No More Learning

Pious he is and fears his God,
Obedient to his every nod,
And with him do his children go,
Who are obedient also.
Adam speaks
And where is Cain, our other son,
That wretch for whom the halter's spun ?
Eve speaks
Oh, when of him I hopeless think,
Woeful in me my heart does sink.
Belial's child, he's always done
The part of disobedient son.
When told to bring the wood from shed,
He cursed and out the house he fled;
And now with angry words and noise
Out in the street he fights the boys.
I can't endure him in the room:
Above him hangs each day his doom,
And with it I'm near overcome.
[Abel soon enters, and is asked by his mother to go and bring in Cain,
from whom Abel fears violence. Encouraged by the news that the Lord is
coming to visit them, Abel promises to go, and Adam thus closes the
scene: -]
Adam speaks
So in the house we now will go,
And put it all in finest show,


## p. 12619 (#33) ###########################################

HANS SACHS
12619
To please God and the angels dear.
Sweet shall it smell and wear good cheer
With wreaths of green and May bedeckt
For the high Guests we dare expect.
ACT II
[This act represents Abel's interview with Cain; in which, later, Adam and
Eve both take part, urging him to come and be washed and ready for the
expected Visitor. ]
Abel speaks
Cain, Cain, come quickly here with me.
That you by mother washed may be!
[They all go out.
Cain speaks
That fellow got well washed by me!
And could they catch me now, you'd see
What for a washing they'd me give!
Abel speaks
In quarrel wilt thou always live!
I fear a murderer thou'lt grow!
Cain speaks
And if I should, I'd prove it so
On thee, thou miserable knave!
Abel speaks
To-morrow to our house draws near
The Lord God with his angels dear;
So come and let yourself be dressed
To welcome him in all our best!
Cain speaks
The feast may go on high or low:
I care not for it, but will go
To play and with my comrades be.
Who says that God will to us come?
Abel speaks
The mother just sent word from home.


## p. 12620 (#34) ###########################################

12620
HANS SACHS
Cain speaks
The Lord stay up there where he is!
Abel speaks
How can you blaspheme God that way!
That he will come do not we pray,
And keep us safe from every ill?
Cain speaks
I too have prayed, when 'twas my will,
But never that he should come near.
I take the life God gave us here,
But leave eternity to him.
Who knows what all up there may be !
Abel speaks
How dar'st thou speak so godlessly!
Hast thou no fear of endless hell?
Cain speaks
What you do call damnation's spell!
O boy, the father talketh so,
But little of it all I know.
Abel speaks
The more thou'rt likely to be there!
Cain speaks
Poor fool, thou mayest thy teaching spare!
I know quite well what I'll believe.
If God no angel wants to make me,
The Devil's glad enough to take me!
Adam [calls]
Where art thou, Cain? Come quick to me!
Eve speaks
Come, Cain, thy father calls for thee.
Cain speaks
I'm sitting here: where should I be?


## p. 12621 (#35) ###########################################

HANS SACHS
12621
"
Adam speaks
Come, and be washed and combed and clean,
Fit by the Lord God to be seen,
To offer sacrifice and pray,
And hear what the good preachers say.
Cain speaks
Unwashed will I forsooth 'remain.
Just let those rogues catch me again,
My head will be in such a flood
That mouth and eyes shall run with blood!
Eve speaks
Just hear the idle fellow's speech:
What water can such vileness bleach?
Cain speaks
Yes, mother, there you speak the truth!
But so I will remain forsooth.
Eve speaks
Then, Abel, come and washèd be
With the other sons, obediently.
And when the Lord God shall come in,
Stand you before him pure and clean.
And then the Lord will find out Cain,
Where he all careless doth remain,
With those who to rebel incline,
And live as stupid as the swine:
There be they in the straw and rot,—
A ragged, miserable lot.
Abel speaks
Mother, unto my God and thee
I ever will obedient be;
With all good children will I strive
To please thee all days that I live.


## p. 12622 (#36) ###########################################

12622
HANS SACHS
ACT III
Enter Adam and Eve, and afterward Abel and Cain
Adam speaks
Eva, is the house set right,
So that in the Master's sight
All shall fine and festive stand,
As I gave you due command ?
Eve speaks
In readiness was all arrayed
By time our vesper prayer was said.
Adam speaks
Children, behold the Lord draws near,
Surrounded by the angels dear;
Now stand all nicely in a row,
And when the Lord shall see you so,
Bow low and offer him the hand.
See how at the very end do stand
Cain and his gallows-doomèd herd,
As if to flee before their Lord.
The Lord enters with two Angels, gives Adam his blessing, and speaks
Peace, little ones, be to you all!
Adam raises his hand and speaks
O Father mine, who art in heaven,
We thank thee for this mercy given,
That thou in all our need and pain
Shouldst deign to visit us again.
Eve raises her hand and speaks
O thou true Father and true God,
Wherein have we deserved this lot?
That thou so graciously shouldst come
And visit this our humble home?
[The pious salutations continue; Adam bidding all his sons to offer the word
of welcome, beginning with Cain, who offers the Lord his left hand, and for-
gets to take off his hat. Then follows the greeting of Abel and all the good


## p. 12623 (#37) ###########################################

HANS SACHS
12623
children, including Seth, Jared, Enoch, Methuselah, and Lamech; each one
repeating in turn a petition out of the Lord's Prayer, concluding with
Lamech's: -]
Deliver us from evil, through
That blessed Seed thou'st promised true: Amen.
The Lord speaks
Abel, what means that word "Amen » ?
Abel speaks
That we may be assured then
That God will do our prayer, without
We yield to unbelieving doubt.
The Lord speaks
Seth, tell me how on earth you know
That all you pray will be heard so?
Seth speaks
We know it by thy promise sure,
Which ever faithful must endure;
For since the God of truth thou art,
Thy word is done at very start.
The Lord speaks
Jared, when God acts not so swift,
What shall a man do in the rift?
Jared speaks
Hope must he still in God's good word,
And trust him to his gracious Lord,
That in good time he'll find a way
Wherein his mercy to display.
[So continues the catechizing on the Lord's Prayer; which being ended,
that on the Ten Commandments is taken up. ]
The Lord speaks
Abel, the First Commandment say!
Abel speaks
To one God shalt thou bow and pray,
Nor any strange God have in mind.


## p. 12624 (#38) ###########################################

12624
HANS SACHS
The Lord speaks
And in that word what dost thou find?
Abel speaks
God above all we honor must;
Fear him and love, and in him trust.
The Lord speaks
And Seth, how reads the Second Law?
Seth speaks
Thy God's name must thou have in awe,
And never speak in vanity.
[The children rehearse and explain the Ten Commandments in their turn.
Then follows in like manner the recitation and explanation of the Creed. ]
The Lord speaks
Your answers are in all ways good;
You speak as pious children should.
You now may show me if as right
You can the holy Creed recite.
[They all say Yes. ]
The Lord speaks
Let each in turn his portion say.
Abel speaks
I b'lieve in God of highest worth,
Maker of heaven and the earth.
Seth speaks
The Savior too in faith I own,
Who was from heaven to earth sent down.
The head of Satan bruised he,
And so the human race set free.
Jared speaks
I trust too in the Holy Ghost,
Who peace and comfort giveth most.


## p. 12625 (#39) ###########################################

HANS SACHS
12625
XXII-790
Enoch speaks
And I in holy Church believe,
Who shall in heaven her place receive.
Methuselah speaks
All sins' forgiveness do we know,
For the good Lord hath promised so.
Lamech speaks
And that our bodies shall arise
And live forever in the skies.
The Lord speaks
Abel, what means in God t' have creed?
Abel speaks
That we to him in all our need
Commit ourselves, and on him rest
In heart and soul as Father best.
The Lord speaks
What is the bodies' rising up?
Lamech speaks
When we have drainèd sorrow's cup,
From realm of death we free shall go,
The bliss of endless life to know.
The Lord speaks
Children, right well my Word ye know,-
Now take ye heed therein to go.
Thereto shall ye my spirit share,
·
To teach and keep you free from care,
That so ye come above to live;
And here will I full blessing give:
On earth, health and prosperity,
That you a mighty folk shall be,
As kings and priests and potentates
And learned preachers and prelates,
So that the world shall know your fame,
And every land admire your name.
Thereto your father's blessing take,
Which nevermore shall you forsake.


## p. 12626 (#40) ###########################################

12626
HANS SACHS
The Angel Raphael speaks
To God arise your praises let
With harp and song and glad quintette,
The while his grace and mercy stand
Displayed to man on every hand,
To guide you to the heavenly land.
[They all depart.
ACT IV
[In this act Cain takes counsel with his evil companions Dathan, Nabal,
Achan, Esau, Nimrod the Tyrant, and Satan the Devil, as to how they, who
have always held the Lord's name and worship in contempt, shall answer his
questions. Satan bids them instead to accept his rule and guidance, and
assures them the possession of all worldly goods and pleasures in so doing. ]
Enter the Lord with Adam and Eve. Satan hides himself.
The Lord speaks
Cain, come hither with thy crew,
And tell me how ye pray God to?
Cain speaks
O Lord, we've him forgotten quite.
The Lord speaks
If I thy speech can read aright,
Thou hast of him but little learned;
His Word in folly hast thou spurned.
But let me hear what you can say.
Cain speaks
O Father of our heaven, we pray,
Let us right here thy kingdom see;
Give us our debts and bread plenty,
And evil want and misery. Amen.
The Lord speaks
Who taught him such a twisted prayer?
Eve speaks
O Lord, to teach him I despair.
No whipping helped what I might say:
He drove it to the winds away;


## p. 12627 (#41) ###########################################

HANS SACHS
12627
And so did those who with him stand,—
All threw contempt on my command.
The Lord speaks
Thou, Dathan, canst thou say the Creed?
Dathan speaks
I believe in God and heaven and earth,
In woman who of him has birth;
And in the name of Holy Ghost.
Sin and flesh I b'lieve in most.
The Lord speaks
So briefly has thy faith been told?
Dathan speaks
And that is more than I can hold!
The Lord speaks
Nabal, tell me the Ten Commands.
Nabal speaks
Lord, none I know, for so it stands;
To learn I never thought 'twas need.
The Lord speaks
But Achan, thou canst tell me this:
Dost thou have hope of heavenly bliss?
Achan speaks
I know quite well how here it goes,
But up there what will be, who knows?
If God shall so forgiving be
That I that happy state shall see,
So good! What matters what I do?
The Lord speaks
Esau, now thou canst tell me true,
What good shall holy offerings do?
Esau speaks
I hold that God will take the price
Of endless life in sacrifice,


## p. 12628 (#42) ###########################################

12628
HANS SACHS
And so we can with offerings buy
Our right to his eternity!
The Lord speaks
Nimrod, now answer me this minute,
Eternal life, believ'st thou in it?
Nimrod speaks
Now I will tell you straight and plain,
My heart trusts what my eyes have seen.
I lift it not to things on high;
I take of earth's good my supply,
And leave to thee Eternity.
[After the Lord administers the Divine reproof for such godlessness and
indifference, and warns these wicked children of the awful results of their
profanity and idleness, he appoints Abel to the duty of instructing these his
wicked brothers; and on his accepting the office with meek obedience, the
angel Gabriel closes the Act with an exhortation to praise. ]
The Angel Gabriel speaks
That so these poor souls may repent,
Come down ye hosts from heaven sent,
With all your loveliest melody,
To sound abroad God's majesty,
Who hath done all things righteously!
ACT V
Enter Cain with Satan, and speaks
My brother Abel is filled with glee
That he will now our bishop be.
The Lord with him will play great rôle
And give him over us control.
Him must we all in worship greet,
And be like slaves beneath his feet.
[Satan shows Cain that he, being the first-born, has the right to rule; and
advises him to kill Abel. Cain admits that he has long had it in mind to do
this. Abel entering asks Cain if they shall go and offer the sacrifice. As
they are offering, the Lord comes and admonishes Cain, and departs. Abel
kneels by his sacrifice. ]


## p. 12629 (#43) ###########################################

HANS SACHS
12629
Cain, his brother, speaks
Brother, in swinging my flail about
My offering's fire have I put out;
But thine with fat of lambs flames high.
Abel speaks
In all be praised God's majesty,
Who life and good and soul doth give,
And by whose grace alone we live!
[Satan gives the sign to Abel; Cain strikes him down; Satan helps to con-
ceal him, and flees.
The Lord comes and speaks:—]
Cain, tell me where thy brother is!
Cain speaks
Shall I my brother's keeper be?
What is my brother's lot to me?
The Lord speaks
O Cain! Alas! What hast thou done?
Through heaven the voice of blood has run;
The earth the curse has understood,
In that she drank thy brother's blood!
Satan whispers in Cain's ear, and speaks
Now Cain, forever thou art mine,
And bitter martyr's lot is thine.
Within thy conscience endless pain
And biting grief without refrain.
The world for thee is all too small,-
Thou art accursed by one and all.
God and mankind are now thy foe,
And all creation this shall show,
-
For thou thy brother's blood hast taken:
Hence be thou hated and forsaken;
Thy doom by no deed can be shaken.
Cain speaks
My sin is far too great that I
Should dare for God's forgiveness cry.
So must I wander on and on,
My life the prey of every one.


## p. 12630 (#44) ###########################################

12630
HANS SACHS
The Lord speaks
No, Cain: who deals to thee a blow
Shall seven times its misery know.
And so I put a mark on thee,
That none may do thee injury.
Satan leads Cain away, and speaks
Cain, hang thyself upon a tree,
Or else in water drowned be;
That so thyself from pain thou save,
And I in thee a firebrand have.
[They both depart.
son.
[Adam and Eve now enter, weeping and lamenting the death of their good
The Lord comforts them by ordering the angels to bury Abel's body,
and by assuring them that Seth, who shall now be to them as their first-born,
shall be the father of a blessed race. ]
The Lord speaks
Till comes that day when shall be born
That holy Seed, of earth forlorn
And cursed with sin,— the Savior,
Whom every one shall bow before,-
So ye to heavenly kingdom come,
And find with me eternal home.
[They all depart.
The Herald comes and concludes
So is the Comedy at end,
And four good lessons may it send.
And first, all people that do live
We see in Adam and in Eve.
These are the fallen human race,
Accursed by God and in disgrace,
E'en as to-day we see it so.
We all in misery do go,
In sorrow eat our daily bread,
As God the same hath truly said.
And next in Abel may we see,
Described and pictured cleverly,
All people that do fear the Lord,
And give good heed unto his word.


## p. 12631 (#45) ###########################################

HANS SACHS
12631
And these by Holy Ghost do strive
In love with fellow-man to live,
In soul and body so to prove
What is the heavenly Father's love,
Whose mercy is to them always:
That do they to God's thank and praise.
Thirdly, however, by this Cain,
The godless people are made plain,
Who mock and jeer at holy grace,
And faithless are in every place;
By their own reason, flesh and blood,
Taught what is right and what is good.
And so they know no fear nor shame,
And cast themselves in passion's flame;
In sin and blasphemy forget
What love hath God upon them set.
To them it is but idle sport
That men should bid them heed God's Word;
And so with murder, envy, hate,
On Satan's wicked will they wait.
His word into their ear is blown,
And safe he claims them as his own.
Fourthly, in God we plainly see
How great is his benignity;
How he doth stoop to all mankind
A way from sin and curse to find,
Through that same holy Seed foretold
To Adam and to Eve of old:
And this is Christ, our Savior Lord,
Who by the heavenly Father's word
From Mary's body has come forth,
And crushed the serpent's head to earth.
By cruel death upon the cross
He took away all wrath that was
'Twixt God and man by Adam's fall,
That we after earth's pain may all
Forever come with him to live:
That God may this in mercy give,
When endless joy our soul awakes,
With angels all, so prays Hans Sachs.
Translated by Frank Sewall.


## p. 12632 (#46) ###########################################

12632
HANS SACHS
TALE. HOW THE DEVIL TOOK TO HIMSELF AN OLD WIFE
Ο
NE day the Devil came to earth,
To try what is a husband's worth:
And so an aged wife he wed;
Rich but not fair, it must be said.
But soon as they two married were,
There rose but wretchedness and fear.
The old wife spent the livelong day
In nagging hi in every way;
Nor could he rest when came the night,
For so the fleas and bugs did bite.
He thought, Sure here I cannot stay,-
To wood and desert I'll away;
There shall I find the rest I need.
So fled he out, and with all speed
Into the wood, and sat him down
Upon a tree, when passed from town
A doctor with his traveling-sack
Of remedies upon his back.
To him the Devil now did speak:-
"We both are doctors, and do seek
Men of their troubles to relieve,
And in one fashion, I believe. "
――――
"Who are you? " then the doctor said. -
"The Devil: and woe be on my head,
That I have taken to me a wife,
That makes a torment of my life;
Therefore take me to be your slave,
And I will handsomely behave. "
He showed the doctor then the way
That he his devilish arts could play.
In short, they soon agreed, and so
The Devil said: — "Now I will go
Unto a burgher in your town,
Who's rich enough to buy a crown:
And I will give him such a pain
That soon as you come by again,
You enter in, and pray me out;
That is, upon a ransom stout,-
Some twenty gulden fair laid down,
At which the rich man will not frown.
So then between yourself and me
The money even shared shall be. "
—


## p. 12633 (#47) ###########################################

HANS SACHS
12633
[The tale goes on to state how the plot was successfully carried out.
The
doctor, however, obtaining thirty instead of twenty gulden for his reward,
thought to deceive the Devil, whom he found again in the wood; and he offered
him the ten gulden as his share, retaining the twenty for himself. The Devil
detecting the doctor's trick, to avenge himself purposes now to go and infest
with pain the rich owner of a fortress near by; which being done, and the
doctor being called in to allay the dreadful pain in the baron's stomach, the
Devil now refuses to come out. In this unlooked-for emergency, the doctor
now bethinks himself of the Devil's wife: and running into the chamber he
cries out to the Devil, telling him that his wife is down-stairs with a summons
from the court of justice, bidding him return to his marital duty; whereupon
the Devil is so frightened that he flees without more delay, and hastens back
to hell and to his companions there, where he finds more rest than he could
ever hope to in the house of the old woman he had taken as a wife. There-
upon the poet adds this: -]
CONCLUSION
BY THIS tale every one shall know
How it with man and wife will go,
When every day there's quarreling,
And neither yields in the least thing,
But ever one the other scolds,
In fear and hate and anger holds,
With endless fretting and complaining,
No peace nor sunshine entertaining.
Truly such married life might be
Of devils in hell for aught we see.
From which may God keep us away,
And grant us rather in our day,
In marriage peace and unity,
And kindness's opportunity,
That to this virtue e'er may wax
True wedded love,-so prays Hans Sachs.
Anno Salut. 1557. On the 13th day of July.
Translation of Frank Sewall.


## p. 12634 (#48) ###########################################

12634
SA'Dİ
(1184-1291 ? )
BY A. V. WILLIAMS JACKSON
A'DĪ of Shīrāz, the moral teacher and didactic poet,— the
"Nightingale of a Thousand Songs," as he has been termed
in the Orient,-is one of the Persian authors whose name
is best known in the Occident. He may rightly claim a place in
"the world's best literature" for the excellence of his short moral
stories in prose intermingled with rhyme, and for the merit of his
poetical reflections, which abound in sound wisdom presented in a
charming and appropriate style. His "discourse is commingled with
pleasantry and cheerful wit," as he says of himself in his master-
piece, the 'Gulistān'; and he adds that "the pearls of salutary coun-
sel are strung on the thread of his diction, and the bitter medicine of
advice is mixed up with the honey of mirthful humor. " These words
of his own admirably characterize his work; because good sense,
high thought, religious feeling, human sympathy, and knowledge of
man, combined with a general naturalness and simplicity, mark his
best productions.
Sa'di has not the epic force nor the romantic strain of Firdausī or
Nizāmī, nor again the mystic elevation and abstract introspection of
Jāmī and Jalāl-ad-din Rūmi, nor has he the lyric ecstasy for which
Hafiz is renowned; but he possesses certain qualities that none of the
others can claim, and which give to his writings a peculiar attract-
iveness, an enduring element, that insures their lasting throughout
Flourishing at a period when Europe had yet to feel the
quickening touch of the revival of learning, Sa'dī stands in the East
as a bright light of higher aim and nobler purpose, as a character of
generous open-heartedness and liberal-minded thought. In his long
life devoted to study and travel, or spent in productive activity and
repose, he gave to the world a vast fund which he had gathered, of
sound wisdom, wholesome philosophy, broad ethics, good judgment,
and common-sense. Enjoying the personal favor of potentates, he
seems to have availed himself of the privileges which money confers,
chiefly for the purpose of bestowing gifts in charity or for advancing
worthy causes; he religiously felt and practiced what he preached-
the doctrine of contentment and resignation.


## p. 12635 (#49) ###########################################

SA'DI
12635
Sa'di's life was of such unusual length that it could not but be
somewhat eventful. He was born in 1184 at Shiraz, then the capital
of Persia. His father died while he was still a child, as we know
from the touching lines on the orphan in the 'Būstān' (ii. 2, 11). The
boy now received the exalted patronage of the ruling Atābeg Sa'd
bin Zangi of Fars, and he was educated upon a fellowship foundation
at the Nizamiah College of Baghdad. For thirty years (1196-1226) he
was a student and earnest worker, imbibing the principles of Sufi-
ism, and gaining a deep insight into the doctrines and tenets of the
Moslem faith. It was his pious good fortune to make no less than
fourteen pilgrimages, at different times, to the shrine of Mecca.
The second period of his life, from the age of forty to seventy (1226-
1256), was spent in travel, east and west, north and south. He not
only visited the cities of the land of Iran, but he journeyed abroad
to India, Asia Minor, and Africa. Among other places he resided at
Damascus, Baalbec, and Jerusalem; and was taken prisoner by the
Crusaders in Tripolis, as is shown by the incident connected with his
married life that is recorded in the selections given below. When
already a septuagenarian he returned to his native city of Shīrāz, and
there he spent the third or remaining part of his life (1256-1291).
He once more enjoyed courtly favor, this time from the son of his
former royal patron; and he devoted his time to producing or com-
pleting the literary work which was prepared for, or doubtless partly
composed, during the long preceding period of his career.
In the world of letters, therefore, Sa'di presents the peculiar phe-
nomenon of one whose writing seems to have been done late in life.
The 'Būstān' (Garden of Perfume) was finished in one year (1257).
It is written in verse, and comprises ten divisions. Sa'di's themes
are justice, government, beneficence and compassion, love, humility,
good counsel, contentment, moral education and self-control, gratitude,
repentance and devotion, or the like, as a summary of the titles of
the work shows. The 'Gulistān' (Rose-Garden) was completed in the
following year (1258); and this work, by which Sa'di's name is best
known, has been familiar to Western students since the days when
Gentius published a Latin version entitled 'Rosarium Politicum,' in
Amsterdam, 1651. The 'Gulistan' is written in prose, with inter-
mingled verses, and it comprises eight chapters. Like the 'Būstān' it
is didactic in tendency, but it is lighter and more clever; it is a per-
fect storehouse of instructive short stories with moral design, enter-
tainingly presented, and abounding in aptly put maxims, aphorisms,
or sententious sayings, which make the work entertaining reading.
Sa'di's productiveness, however, was not confined to the ethical and
didactic field; he was also under the influence of the lyrical strain,
and he composed a series of odes, dirges, elegies, and short poems,


## p. 12636 (#50) ###########################################

12636
SA'DI
which have warm feeling and a distinctly human touch. A book of
good counsel, 'Pandnāmah,' bears Sa'di's name; but its authenticity
has been open to some doubt. Some jests of a lower order in poetical
vein are said to be his; and he is also the author of several shorter
prose treatises known as 'Risalah. ' Besides his native Persian, he
could compose in Arabic, and he was acquainted with Hindūstānī.
Sa'di was twice married; and his lament over the loss of a beloved
son, who died before him, is preserved in the 'Būstān. ' His own death
occurred at a very advanced age in 1291 (or 1292) in his native city,
where his tomb is still seen; and Sa'di's name and fame have con-
tributed to making Shīrāz renowned in Persian literature.
Abundant material is accessible, in English and in other languages,
to those who may be interested in Sa'di. The best information on
the subject is given by Ethé in Geiger and Kuhn's 'Grundriss der
Iranischen Philologie,' ii. 295-6. English translations of the 'Būstān'
have been made by H. Wilberforce Clarke (London, 1879), and G. S.
Davie, 'The Garden of Fragrance' (London, 1882); and selections have
been rendered by S. Robinson, Persian Poetry for English Read-
ers' (Glasgow, 1883), specimens of which are given below.
There are
German renderings by K. H. Graf (Jena, 1850), by Schlechta-Wssehrd
(Vienna, 1852), and by Fr. Rückert (Leipzig, 1882); and a French
version by Barbier de Meynard (Paris, 1880). Among the English
translations of the 'Gulistan' may be mentioned those by Dumoulin
(Calcutta, 1807), Gladwin (London, 1822), J. Ross (London, 1823), Lee
(London, 1827), J. T. Platts (London, 1873), the Kama Shastra Society
(Benares, 1888); and the translation by Eastwick in Trübner's Oriental
Series (London, 1880), which has also been drawn upon for the pres-
ent article, as well as S. Robinson's Persian Poetry' (Glasgow, 1883),
mentioned above. Material in French and in German may easily be
obtained, as a glance at Ethé's bibliography will show; Ethé should
also be consulted by those who desire references on the subject of
Sa'di's lyrical and miscellaneous pieces.
s Jackens
A. r. Williams


## p. 12637 (#51) ###########################################

SA'DI
12637
A MEDITATION
From the Garden of Perfume>
IN
THE name of the Lord, who created the soul; who gave to
the tongue words of wisdom;
The Lord, the Benevolent, the Sustainer, who generously
accepteth excuses and forgiveth sins;
The Mighty One, from whose door whoever turneth away will
find Might at no other door;
In whose court the most exalted monarchs must humble them-
selves as suppliants;
Who is not quick to repress the arrogant, nor repulseth with
violence those who sue for pardon;
Who, when he is angry for some evil deed, if thou turnest to
him again, writeth it amongst the things of the past;
Who, when he beholdeth the sin, covereth it with the veil of
his mercy; in the ocean of whose omniscience the universe is but
a drop.
If a son is at variance with a father, thou wilt immediately
behold the father in the glow of passion;
And if he doth not soon give him satisfaction, will drive him
forth from his presence like a stranger.
If the slave doth not bestir himself actively at his work, his
master will deem him but of little value;
Or if thou art not amiable amongst thy companions, thy com-
panions will flee from thee to a mile's distance;
Or if a soldier deserteth his duty, his commander will speedily
dismiss him from the service.
But he who is Lord of the high and of the low shutteth not
the door of his riches against even the rebellious.
The expanse of the earth is the table of his people; and to
his free banquet, friend and foe are alike welcome.
If he hurried to involve him in trouble, who would be secure
from the hand of his power?
Independent in his essence of the judgment of any one of his
creatures, his dominion is rich in the obedience of men and
spirits.
Every thing and every person must bow down to his man-
date: the sons of Adam, and the bird, and the ant, and the
worm.


## p. 12638 (#52) ###########################################

12638
SA'DI
So broadly is the table of his bounty spread, that the vulture
on the Caucasus receiveth his portion.
Benevolent and beneficent, and the dispenser of blessings, he
is the Lord of Creation, and knoweth every secret.
This man he judgeth worthy of grandeur and a high destiny,
for his kingdom is ancient, and his race is wealthy.
On the head of one he setteth the diadem of fortune; another
he bringeth down from a throne to the dust.
On the head of one he placeth the crown of prosperity; an-
other he clothes in the weeds of poverty.
For his friend [Abraham] he turned fire into a bed of roses,
and cast into the flames the host from the waters of the Nile.
If he did that, it was marked with his favor; and if he did
this, it was signed with his order.
He throweth his veil over evil deeds, and hideth behind it
his own benefits;
If he unsheath his sword of power in wrath, the very Cheru-
bim are dumb with terror;
But if he giveth victuals from the table of his bounty, even
the Evil One says: "I too shall have a portion. "
In the court of his benignity and greatness the greatest must
lay their greatness aside;
But to such as are cast down he is nigh with his mercy, and
he ever lendeth his ear to the prayer of the suppliant.
By his prescience he foreseeth what hath not yet been; in his
goodness he provideth for what hath not yet been spoken.
By his power he is the keeper of the heights and the depths,
and he is master of the Book of the Day of Account.
No one's back is strong enough to throw off obedience; nor is
there room for any one to lay a finger on a letter.
The Ancient Benefactor is still ever beneficent; by decree.
upon decree he fashioned the beautiful image in the womb.
From east to west he set in motion sun and moon, and spread
out the earth on the face of the waters.
And though it trembleth sometimes and dreadeth its ruin, he
hath nailed down the roots of the mountains to its skirts.
He who hath imprinted its form upon the waters gave to the
pearl its Peri-like semblance.
He hid the ruby and the turquoise in the bosom of the
stone, and hung the ruby-colored rose on the turquoise-tinted
branches.


## p. 12639 (#53) ###########################################

SA'DI
12639
Of one globule he maketh a pearl-white lily, and fashioneth
another into the lofty cypress.
From his knowledge not an atom lieth concealed; for the hid-
den and open are both to him but one.
For the ant and for the serpent he hath alike provided its.
food; and for that which hath no hand, nor feet, nor strength.
At his decree non-existence hath been embellished with exist-
ence, for no one knoweth but he how to change nonentity into
being.
So at one time he burieth an act in silence, and bringeth it
forth again in the Plain of the Last Judgment.
The universe is agreed in the acknowledgment of his Deity,
but is confounded when it attempteth to investigate his Essence.
Man cannot comprehend the extent of his majesty; the sight
hath not penetrated to the limits of his excellence.
The wing of bird hath not soared to the summits of his
knowledge, nor the hand of intelligence touched the skirts of his
attributes.
In this whirlpool have been sunk a thousand vessels, of which
not a single plank hath come to the shore.
How many a night have I sat completely lost, till I have
exclaimed in terror: "Up, and be doing. "
Of the kingdoms of the earth the knowledge is attainable; but
the knowledge of him with thy measure thou canst not attain.
The bounds of his knowledge thy intellect cannot reach; nor
can thy thoughts fathom the depths of his attributes.
To equal Sohlan in eloquence is possible: but innumerable
are they who have fallen exhausted in the race.
To urge thy steed over every ground is impossible; and there
are occasions on which thou must throw away thy shield.
If the traveler is forbidden to penetrate to the secret place,
he will find the door barred, and will have to return.
To many a one at this banquet is offered the goblet, who
findeth it to be but a stupefying drug.
Let every one tremble who hath trusted himself to this
ocean of blood, from which no one yet ever brought back his
vessel.
One falcon soareth up, but with bandaged eyes; another re-
turneth, but with singed eyes and feathers.
No one hath found his way to the treasure of Karūn; or if he
hath found it, hath he brought anything back.


## p. 12640 (#54) ###########################################

12640
SA'DI
Seekest thou to survey this country? as well mayest thou
begin by hamstringing the horse on which thou wouldst return.
Let each one look into the mirror of his own soul, and grad-
ually it will acquire the same clearness.
Perhaps the odor of love will inebriate thee, and seeking for
a compact with the Divine, thou mayest thyself become divine.
Proceed on the road of inquiry on foot, till thou reach the
goal, and thence fly upwards on the pinions of affection.
Truth will rend in twain the veils of illusion; yea, even the
veil which concealeth the glory of God.
But the courser of intellect can run no further. Astonishment
tighteneth the reins, and exclaimeth, "STAND! "
Graf's Text. Translation of S. Robinson.
THE ORPHAN
From the Garden of Perfume'
CAS
AST protection over the head of the one father-dead;
Scatter his dust of affliction, and pluck out his thorn.
Knowst thou not how very dejected his state was?
May a rootless tree be ever green?
When thou seest an orphan, head lowered in front [from grief],
Give not a kiss to the face of thy own son.
If the orphan weeps, who buys for his consolation?
And if he becomes angry, who leads him back [to quietude] ?
Beware that he weep not; for the great throne of God
Keeps trembling when the orphan weeps.
Pluck out with kindness the tear from his pure eye;
Scatter with compassion the dust of affliction from his face.
If his [father's] protection departed from over his head,
Do thou cherish him with thy own protection.
I esteemed my head crown-worthy at that time
When I held my head in my father's bosom.
If a fly had sat on my body,
The heart of some would have become distressed.


## p. 12641 (#55) ###########################################

SA'DI
12641
If now enemies should bear me away captive,
None of my friends is a helper.
For me [there] is acquaintance with the sorrows of orphans,
For in childhood my father departed in death, from my head.
Translation of H. Wilberforce Clarke.
HUMILITY
From the Garden of Perfume'
A
YOUTH, intelligent and of good disposition, arrived by sea at
a Grecian port.
They perceived that he was endowed with excellence,
and judgment, and an inclination to asceticism, and placed him
accordingly in a sacred building.
The Head of the devotees said to him one day:
"Go and cast out the dirt and the rubbish from the mosque. >>>>
As soon as the young traveler heard the words he went forth,
but no one discovered any sign of his return.
The Superior and the brethren laid a charge against him, say-
ing:
"This young devotee hath no aptness for his vocation. "
The following day one of the society met him in the road,
and said to him:-
"Thou hast showed an unseemly and perverse disposition.
Didst thou not know, O self-opinionated boy, that it is through
obedience men attain to honor? "
He began to weep, and replied: "O friend of my soul and
enlightener of my heart, it is in earnestness and in sincerity that
I have acted thus.
"I found in that sacred building neither dust nor defilement;
only myself was polluted in that holy place.
"Therefore, immediately I drew back my foot, feeling that to
withdraw myself was to cleanse the mosque from dirt and rub-
bish. "
For the devotee there is only one path,- to submit his body
to humiliation.
XXII-791
Thine exaltation must come from choosing self-abasement; to
reach the lofty roof there is no ladder save this.
Graf's Text. Translation of S. Robinson.


## p. 12642 (#56) ###########################################

12642
SA'DI
MORAL EDUCATION AND SELF-CONTROL
From the Garden of Perfume ›
M
Y THEME is rectitude, and self-government, and good habits;
not the practicing-ground, and horsemen, and mace, and
ball.
Thine enemy is the spirit which dwelleth with thyself; why
seek in a stranger one to contend with?
He who can bridle his spirit from that which is forbidden
hath surpassed Rustam and Sām in valor.
Chastise thou thyself like a child with thine own rod, and
brain not others with thy ponderous mace.
An enemy will suffer no harm from one like thee, unless thou
art able to overcome thyself.
The body is a city full of good and evil; thou art the Sultan,
and reason is thy wise Vizier.
In this city, side by side, live base men, self-exalted,- Pride
and Sensuality, fierce Passions;
Contentment, Conscientiousness, men of good name; Lust and
Ambition, Robbery and Treachery.
When the Sultan maketh the bad his familiars, where can the
prudent find a place of rest?
Appetite, and Greediness, and Pride, and Envy, cleave to thy-
self as the blood in thy veins, and the soul in thy vitals.
If these enemies have once obtained the mastery of thee, they
rush out, and will overpower all thy discretion.
There need be no contest with appetite and passion, if so be
that Reason hold out a sharp claw.
The chief who knoweth not how to manage his enemy will
hardly save his chieftainship from his enemy's hand.
What need can there be in this book to say much? A little
is enough for him who goeth right to his mark.
Graf's Text.
Translation of S. Robinson.
KEEP YOUR OWN SECRET
From the 'Garden of Perfume ›
SUL
ULTAN TAKISH once committed a secret to his slaves, which
they were enjoined to tell again to no one.
For a year it had not passed from his breast to his lips;
it was published to all the world in a single day.


## p. 12643 (#57) ###########################################

SA'DI
12643
He commanded the executioner to sever with the sword their
heads from their bodies without mercy.
One from their midst exclaimed: "Beware! slay not the slaves,
for the fault is thine own.
"Why didst thou not dam up at once what at first was but a
fountain? What availeth it to do so when it is become a tor-
rent? "
Take heed that thou reveal not to any one the secret of thy
heart, for he will divulge it to all the world.
Thy jewels thou mayst consign to the keeping of thy treas-
urer; but thy secret reserve for thine own keeping.
Whilst thou utterest not a word, thou hast thy hand upon it;
when thou hast uttered it, it hath laid its hand upon thee.
Thou knowest that when the demon hath escaped from his
cage, by no adjuration will he enter it again.
The word is an enchained demon in the pit of the heart; let
it not escape to the tongue and the palate.
It is possible to open a way to the strong demon; to retake
him by stratagem is not possible.
A child may untether "Lightning," but a hundred Rustams
will not bring him to the halter again.
Take heed that thou say not that which, if it come to the
crowd, may bring trouble to a single individual.
It was well said by his wife to an ignorant peasant:
"Either talk sensibly or hold thy tongue. "
Graf's Text.
W
Translation of S. Robinson.
BRINGING UP A SON
From The Garden of Perfume ›
HEN a boy has passed ten years of age,
Say: "Sit apart from those not unlawful» [to him in
marriage].
It is not right to kindle a fire on cotton;
For while thou wink'st the eye, the house is burned.
When thou wishest that thy name may remain in place [of
honor]
Teach the son wisdom and judgment.