351).


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The famous from mishap are not secure (352), the business ofthe ignorant is safe.

The sharp, sagacious bird in search of food finds both its feetentangled in the net (353).

Where'er there's one as gluttonous as earth, he from theearth eats (but) a stomachful (354).

With all this grasp and eating, in this store one grain is notdiminished at the end (355).

F r o m it whate 'er yo u tak e ou t gr ai n by gra in, even do yo usuccessively restore.

When l ike the candle you must have a crown, more tears thanlaughter you must have (from it) (356).

The hills and sea, which rubies have and pearls, have littlelaughter, but abundant tears (357).

A l l have a helper hidd en (from their vi e w ) : i t is a fr iend, an done who is at tached (358):

(And) that f rom which help comes is in te l lec tif in te l lec t youhave you have all (else).

He who to intellect can not be just , has a f iend's nature with ah u ma n fo rm.

The wise are angels though entitled men (359), and wisdomis indeed a wondrous thing.

In past eternity did they prepare that which should be (360),our to i l to-day is vain .

S t i l l w or k, since by its natu re w o rk in he ll is bet ter (far)

than idleness in heaven (361).Y e t he w ho i s engrossed in his ow n w or k , is ba d if he to others

be not good (362).

Malevolence towards other men brings i l l upon the man who ismalevolent (363).

That lofty mind which is benevolentto i t benevolence bringsnought but good.

Live so that should you suffer a mishap, you may at least

not suffer taunts from foes (364):One, weeping as at ill s w hi ch have pre vai led (365 ); one, lau gh in g

as a t meri ted re turn .


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A lt h o u gh no one indeed m a y tak e you r hand (3G6) ; thou ghno one a t your tomb (with gr ief) may die ,

'Tis better pity in his heart should be than that he shouldbe joyful at your grief (367).

Do not eat bread before (the poor) who fast; (but) if you eat,l e t a l l s i t a t your t ray .

Weigh not much gold before the desti tute, that l ike a snakethey wri the not near the hoard (368) .

Though the wind be a breeze of New Year 's day, ' t is best youlight no lamp before the breeze (369).

Man for the sake of eating has not life, for intellect and reason isi t g iv e n .

(Even) a dog is nobler than the man who keeps his eyes fixedlike an ass on food (370).

Strive earnestly to be of use to all, that you by service maya d o rn th e wo r ld .

'Tis best to have good nature like the rose, that one may besweet-scented in the world.

Perchance you've heard what once a wise man said : Who goesto sleep good-humoured has good dreams (371).

If good one 's nature at the t ime of bir th, so is one 's natureat the time of death (372).

But he who is with evil nature born, (e 'en) with (a nature of)i l l aspect dies (373).

Practise not harshness, the harsh earth has killed like you a

hundred for a loaf of bread (374).(See) what a work it is to t i l l the gr ou nd ! A bj ec t (enough)

the worker of the ground (375) !

If any ask, (How is it) knowledge pure from man arises, andfro m ear th the m an ?

Say, Roses give rose- water, th or ns t he rose ; th e snake-stoneantidote, the snake the stone (376).

Exchange not sa lu ta t ions with the world (377) : p i tch not your

tent wi th in a dragon 's mouth (378) .Friendship you should not from a dragon seek ; a man-devourer

is the dragon, sure (379).


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A dog if he assume the darvish robe w i l l ne'er forget his nativesavag'ry (380).

A disagreement happens amongst friends; (their) enemiestogether then agree.

They crawl all over black and white like flies, and dye eachcolour with the other's hue (381).

From all these highwaymen best keep aloof (382), (and) tearaway this wallet of four ties (383).

In such a n age wh en p iou s m en a re base ; Joseph s, (fierce)wolves, ascetics, drunkards too (384),

Life cannot be preserved save by two things : ill deeds and theapproval of i l l deeds .

May God permit not that the slaves of God should put suchfetters on their legs as these !

That they should thus stir up a fire for hell (385), should seekfor naphtha, and pour talc away (386) !

Rise, let us cast sed itio n und er fo ot , an d the co nd itio ns ofsub jecti on meet (387) !

H o w lon g (this) begging for a gr ain of go ld ? H o w lo ngdependence on the skies and earth (388) ?

See the wind tear from the anemone its dress for granulesof false, blood-stained gold (389) !

Whereas the wormwood, being moneyless, retains its formuntor tured by the wind (390) .

As white clouds, bear no treasure on your head (391), place on

the treasure, as the sun, your foot (392);So that the earth, all moistened by the cloud (393), may by

your kisses turn to (burnished) gold (394).

Pour out upon the sun a purse of gold, and in the fiery rubyplant a stone (395).

Y o u r eyes by go ld are b ri gh t, and (this) is bad , (since) theworld's eyes by wisdom are made bright.

Gold is two letters, unconnected each ; how long boast of this

worthless, scattered thing (396) ?Let not your heart , l ike earth, be f i l led with gold, so that you

be not scattered e'en like gold (397).


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A l l pictu res w hi ch h ave breast-plates made of gold have tunicsmade of lapis lazuli (398).

Each balance which devotes i tself to gold suffers from stoningat a thousand doors (399).

Assume that you 've col lected with some pain of lawful oru n la w fu l g ai n some " dangs " (400) ;

(That then) one reckless comes (and) bears them offthewaster l iving, the collector dead (401).

Collect ing (thus) with pain and fear is not col lect ing si lver,but adoring gold (402).

H o w can the th ir s t y pleasure in the ro ad ? 'Ti s diggin g wellsto fall into the same (403).

G ol d, if it be enjo ye d, enhances jo y (404) ; wh en hoarde d itinduces pain and fear.

The folly see, that for a (worthless) stone (405) in strife andbat t le fr iend opposes fr iend!

'Tis bes t tha t f rom that ru in you wi thdraw from which you 'vepain and terror for your l i fe (406).

The w or ld 's the house of div s, (then) hasten yo u, tha t y o ube not of ruined house l ike dlvs (407).

The house of demons is a demon's house, al though i t be apalace fit for kings.

H o w long wo ul d yo u, as porter , bear the w or ld , (and) hide you rloa d of gold w i t h i n the earth (408) ?

Though what you gather might three por ters load , you ' l l

bear away but the four porters ' house (409).Th e ea rth and air w h ic h are y o ur foes are these : the u nf rie nd ly

ear th , the a i r wi thout " a l i f" (410) .

The branch which to the date-palm pays no toll (411) ' t is bestto make a roll ing-pin for paste (412).

To cure the pa in of h i m whose stom ach's leer some " tu trn aj "-strips excel rose-petals far (413).

Be t ter extr act yo ur teeth th a n over-eat, t ha t as a pearl of

price (414) you be esteemed.(See how) the comb which has a thousand teeth has thence a

hand in every person's beard (415).


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Before the an t ido te the wor ld may g ive , a thousand draughtsof poison must be drunk (416) .

Beside the doorway of this butcher 's shop y o u w i l l n o t finda por t ion wi thout hear t (417) .

A hundred hearts are torn on every s ide ere any good condit ionmay accrue .

The necks of many thousand chiefs are broke before the neckof one escape the sky (418).

The foot of one upon a treasure hits, another gains a scrap( o f g o l d ) w i t h t o i l ( 4 1 9 ) .

Affai rs when not to any person 's wishfrus t ra t ion ' s bet terthan ob ta in ing i t (420) .

Every desire which late in l i fe (you've) gained fel ici tates (you)

o n a l i f e p r o l o n g e d .

'Tis best the long-lived gain their wishes late ; l ife's business

in perfection's perfected (421).

The ruby which takes long to come las ts long; the anemonesoon comes, and quickly goes.

H o w long l ig h t up the assembly l i ke a la m p ; ma ke al l y o ucan of self , and burn yourself (422) ?

Flee fro m th is best ia l den awa y, an d tak e yo ur head ou t of th isj a r o f c rocke ry (423).

Cu t fr om above th is seven-rooted tree ; a nd dra w off fr o myour foot this four-nai led shoe (424).

From such a well , mat-covered, which is dead as any s tone or

mat (come) pass away (425).As l igh tn in g, l i v in g die , tha t y ou m ay smile : l i fe sacri ficed

is bet ter than good heal th (426).

I f you ' re an aspi rant such as you ' re thought , pursue the roadw i l l b r i n g y o u name of " pir " (427).

Be no disciple aspirat ionless ; do not be weak of fai th in t rustin God (428).

I , solver of a hundred knot ty points , am vi l lage-chief , but in

the vi l lage not (429).I f f r o m the road a gnest should chance to come, who w i l l

the re be to set a tr a y for h i m (430) ?


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Intell igence discerns what I now say, and what I aim at inth i s h in t t h rown ou t (431) .

At des t i tu t io n I am l i t t l e vexed ; o f h i m who 's des ti tu te i smy compla in t (432) .

Th i s E th iop ia l ikes no t Turk i sh wares ; hence i t w i l l have n o tpalatable curds (433).

Whilst in this furnace which one's nature ripes as grape unripeI st i l l was somewhat raw (434),

Fo rt un e made use of me as grape un rip e, made of me verjuice-tu t ty for the s ight (435) .

Since I have reached the state of the ripe grape, I 've sufferedoften from the stings of wasps (436).

The wine which is a spiri tual draught for earthis not thegrape w o r th more t h a n this (437) ?

I fol low up the path they know of me (438); hence frozen waterI am called by them (439).

Water when it is frozen, as they say, is not a fount of water,but of gold (440).

They err, the frozen water's silver, sure, (for) ice indeed bearswitness (to this fact) (441).

(Say) ho w can silv er hav e th e ra nk of go ld ? There is a difference ' twixt moon and sun (442) .

Tak e " ya " aw ay and si lver 's copper-l ike, and s t i l l m ore(like i t) when it is reversed (443).

My iron which is (al l ) with gold inlaid in composi t ionsee i ts

si lv ery w or k (444) !I ' m lik e an iron- seller dressed in gol d, because for silver I

(can) iron sell (445).

W oe to the go lds m ith wh en the recko ning comes whosegold is not worth silver when assayed (446).

This fraud that ' s pract ised by the world seems hard, thatfor tune comes f rom luck and not f rom worth .

That keen (assayer) who is skilled in coin has, as a rule, not

half a grain (of gold).W h i l s t he who co t to n cannot te l l f rom f lax , and th ink s " asman "

an d " ris m an " are th e same (447)


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His s tore-house with f ine l inen is replete, boxfuls of gold, andmany maunds of s i lk (448) .

Since such the work of jewels and of coin, why should one feari f they ref ra in f rom work (449) ?

H o w long th ro ug h such a ru in sha l l I vex ? H o w long in to

a ewer d ra w a sun (450) ?

A l l voices rise up from the vest ib ule ; some day, m a y be, my

voice too wil l ar ise (451).

Some others too, as I , have told this tale ; have gone to sleepwhile s t i l l engaged in i t (452).

'Tis due from me that I should grasp the affair , if sleep comenot upon me l ike the rest (453).

The travel ler should for the road prepare, and be not s lowto keep from peri l ' s t racts (454).

I 'm going, but the ass does not arr ive ; I scarce can think I 'mreally soon to go (455).

Of m y d ep art ing I sha l l be aware w he n m y retre at is outs ide of the door (456).

H o w lon g de vo id of knowledg e shou ld I speak ? H o w long(essay to ) st ri n g pearls w i t h closed eyes (457) ?

Be u t t e r l y forget ful of y ou r eyes ; co mm une w i t h the d ivi ne ,and silence keep (458) ;

Tha t you may know tha t ( in ) whate ' e r you know you a re inerror quite, or you mis-read (459).

T hr ow spade away, a tor r en t ' s dug the road : h ow m an y are

the diggings of the sky (460) !The sky 's spade of the ear th has mad e a p i t ; the ear th regards

not such a spade (as yours).

Consider when you first came (to the world) what you possessedof tha t which now you have

Y o u ' l l t ake f r o m these t w o passes of d i spu te tha t which youbrought wi th you on ( tha t ) f i r s t day (461) .

W i t h debts arou nd yo ur neck to sea and m ou nt , ho w can y o u

with the heavens hope to dance (462) ?Str ive hard to pay back al l the debts you owe, that wi th a

bare-backed s teed you may remain (463).


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When of the world 's s tore not a grain you have, go to whatplace you please in (all) the world (464).

A l l yo ur possessions yo u mu st f i rs t th ro w dow n before yourcrown is lowered f rom your throne (465) .

I t soon m ay be t h a t m an y beauteous f lo w ers fa l l thro ugh thedust of envy to the earth (466).

I w ho ha ve li k e th e rose cast arm s aw ay , have also fro m thethorn of envy f led (467),

That when my envy wears the darvlsh-robe, talc may bescat tered on my body's f i re (468).

Thus can one (only) t i l l the t ime of death complete the journeythrough this place of r isk (469).

When I 've departed from this ancient inn (470), say to the

sky ( then) , Do whate 'er you wish.

H o w l o n g N i z a m i w i l l you be in bonds ? Arise an d speako u twi th up l i f t ed vo ice (471) .

Give to the Uni ty Divine your soul , that you may gain e ternal

happiness .

The students of the college of God's work, when they havele ar nt th e lesson o f discourse ;

Made theory the guard of practice too, and solved the secretof exis t ing things

Each to a sleeping-place has swept the path, and when thetime of sleep has come has slept (472).

Counsel to his son Muhammad.

My son, I bid you earnest ly take care that you be wakefulI have gone to sleep (473).

Since of the Et e rn a l Ga rde n yo u 'v e a rose (474), an d by thename Muhammad you are sealed (475)

Since you ' re M uh am m ad thr ou gh a hap py fa te , sound loud thedrum of lauded quali t ies (476).

Let your coin bear the impression of good fameby loftinessyou reach the lof ty sky

So that I in the place where I 'm confined may be upraised byyour exa l t i t ude .

D


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Seek company which f rom i t s good repute may g ive you (a tthe last) a happy end.

A frien d whose bre ath is ba d is bet te r far th an one w ho ,speaking, (only) nonsense talks.

The vice of one associate is enough to give a bad name to a

hundred men .

When one crude beast of prey into the snare falls, after i t ahundred o thers fa l l .

The swallowing of coin by one who's poor tears many stomachson the pi lgrims' road (477).

On such a road (then) sleep not l ike the old; withdraw yourskirt from those who seize the weak (478) ;

So tha t i n th i s ma l ign ly -moving ha l l you be no t gu l l ed l ikewomen, you a man (479).

See not the horse 's dancing with the thought , How good i tspaces ! See ho w h a r d th e ro ad (480).

If o 'er this road you fly l ike falcon white (481), keep l ike thesun your eyes upon the road (482).

The more so that a road ' t is for the chasethe sky has bowand arrow (for the prey) (483).

Al though your i ron be of temper f ine , the road i s s tone , andlodestone is that stone (484).

Bind not upon this beast a load so great that i t may fai l tomount this steep ascent (485).

When in a s t ra i t induced by two-hued t ime, le t for your hear t

the road be wide, not strait (486).Many a knot is key to what is hid ; in many a hardship there isease contained.

H o w many a dream whic h f i l l s the hear t w i t h g loom is rea l lygladness when interpreted (487).

Although the shaft of sorrow pierce the heart , for such daypatience is a coat of mail .

Main ta in your p romises and fa i th wi th God , and keep your

heart by other t ies unvexed.When you break not your promises to God, I promise you'll

escape from this and that (488).


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Take no t apa rt the good pearl fro m the str ing (48 9); from h i mwho is of evil nature flee.

An evil natur e acts con sis ten tly : have yo u no t heard th atNature does not en (490) ?

The evil -na ture d m an keeps fa i t h w i t h none ; the err ing naturedoes not fail to err (491).

The scorpion since it is by nature badto let it l ive's a fault,t o k i l l i t , g o o d .

Seek knowledge, for through knowledge you effect that doorsto you be opened and not closed (492).

He wh o shames no t at lea rnin g can dr aw fo rt h pearls fro m thewater , rubies from the rock.

W h i ls t he to w h o m no know ledge is assignedthat person(y o u w i l l f i n d ) ashamed to learn (493).

How many, keen of mind, in effort s lack, sel l pottery from lackof pearls (to sell) !

How many a dullard, through his being taught, becomes thechief judge of the Seven Climes (494) !

The (prey) half-eaten of the hun ti ng dogs is b u t thro ugh kn ow ledge taught (us) lawful food (495).

By knowledge since a dog may grow upright (496), ' t is like aman an angel may become.

Like Khizr (497) know yourself , that you may, too, drink as(that prophet) of the Stream of Life (498).

Life 's W ate r is no t th a t of l i v i n g thing s ; ' t is soul w i t h reason,reason ' t is with soul (499).

Th e reason w i t h the soul's a single g i f t ; the soul w i t h reason'sthat which lives for aye (500).

The product of the two is only one, in which, there is no doubt,you have these two (501).

U n t i l fr om these tw o one be reached say no t to any one th athe is any one (502).

W h e n y o u have fou nd th a t one (then) lose the tw o (50 3); place

your foot on the head of the two worlds (504).A ba nd o n three, this sums up pi et y ; tw o also leave, the ju ris t 's

j u d g m e n t th i s (505).


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(Come) grasp the end of one thr ea d l ik e a m a n ; aban dontwo, and make three be (but ) one (506) .

T i l l f r o m belief i n th ree you ' re safe y o u ' l l not bear o 'er the skythe bal l of Unity (507) .

W h e n to these tw o yo u ' re lost no fables t e l l ; an d seek nomedium when you 've found tha t One (508) .

So long as we may have this capi tal , whate 'er 's outside of thisis (vain) desire (509).

Whi ls t youth and heal thful s ta te ( to us) remain, the means arefound of gaining every wish.

When the st raight cypress fal ls off in decay, where (then) canany remedy be gained (510) ?

You, with youth

nizami the haft paikar the seven beauties vol i

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