I

^rf^' r

SELECTIONS

THE POETRY OF THE AFGHANS,

FROM THE SIXTEENTH TO THE NINETEENTH CENTURY:

LITERALLY TRANSLATED FROM THE ORIGINAL PUS^TO

WITH NOTICES OF THE DIFFERENT AUTHORS,

AND REMARKS

ON THE MYSTIC DOCTRINE AND POETRY OF THE SUFIS

CAPTAIN

RAVERTY,

H. G.

HER majesty's 3rD REGIMENT BOMBAY NATIVE INFANTRY;

MEMBER OF THE ROYAL ASIATIC SOCIETY OF GREAT BRITAIN AND IRELAND
AUTUOR OF A GRAMMAR AND DICTIONART OF THE PUSHTO OR AFGHAN
language; selections, prose and poetical, in the PUSHTO
OR AFGHAN LANGUAGE; A THESAURUS OF ENGLISH AND
HINDUSTANI TECHNICAL TERMS, ETC. ETC.

" Full

many

gem

of purest ray serene

The dark unfathom'd caves of ocean bear

many a flower is bom to blush unseen,

And waste its sweetness on the desert air."

Full

LONDON
WILLIAMS AND NORGATE,
HENRIETTA STREET,

AND SOUTH FREDERICK

COVENT

GARDEN,

STREET, EDINBURGH.

1862.
[The rUiht of Translation

is reserved.']

LIBCARIAIi'S

M.

\VATT.->,

Fliiia

CUOWX COURT, TKMIM.K

IlAll.

f^ -V

TO

COLONEL W.

IL

SYKES,

nOMHAY ARMY

/Vi^/

CHAIRMAN OF THE HONOURABLE EAST-INDIA COMPANY

(fee.

who

first

7 If'"

M.P., F.R.s!,

'

etc. etc.,

urged upon the Author the necessity of cultivating the

study of Oriental languages ; and who raises his voice in behalf of

that unfortunate body, constituting the majority of the Officers of

the Indian Army, who, in preference to "Amalgamation," have

chosen to stand by their "Rights and Privileges," as guaranteed

to

them by the

British Parliament,

THIS WORK,

ON THE POETRY OF THE AFGHANS,

__

^f
/ UNIVERSITY
^^
"^^f

IS,

AS A SMALL TOKEN OF KESPECT,

'''^

^*=aa4=srr-..

DEDICATED,

BY HIS OBLIGED AND FAITHFUL, SERVANT,

H. G.

RAVERTY,

Captain

THIRD REGIMENT BOMBAY NATIVE INFANTRY.

^G40

AVAIL mysflf of

this opportunity, to express

ilifiVn-nt Subsc-rilHirt in

piirticuhirly

Eng-liind, in India, iind

to the diffTent

FoiiEKi.v

my

great thunks to the

on the Continent

Govkhnments for

more

their hberul

jruaj^e, in the, at present, D.ifljr

my previous works in the Afghan LanAuE of Oriestal Literature; whe<i

that Sun, wliich ever diffused

its

putronn^'e to this, ns well as to

rays of support ujwn the cultivation of

Kustern lore and Asintic subjects, has set; and naug-ht but dark, loweriniT,

and un;renial clouds remain.

Should

tliis

work,

(ui tlie

Poetry nf the Afghans, meet with the appro-

bation and supjiort of the irenern! ruMic,

a second volume.

may, perhaps, >hortly publish

TO THE READER.
During

my lengthened
my

selections for
fail

much

being

the Afghans

researches

many

language, for so

work

entitled

when making

"Gulshan-i-Roh,"*

I could

not

struck with the beauty of some of the poetry of

much so, indeed, that

now venture to submit

literal translation of several

poets

and long study of the Pus'hto

so

and, at length,

Afgh an

in,

years past, and particularly

long since determined,

to the

European

reader, a

poems of the most celebrated of the

together with a

brief notice of each author

in

an

English dress.
It

must be remembered, that these poems

men who
yet

who

how

never enjoyed any of what we

call

are the effusions of

the luxm-ies of

refined are the generality of their sentiments

lived in a state,

such as our own Borderers lived

liimdi'ed years ago, in violence

live so still

yet

how

and

in strife,

Inliabiting a fine comitry, with

their similes,

what a true

valleys,

fertile

necessaries of

life

life

Of men
in,

five

and whose descendants

exquisitely pathetic are

and how high-souled and benevolent

green and

many

of their poems,

their sentiments

and ideas

grand and lofty momitains, and

but with nought more than the bare

attainable,

how

simple

and how true to natm'e

spirit of freedom,

and how perfect are

^Vhat a patriotic ardour

and a love of country, much of

their

poetry displays
It

must

also be bonie in mind, that the greater

* See List at the end of this volume.

number

of the

TO THE READKH.

VI

Ahmad

writers of the following poems, except

Khan, and

had

scjircely left

Shah, and Khiishhal

were either men, who during their life-time

his sons,

who had
Men, who

the i)rocincts of their native village, or

devoted their lives to poverty luid religious abstraction.

never wrote for fame

and who never contemplated that the inmost

thoughts which had occupied their

would ever meet the

he:xrts,

eyes of more than a few dear and admiring friends, after they had,
themselves,

passed

Never did they

from the scene for ever.

imagine that they would appear before any Public,

much

less

Kuroj)can one, in the Sa.xon tongue, and translated by a FaraxgI

" Far from the maddening world'.^ ignoble

Along the

They

strife,

never learn'd to stray

Tljcir f-ohoT wishes

codI sequester'd vale of Ufe,

ke|it the noiseless

tenour of their way."

have boon very careful to render the poems as

jK)ssible

and have,

litenil

as

be jwrceived, endeavoured to presen-o

will

it

the rhyming words, as they occur, in the English as well, more

particularly
It

will

when each couplet ends

also,

no

doubt,,

in

the same word throughout.

be obsen'cd, that two nominatives some-

times occur, one in each line of a couplet

the

we considered the English idiom

if

hemistich of the couplets being put

first

which
first,

oidy, ])ut

cause a seeming quaintnesa in the translation

neces.sjirj'

to follow

The reader should

arc

Copies of the works

ami

This

may

considered

st-ldoni to

the jMK'ms of Al;imad

Afghan books

underst^uul, that

manuscript, as was the

inire,

it last.

but

it

had, fnmi the outset, adopted.

also

ca.se in Eur)[K'

of printing; and the following

such.

occasioned by

the original as near as possible, in order to

preserve the literal style

>nly in

is

where we should,

<>f

poems have been translated from

some of the authors herein

be met with, even

SJn'ih,

exist

before the invention

in

contjihied

Afijhanistan, such as

Khwajah Muhanunad, and (except

in

the I'calhawar district) KhnaLb'd Khan, :uid his sons; whilst the

TO THE READER.

Vll

original manuscript of Shaida s poems, as they were first collected

aud arranged into a volume, and richly illuminated,

possession

that which

and no copy of them, that

I

them

am

aware

my

in

is

save

of, exists,

permitted the descendants on his brother's side to

make from my manuscript, which

for

to examine.

they had never seen

his

sent some hundreds of miles

Although he was celebrated as

poems

before, he

poet,

having died in India.

Greater variety will be noticed in the poems of Khushhal Khan,

than in those of the other Afghan poets contained in this volume

for,

like

the poets

foreign to

him

failings of his

since

of the West, no subject seems to have been

and, amongst other things, he does not spare the

own

counti'ymcn, as he found

and probably he

will

them two

centuries

on this account be the favourite with

the general reader.

All I can say in conclusion

is,

that what

lowing pages must be credited to the authors

and

imj)erfections,

which are very many,

is

good in the

fol-

and aU the

failings

I fear, to their

English

translator, who, therefore, prays for the indulgence and forbearance

of his readers.

H. G. R.

a 2

CONTENTS.
Ukmauks on thk Mystic Doctrine and Poetry of thk
PAGE

SOfIs
i'oems

of

ie.\bd-ur-ranman,

IX

notke of the

with

Author

Mlii/A Khan, AnsarI

51

-KAIin-UL-HAMID

8.5

KnusHHAL KoAN, Khattak

ASHRAF Kuan, KnATTAK

142

249

/EAnD-ci,-KADiR Khan, Khattak

2G8

Ahmad Shah, AudalI

287

Kazim Kuan, surname!) Shaida

MunAMMAP, Bangash

304

Knw.v.iAH

32G

REMARKS ON THE MYSTIC DOCTRINE AND

POETRY OF THE StJFIS.
The

poetry of the East, particularly that of the

nations, differs materially

from that of the West

Muhammadan

and when taken

up by the uninitiated, would often appear to be the mere

of wild

effusions

and voluptiious bacchanals, or worthy of Anacreon

himself.

These remarks, however, pertain more to Persian than to Afghan

jjoetiy,

which contains

less

of the,

bombastic style of the

often,

former, and approaches nearer to the simplicity of the poetry of the

ancient Arabs.
Asiatic poets,

is

for the people

poets,

general subject with the Afghan, as well as other

that of love, not human, but divine, and a contempt

and vanities of the world

whilst other

A fgh an

such as Khushhal Khan, write on any subject that

may

have been uppermost in their minds at the time, after the manner
of Western poets.

The general

reader,

who would understand many of the poems conmust know that most of the Asiatic

tained in the following pages,

poets profess the mystical doctrine of the Sufis, the tenets of which,
it

will

be necessary to explain to him

may be supposed to be
The Muhammadan
co-existent with
zeal

may have

their

although Oriental scholars

sufficiently familiar

writers
religion

state,
;

and,

with the subject.

that these
propably,

gTcatly contributed to the

and

avouched that their doctrines have,

it

is

first

but they have since been considered

Islamism

even undermining:

its

enthusiasts
their

establishment of
greatest enemies,

for a long time,

Muhammadanism itself. Hence

are

rapturous

been

the most rigorous

REMARKS ON THE MYSTIC DOCTRINE

proceedings have, from time to time, been put in practice to repress

their increase, but these, as usual in such a\ses,

trary effect
is

and Sufi-ism

no doubt, but that the

of the

Muljammadan

their claim

is

said to be

more or

Creator, are all

have had a con-

contempt

on the dogmas

and

for its forms,

rather absoq^tion

with, or

There

on the increase.

free opinions of the sect

religion, their

communion

to

still

into

the

calculated to subvert that faith, of

less

whose outward forms the Sufis profess their vencmtion.

The

tenets of the Sufi doctrines appear to have been

most widely

difiused over Persia; and, indeed, the great reputation acquired

one of the priests of the

sect,

under the name of the Sixfawlan

twi> centuries,

by

enabled his descendants, for above

djiiasty, to

occupy

the throne of that countr}'.*

Tlie

genend name by which

implying

Sufi,

/*/r,

signifying piu-ity

4a- {sn/d/i),

known,

this sect of enthusiasts is

is

a term probably derived from the Arabic word

and by

this

name

all ai*e

known, from

the venerated teaelier, or spiritual guide, followed by crowds of

disciples,

tn llie liuinbK- l-ii/dntlai; ifarirfs/i, ov Aikir,

who

wandei"S

about almost naked, or only clothed in his khirkah or cloak of rags,

sulisisting
life

upon scanty alms,

to support this, voluntarily adopted,

of prayer and religious altstniction.

In

Indiii,

more than

in

any other eountrj' of Asia, from rcmote

ages, these visionary doctrines ajipear to

tlie

same manner

as in

tianity, as testified to

Eg}pt and

by the early

have flourished, much after

S)Tia, in the etuly days of Chrisecclesiastical writers,

to those coimtrics the mystic, the henuit,

and the monk

who
;

trace

for there

of austerity was (juite a disciuse.

In the

the propensity to a

life

Hindu

as well as in the jieople themselves, there

ix'ligion

niueli that

nmv

also,

tends to foster a spirit of religious abstr.icti<>n

thus, witli

some

justice,

.Nuiiir,

A.n.

IT.'Jli.

is

and wc

suppose that from India other nations

I.-^muiril tl> First u.'^tciuliil tlie tlironc

.-'ulivirtril liv

a.d.

l.JOtt,

mul

liis

family was

AND POETRY OF THE

have

derived

achipting

SOfIS.

mystic worship of

this

x'l

but without

Deity,

tlie

dreadful austerities and macci'ations, conuuon

tlie

among

the Hindus, and deemed necessary for attaining unto this state of
beatitude.

To give a

full

account of the doctrines of the

almost a useless attempt

shape or other, in

for traces of

countries

all

may

it

alike, in

Sufis aflSnn, that their creed

and eiTor

scepticism,

disciples in place

faith

but "

The doctrines

all thi'ee." *

they profess.

it

exists

is

modem

by the active propagation

of their teachers are giv^en

to all other mortals,

sider,

God

whom

in fact, of almost adoration

and are con-

He, according to their

diffused throughout all created things ;t

and they con-

that the soul of man, and the principle of existence,

(part of Him), not

that the soul of

and source

term of

life,

man

is

from Him.
an

that the body

in this world,

exile
is

its

is its

from

they

and deem worthy of

are devoted to the search after Truth,

stantly occupied in adoration of the Deity.

is

of the

They are invited to embark upon the ocean of

the most pious and spiritual confidence

belief,

of

their

to

of the outward forms and observances

must consider superior

They

Europe.

adverse to superstition,

doubt, piloted by a sacred teacher, or spiritual guide,

itself.

would be

the sublime theories of

the philosophers of ancient Greece, and in those of

The

Sufis,

be found, in some

Hence
its

is

of

their doctrine teaches

Creator,

who

is its

cage, or prison-house

home

and the

period of banishment from

Him

Malcolm's History of Persia.

t " The creation proceeded at once from the splendour of God, who
poured his spirit upon the universe, as the general diffusion of liglit is
poured over the earth by the rising sun and as the absence of that
*

luminary creates

total darkness, so the partial

or total absence of the

Divuie splendour or light causes partial or general annihilation. The

creation, in its relation to the Creator, is hke unto the small particles
discernible in the

shine."

sun's

Peksiax MS.

rays,

which vanish the moment

it

ceases

to

KEMAUKS ON THE MYSTIC DOCTRINE

Ml
ere the soul
it

fell

IkuI

it

seen the

fiice

of Truth, but, iu this worUl,

merely obtains u partial and shadowy glimpse, "which serves to

awaken the slumbering memoiy of the

rtx:all

it

and moral

and

to lead the soul onwai-d,

discipline,

imtil, at length,

but can only vaguely

past,

by a long course of education,

Sufi -ism undertakes,

from stage to

sttvge,

reaches the goal of perfect knowledge, truth,

it

and peace."*
Acc<jrding to this mysterious doctrine, there

through which

(l\\^^

wimls, "his corporeal

drawn

his sight, will be

material things,
essence,

man

are

will

from which

veil,

and

aside,

four stages

should pass, prior to attaining

state, or that of divine beatitude

unto the highest

their

necessary

is

it

where, to use

which had previously obscvu-ed

his soul,

emancipated from

all

again unite with the divine and transcendent

it

had been divided,

but not

a time,

for

separated for ever."

The

fii"st

the disciple

of these stages

is

termed ndsut, or humanity,

wliich

supposed to be living in obedience to the shanr, or

is

orthodox law, and paying due observance to the rites and ceremonies of religion

for these things are allowed to

useful in regidating the lives of the vulgar

the acme of divine contemplation and abstraction,

might be led astray by that very latitude

instnicts

who

which

intellect,

and

piety.

The second

stage

disciple attiiins

is

what

and he who reaches

is

iu matters of faith,

and enraptures those of more powerful

more ardent

he

and weak-minded, and

within proper hounds, and guiding such as are imable

in restraining

to reach

be uecessi\rv and

tenned

is cixlled

turlhif, or the way, in

jabntf, or potentiality

and

which the
caiwicity

this stage, quits, altogether, that state iu

which

merely i)enuitted to follow and revere a teacher or spiritual

guide, and thus he becomes admitted within the pale of Sufi-ism,

All nl)servance of the rites

K.

1!.

and

fi>rms of religion

CowKLi., M.A.

"Oxkokd

may

Essay.s.''

be laid aside

AND POETRY OF THE

for

he now,

it is

supijosed, exchanges

what

SUFlS.

Xui

called a'amal-iJlKinain,

is

or coi-poreal worship, for ceamal-i-ruhain, or spiritual adoration

but this stage cannot be attained, save by great

eudm-ance, and resignation
intellect

when weak,

iipon a proper knowledge of

rites

and usages of

The third stage

and the

disciple

fom'th,

and

greatness and immortality, and

have acquired

energy

sufficient

trusted in the omission or disuse of the

is cearuf,

who

reached this stage, he

The

necessary to restrain the

religion.

signifying knowledge or inspiration

arrives thereunto,

superhuman knowledge

which

own

its

shall

it

mind cannot be

since the

is

virtue,

from habits of mental devotion, grounded

until,

of the Divine nature,

for it

piety,

said to have attained

is

in fact, to be inspired

and when he has

equal to the angels.

is

final state arrived at, is haktkat, or

signifies that his

union with the Divinity

is

Truth

itself,

and

perfect

complete.

The dignity of Khallfah, as the teacher

designated, can only

is

be obtained after long-contmvied fasting and prayer, and by complete abstraction

man vmst

he

and severance from

all

mundane

annihilated, before the saint

can

things

for

The

exist.

and

ration for the third stage of Siifi-ism requires a protracted

fearful probation

attain

and many

godly murul or
abstraction,

disciple,

beyond the necessity of observing

He must

forty days

eff"orts

to

and during

to keep

his piety

religion's

and

forms and

begin by endeavouring to attain a higher state

fast,

which should not be

this j^eriod of fasting he

in a posture of contemplation,

enough

their

who has already advanced, by

of beatitude, by a lengthened

and

lose their lives in

The person who makes the essay must be a devout and

it.

usages.

the

jirepa-

less

and takes no sustenance save

body and soul together.

The character

votary greatly depends upon the patience and fortitude he

play dm-ing this severe ordeal

than

remains in solitude,

of the

may

and when, reduced to a mere

dis-

skele-

REMARKS ON THE MYSTIC DOCTRINE

Xiv

the disciple comes forth from his solitude, he

toil,
triiil

places, or renuiin in

some

frightfid solitude,

sionally, the Khallfah, or spiritual guide,

chief merit of

ranks of Sufis,

all

has years

still

.f

miLst wander about, companiouless, in desert

Ho

to endure.

is

and only

whom

seeinyr, occa-

he follows

for the

complete devotion to their

^^'hcn he dies, he leaves his kh'irknh, or patched gannent,

teacher,

and worldly
succeed hun

wealtli, to
;

the disciple he considers the most worthy to

and when the

latter

dons the holy mantle, he

is

invested with the power of his predecessor.*

their devotion

coxmtries
all

Sufi teachers

most celebrated

Tlie

whd

and

tuid, in

their

have been alike fiuned for

learning, in Persia

as well as in other

the former, the Sufis have claimed for their own,

have, by their writings or sayings,

shown a

spirit of philo-

sophy, or knowledge of the nature Divine, which has elevated them

above the prejudices of the vulgar; and, certainly, great numbers of

persons, eminent for their lejiming, gcniius,

the Sufi doctrines.

poeta

held to

1)0

divine inspirations,

enuuicijwited

whence

it

by those who

by devotion, can wander

cmanate<l.

their countr}'

have adopted
are

Tlie raptures of

upon a subject that cannot be exhausted, are

spiritual world, and, at last, unite

1)0

piety,

for the very essence of Sufi-ism is poetry.

genius, expatiating

when

and

Amongst the most distinguished of these

It

with

its

the same with

is

but Persia

is

l)elieve that

the soul,

in the regions of

the

Creator, the source from

all

Sufi jxvts,

whatever

more genenilly known as

that, in

which this species of poetry was supposed to have reached the

highest degree of perfection

but

it will

be discovered, from the

fol-

lowing pages, that Sufi-ism has produced, amongst the i-ough and

hardy Afghans, conceptions equally as sublime.

"

Hunum

sj>eech,

liowever," to quote the wonls of a writer already mentioned,t "

too

weak and imjKrfect

Pif

'2

Ki?fr,i, clinj)

ii.,

to

convey these

where Klisha dons the mantle of

t

v..

U.

CoWKLL.

is

lofty e.xj)eriences of the

Elijali.

AND POETRY OF THE

and

soul,

jihors."

c;m only bo roitivsontod

Iicnee those

XV

SOFIs.

l)y

symbols and niota

Vov this reason the Sufi poets, to quote the words of Sir Wil-

liam Jones, "adopt the fervour of devotion, and the ardont love
ereated spirits towards their bcnetieent
sists

almost wholly of a mystical,

CnMtor

reli<;i(nis

anil

Sfiii

oi'

])oetry con-

allegory, thoui;h

it

seems,

to the iniinitiated ear, to contain merely the sentiments of wild and

voluptuous bacchanals

such a poetical

style,

but althouuh we nuist admit the dannor of

where the limits between enthusiasm and de

;"

pravity arc so minute, as to be scarcely distinguishable

tical

meaning of

their poetry (save in the

Mirza) never, or rarely, obtrudes itself;

jiass

it

wo

for the mys-

of the Afghan poet

poems

may,

if

by, confining ourselves to those ])assages alone,

of a nnuulane passion, and

a terrestrial

we choose,
which

sunnncr and wine.

tell

Under

the veil of earthly love, and the woes of temjioral sejiaration, th(>y
disguise the dark riddle of

ment, which

lies

human

life,

and the

behind the threslu)kl of existence

celestial banish;

and, under the

joys of revelry and inebriation, they tiguro mystical transports, and

ecstatic raptures.*

allow

it

we must not censure

Still,

to be natural,

beyond the bounds of

it

severely,

though a wanu imagination

reason;

S(ber

author, " an ardently grateful piety

is

and must

may cany

"for," to quote the

it

same

congenial to the undejjraved

nature of man, wlu)se minil, sinking imder the magnitude of the

subject,

and struggling

metaphors and

to express its emotions, has I'ccourse to

allegories,

which

it

sometimes extends beyond the

boimds of cool reason, and often to the brink of absurdity."

Barrow, who would have been the sublimest mathematician,

religious turn of

if his

mind had not made him the deepest theologian

of his age, describes Love as " an affection or inclination of the soul

towards an object, proceeding from an apprehension and esteem of

some excellence or convenience

and producing,

if it

in

it,

as its beaut//, worth, or utility

be absent, a proportionable desire, and, conse*'

E.

J3.

Cowbell.

REMARKS ON THE MYSTIC DOCTRINE

XVI

quently, an endeavour to obtain such a property in

session of

thing

it,

or in the want and loss of

and

placence, satisfaction,

enjoyment, which
it,

or continue

and

flourish

from

as the

it

begetting, likewise, a com-

thjit

with a desire that

is,

should lurive

it

a displeasure tu see

it

thrive

it
;

with a

and preserve

in all good,

it

decay

suffer or

it

Agreeably to this description, which consists of two

evil."

and was designed to comprise the tender love of the Creator

parts,

towards created

philosopher

the great

spirits,

another place, with his usual animation, and

into the following paneg}-ric on the pious

towards the Author of their happiness

most delectable of
dom,

it,

delight, in its presence, possession, or

conseipient endeavour to advance

ixll

such pos-

it,

or union unth

best state, with a delight to perceive

in, its

witii

it,

moreover, attended with a goodwill towards

is,

suitable to its nature

at,

to

with a regret and displeasiu-e in failing to

capable of ;

is

obtain

such an approximation

it,

it

is

passions

all

object,

ravishing delight

it

"

Love

all

in

the sweetest and

is

wis-

way toward a worthy, congruous,

caniKjt otherwise than

such, in

who, infinitely beyond

and when, by the conduct of

directed in a nitional

and attainable

forth

bui^bt^j

command of language,
love of human soiUs

till

the heart with

superlatively such,

all respects,

CioD

is

other things, desen'eth our atlection,

most perfectly amiable and

ilesirablc

numerable and inestimable benehts

as having ul>liged us by in-

all

txs

the good that we have ever

enjoyed, or can ever expect, being derived from His pure boimty
all

things in the world, in competition with Him, l>eing

ugly

He

all things,

is

fmmed,

the most prnpor object of our love

;uul

son/,fro}n

it

itjs

can hnve no

is

till it

he fixed on

vast capacity of our minds, and

all

lovi'ly tilings,

for

we

prime law of our nature, to love

tlio

oritjinnl instinct, vergeth

rest

mean and

without Him, vain, miprofitable, and hurtful to

tntainh II im as

llim

fill

He

Him

easily

our

its centre,

and

alone can satisfy the

our boundless desires.

most certainly and

us.

were

chiefly

may

be attained

He, of
;

for.

AND POETRY OF THE

whereas, commonly,
love

men

SOFIS.

XVll

are crossed in their affections,

and

their

embittered from their affecting things imaginary, which they

is

cannot reach, or coy things, which disdain and reject them,

God

with

He most

qnite otherwise

eo.rnestly desireth

most willing to correspond

therein

He

doth cherish

by most

enjoyment,

do, in the

exceed

God

towai-ds

in embracing

on

in desiring

Him

adhere

to,

love

by sweetest in-

by kindest expressions

embraces,

fail

not only

and, whereas

our expectation,

of

all

other objects

He

doth even far

in seeking His favoiu- or friendship

Him,

Him, or setting our esteem, our goodwill, our con-

Him
Him

in enjoying

addresses to
in

much

is

Wlierefore, in all affectionate motions of our hearts

it.

fideuce,

and encourage our

He

but even doth prevent us

in affection,

beneficial returns

is

it

most ready to impart himself

is

and wooeth our love

and most consoling

fluences,

favour,

He

Him, by devotional meditations, and

in a reflective sense of our interest

in thai mysterious union of

and

spirit,

are, as it were, inserted in

and propriety

whereby we do

Him

closely

in a hearty

com-

placence in His benignity, a grateful sense of His kindness, and a

zealous desire of yielding

some requital

very, very pleasant transports

in our hearts

cannot

fix

by the

om' eyes on

we cannot

ness,

spirit of love,

it,

we cannot but

cannot be void of warmth

infinite beauty,

feel

we cannot taste

we

infinite sweet-

cleave to infinite felicity, without also perpetually

rejoicing in the first daughter of

men

for

indeed, that celestial flame, kindled

Love

to

God Charity

towards

which, in complexion and careful disposition, doth

resemble her mother

for she

doth rid us of

all

much

these gloomy, keen,

turbulent imaginations and passions, which cloud our mind, which

fret

our heart, which discompose the frame of our

anger, from storming contention, from

spite,

soul,

from burning

gnawing envy, from rankling

from racking suspicion, from distracting ambition and avarice

and, consequently, doth settle our

mind

in an even temper, in a

sedate humour, in an harmonious order, in that pleasant state of

h

KEMARKS OX THE MYSTIC DOCTRINE

XVIU

tranquillity, which, naturally, doth result

from

the voidance of irregu-

lar passions."

This passage, which borders upou quietism aud enthusiastic devotion,

diftei"s

no more from the mystic tenets of the Sufi creed,

than do European fruits and flowera from the lusciousuess and

fragrance of those of

West

from

differ

or than the cold skies and sun of the

Asisx,

gorgeous skies and bhizing sun of Eiistcrn

tlie

lands.
It
is

is

to express fervid feelings like these that,

brought into play,

Siifi-ism,

poetry

whicii, in its sweetest strains, teaches that all

abounds with a Divine

natiu-e

by

causing even the hiuublest phuit

love,

to seek the sublime object of its desire.

" In

Love tunes the shepherd's reed

jience,

In war, he mounts
III lialls,

gay

in

tlie

warrior's steed

attire is seen

In hamlet-5, dances on the green.

Love

court, the grove.

below, and saints above

For Love

is

William Jones,

Sir

camp, the

rules the

And men

heaven, and heaven

in his

is

love."*

"Essay on the Mystical

Poctr}* of the

Persians and Hindus," t has given an excellent descri})tion of the

Sufis

and their doctrine

and

"

The

difier

Sufis,"

he says, " concur

infinitely in

degree,

of which they

Spirit,

mately
universe,

ai'e

be rc-absorbed

cannot do better hero thim extract

may

therefrom such portions as

elucidate

but not at

that

the

Spirit of (iod

quently, always in substance

* Scott.

that

He

His

alone

is

all

pervades

wi>rk,

and,

lUti-

the

conse-

perfect benevolence,

that the love of

while that of

men

from the Divine

part ides, and in which they will

perfect truth, perfect beauty

love,

present subject,
the souls of

all in kitid,

always immediately ])resent to

and genuine

my

in believing that

Him

other objects

is

alone

is

real

absurd and

t Asiatic Keskahciiks, Vol. 111.

AND POETRY OF THE

illusory

XIX

SCFIS.

that the beauties of nature are faiut resemblances, like

images in a mirror, of the Divine charms

from eternity

that,

without beginning, to eternity without end, the Supreme Benevolence

is

attaining

occupied in bestowing

it

men

that

happiness,

can ouly attain

or

the means

of

by performing their

them and the Creator; that

of the primal coveuant, between

-purt

it

nothing has a pure, absolute existence but mind or spirit; that

material substances, as the ignorant call them, are no more than

gay

presented continually to ouv minds by the spiritual

pictures,

Artist

that

we must be aware

and attach ourselves,

as

we

of attachment to such p)^<^^^ioms,

exclusively, to God,

exist solely in

Him

that

we

who tndy

retaiu,

exists in us,

even in

foi'lorn

tliis

from our beloved, the idea of heavenly heauty,

and the remembrance of our primeval vou'S ; that sweet music,
state of separation

idea, refresh

tions

that

"our soxils

our fading memory, and melt us with tender

we must

from

cherish these affections, and,

vanity, that

His essence, in our

From

beatitude.

perpetually renew the primary

fragrant flowers,

gentle breezes,

final

is,

from

all

affec-

by abstracting

but God, approximate to

imion with which

will consist

our supreme

these principles flow a thousand metaphors,

and

other poetical figm-es, which abound in the sacred poems of the

Persians and Hindus,
stance,

idiom."

and
It

differ
is

who seem

mean

to

the same thing in sub-

only in expression, as their langaiages differ in

the same in

A fgh an

poetry

also, as

the following

pages will amply show.

The modem
with

much

Sufis,

who

profess a belief in the Kur'an, suppose,

sublimity both of thought and diction, that in a prior

state of existence the soul

the Creation, the created

had been united with God ; and

spirits,

and the supreme soul

they emanated, were summoned together, when a

demanded from

God

f^

that

is,

^'

62

which

celestial voice

"Alasto bi-rabbikumI"

each, separately,

thou iwt with thy

that, at

fi-om

^^

Art

Art thou not bound by solemn

XX

REMARKS ON THE MYSTIC DOCTRINE

contract with

"

whereunto the

Ilim?''

Yea!" Aiid hence

answered, "Bala,"

spirits

that "Alasto," or

is

it

"Art

thoii

not?" (the

question of this primeval compact), and "Bala," or " Yea !" occur
continually in these mystical compositions of

arts,"

modem

again to quote the words of a

imconscious aspirations of the soul, as

Muhammadan

" Music,

whether Persians, Turks, or Afghans.

"are the

writer,*

hiuries along in

it

poets,

and the

jwetrj',

its restless

impulses through the world, stung by the echo of "Alasto," yet

ringing in their ears, l)ut with no
passionate adoration which

"The Hindus,"

it

bums

visible

to

says Sir William Jones,

covenant midcr the figumtive notion, so

of a nuptial contract

for,

Creator, Regenerator,
Preserr'ation

considering

object

to

"describe the

finely expressed

God

same

by Isalmi,

in the tliree chai-actei-s of

and Preserver, and supposing the power of

and Benevolence to have become incarnate

of Krishna, they

the

claim

pour forth."

represent

him

in the

power

a wonl

as married to Riidha,

signifying atonement, pacification, or satisfaction, but applied allegorically to the soul of

created souls,

between

suppose that reciprocal

man, or rather to

whom and
love,

the tclwle assemblage

their benevolent Creator

which Bauhow

descril)es with a

of

they

glow of

expression perfectly Oriental, and which our most orthodox theologians believe to have been mystically shadowed in the

Song op

Solomon, while they admit

it

that,

in

sense,

literal

is

an

epithalamium on the marriage of the sapient king with the princess

of Egypt.

The veiy learned author

of the " Prelections on Sacred

Poetiy," declared his opinion, that the Canticles were founded on

historical

named

tnith,

mystical

but involved in allegory of that

and the beautiful

Pei-sian

Lavl.v and Maj.nun, by the inimitable Nizam!

other poems on the same subject

is,

sort,

to say

indis]>utably,

E. n. C-OWEI.L.

which he

poem, on the loves of

nothing of

buUt on true

AND POETRY OF TUE

history, yet

duction to

avowedly allegorical and mysterious

it is

Layla seems

of

for the

the

for the

intro-

a continued rapture on Divine love; and the

name

and the odes of

Hafiz,

to be used in the Jfasnawl,*

made

to

Afgh an monarch, Ahmad Shah,

at

omnipresent Spirit of God."

first

XXi

SCFIS.

of the

poems

of the

If reference is here

page 294, the force of the words of Sir

Wilham Jones

will

be more

fully seen.

According to the interpretation given to these mystical poems,

by the

Sufis themselves

for

they have even composed a vocabulary

by these mystics

of the words used

sleep is

by wine

of the Divine favom*

the zephyrs are outbursts of grace

and piety

embraces, the transports of devotion

and
is

are

lihertines,

men

of the piirest faith,

the Creator himself ; the tavern

is

and

curls

and the

tresses

and

love,

enlightened instructor or spiritual guide

fection of the Deity

kisses

idol they tvorship

keeper

its

spirits

is

an

beauty denotes the per-

are the infiniteness of His

the lips are the inscnitable mysteries of His essence

on the cheek, the world of

and

idolators, infidels,

a secluded oratory, where they

become intoxicated with the wine of

glory

meant devotion,

is

meditation on the Divine perfections, and lyerfume the hope

who surround His throne

doivn
;

and

the black mole upon the cheek of the beloved, the point of indi-

unity

visible

and

tvantonness,

religious enthusiasm,

and contempt of

all

mirth,

worldly

many

signify

inebriation,
all

earthly thoughts

affairs.

The poets themselves give a colour

foregoing, in

and

and abstraction from

to such interpretations as the

passages in their poems

and

it is

impossible to

imagine that such effusions as those of Hafiz, Sacedi, and their

imitators, would, otherwise, be tolerated in a

particularly at places like Cairo

are

venerated as

divine

compositions.

collection of poems,

by

Musalman

country,

and Constantinople, where they

It

must

be,

]\rowLA:!fA ]N"tJii-UD-DiN,

however,

JamT.

REMARKS ON

XXll

MYSTIC DOCTRINE

TIIK

allowed, that " the mystical allegory, which, like metaphors

comparisons, should be general only, not minutely exact,

diminished,

and

if

and

greatly

is

not wholly destroyed, by any attempt at particular

distinct resemblances

and that

this style of composition is

open to dangerous misinterpretation."*

Tlie following ode,

by a

Sufi of BoUiara,

is

specimen of the mysterious doctrine of the

such an extnu>rdinarj'

sect,

although some of

the poems of the Afghan poet Mlrza are sufficiently so, that

cannot refrain from inserting

it

" Yesterday, half inebriated,

passed by the quarter where the wine-

in this place

sellers dwell,

To seek out

the daughter of an infidel,

At the end of the

street, a

who

is

a vendor of wine.

damsel, with a fairy's cheek, advanced before

me.

Who,

pagan-like, wore her tresses dishevelled over her shoulders, like the

sacerdotal thread.
1 said,

'

thou, to the arch of

whose eyebrows the new moon

is thy place of abode?'

is

shame

and where

^\^lat quarter is this,

thy rosary on the grouiul, and lav tlie tlnvad of

paganism thy shoulder upon
and from an o'erflowing goblet quaft'
Cast stones at the glass of jiiety

Cast,' she replied,

the wine.
After that draw near me, that

may

whisper one word in thine ear

Fur thou wilt accomphsh thy journey,

Al)andoning
'Till I

At a
^\'ho

came

my

thou hearken to

if

mv

words.'

heart altogether, and in ecstacy wrapt, I followed her,

to a place,

where, ahke, reason and religion forj-ook me.

company, all inebriated and beside themselves,

and boiling with ardour from tht? wine of love

distance, I beheld a

came

Without

all

frenzied,

lutes, or

cymbals, or viols

Without wine, or goblet, or

flask

Si

It

yet

yet

W.

all full

all

of mirth and melody

drinking unceasingly.

,Io\Es.

AND POETRY OF THE

When

thread of restraint slipped

tlie

This
All,

hand,
'

Silence !'

is

is

is

the banquet-house of infidels, and

from

eternity's

dawn

Depart, then, from the

Cast

my

no square temple whose gate thou canst precipitately attain

no mosque which thou canst reach with tumult, but without
knowledge

This

This

away from

ask her one question, but she said unto me,

I desired to
*

XXIU

SOFIS.

away

obeyed

to the

all

within

it

are intoxicated

day of doom, in astonishment

lost

and towards the tavern bend thy steps

cloister,

the cloak of the darwesh, and don thou the libertine's robe

and

if

!'

thou desire, with Ismat, the same hue and colour to

acquire.

Imitate

him

and both

this

and the next world

sell for

one drop of pure

wine!"

The tenets of the

Sufi belief, as

may

be judged from what has

They begin by

been already stated, are involved iu mystery.

instilling doctrines of virtue

profess

and

and miiversal

abstemiousness,

but they have

seci'ets

piety,

and by teaching forbearance,

benevolence.

and mysteries

This

now proceed

I shall

to quote a few passages from the writings

of celebrated Sufis, which

upon

may

tend to throw some additional light

dark and mystic creed.

this

The Persian

Shaikh

poet,

Sasedl, in his " Bostan," or

Garden," the subject of which

describes

it

water and

" The

clay,

excites thee, in

is

love of a being constituted, like thyself, of

destroys thy patience and thy peace of

thy waking

real affection dost

"Flower

devoted to divine love, thus

hoiu's,

with minute

thou lay thine head at her

feet,

mind

beauties,

occupies thee, iu thy sleep, with vain imaginations.

verse, in

and

and profane

degree, which are never disclosed to the uninitiated

but

much they

for every step

it

and

With such

that the uni-

comparison with her, vanishes into nothing before thee

and, since her eye

is

appear equal in thine.

not allured by thy gold, gold and dust alike

Not a breath dost thou

utter unto any one

REMARKS ON THE MYSTIC DOCTRINE

XXIV
else, for

with her thou hast no room for any other

that her abode

heart

is

iu thine eye, or,

thou hast no power to be

demands thy

soiU, it

nms,

thy

falls,

on

its basis

lip

thou declarest

closest

at rest for a

instantly, to

a sword over thee, thy head

absurd passion, with

when thou

and

immediately, under
air, afl'ects

if

in

it,

moment

if

thy
she

she waves
Since an

it.

thee so violently, and

commands with a sway so despotic, canst thou wonder that they

who walk in the true path are overwhelmed in the sea of mysterious
adoration 1 They abandon the world through remembrance of its
Creator

they are inebriated with the melody of amoroiis com-

plainings
this life

Tlirough remembrance of God, they

slum the whole of mankind

they

bc;uer, that they spill the wine

cure

them

Him both

they remember their beloved, and resign unto

and that to come.

ai*e

so

enamoured of the cup-

from the cup.

No

panacea can

no mortal can be apprised of their malady

for

so

loudly have the divine words, Alasto and Bal.\, the tumultuous

exclamation of

retirement

With a

all spirits,

They

beginning.
;

nmg

are a sect

in their ears,

fully employed,

from time without

though

their feet are of earth, but their breath

single shout they could rend a

sitting

mountain from

its

ai"e

gone, and

more swifty

copiously, as to

though the

wash from

fleet

like stone,

At the dawn of

yet utter God's praises.

they are

their eyes the black

day they are phnigcd

them
in

left,

silent,

day, their tears flow so

antimony of sleep

steed of their conception ran so swiftly

yet the morning finds

base

Like the

with a single cry they could throw a city iuto corumotion.

wind, they

in

like flame.

is

in disorder, behind.

an ocean of ardent

all

;*

night

Night and

desire, until

they are,

through astonishment, imable to distinguish the night from the

day.

With the

peerless beauty of

Him, who adorned the human

form, so enraptvired are they, that, with the beauty of the tigm-e

See

iidfp

lit

page 39.

AND POETRY OF THE

itself,

they have no concern

form, they see in

it

XXV

SCfIS.

and whenever they behold a beauteous

the mystery of the Almighty's work.

take not the husk in exchange for the kernel

He

that choice has no understanding.

The wise

and he who makes

alone has drunk the pure

wine of unity, who has forgotten, by remembering God,

all

things

besides in both worlds."

poem

Jam!, the author of the celebrated

of Lay la and Majnun,

defines the principles of this mystic philosophy in the following-

words

"Some

men

wise and holy

are of opinion, that

Supreme Being sheds the refulgence of

his

Holy

Spirit

when the
upon any

of his creatures, that creature's essence, attributes, and actions,

become so completely absorbed in the

and

essence, the attributes,

the actions of the Creator, that he finds himself in the position of

regulator or director, with reference to the rest of the creation, the
several existences of which become, as

it

were, his limbs

happens to any of them, that he does not

himself.

feel it

nothing

has happened to

In consequence of his individual and utter annihilation,

the result of his essential union with the Deity, he sees his
essence to be the essence of the
to be His attributes

beyond

is

this,

there

One and Only

own

own

attributes

and his own actions to be His actions

and

no stage in progression to complete union

When

w ith God attainable by man.

man

his

the spiritual vision of any

engrossed by contemplating the beauty of the Divine

is

Essence,

by the overpowering

light of his miderstanding,

influence of the Eternal Spirit, the

which

is

that quality by which

we

are

enabled to distinguish between things, becomes wholly extinguished

and as

error passeth

away on the appearance of

Truth,' so

is

the

power of discriminating, between the perishable and the imperishable, at

once removed."*

Few orthodox Muhammadans

*

CAPrAi:^

W. N.

and Poet, Jami.

give a literal constniction to the

Lees' Biographical Sketch of the Mystic Philosopher

Calcutta, 1859.

REMARKS ON

XXVI

MYSTIC DOCTUIXE

TIIK

words of the IVophet on the subject of predeetiuatiou, although the

for they deem it impious
God wuidd be made the author and cause

Kur'fm inculcates such

there!)}'

All Sufis are fatalists,

so to do, as

of man's

sin.

and believe that the principle which emanates

from the Almighty can do nothing without His

will,

and cannot

from what

He

wills that

that evil exists at

all,

because every thing proceeds from God, and

refi-.iin

must therefore

Some

should do.

it

necessarily be good

Sufis

deny

and they exclaim, with the

poet
" The writer of our destiny

And never

is

fiiir

and truthful writer,

was evil."

did he write that wbicli

Others, again, admit, that in this wuj-ld the principle of evd doth
exist

man

but that

is

not a free agent

from the Pei-sian poet

co\iplet,

" "My destiny hath been allotted

Then

Such
tlieir

to the

tavern* by the Almiirhty

wliere lieth

my

crime."

the remiia'kablc doctrine of

tlic

Sufis,

tell

is

and quote the following

Hfifiz

me,

teacher

and

still

more

so

which we have been too much

language and allegories,

accustomed, in Europe, to consider as the wanton and reckless

efi'usions of

Eastern revcllera,

"effusions

hour

bright,

all

devoted to the pleasiu-e of the

indeed, with

all

gorgeous hues of

the

Eastern colouring, like unto the skies over their heads, or the

gardens around them, but yet transient as the simimer's roses, or

the nightingale's notes which welcomed them."t

This

general

may
;

be correct as to the oiitward fonn of Eastern jioetry in

but most Asiatic poets

to read their poems,

ai'c Sufis,

wo should

and

if

we would attempt

also desire to imdei*stand

them

since beneath all this gorgeous and mysterious imagery their lies a

* Tilt' .sinful

I-.

H.

Cow

world
KM..

is liere

referred

to.

AND POETRY OF THE

XXVll

SUFlS.

and more lasting

latent signification of far different,

interest,

where

the ardent longings and fervid transports of the soul find utterance,

which we

may

look for in vain in the venerated literature of pagan

Greece and Rome.

Their great Molawl assures

profess eager desire,

but

the cup, but no material goblet

spiritual

no carnal

w^ith
;

" All,

all

on earth

Is substance

is

shadow,

the reverse

xxs

that they

and

circulate

since, in their sect, all things arc

mystery within mystery

all is

affection,

all

beyond

is folly's

creed.

Sahil-ibn-iEabd-ullah, of Shustar, a celebrated Sufi teacher, states,

"That the

soul's secret

himself a god

:"

was

revealed

first

when Farfeawn*

and another. Shaikh Muhi-ud-dlu,

declared

^v^ites,

"

That

the mighty host of the Egyptian monarch was not overwhelmed in

the sea of error, but of knowledge

:"

and

in another place, "

That

the Christians are not infidels because they consider Jesus Chi'ist a

God, but because they deem him alone a God."

Agha ^Iuham,mad
enemy

JEall, of

Another author,

Karmanshah, who, however,

is

an open

of the Sufis, says, that " they ignore the doctrine of reward

and punishment," which

as incompatible with their ideas of the

is

soul's re-absorptiou into the divine essence,

belief of predestination.

Some

of their

as with their literal

most celebrated teachers,

however, deny the truth of this statement, and maintain that

sinners will be punished in a future state, and tlmt the good will

much

higher and piu-er bliss than the sensual paradise

Muhammad

holds out, thus revolting at a literal translation of

enjoy a
of

the Km''an on that subject.

Another Persian Author, of high reputation f

and

for his piety

judgment, has given a good account of the Sufis and their doctrines.

He

conceives, with several other

of the principal
*

Muhammadan

Pharaoh.

Muhammadan

wiiters, that

saints were of the Sufi belief

f Kazi Nur-ullah of Shustar.

some
;

but

REMARKS ON THE MYSTIC DOCTRINE

XXVlll

he applies

this

name

to them, apparently, only as religious euthu-

He makes

and no more.

siasts,

who, whilst they mortified the

love of the Almighty,

still

a great distinction between those

flesh,

and indidged

in

an euraptm-ed

kept within the pale of revealed religion

and those wild devotees who, abandoning themselves to the

frenzied

wanderings of a heated imagination, fancied they shoidd draw

God by
among men.*
nearer imto

departing from every thing deemed rational

In another passage, this author states, "Tlie Almighty, after his

prophets and holy teachei*s, esteems none more than the pure

because their desire

their earthly

is

mansion

to raise themselves,

through His

to the heavenly regions,

their lowly condition for that of angels.

and

Sufis,

gi'ace,

to

from

exchange

have stated what

know of them in my Preface. The accomphshed and eloquent

among them form two classes, the Hukamfi, or men of science, and
the yEulamii, or men of piety and learning.
The former seek tnith
by demonstration
class called

the latter, through revelation.

There isanotlier

^arufa, or men of knowledge, and Awliya, or holy men,

who, in endeavouring to reach a state of beatitude, have abandoned

the

woi-ld.

grace, they

These are also men of science; but

as,

through Divine

have attained to a state of perfection, their

believed to be less than those of others

occupations.t

Thus they

are

more

and nearer

to the rich

exalted,

are

in worldly

No doubt

inheritance of the Prophet than other men.

immineut dangers along the path

feai-s

who remain

many

there are

there are

false teachers,

^rAiroLM: HisTORT OF Peusia.

Some Christians in tlip extreme
west of Enjiland Imve preached such doctrines, but practised the contrary.
t It is related that the disciple of a celebrated Sufi, having some money

in his

pocket

when

travelling,

thy fear," said the old man.

replied.

cast his

"By

cnsfing

money awav,

away

began

to express his fears.

"How

away

can I cast

that wliich excites

it,"

and, having nothing to lose,

"Castaway

a feeling/" he

was the answer.

no fear.

felt

He

AND POETRY OF THE

Xxix

SOFIS.

and many deluded students pursuing the vapour of the

the thirsty traveller

and

these, if they

death, return wearied, grieved,

the dupes of their fancy.

and when he

and disappointed, from having been

true and perfect teacher

exists, to discover

discover pci'fectiou, except

him

He who

is

impossible

is

many

They

miss the true path, and

most perfect

and thus

It is to save

religion.

most defective

is

is

most rare

mazes of

why

error.

their lives in the

conceiving

all

along that

and their

lose their time, their virtue,

men from

who shall
who but the

for

the reason

into all the

by appearances, and waste

are deceived

pm-suit of that which

it is

fall

This

is

himself perfect

jeweller shall tell the price of the jewel?

so

desert, like

do not rush unto their

this danger, that God,

through

the Prophet, has warned us to attend to established usages, and to

What

be guided by care and prudence.

equally to those

abandoned

it

divinity

ledge

is

and

who

the Devil,

who

live in

for neither abstinence,

will

has been said applies

the world, and to those

who have

nor devotion, can exclude

seek retired mendicants, clothed in the garb of

these, like other

men,

will discover that real

know-

the only talisman by which the dictates of the good can

be distinguished from those of the

evil spu'it.

The

traveller,

on

the path of Sufi-ism, must not, therefore, be destitute of worldly

knowledge, otherwise he will be alike exposed to danger from excess

or deficiency of zeal, and he will certainly act contrary to the most
sacred of his duties.

senseless

man

is

likely to exceed the just

bounds, in the practice of abstinence and abstraction, and then

both his bodily and mental frame become

laboiu-

and

"The

Sufi

teacher,"

instruct his disciple

the

spirit,

affected,

and he

loses his

his object."

continues Kazi Nur-ullah, "professes

how

to restore the inward

man

to

by purifying

cleansing the heart, enlightening the head, and anoint-

ing the soul

and when

shall be accomplished,

all this is

and

his

done, they afiirm that his desires

depraved qualities changed into

XXX

REMARKS ON THE MYSTIC DOCTRU^E

higher attributes, and he shall prove and understand the conditions,

the revelations, the stages, and gradations of exaltation,
arrives at the ineffable enjojTnent of beholding

God.

If teachers

have not arrived at

fection themselves,

piness from

them

is

it is

tliis

till

he

and contemplating

consummation of per-

obvious, that to seek knowledge or hap-

a waste of time

and the devoted

cUsciple will

either terminate his labour in assuming the sixme character of

impo8tiu*e that he has found in his instructor, or he will consider

SuHs

all

alike,

and condemn

this

whole sect of philosopher.

" It often happens, that sensible

and well-informed men

who, though able, has not arrived at

master,

sanctity which constitute perfection

liis

the

follow a

and

virtue

disciples conceiving that

none are better or more holy than their teacher and themselves,

and

yet, disappointed

at not reaching that stage

which they expected to arrive

their

own mind

They doubt, on the ground

in scepticism.

pei-sonal experience, all that they

have, in this world, attained

a state of beatitude, are only a string of

and

must therefore

of their

have lieard or read, aud believe

men who

that the accounts of the hoi}'

error;

of enjoyment

seek relief from the reproaches of

at,

fables.

This

repeat, that those

is

a dangerous

who seek

truth

should be most careful to commence with prudence and moderation, lest

they be lost in the mazes

meeting with

evils of their

own

have described

creation, should give

and, from

way

to dis-

appointment and grief; and, by expelling from their minds that

ardent fervour which belongs to true
selves for the

The

must glorious of

all

zeal,

human

shoiUd disqualify them-

piu"suits."*

Sufis are divided into innumerable sects, as

regarding a doctrine, which

may be

must be expected

called an ideal belief.

It will

not bo necessaiy to the present subject to enumerate them

for

though they

differ in designation

tmd some minor

Malcolm.

us;iges,

all

they

AND POETRY OF THE

XXXl

SCFIS.

agree as to the principal tenets of their creed

all

and the

inspii'ed teachers,

particularly in

necessity of entire submission to their

inculcating the absolute

feasibility, thi'ough

fervent piety,

and

enthusiastic devotion, of the soul's attaining a state of heavenly

beatification, whilst the

body

is

yet an inhabitant of this terrestrial

sphere.
I

have refrained from attempting to give any description of the

extraordinary phases the Sufi belief has, from time to time, assumed
in Hindustan,

where

it

has ever flom'ished, and where

beneficial in tending to unite the opposite elements of

anism and Hinduism, as shown more particularly

the

of

life

Nanak

it

has been

Muhammad-

in the events of

Shah, the (/mu or spiritual guide of the Sikhs,

and founder of their

religion.

has even taken root

among

On

the

Bombay

side of India, also,

the Gabrs or Parsis.

Many

it

of the

usages and opinions of the Sufis bear a similarity to those of the

Gnostics,

and other Christian

losophers

among

sects, as well as to

the ancient Greeks.

with Plato and Aristotle

their

quotations from the former.

The

some of the

phi-

Sufi writers are familiar

more celebrated works abound with

been asserted that the

It has often

Greeks borrowed their knowledge and philosophy from the East ; and,
if correct,

the debt has been well repaid.

Should an accovmt of

Pythagoras be translated into the Persian or other Eastern language,

it

would be read

as that of a Sufi saint.

"

His initiation into the

mysteries of the Divine nature, his deep contemplation and abstraction, his miracles, his passionate love

mode

of music, his

of

teaching his disciples, the persecution he suffered, and the manner

of his death, present us with a close parallel to what

many eminent
there

Sufi teachers,

must be something

society,

and may lead

where the same causes produce the same

Malcolm.

related of

to a supposition that

similar, in the state of

is

knowledge and of
effects."*

XXxii

REMARKS ON THE DOCTRINE AND POETRY OF THE SCfIS.

In the same manner as with Hafiz's poems in Persian,

the following odes, particularly those of

commonly sung
Europe

all

Rahman

many

over Afghanistan, as popular songs

ai-e

simg

but the singers, generally, unless educated men, have

idea of the deep

meaning that

lies

beneath.

of

and Hanild, are

in

little

J]ABD-UR-11AHMAN.
MuLLA yEabd-ur-Rahman is one
the best known, of
religious or
love,

being,

moral
like

all

the

of the most popular, and probably

Afgh an

chai-acter,

and

His effusions are of a

poets.

chiefly

on the subject of divine

the poetical compositions of

all

Muhammadau

poets, tinged with the mysticisms of Suti-ism, already described in

the Introductory Remarks

and a natural

simplicity,

but there

which

will

is

a fiery energy in his style,

be vainly sought for amongst

the more flowery and bombastic poetry of the Persians.

Rahman belonged to the Ghorlah Khel

Mohmand tribe of the Afghans, and

clan or sub-division,

of the

dwelt in the village

of Hazar-KhanI, in the tapah or district of the ^lohmands, one of

the five divisions of the province of Peshawar.

considerable learning, but lived the
religious contemplation,

and with

its

life

He was

man

and separated from the world, with which,

people, he held no greater intercovu-se than necessity

and the means of subsistence demanded.

He

is

said

to

have

been passionately fond of hearing rehgious songs, accompanied

some musical instrument, which the Chasti

appears to have a great partiality
gift of

for.

sect of

After a time,

Chast, in Arabia.

and the Panjab.

when the

strict recluse,

named Musein-ud-Din, who dwelt

The sect still exists in Afghanistrm

* So called from a celebrated devotee

named

by

Muhammadans*

poesy was bestowed upon him, he became a

at a place

of

of a Dai'wesh, absorbed in

iEABD-UK-ltAIIMAN.

uad was generally found by

said

have been

t)

in

Indeed, he

his friends in tears.

of time to have produced wounds on both his cheeks.

retirement, however, gave

Mullas to belie him

effect,

left

oj)portunity to a

atheist or heretic, since he never

orthodox Muhammadans.

all

assistance of

strict

of envious

and had even given up woi-shipping at the

his dwelling,

mosque along with the congregation

on

His

number

and they begjui to circxdate reports to the

Rahman had timied

that

is

the habit of weeping so much, as in course

a matter

At

length,

some of the priesthood, more

strictly

enjoined

by the advice and

liberal

and

less bigoted

than his enemies, he contrived to escape from their hands, by

agreeing, for the future, to

and

and perform

to pray

members

attend the

of the congregation.

He

thus,

himself or not, was obliged in some

world

and

this,

which the reader

Kahmrm

])lace

of public worship,

his other religious duties, along with the

whether agreeable to

measure to mix with the

doubtless, gave rise to the ode at page

is

2'J,

t<>

refeired.

appears to have been in the habit of giving the copies

of his poems, as he composed them, from time to time, to his

unknown

pailicular friends, which they,

to

collect

and preserve,

collection of

them

for

after the

ingly cjUTied out, and

it

the

It

until

also,

that some

tlieir

a (Hiantity of their

own

collections of odes were made,

second.

covered

t)f

col-

own trashy

compositions with Kahman's, and had added, or rather forged,

naine to them in the last couplets.

llahman's decease that

then apjieared

mixed up

making

This they acc(ml

these psoudo friends had, to increase the bidk of

lection of the poet's odes,

of

puijjose

author's death.

was not

these facts became known.

to each other, took oarr

express

In this manner two of

and were styled Rahman's

hi--

thesi-

firet

and

I'ortunately for his reputation, these forgeries were dis

in time,

by some of the dearest of the

poet's friends,

who

recognised or remembered the particular i)oems of his composi-

.EABD-UR-RAHMAN.
tion

and they accordiugly rejected the

3
retaining the wheat

chaft',

only, in the sliape of his Diwan, or alphabetical collection of odes,

as

it

has come do\ra to the present day.

many

ences exist in
line less, whilst

them

several of

;"

Still,

considerable differ-

some odes having a

some again contain odes that are

This caused

in others.

Language

copies,

but

me

considerable trouble

insertion

for

in

my

more or a

line

entirely wanting

when preparing

" Selections in the

was attended with a proportionate

it

Af^fm

degi'ee of

advantage, having altogether compared some sixty different

cojiies

of the poet's works, of various dates, some of which wei-e wi'itten

Rahman's death, when

shortly after

poems

collecting the

By some

in a single

had succeeded

his friends

in

volume.

accounts, the poet would apj)ear to have been a co-

temporary of the waiTior-poet, Khushhal Khan

;*

and

it

has been

stated, that on two or three occasions they held poetical disputa-

This, however, cannot be true

tions together.

although

Rahman was

chieftain's

life,

for it

seems that

living towards the latter part of that brave

yet he was a mere youth, and was, more con'ectly

speaking, a cotemporary of Afzal Khan's, the grandson and suc-

and the author of that

cessor of Khushhal.

extensive Afghan

valuable works.
is,

took

j)lace in

excellent,

jDroof of the incoiTectness of this

that the tragical end of Gul

Rahman and

rare,

history, entitled, " Tarikh-i-Murassase,"

Hamid

the poet

also

and

and other
statement

Khan and Jamal Khan, which

have devoted a long poem to,+

the year of the Hijrah 1123

(a. d.

1711), twenty-five

Another, and

years after the death of Khushhal.

still

stronger

proof against the statement of poetical disputations having taken

place between them,

humble

position, as

powerful

tribe,

is

the fact of Rahman's retired

life,

and

his

compared with that of Khushhal, the chief of a

and as good a poet as

* See

himself.

Memoir preceding

his

poems,

t See Hainid, Poem XLI. and note.

^EABD-UK-RAIIMAN.

Some descendants
present in the
Brave), in the

little

of

Rahman, on

his daughter's side, dwell at

hamlet of Deh-i-Bahadur (the Hamlet of the

Muhmand

district

but the descendants on the side

of his only son have long been extinct.

The
village.

poet's

tomb may

still

be seen

in

the graveyard of his native

THE POEMS

J3ABD-UII-RAHMAN.
IN

THE NAME OF THE MOST MERCIFUL GOD

I.

Behold
That He

such an Omnipotent Being

is

the possessor of

Should one euvimerate

My God
No

is

all

all

is

my God

my

and more eminent than

He

is

is

will.

is

all.

dependant upon any one

under obligation, nor beholden to any.

Out of nothingness He produced the form

In such wise

God,

the most mighty, pure, and eminent,

mightier, purer,

want, nor requirement of His,

Neither

is

power, authority, and

my God

of entity

the Creator, and the Nomisher of

all.

the artist and the artificer of all and every created thing

My God

is,

likewise, the hearer of every

That which hath neither type nor

Its essence

and

its

word and

parallel any^vhere,

nature, its material and

its principle,

my God

All the structiu-es, whether of this world or of that to come,

My God
He

is

is

the architect, and the builder of them

all.

the decipherer and the construer of the unwritten pages

The unfolder and the

accent.

elucidator of all mysteries

my God

is.

is.

.EABD-UR-UAHMAN.

b
Apparent or manifest

hidden or obscure

intermediate or

iutex*-

calary

My God
He

cognizant

is

of,

and

fimiiliar with, all

hath neither partner nor associate

matters and things.

His dominion

from Him-

is

self alone

sovereign, without colleague or coadjutor,

Not that His

and unique nature, He

They have neither need nor

Unto whom

my God

is

is infinite,

mine own dwelling,

O Kahman

My God

is

He

is

unlimited.

necessity of the friendship of others,

beneficently and graciously inclined.

"WTierefore then the occasion that I should seek

Since, in

is.

and individuality proceed from impuissance

luiity

For, in His one

my God

my God

is

ever at

Him elsewhere,
my side
?

neither liable to change, nor to mutatiuu

unchangeable and immutable, for ever and ever

II.

My

wcc])ing for the beloved hath passed beyond

Yet the dear one

is

Though eveiy one

Still

in

of

my

words shoidd be pearls of

she doth not accoimt

Were she overcome by

But though

my

AVlicii is

them

sleep, I

fully awalvc,

Like mito a writing,

But

no way

my

at all

would arouse her by

loved one

is

my

wails and

my

tears.

gi-eat price,

worthy of her

eai-s.

my

cries

asleep imto me.

speak, though with

silence sui-passeth

computation

all

aft'ected at the sight of

mouth covered

my

lamentations.

there security for the crop of love in scorching gi-ouml

It requiretli a

salamander U) exist

in this desert of mine.

iEABD-UR-RAiniAN.
This

is

'Tis

my

I,

my

not

soid,

Rahman,

Shoidd

my

me

love that sepai-ation hath parted from

which hath become separated from this body of mine.

naught

desire

my

than the beloved of

else

heart,

prayer be accepted at the threshold of the Almighty.

III.

There

is

To-day

no return for thee, a second time, unto

Everj' thing for which the opportunity

desires

is

gone,

The stream, that hath

alas

like

And no one hath

If thou hast

left

any

one's net.

the sluice, floweth not back again

to us no

more

any object to

target, of which, in

Through pride and

attain, be quick, for

life

time

is

thy heart, thou considerest

again.

short

When

otF

thj^self sure,

vanity, thou wilt sm-ely miss thine

Over-sanguine hope hath rendered

Be not

unto the dead in the sepulchre's niche

brought, by weeping, the dead to

Flatter not thj^self on the permanency of this brief existence

Each

the phoenix of our

bird hath never been caught in

The hour, which hath passed away, retunicth

is,

is

good

evil or

But the immortal

For time

world

this

thy opportunity, whether thou followcst

is

many desponding

aim of

thy guard as to the deceit and fraud of time

thy mouth becometh shattered by the stroke of death.

In what manner wilt thou then

offer praises

The bereaved woman, who giveth utterance

Lamenteth over

thee, if

with

to her bewailings,

thon understandest what she

Thou

art not a child, that one should teach thee

Thou

art wise

and

it

intelligent,

and arrived

by

says.

force

at maturity's years.

JiAHD-L'K-KAllMAN.
Exercise, then, tliine'owai undei'staiKUng as to

good and

evil,

'WTiether tliy well-being lieth in this, or in that.

Conceal thy face beneath thy mantle, and open thine eyes

Fly not far away on the winds of vanity and ambition

Soar not unto the heavens with thy head

For thou

At the
As

in the air,

from the dust of the earth created.

art, originally,

last day, inquiry will not

be made of thee.

to whether thou art the son or grandson of such an one.

To the

What

who may not be handsome

bride,

in

her own

good looks

signify her mother's or her grandmother's

Practise goodness in thine

own

pci-son,

and

pci-st)n,

feai* evil

Presimie not on the virtues of thy father or thy mother

my

Tliese precepts,

friend

Be not then grieved that

urge upon myself

have made use of thy name.

use thine and those of others, but speak to myself alone

With any one

AMiatever

else, I

I iittcr, I

have neither motive nor concern.

address the whole unto myself

All these failings and defects are only mine own.

Had

a place for these sorrows within

WHiy should

my own

breast,

give utterance unto these declamations

Since the racking pains of moi'tality are before thee,

Why

dost thou not

die,

11

ah man

before they

come

IV

No

one hath

And

|)rovi'(l

none, but the

any of the world's faithfulness or sincerity

faitiiless

and

j)erfidious, liavc

any

aft'cction fur

it.

^ABD-UR-RAHMAN.
They who may

lay

any claim imto

Speak wholly luider delusion

Fortune

Many,

is like

like

unto a potter

unto

me and

thee,

it,

for the

it

it

[)

as belonging to them,

world

is

no one's

o\\ai.

fashioneth and breaketh

hath created and destroyed.

Every stone and clod of the world, that may be looked upon,
Are
It

all sculls

some those of

kings,

and some of beggars.

behoveth not that one should place a snare in the world's path

For the captm-e of the

Who

giiffin

and the phosnix cannot be

effected.

can place any dependence upon this fleeting breath

It is impossible to confine the

Whether the sun or the moon, the upshot

Doth the flower always bloom 1

Walk

not,

Rahman

wind with the strongest chain

extinction

is

Nothing can

exist for ever

contrary to the ways of the enlightened

Since the love of the world

is

not approved of by any wise man.

V.

If one seek a

This

is

There

Nor
I

charmer

the dear one,

will

in the world, this is the one

who

is

not be such another lover in

will ever

the ornament of the imiverse.

as myself;

it

such a beloved one be created like thee.

had shown patience under thy harshness and cruelty

But, in the 2^1ace of lamentation, joy and gladness cannot be.

I

wiU never consent to be separated from

So long as

my

soul

is

thee.

not separated from this body of mine.

Like unto the congregation behind, with the priest before,

In such wise have

I imitated

and followed

thee.

10

.hAJ!l)-LK-KAHMAN.

am

not the only oue

WTiether

Would

the whole world loveth thee

that thou wouldst grant nic a deed of protection,

Since thou puttcst

me

not that of mine

off

with the promise of to-moiTow

own accord

am

is

'T

was a voice from thy direction that reached me.

Indeed, from

all eteniit}-, I

not that to-day only,

When
Then

am

devoted mito thee

have a beginning made.

with the sword of thy love

it

shall be severed.

neck of Uaii.max have

will the

smitten with thee

'T

It is

be the beggar, or the sovereign of the age.

it

its

duty performed.

VI.

Tlie godly arc the light

The pious
If

and the refulgence of the world

any one seek the way unto God and

The devout
The

his rrojihct,

are the guides to point out the path.

alchemist, that searcheth about for the philosopher's stone,

Will
In

arc the guides and the directors of mankind.

tiiid

ttio

it

the bosom companion of the siuictified.

society of the enlightened, he will turn to red gold,

lliough a person

The ignorant

may -be

as a stone or a clod of the desert.

are, as it were, like luito

the dead

Verily, the wise arc like unto the saints themselves.

The enlightened
Since,
lie

are, compiuutively, like luito the

from their breath, the dead retiun to

who may not possess some

Is not a

man

he

is,

as

if

j)ortion of

wire, l>ut an

Messiah;

life iigain.

wisdom

empty model.

JSABD-UR-RAHMAN.
I,

RAHsrAN,

am

Whether he be

the servant of every enlightened being,

of the highest, the middle, or the lowest degree.

VII.

Come, do not be the source of trouble unto any one

For

No

be

this short life of thine will soon

one

is

one

fixithless

lost,

to be a taiTier behind, in this world

All are to be departers, either to-day or to-morrow.

Those dear
Will, in

fi-iends,

who to-day bloom

If the sight of

any be pleasing

After they wither and

The

before thee,

two or three short days, fade and decay.

die,

to thee, cherish

when

leaves of autumn, that

fall

will

from the branch.

By no

contrivance can the sage attach

When

the rain-drops

ftill

them

they again revive

them

again.

from the sky upon the

earth.

They cannot again ascend unto the heavens whence they came.
Imagine

not, that those tears

which the eye sheddeth.

Shall e'er again retiun to the eyes they flowed from.

This

The

is

a different smi that riseth every

Though paradise
Still,

mom

smi, that setteth once, riseth not again.

every

man

is

his

not gained by devotion, without

neck from the debt must

Shoiddst thou incur a himdred

Not one

shall be of

any

avail

* See Mirza,

toils for

the flesh's sake,

to-morrow unto thee.

Poem

gi'ace

release.*

VI., second note.

uEAbU-UK-RAllMAN.

I'l

Shouldst thou gorge thy stomach with the world

Thou

wilt not

be remembered, either

Shouldst thou give but a grain of

Verily,

be hereafter

will

it

Shouldst thou bestow

tliy

com unto

the hungered,

provision in eternity.

])ut a dri)p of

water on the thirsty,

become an ocean between thee and the

It will

itself,

in blessings or in jmiyoi-s.

fire

of hell.

Shouldst thou once bow thy head in the road of the .tUmighty,

Thou

This world, then,

Hut

be more exalted than any.

shalt, at the last day,

the mart,

is

that world there

in

is

That one friend may show

any

is

That

some one's

society

is

their time,

self-devotion to another.

it

should in happiness pass.

protect us from such a state of existence,

Wlierc thou mayst speak

Poison even,

pleasant,

is

But

The

belly, filled
so,

ill

of others, and othere of thee.

if it

be in jieace and in concord

combined with sedition and with

not sugar,

But uot

traffic

real existence here, of a truth 'tis this.

If there

May God

one be inclined to

comprehend aught, to-day

If friends

in

if

neither barter nor gain.

with rubbish,

is

well, if free

strife.

from son-ow

though gorged with confection of the dregs of woe.

The back, bent from

toil, is

indeed estimable

But not from

a pxirse of ill-gotten

who

blind man,

sccth nothing,

money round

is

the waist.*

truly excellent

Better than that he should set eyes on another man's wife.

It

is

fasteiu'd

customary in

round thf

wai.-t.

tlic

East to carry

money

in

a luirsc or

i)elt,

yEABD-UR-RAHMAN.

A dumb
Than

person

far bettei*

without palate or tongue,

that his tongue should become the utterer of evil words.

deaf man,

Than

is

who cannot

hear,

is

by

preferable

far,

that his ears should be open to scandalous tales.

may come upon one, is agreeable

man before thee bring

Demon

or devil, that

But

not the lUmighty a bad

let

Than

13

to beai* the society of a fool,

That a

fiery

more preferable

it is

dragon should become one's bosom friend.

If there be a real difficulty,

But the

profit

and

the healing of hearts

it is

loss of the

world are

trifling affairs.

Its advantages, or its detriments, are trivial matters

God

forbid that

any one become infamous

Forbid that any such desire of

tliine

for despicable things

be accomplished,

"WTiereby the heart of thy brother or relation be grieved

Should one eat delicious

Such
It

is

not victuals,

food,

it is

and another be eyeing

mere

it,

poison, so to speak.

behoveth at times to respect other's wishes, at times thine own

But thine own good pleasm-e

is

not to be regarded always.

The wise concern not themselves

In which there's constant
It

is

in such matters.

and not an

hoiu-'s pleasure.

incumbent on judges to administer justice

But not

it is

to give their ears unto venal things.

Thoughts and ideas of

But

grief,

all sorts

all

right

and

The devout should have a constant eye towards

For some thouo-hts are

mind

enter into man's

not meet to accoimt them

just.

their faith

virtues, whilst others are sins.

.T:Ani)-UR-RAHMAN.

14
God forbid that
What affinity is
It is

not that

iniquity proceed from

tlicrc

all

men

between

indifferent,

of every one lieth witliin

di,i,niity

any one's hands

and innocence

evil

its

some

vile

and base.

own degree

not meet that the groom should the noble's rank acquire.

It

is

I,

KAnM.vx, neither thank, nor complain of any one

For

and good

are efpially on a parity tojrcthcr

For some are eminent, some

Tlic

sin

I liave

no other friend or enemy but myself.

VIII.

He

hath obtained happiness and

Who
The

hath acquired cDutcntment and peace.

in it

doniiniiin of

Solomon, for a thou.sand years,

Kqualeth nut an hour's dovtition,

One

felicity in this wovlil,

breath, in

in this wi>rld.

remembrance of the Deity,

Than the whole wealth

is

They have fnuul advantage and emt^hmicnt

Wiio occupied themselves
If there be

any

If there be

No

other

All, all

is

Whether

any

toils

lulioiu's

it is

it,

that of devotion

no greater good,

an

and

transitory,
it

is

in

in piety, in this world.

blessing, truly,

C'onsider that there

more inestimable

of the imivcrso, in this world.

in this world.

troubles, verily they are religion's

trials are of avail, in this world.

and perisheth, save the Almighty,

be jileasure, or wliether

it

be luauty,

in this W(M-ld.

yEABD-UR-RAHJlAN.
Even

down unto

the monai'ch, he gocth

Then what
There

Who

will

is

and what

gloiy,

is

15
tlie ihust

at last

fame, in this world

V'

be no greater blockhead therein, than he

seeketh for happiness or tranquillity, in this world.

Thou, who desu'est

in this life

a short period of repose,

Say, hath any one yet obtained

Relentless fate will

make

Whoever buildeth up a
It is not a whit less

like

in this W(jrld

'?

unto the shifting sands,t

structiu-e, in this world.

than the stumbling of the diainkard,

IMan's brief stability

Come

it

it,

and continuance, in

near the running stream

There are many such

this world.

here behold

life

emblems, iu this world.

like

Every one that approacheth the graveyard of the dead.

Should consider

it

a sufficient admonition, in this world.

These massive courts, these firm and compact mansions.

Will certainly at last be desolate, in this world.

The

insatiable eyes of destiny, indeed, are not such

That they

siifter

any one

to be in safety, in this world.

* " The boast of heraldry, the

And

all

that beauty,

all

pomp

of pow'r,

that wealth e'er gave,

Await alike th' inevitable hour.

The paths of glory lead but to the grave."
t The Seg-i-rawdn, or " Moving sand," situated forty miles north of
Kabul, towards the mountains of Hindu Kusb, and near the base of the

mountains.

It is a sheet of

100 broad, and

lies at

pure sand, in height about 400

an angle of

45".

This sand

is

feet,

and

constantly shifting-,

and they say that in the summer season a sound like that of di'ums
be heard issuing- from it.
See " Bur:xes's Cabool,"

may

iEABD-UR-RAHMAN.

Ifi

Whatever cometh

into

it,

departeth from

it

agjxiu

All creatures are merely travellers, in this witrUl.

When the judgment cometh, uutcrities cannot be practised

He is the man, who hath mortiKed the flesh, in this world.

Since to-moiTow he will rise again with the same qualities,

Let not Ood give any one an

world

evil nature, in this

That will, verily, be inito him a harvest after death,

Whatever he may have sown in the field of this world.
Although that world cannot be seen here below

Yet

can perceive

its

be no reciprocity of viaticum in the last da}-

There

will

For

have myself beheld doomsday,

They

WTioever

may

Virtue

present bliss

is

but propitious fortune

felicity, in this

habits, virtuous actions,

Are paradise and happiness,

Such antagonism

lliis,

That

i.s

is

is

necessary,

and a noble

disposition,

too, in this world.

life

in toniient

of no avail, in this world.

to the forehead,

indeed,

is

world.

Contrariety and opjiosition plunge a man's

The hand

also,

exist as a deposit, in this world.f

That one may acquire

Good

in this world.

go down into the tomb as a deposit

will

signs and its omens, in this world.*

and on the

breast,]: to

every one

greatness and distinction, in this world.

to siiy, tlic .<igns

and omens of the approach of the end of

the world.

t Tlie

God.

de|>o.sit

ur pledge for the ob.^eivaiice of faith

See Mirzii,

Poem

and obedience unto

VI., second note.

i.s,
by
I The mode of salutation in Ka.-^tcrn countrio.-*
hand to the forehead, or l)y plucing it to the breast.

raising the right

^AUD-UR-RAHMAN.
rank be of advantage unto any one,

If exalted

high place

No

17

is

justice

and equity,

in this world.

other regrets can be taken out of

Save those of affection and kindness,

The whole

of that world's traffic

is

it

by

us.

in this world.

carried on in this,

If

one desire to follow commerce, in this world.

If

man's good fortune may not have become inverted,

The

tiaith is

by no means hidden from him,

It

behoveth that good be rendered for good,

If

any one

sanctity

upon them.

have shown stedfastness and constancy, in this world.

Should

They
If

evil for evil,

seek after holiness, in this world.

The Almighty hath bestowed

Who

in this world.

created beings combine in union together,

all

will

not be able to change their

lot,

in this world.

any one here below can be called a man, verily

Who may

Since solicitude on

How

'tis

its

account

is

the cause of

all sin,

can people show such a hankering, for this world

Over Rahman, indeed,

Even

he

have neither need nor necessity, in this world.

this life

hath passed

awa}'.

as a short horn- glideth away, in this world.

IX.

Consider not the wise of this world shrewd and sagacious

For

foolish

The

light of

and

silly are all

wisdom

On which may

is

the wise ones of this world.

prohibited vmto those hearts.

rest the dirt

and dust of
c

this world.

18

^ABD-UR-RAHMAN,

\\Ti.it

one of the world

Emptiness and

nonsense and absurdity

<:ambol, after the

occuj)y themselves with the

affaii-s

Like unto babies, with their mouths

Are

all

He

will

every word and speech of this world.

folly are

They merely play and

Who

saith, is all

manner

of infants,

of this world.

filled

with milk.

the subtle and the experienced of this world.

ever continue to be a dolt and an

Who may

idiot,

be drunk from the intoxication of

tliis

world.

In truth, the toper's inebriation will not be so great

As

will

Tliere

be that of the drunken with

there

is

no physic for the sick of

The cure of eveiy one

But not that

will

forbid one should

it

become the

this

world
;

slave of tins world

captive of the infidel of this world.

be adoration \uito the

Still, idolators

is

consumcth away

be for ever inimcrsed in lurid gloom and darkness,

Wliether

He

into the fire

become the seeker of

ever be as a captive, sunk in distress and soitow

Whoever may be the

Who

world.

that hath been burned can be effected

satiated will never

Then God

He

tliis

of the scorched from the fiery sparks of this world.

Whatever thou throwcst

He wiU

wine of this world.

a medicine in the world for every sick person

is

But, alas

And

tlie

all,

idol,

or imto the world,

are the woi-shiijpere of this world.

the true Muslim amongst the whole of the Faithful,

hath burst asunder the Hindu cord* of this world.

The Brahmanical

cord.

Also a

belt,

or cord

more

particularly,

worn

round the middle by the Eastern Christians and Jews, and by the Persian
Magi. It was introduced a.d. S.jD, by the KhalU'ah Mutawakkil, to
distiii^fuish them from Muhauiniadans.

iEABD-UR-RAHMAN.
Headless behiBd, his body remaineth,

How,

theu,

is

They make
All

There

the fathers and the mothers of

this world.

be a load of misery for ever upon his head,

will

is affliction

For there

is

whether

nought

else

They cheat and impose

All the buyers,

and

it

be bought, or whether

whatever

it

be sold

fraternity are knaves

the sellers of this world.

will

never show the least affection towards

A\Tio

may

be acquainted with the secrets of this world.

regard

in the bazar of this world.

the whole

all

of this world.

They

He whose

and daughters orphans, and desert them

their sons

Round which may be wrapped the turban

All

the head will go

the possessor of a head, a head-man of this world ?*

imuatural

ai-e

biit

19

may be

directed to religion

and

it,

piety,

Fostereth not any hopes or expectations of this world.

He who

quaileth at the sight of a precipice or an abyss,

Will never travel upon the dangerous path of this world.

The whole

of its friends

and associates are impostors

^yhat dependence can be placed on the deceivers of this world

Its old

and

its

young,

alike, are all rivals of

each other

^\Tiere is the true friend in the region of this world

^Miatever

Draw near

may
!

Unto whom
For

be created, the whole shall fade and perish

behold the raids and ravages of this world

it

cometh, from him

it

again departeth ;

have well obsei'ved the gait and movements of this world.

The play upon

the words

'

head' and

in the translation.

c2

head-man here
'

is

almost lost

20

^ABD-UR-RAHMAN.

One hour

it

may

be spring

autumn

in another,

will

come

For no permanence whatever, hath the spring of this world.

Though thousands

of props shoiild be placed to support

Without foundation, notwithstanding,

Though thou shouldst

raise

consider but as glass

Still

round thyself a

all tlie

it.

the wall of this world.

is

fortress of iron,

bulwarks of this world.

In the same manner as the sun's shadow shifteth.

So likewise there

is

nowhere permanence

in this world.

Entertain thou no hope of pre-eminence by

For incessant and perpetual

is

its

means

the littleness of this world.

Without shears they sever the thread of man's

Both the nights and the days of

existence,

this world.

After death, an account will be required of ever}' man.

As

to the nunil)er

They

will be

and magnitude of the

but a mere handful of dust at

The rosy -cheeked and the rosy-bodied

They

will arise

Tliere will be a

tlio last

day.

of this world.

on an equality with the beggar together,

Both the princes and the sovereigns of

By

sins of this world.

this W(n-ld.

brand impressed upon the miser's breast

every darliam and every dinar* of this world.

Let them be an oblation to the contentment of the contented,

All the wealth and the wealthy ones of this world.

Themselves, after death,

All the t}Tants

become the injured and oppressed

and the oppressors of

Names of Arabic

jrold.

will

coin.-^.

Tlio

this world.

darham

is

of

.-silver,

mid the d'tunr o{

.EABD-UR-RAHMAN.

may enumerate

Tliey

tens and luindreds until doomsday,

But no one hath completed

When

21

numeration of

tlie

this world.

the time for the winding-sheet and the ablution cometh,*

Unveiled and exposed become the veiled and modest of this world.

They

be brought forth on the bier from their privacy,

will

Both the coy and the bashful of

this world.

More than any other person the Prophet would have enjoyed,

Had

there been any thing like propinquity in this world.

One even of
For beyond

its iniquities
all

Rahman

cannot be fully explained by

computation,

is

the wickedness of this world.

X.
Since thou passest thy days in

When,

Thy
Be

unfortunate

departure,

not, then,

if

and thy nights

jollity,

wilt thou bring the

thou art aware,

will

in slumber.

Almighty to mind

be extremely precipitate

unmindful of the exceeding shortness of

Thy breath and thy

footsteps here are

all, all

life

computed

Therefore step not on this path inconsiderately and in error.

In the book, the Almighty hath sent a statement of the account

then, thou

See,

make

thyself with both account

and book

ac-

quainted.
I

am

fully

aware that,

originally,

thou art of the earth

^^^ly then, with thy finger, removest thou the dust

Not

until thy thirst for this world shall

from thy person

have become quenched,

Shalt thou, at the judgment, become satiated with the water of

* Referring to the custom, in the East, of

life.

washing the bodies of deceased

persons before dressing- them out in their gnive-clothes.

22

JiABD-UR-RAHMAN.

To the same extent thy

As, to-day,

Weigh

As

it is

inside shall be filled with

thou, then, with thine ovai hands, this good and evil,

how much thy wicked

to

fire,

gorged, with wine and with roasted meat.

actions do exceed the good.

In that world, after what manner will

tliy

answer

be.

thuu art wholly nnable to reply?

Seeing that

in this,

To-day

thtm rnnnest to the shade for shelter from the sim

When

tliat

it

stands but a spear's height* above thee, what wilt thou do

Rahman

Acquiesce not,

in causing affliction inito

any one,

If thou desirest salvation from the torments to come.

XI.

In this world, the countenance of the beloved

is

naught

Whatever

is

the object

there

else

the sight of the adorcd-one

it is,

is

desired,

and naught

else.

When

contemplate separation and association with the lioloved,

Tiie one is torment, the other a paradise of flowei"s,

and naught

else.

Each of the eyelashes of the beloved pierccth me

That

declare

it is

* According to

tlie

to this degree,

the two-edged sword of /Eali,t and naught

else.

Miiliamraailan religion, the sun at the rostinvction

no further utftliaua mile, or (as .some translate the word, the

signification of which is ambiguous) than the length of a spear, or even

will be

of a Imdkin.

Zu-l-tikfir,

flie

name

of the famous two-edgeil sword of ,Kali, the

son-in-law of Mulianunad, and

from the anuel

(labritl.

wliicli tlie latter reported lie

had received

J3ABD-UR-RAHMAN.
It requiretli a licro to raise tlic tresses

The

last is

How
I

shall I recite the praises of the

I find it is all love's

Eveiy physician before

fair

Rahman

else.

one seeth around him,

factories, that

whom

else.

else.

and naught

in a bustle,

art sick throvigh love

Should poor

He

charms of the

belong unto the empire of love, and naught

all

wdth the ears of the heart,

listen,

market

The whole of the world's

Thou

face

they are innumerable, and naught

In whatever direction I

"

around her

a treasure-hoard, the others are snakes,* and naught

speak briefly

lliey

23

I
;

else.

present myself saith,

indeed,

naught

it is

else."

place his affections on any other save thee.

will assuredly be deserving of death,

and naught

else.

XII.

From how
I

am

There

To

long since

gone beyond
is

naught

this degree

a purchaser of thy face

and goods,

else before

am

Under the pretext

For

am

life

mart of thy

mine eyes save the

I sunk, in

face.

light of

the refulgence of thy

of tobacco, I exhale the

bm-n and emit smoke

in the

smoke of my

for evei", in the fire of

it

face.

thy

sighs

face.

All other folks whatever occupy themselves in the world's affairs

But

am

sunk

in expectation of beholding

thy

face.

me from obligation to others

am beholden to thy face.

Thanks, that thou hast delivered

And, head bent in adoration,

* In the fables and traditions of the East,

there

is

a hidden treasure, there

is

it is

supposed that wherever

a serpent, or serpents, to guard

it.

24

iEABD-UR-KAHMAN.

\Vhere'er
I

I,

KahmIn

roam, fur the heiul's diversion

have no other object

am

the seeker of thy face.

Xlll.

anght rcgjirding separation, what

If T say

have no power, powerless, what shall

When

gaze ujion her,

WTien

know nothing

Of the

say

my own

state of

name

Of

love's myster}', that hitherto

Of the

am

inexplicable

what then

hciul, unto her

that,

without

Concerning such a flood as

this,

who have sunk down upon

say

lie calleth the crows,

She

is still far

What

gi"ief for

my

beloved

what

is

say

shiUl I say]

and goods, and stealeth the heait

I s;iy

and driveth the nightingale from the garden-

of this world, what then shall

better than

all

that
I,

s;iy

can explain
IJaiiman, say <*

very jiopular us a song;

aware of the

the furnace of separation

then of the luved-one shall

* This ode
nut

shall I say?

what then shall

conj miction,
life

cannot speak

Regai'ding such a heart-ravisher, what then shall

Of the gardener

no one hath explained

o'erwhelm'd in tears, through

She plundereth one of

say

shall I say

or vestige, what shall

and indescribable, what

Of the rose-bower of

forget myself entirely

of myself,

Of

I,

have no power to breathe in the dear one's presence

Since

shall I say

agony, without a remedy, what shall

(Jf this

Imt the singtTs are, jirububly,

dt-pth of intuiiiiig beneath.

JSABD-UR-RAHMAN.

25

XIV.
garden of existence will not bloom for ever

The

The market-place
Like as the river

With such

of

Aba Sind* bouudeth along

It

swift,

is

without doubt,

violent

That no one
Since

is

able to

itself

and

is

no more

the bridle of

life.

life

must have a

Ml

at last.

severeth the friendships of years

it

my

neither leave

is

the friend of

life.

house, nor will I travel

For, without going a jovirney, I pass over the road of

It will, in the end,

He
If,

life.

to such a degree,

command

In such wise, imfaithful

It will not

life.

steed hath neither curb nor rein,

cavalier of

In a single horn*

I will

in its course,

the swift course of

is

and impetuous

its swift

The brave

like exceeding precipitation is the progress of

Just as the lightning, that showeth

So

not be in bustle always

life will

life.

be severed by the shears of fate

remain for ever connected

this thi'ead of

life.

should view his own self with the bubble's eye,

would compute the length of

in his heart, one

Rahmax

there

For him, over

is

whom

no opportmiity

life.

in this world again

hath passed away the period of

life.

XV.

Aba

This

is

the adored one

This

is

the rose

that

that
is

Sind, the " fatlier of rivers," the

the Indus.

is

the rival

the thoi-n.

name given by

the Afghans to

26

JiABD-UR-UAIlMAN.

that

Tliis is

the rose

This

is

Mansur*

is

the l)cloved

is

the treasure

This

is

wisdom

This

is

This

is

This

is

This

is

This

is

This

is

This

is

This

is

the thoni

that the malicious

This
This

Tliis is

is

that the gallows-tree.

that

is

the suake.

and that love

anguish that the
separation that
conjunction
autumn that the
devotion that
refulgencebut that
the
the wise manthat
awake but that
R.vnM.iN that
the adored
the
that the
is

consoler.

is

fresh spring.

is

sinfulness

is fire.

fool

is

is jxsleep.

is

sick

is

physician.

XVJ.
So

fast oxir friends

As the

depart inito the

gi-ave,

kai'wan, + with speed, rcturneth

So very promptly doth death deal with

As the reaper cutteth down the

home.
us,

ripe coni.

* Al Mansur, the name of a Siifi, who was put to death at B.'ighdad,

some centuries back, for making use of the words j^ ^' "I am God."
t The Arabic word here used in the original, and verj- commonly
made use of by jtoets, is scarcely to be translated by an equivalent word
in tlie Englisli language. The Spanish word duenna gives the signification, but the Af;xll'"nis
J

Commonly

ciated togetlier fur

merchandize, in

"TP^y

^^

"caravan,"' a

^^ ^'^^^^ sexes,

company of travellers

mutual defence and

tlie ]'^u>t.

ju-otection,

or merchants asso-

and conveyance of

^ABD-UR-RAHMAN.
Like as the moving sand*

So speedily

is

quickly commingled,

this world together huddled.

The himian frame

As the

is

27

as rapidly decayeth,

the autumn, wither away.

tulips, iu

So swiftly passeth away this sweet

life.

As the rapid

m its com-se.

bouudeth along

river

A twinkling of the

eye, indeed, will not be so speedy.

As Rahman's hasty departure from the

world.

XVII.

At times the body

from the cold

At

others, it dieth

burnetii from heat

sometimes,

it

trembleth

from

thirst

and himger ;

at others, from excess

of food.
All, all

Neither

who have come

is

into the world, are in

tumult and in uproar

that hungry one at peace, nor that cloyed one in tran-

quillity.

At

times, they raise the

hand to the head, and act

civilly to

each

other

Sometimes they stretch out the hand to the dagger and the sword.
^\Tien the angels

mixed the dust of the

They combined, along with

"What matters

His time,

though

too, will

For how long

With

it,

come

it,

all

first

this very

together.

hour one be beaten or be bound ?

likewise, to strike

will this crazy

Adam

manner of pains and woe.

and to pinion others.

foundation of ours continue

plastering and propping

it

so continually I

am

* See Reg-iruicdn, note at p. 15.

finii

quite worn out.

28

^ABD-UK-RAIIMAN.

'Tis possible, perhaps, that after

Who
I

may,

perceive

in this Ufo,

all

are departers

Travelling upon this road

it

be the yolmg or

Supremely happy

is

But woe and misery

may

there are none

is

laiigh in the

young and

for old.

beloved that every one seeketh

old,

tomb,

liimself.

to be tarriers behind

necessary, alike, for

It is the flowing ringlets of the

Whether

death one

have mourned and lamented over

after,

the great or small, the rich or poor.

he who hath been accepted at her threshold

fur

him who hath been driven from

Like unto me, Rahm.\n, lunidrcds were her nightingales

it.

But which that dark-eyed one hath chosen, God only knoweth

XVIII.

^^^len the black eye-lashes

become submerged

in the hciu't's mois-

ture,

Then both property and

effects

become engulfed

in the ocean uf the

heart.

Thou speakest

vainly of the heart's disquiet unto the " Father of

Desire :"*

What know
Unto
I

children of

evei-y other

tlio

deep, deep sorrows of the heart

comitcuancc than that of

my own

beloved,

have pei-maneutly closed, idtogether, the eyes of the

That the highest canopy of heaven

In

the same

Tills

If

degi'ee,

sanctuary

is

is

beneath

the more supernal

is

its

ho;u-t.

sliadow,

the banner of the heart.

more sacred than Abraliam's

tubeniacle,

one would restore the desolated sanctuary of the heart.

* Desire itself, called also the

"

l*;iniit

of

Di'sire."'

29

^ABD-UR-RAHMAN.
Though others should

That
Is

spot,

which

'tis

tlic

earth's surface,

placed the foot of the heart.

itself,

midway

lieth

a place of seclusion

From whom,

upon

set their feet

have on the empyrean

firmament and world,

'twixt the

the very staircase of the heart.

then, shall I crave

it,

my

save from thee

God,

Since the world's physicians cannot prepare the salve of the heart

There

very

are, indeed,

But RiHMAN nowhere

many

extrinsic friends in the world

findeth, a single friend of the heart.

XIX.
I

am

ever sitting, with heart dried up, in the moisture of

Love showed mito me,

Like as when, with
I

have never

since,

my

in

my own

lips, I

from any

retreat,

kissed the
salve,

my tears

both ocean and land.

wound

of thy sword,

such soothing experienced.

Majnun, that laid his head at the feet of Layhi, his beloved,*

Became exalted
The powerful

And

am

in Arabia,

will

and

in all foreign lands.

always be triimiphant over the weak

preserved from other miseiy by

my

grief for thee.

Like unto myself, for thee, thus in wretchedness o'erwhelmed,

Of the whole

race of

Adam

Like as a carcass, that

In such wise

From
For
*

am

I,

may

there will be no other similar.

be fallen amongst the

whilst in

it,

living.

separated from the world.

the breathings of the channers I obtain no alleviation

this reason, indeed, that

The

loves of

Majnun and

of the most celebrated mystic

famous throuEfhout the East.

my

breath

his mistress

is

dependent on thine.

Layla are the subject of one

poems of the Persian poet Nizami, and

30
I

^ABD-UR-RAHMAN.

have neither inquiry nor research to make, save after thee

Thou

art

Shmild
I

it

my

object every

he

my

moment, and at every

good fortune to obtain the platters of thy dogs,

woidd no more cast mine

So completely have

As when a

little

step.

eyes,

even upon Jamshed's cup.*

gambled away

button

my

falleth, and, in

heart upon thy curls,

murky

dai-kuess, is lost.

All ensanguined in blood, like unto red roses hang,

thousand hearts

I,

Rahman, withdi'awn from the

in

But looking towards

every ringlet of thy curly hair.

happy indeed

world, was

hath brought man's censm-e on mc.

thee,

XX.
Tlie fair face turncth like

unto a smoky pot

The upright-statm-ed becometh

in old

age

like a bent stick, in old age.

Like unto the candle in the morning, or the sun in winter.

One tm-neth

pale,

and wantcth waniith,

in the

If a person j)lacc his ft>ot in one direction,

The whole body becometh

as if accounted

One's limbs arc laid

oiit,

palpably beheld

Jam

whom
said to

is still

he goeth in another

quite a stranger

Although he

time of old age.

t-o

us, in old age.

among

the

deixd.

alive, in old i\ge.

name of an ancient Persi;m king, concerning

The cup of Jamshed, cii\ledjam-i-jam, is
have been discovered, tilled with the Elixir of Imraortiility, when
or Janishcd, the

there are

many

fables.

digging for the foundations of PersepoHs, and

Ka.xt tlian

poets with

even Nestor's cup

numerous

among

allegories,

and

is

the Grei-ks.

more famous
It

in the

has furnished the

allusions to wine, the jthilosopher's

atone, magic, enchantment, divination,

and the

like.

^ABD-UR-RAHMAN.

defunct

But

it is

is

much

not so that one

If he take

any

thing,

For one cannot

That

is

better

eat,

oft',

may

for after death

31
he livcth again

disagreetli with him, like poison

it

again grow young, in old age.

nor can one

di"iuk, in

old age.

youth, in which one both hcareth and seeth something

But nothing can be heard, and nothing

B.VHMAN
That, were

verily, old

Rustam*

it

age

is

seen, in old age.

such utter helplessness,

himself, he deserveth pity, in old age.

XXI.

He who

placeth any hope vipon the fabric of this world,

Embarketh, on a

No

torn' of

the ocean, in a paper boat.

one hitherto hath successfidly rmi the steed of the sky f

How

can one practise horsemanship on the back of the wind

Neither can the wolf be instructed in the art of humanity,

Nor can any

reliance be placed on the forbearance of fate.

Fortmie revolveth equally with Islam and with idolatry

"WTien doth the

bhnd make

With mine own eyes have

distinction 'twijst white

and black

viewed the portents of destiny

It createth thousands every moment, and destroyeth them too.

1

am

imable to place any such trust in

As that when

No

its

time cometh,

one, indeed, will

it

will

have experienced

fate's revolutions.

grant exemption to me.

in his

whole lifetime.

Such severity as the beloved-one, hourly, WTeaketh upon me.

*

The Persian Hercules.

j The steed of the sky

destiny, fate, etc.

the firmament, the revolving heavens, fortune,

32

JUABD-UR-RAHMAN.

Shuuld

From

venture to place in

it,

my

my

If I stretch forth

hand

inito

If I manifest desire for dust,

Separation from

My

God

is

heart ravisher

off,

In

my

If,

with regard to

sight, the

To myself

ever

rose.

turneth into dust

it

me

with scora.

for society with

me

Him.

if

mitil to-moiTow, the promise of to-day

thou shouldst even clothe

gaiment

my

become me

will

love,

is

uttenng

in fire,

like gold brocade.

my

heaped on the

custom of the healthy

evil of

me,

praise.

lover, tlio rule

is

such

to laugh at the sick.

love are widely separated from each other

can one perpetrate a robbery

Rahman,

me

any one should speak

consider, that he

tlie

Honour and

How

j,'old,

treateth

it

yeameth

'Tis right that reproaches be

is

bud of the

hath any lover accjuired such an amomit of patience,

That he putteth

It

tiu-ban a

a great calamity, unbearable to

distressed heart ever

When

my

destiny produceth a thorn therein.

evil

in the light of

this ode reciteth in reply to that

" Should the beloved present

me

day

which Dawlat* wTote

continually the wine of her love

!"

XXII.
If

any one should accoxmt me an

If

any one should consider me

desire the whole world as

it is

not that, for myself,

ascetic,

an ascetic

a noble, a noble

an oblation

am

am

1.

luito the beloved

care ought about

it.

The name of an Afijhan jioet, a cotemporary of llahmrmV.

poems are not to be met with in the present day.

His

iEABD-UR-EAHMAN.
'T

is

hard sustaining tbe dignity of the cowl

Every moment

33
were

it

not

so,

inchne unto the Darwesh's caUing.

take advice from every one, and give coimsel vmto

am, at once, the disciple of some, and the apostle of others.

all

In separatiou the thoughts of the beloved ever follow

Along with

Yusuf,'* I

am

At the time of laughing,

In the world,

am

am

my

weeping

is like

is

my

life.

greater than this

a captive in the fetters of the locks of the beloved.

is

there more inestimable than this

for the sake of the beloved I

am

ever plmiged in

Khushhal Khiiu and Dawlataf are but

For, of the

unto the taper's

totally concealed, yet in fear of

^^liat other happiness

That

a companion in imprisonment.

But what freedom, what independence

That

me

Pus^to tongue,

I,

Rahivian,

slaves of

am

mine

gi'ief.

the iEalam-gir.t

XXIII.

Where the
Where

lips of

the beloved

where

heart and soul

the nightshade's red berry? where the ruby of Badakhshan

Pure and

free

Where

the well of the stomach

There

affliction of

is

is

is

not a

true love from

little difference

all
1

proneness to carnality

where the dim})le of the chin

'twist the libertine

^Vhere are youths and maidens

and the recluse

where are widows and orphans

* The patriarch Joseph.

t The name of Afgh an
t jEalam-g'Tr

"The

poets.

world-conquering-"

Aurangzeb, Emperor of Hindustan.

the

name

assumed

by

34

^ABD-UR-RAipiAX.

They

arc

Where

all fools,

who

are fifty days

barter their religion for the world

where eternity and everlasting

Let ambition and desire be a

Whore

is

In one

villag<',

\VTiere

is

sacrifice

life

unto contentment

the land of Eg}'pt ?* where the Hamlet of the Slaves

the Darwesh and murderer cannot dwell

/Eazlz

Khani where

is

Mulla ^abd-ur-Rahman

XXIV.

Though kings and

princes have

made

their exit from the world,

It hatli nut become, in anpvise, imperfect or defective thereby.

Though thousands, cveiy moment,

perish

and pass away,

Thousands, likewise, every instant, are into

Of

their exits

They

At

and

their entrances there

is

brought.

no computation

are like imto the fiithomlcss ocean that rolleth along.

another's soitows,

He

is

it

man doth

not become affected

alone sensitive of what hap})encth to himself

One, so illustrious as the Prophet, passed from the world away

Yet

this world did not

become ruined by that

separation.

When such like eminent people have gone down to the dust.
How shall be remembered, by any one, such dogs as thou and
*

^luliammndans consider the land of Ejniit the peculiar countri' of

presumptuous and ambitious

rulers,

who,

like I'haraoh, laid claim to

divinity.

\ The
centuries

name

of a village near Kandahar, on the Tarnak river, imd, for

jtast,

uttcrlv desoliitc

in

ruins.

It is proverbially

and deserted.

used in reference to a place

iEABD-UR-RAHMAN.
Shouldst thou

Thou

sift,

Not even

Go

over and over, the whole world's dust,

wilt not again discover either

a trace remaineth of their

"Wlio laid claim

Look upon the graves of thy

!

They who used

Let them now
I

am

names or

!*

their records,

speak falsely

if I

fother,

and grandfather too

what have those mouths and

Which, on both thine

That

Dara or Shah Jahan

imto glory, and sought, from posterity, fame.

thou, and see for thyself,

Behold

35

become,

lips

were wont to kiss thee fondly

eyes,

to hail thee with "

call

out imto thee,

Thy

"Thy

sacrifice,

sacrifice

thy

am

sacrifice,"

!"

amazed with the glowing words of Rahman,

quite

hath not burst out.

in the collection of his odes, fire

XXV.
The

At

chiefs

last,

They

and the monarchs of the world,

abject

and confounded, depart.

are fastened to the link-rope of fate.

Like as captives together are chained.

Sweet existence departeth from him,

And

the king hath neither power nor control.

Though he

He

give

away wealth and

lands.

obtaineth neither quarter nor mercy.

* Dara, the Persian

of the Universe," the

name
title

of Darius

Shah-i-Jahan, " the Emperor

assumed by the

fifth

Mughal, sovereign of

Hindustan.
t Equivalent to the reply of "

common mode

Thy

sins be

upon me" of Scripture, a

of reply in Afghanistan and Persia.

D 2

36

^ABD-UR-RAHMAN.
He

hath neither friend nor defender

Both paiu and agony overcome him.

Helpless, in

Both

his ministers

No remedy
And

presence, will

liis

and

lie

standing,

his envoys too.

can be prescriV)ed for him

doctors, nonplussed,

hang

theii*

His dominions remain behind him

And from

When

the soul hath deserted his body,

For an hour or

Then the poor

so,

])lacc

for the alilution,"'

him naked on the

uf his ganncnts,

the return

creatures grow calm again.

stretcher.

become covetous.

The washers and the bathera

On

loss.

they mourn over him

They then remove him

Then

regret and sorrow his heart breakcth.

His family weep, and bewail his

And

heads.

home from

of the dead.

the grave,

Tlie licirs share,

and carry the

Both

and

his friends,

effects

away.

his enemies, alike,

throne and coiuitiy lay claim.

Tt) Ills

His handmaidens and concubines,- they

Are carried

otf

by the dead man's eompeeis.

Both name and vestige of him are

As

if,

indeed, he

had never

See Raljnian,

Poem

lost.

existed.

IX., semnil

noti-.

37

iEABD-UR-RAHMAN.
Not even a record of him remaincth

Not even

his title, to future times.

The world,

verily, is like a

Upou which no

runniug stream,

impression can remain.

Though one may people a thousand

Still, all,

must

at last,

desolate

spots,

become

Like as the wdnd cometh and passeth by,

So rolleth away the course of time

This exposition was long and lengthy,

But Eahman hath condensed and abridged

it.

XXVI.

My
And
I

black eyes have turned

again,

was wont to

For

wliite,

from the weeping of separation

have become coloured, from the blood of the heart.

did not

say, "

know

Some,

like

Some,

alive, like

Even

yet, I will

go and

visit

my

friends ;"

that the time of their departure was fixed.

unto the moth, cast themselves into the

fire

the nightingale, the glowing rose upon.

The abjectness of death hath come before the dead

And

the living become woe-begone, though yet in existence.

The

soldiers of destiny

have so put forth their hands to plunder,

That a thousand Khasraus and Shirins* have been trampled to dust.

*

Khasrau, Iving of Persia (cotemporary with

Muhammad), having

been driven from his kingdom by his uncle, took refuge with the Greek

Emperor Maurice, by whose

recovered his crown.

assistance

he defeated the usurper, and

Wliilst at Maurice's court,

Khasrau married

daughter Irene, who, under the name of Shirin, signifying

'

highly celebrated in the East, on account of her singular beauty

then' loves are the subject of the celebrated Persian

his

sweet,' is
;

poem by Nizami.

and

38

^ABD-UR-IIAHMAN.

They who,

in their gaiety, placed their feet

Such tenderly nuurishcd ones have now

They who were wont

to repose

upon cnniue and

"Without bed and without pillow

AVliy, then,

When

upon the heavens

siuik into the grave.

now

should not the heart of

velvets,

in the cold eailh

R.mMAN

lie.

be soiTowful,

such numbers of his friends have been severed from him

XXVII.

Whomsoever

own

one's

affections

have made abject, contemptible,

account not

For love

is

sympathy's clouds

as

mere clouds of

dust, account

them

not.

At

become

times, the curls

dai'k spikenards

amber and

at othcre,

musk
Although they are

One

of its phases

like

is

destruction, whilst another

Indeed, love, rachcally,

Many

is fire

it

emotion

it

by the

faces of the

not.

fair,

is

not.

it

a certain

That which produceth not such impression, a

The thorn, which

is

along with

matter though

Tlic wise are those,

Tlioy

reconstruction

regard thee with staring eyes, awidic, account

object to be conveyed

\\li;it

is

but as such, account

awake, are fast asleep, like the statue, with eyes open

Though
The

unto snakes, as such, account them not.

who account

'tis

who

tlie rose, is

termed a thorn

face,

among

account

it

not.

roses reckoned

as such, acci)unt

confess themselves wanting in

tlioniselves sage, as such, iicci'unt

it

wisdom

them

not.

not.

iEABD-UR- RAHMAN.
He, indeed,

He,

who hath

whom

nnto

is sinful,

Whoever considereth

his

own

39

sins are not evident

him

liimself evil, as such, account

not.

confessed the power of his beloved one's dark locks,

Will be distm-bed for ever

then tranquil, account him not.

Let him, who seeketh perfection, practise the lowliness of

That

is

the expedient

any other

Rahman

plan, successful, account

it

not.

XXVIII.

Would

to heaven that I were the dust

Would

that thy foot were, for ever, placed uj)on

By

all

Then
Let

means,

let

my

my

thee and

head

the society of the fair dependent on gold or

it,

;*

one glance of thy dark eyes will be mine.

least,

had acquired

face to face

breast be the target for thine arrows

by

"V^Tierefore, indeed,

If

me meet

my

whole body, like antimony, be ground to powder

For then, at

Were

let

and ashes at thy door

my

sallowaiess,

and

my

silver,

silvery tears.

had reproaches been uttered against me,

any one had been aware of thy heart-ravishing ways ?

Should

The

I tell

angels,

them

all,

of the dignity thy love hath brought me.

woidd

cry, "

If I were the heart-ravisher,

The

spectacle of

my

that

and thou,

!"

like me, the heart-ravished.

condition would then be manifest to thee.

* Black antimony, gTound to powder,

a coUyrium for the eyes.

we were human too

is

commonly used

in the East, as

40

^ABD-UR-RATIMAN.
not be equal unto the bloody torrent from mine eyes,

It will

Though

one's face, all over,

might sharp sword-gashes

bear,

that T were the nightingale, or the zephjT of the mora,

my

That

path might

lie

amongst thy fragrant bowers

'Midst the agonies endured for thee, to R.vhman, the iiliysician

saith

"Tliou wouldst be better were thy state even worse than

it is."

XXIX.
thy heart's

If this,

For thy sake,

He who may
From

affection,

this rival shall

be bestowed upon a
be

my

be fascinated with one

rival.

friend also.
f:\ir

countenance,

that one, a thousand other faces will be acceptable to him.*

\Miosoever

may have

entered into the service of kings,

Must, necessarily, be imdor obligation unto the janitor.

Against thy malicious guardians, how shall
It

is

complain

usual for the thorns to be associated with the rose.

Until a hundred thoras shall have pierced his breast,

How
He

shall the nightingale luito the rose ever gain access

will

Every

spread the prayer-cai-jiet in the cupbearer's path

Sufi

who may

be,

towards his countenance, prepossessed.

* "There are such wild inconsistencies in the thoughts of a

love, that I

more
lias

have often

reflected there can be

no reason

man

in

for allowing liim

liberty than others possessed witli phrenzy, but that his distemper
in it to any mortal.
The devotion
mind a general tenderness, which exerts

no malevolence

kindles in his

every object as well as his

fair

one,"

to his mistress
itself

towards

Steele, Spectator, No. 330.

^ABD-UIl-EAHMAN.

He

lose his senses, entirely,

Avill

Thongh he may

He

will, in

41

through the phrenzy of

love,

be us wise, indeed, as Iflutun* himself.

no wise, cast censures upon Rahman,

Whoever may be cognizant

of thy beauty

and

grace.

XXX.
Though they may have been a hundred times by each
and
Still, all

arms

in each other's

other's side,

the loving-ones of this world will be separated from each

other.

They, who, at present, are dwelling together in the same abode

At the

last, will all

These fragrant
All, all of

them

have separate dwelling places.

flow^ers,

whose proper place

will fade

is

in the turban,

away, and be trodden under

These fair-faced ones, with bright countenances

The black

hair, like

forest, will

This delicious sherbet, which

Will, in separation,

and

is

the society of our friends.

friend, I

deadly poison tm-n.

myself have witnessed.

The wisest of the age become, wholly, of reason

He

like the smi's

overspread their cheeks.

in absence, to

Through disjunction from a

foot.

bereft.

setteth not his foot, for dread, on the ground of society.

Who

is,

already, cognizant of the dread slough of separation.

In what manner shall one devise a

fit

remedy

for this.

Unto which, neither human wisdom, nor conjecture reach?

* Plato.

42

iEABD-UR-RAHMAN.

To such a degree hath anguish rusted Rahman's heart

But the goblet of pure wine

will its furbisher

become.

XXXI.
The

face of the beloved, the suu,

Her
I

stature, the cypress,

and the moon, are

and the

all thi-ee

one

pine, are all tlu-ee one.

have not the least need, either of honey, or of sugar

For, the lips of the beloved, honey,

When

am

reclining

upon

my

and sugar, are

all

couch, without her by

three one.

my

Fire, thorns,

and

^V^len I cast

mine eyes toward her dwelling's door and

this

couch of mine, are

all

garden, a pai*ten-e of flowers, and they, are

When

am

soiled with

any dust of the

This dust, and musk, aud amber, are

God
For

walls,

all tlu-ee one.

alley she dwelleth in,

all

throe one.

make no one acquainted with absence from

invasion, massacre,

side.

three one.

and such absence, are

all

liis

love

three one

The veiy moment that man biddeth adieu unto the world,
Dust, and

silver,

and

Should the nu)uk,

The
It

is

gold, unto him, are all three one.

in reality,

sovereign, the chief,

foUow a

life

of austerity,

and the monk, are

all

tlnvo one.

not right that one should roam in foreign lands

Therein, he

who can

That town,

in

That town,

tiio

see,

the blind, and dumb, are

which there

may be

all

throe one.

neither sweetheart nor friend.

octan, and the desert, are

all

three one.

^ABD-UR-RAHMAN.
At the shops of the

The

sightless dealers in jewels,

the ruby, find the pearl, arc

kaiu'I,*

Let not these saintly monitors hold

For the true

43

my

and the

lover, the saint,

all

three one.

love in scorn

father, are all three one.

Tlu'ough the despotic severity of tyi-aunical rulers,

The

and

grave,

What
Still,

fire,

and Pes'hom\+ are

matter, though he

the

fool,

may

all

three one.

praise himself unto

the ox, and the

ass,

Rahman

are all three one.

XXXII.

Thy

fair face,

and thy musky mole, are associated together.

Or j\Iahmud and Ayaz

though thy countenance

"Wliat matter,

Tlie

water of immortality

From thy
The

ciu'ls,

night, the

thy ruby

Or are there

knife

Without

lips,

is,

is

friends.^

hidden by thy curls

my

and thy

face, are

produced

dewdrops in the bud of the rose

heart, alone, is pierced

and the

flesh,

by thy glances

of old, are hostile to each other.

floods of tears, the dark eye deigneth not to look on one

The opening

of the narcissus dependeth on the rivulet's humidity.

Peace, without trouble and affliction, no one hath acquired

But thy

in total darkness, concealed.

thy sweet mouth, that shine so lustrously.

glittering

'Tis not that

itself

bosom

glow of simset, and the dawn of day.

Is it the teeth, in

The

are sitting together,

cruelty,

* Cyprsea moneta.

and thy constancy, are blessings mito me.

t Peshawar, sometimes written as above.

X Malimud, Sultan of Ghaziil, who was much attached to his servant Ayaz.

^ABD-UR-RAHMAN.

44

Through the good fortune attendant on the meed of thy beauty,

Throui'hout the world ix-soundeth the fume of Il.vn.MAN's rhvmes.

XXXIII.

If there

be any essential duty

religion

And

in this world, verily

't

is

that of

for the followers of this avocation, there

Unto whose

lot

The shadow

of felicity

have fallen the

Contentment hath so

is

due meed of

gifts of godliness

and

and happiness ever foUoweth

filled their

piety,

after them.

palates with savoiu-,

That, in their mouths, the diy crust

like

is

honey imto.

Without elephants and camels, they wield the sceptre of

Though a snudl worn-out

praise.

])iece of

mat

is

roytdty,

their only carpet

A\'hou tliey, in their necessities, raise their hands in supplication,

The very angels

of heaven say.

They, who, in this

life,

Amen

to their requests.

accept indigence and privations,

Their advantage and good

in tliat are infallible indeed.

The lowlmess and humility

of the

meek

ai-e,

in themselves, dignity

Their hearts are clean, though their ragged garaients be soiled.

Tlie water of the higher

The Almighty hath

ground floweth ever unto the lower

raised to perfection, the humble,

The heads of the stubborn and

and the meek.

scornful reach the heavens

15ut, after a few short days, their place

is in

the dust

now

They, who follow the dictates of presumption and aiTogance,

Deserve not mercy

they are abominalile and accureed.

45

JEABD-UR-RAHMAN.
"WTiat,

Men

may

though their human forms

they are not, in reality

men

they are chikh'en of the deviL

Though Rahman possesseth none

Thank Heaven

be termed

of this world's pelf,

neither presumptuous, nor self-conceited

he.

is

XXXIV.
There

a different scar branded upon every one's breast,

is

"Wliether he be the beggar, or the sovereign of the land.*

There

And

no obtaining satiety from

is

its

A.

httle peace

mere straw of

This

life's

From

this fountain of the

thirsty-ones are, severally, in dissension

is

obtained, only after

much

this world, without

it,

is

and

world

hi strife.

unlawful and unmeet.

joys are not attainable, without bitterness and woe

the miser's house, ever so

"Why then may not

little

alms,

is

a misfortune.

tranquillity be prohibited unto them,

"Who have entered within the caravansary of this world

As

to the state of Majnun,

why should any one

The whole world, house by house,

is

lover,

though keen-sighted,

is

every man's

own portion

* " There

is

is,

!t

spell, so potent.

different lot

separately, determined.

a skeleton in every house."

t See note, page 29.

to all things blind.

The Almighty hath accorded unto every one a

And

inquire

Majnun and Layla too

Love hath breathed iipou the entire universe a

That the

pain and trouble

^ABD-UR-RAHMAN.

46

^l)uying

There

no opening

is,

I perceive,

All matters,

if in

and

Giving and taking

selling

all

are in others' hands

here, either for thee or for me.

accordance with the will of the master.

Though unlawfid towards the bondsman,

whether

Willing or unwilling

it

are legal and right.

be one's wish, or whether

it

be

not

The

fidfilment of one's destiny, agreeable, or hatefid,

Life

and

faith, it

behoveth to

intrust, entirely,

is

inevitable.

unto Him,

Whose decrees have gone out upon eveiy human being.

Into the hands of whomsoever the nder hath delegated authority,

The whole world buweth unto

KAn.M.\N

if

his wishes

and

his views.

the Most High should not be one's companion.

Though armies may be with him, he

stiD

is all

alone

XXXV.
That

The

fi-icud,
affair,

who

is ftilse

which hath not

Though laying down

Yet

't is

and

faithless, is

stability, is

no friend at

no matter at

one's

head

is difficidt,

an easy matter in

love,

and

for thee

difficult

Care and solicitude awaken a

man from

And he who hath no

though awake,

Ti)

the lover,

The

life

if

there

anxiety,
is

aught

in

life, 't is

his

all

all

and

for

me

shunbcrs
is fast ;\sleep.

the society of his beloved-

of separation cannot be reckoned as existence.

It incrcaseth

and growcth

less, in

the twinkling of the eye

Reliance on the revolutions of fortune

is

by no means.

no reliance whatever.

iEABD-UR-RAHMAN.
himdred

If one be tlie flitlier of a

The

ignorant, foohsh son,

Unto

is

sons,

47

what

shall

he do with them

not the son of his father.

their lovers, the beloved ones ever manifest their caprices

But the beloved of Rvhman causeth him no disquietude.

XXXVI.
In the name of that Deity of mine, this

Him, of whose many

Those things, which, unto

He

the sovereign over

is

all

easy,

any one able

Yet He,

He

is

veil

hath created

many moons,

it,

moon, to light the night

us,

Hath any one the

from the sky

The name of a

the

to the whole creation of the earth.

life

ability to give the red tinge to stone

But He hath coloured

the genial showers of spring.

there equal to give vitality, even to a mosquito

Yet He hath given

to illumine the nocturnal gloom.

single rain-drop

colour

in the veil of clouds.

Yet He hath rained, upon

is

also the King.

Can any one pour down a

"Wlio

is.

unto Him.

over the disc of the sun

hath entirely concealed

"WTio is there capable of producing a

He

of praise

hath elevated this glorious orb.

Can any one spread out a

!

feasible

to place a sun in the firmament

in the heavens,

But, see

and

the rulers of the earth

Over the head of every monarch. He

Is

my meed

are insuperable.

all others,

The whole of these matters are

is

"The Most Glorious"

appellations, one,

it

tree,

with the Arghowan's* rich hue.

whose

fruit

and flowers are of a beautiful red

Cercis Siliguastrum, of botanists, probably.

48

iEAnD-UR-IlAHMAN.

Can any one cause a

Yet Ho

hatli

made

single fltjwer to gi'ow

to

Hath any cue the power

He, from the

Hath any one the

Yet He, upon

to produce water

ability to

Can any one ascend from earth

Yet

He

this potent power.

"Who

is

is

Whilst

He

man 1

religion liestowcd.

Heaven ?

hath, imto Jesus Christ, assigned.

1

air,

to produce

all

created things,

He

is

hath j)roduced

all

conferz'ed.

gems from out the

niin-ilro])s,

there can supply food unto

Yet He, unto

hath

this great fiivour

Hath any one power

the throne of Sulmifiu set up.*

with snowy beard, can, unto the Last Day, live

Whilst He, from out the

is

and

hath the patriarch Moses exalted.

hath, higli in

upon Khizr,t

"Who

to

foitli

rains.

mighty enough to place a saddle on the steed of the wind

He

What man,
Yet,

there that can hold couveree with the Almighty

Yet, to this degree,

"Who

fire

impart religion unto

His servants, hath

all

from

flowers.

summer, hath produced the winter

of

fire

from out the earth

bloom gardens of sweetest

rain-di*ops

{icarls.

creatures?

the giver of daily bread.

* According to the Muhammadan belief, Solomon succeeded his father

David wlien only twelve years old at which age the Almighty ]>l:ced
under his command all mankind, the beasts of the earth and the fowls of
the air, the elements, and the genii. The birds were his constant attendants, screening him from the inclemencies of the weather, whilst his
magnificent throne was borne bj' the winds whithersoever he wished
;

to go.

t The name of a iirophet, who, according to Oriental tradition, wns

Waui; or Minister, and ieneral of Kaykobad, an ancient King of Persia.
They say that he discovered and drank of the fountain of life or immor(

tality,

and

that, in consequence,

last truinpet, at the

he will not

.Tudgmrnt Day.

die until the

sounding of the

49

^ABD-UR-RAHMAN.
That which He can perform, none
All the

else

can accomplish

most powerful are impotent, before His omnipotence.

He hath fomided the house of stone in the midst of the waters,

He hath given, unto fire, secm'ity and protection.*

In which

Tlie earth

And

hath bowed down

the firmament

Every

tree,

is

its

head

in

His adoration

bent over in the worship of Him.

Him

and every shrub, stand ready to bend before

Every herb and blade of

Eveiy

fish in

Every

bird, in the

gi'ass are

a tongue to utter his praises.

the deep praiseth and blesseth His

meadows and

name

Him.

in the fields, magnifieth

All things are occupied in offering thanksgiving unto Him,

\\Tiether mankind, or the genii, or the beasts of the field.

The created things themselves have not held

As the great love and regard they

No

Him in such estimation,

are held in

by Him.

one hath chscovered the extent of His omniscience

His knowledge and perception such a boundless ocean

is.

Neither doth any one bear likeness or similitude unto Him,

Nor doth He bear

With Him,

He
He
He

hath neither
is

is

any one.

neither deficiency, detriment, nor decline

wholly, without defect, without decline, or deterioration.

is,

simile,

nor similitude, nor hath

He

place

without semblance, without comparison, without abode.

From
Yet

there

likeness or similitude unto

all

form, stmcture, or configuration.

all figure,

* As

fire

He

lineament, and formation, from

is

exempt

Him

can be produced by striking stones together, the

dans suppose that

fire is

proceed.

Mubamma-

inherent in stone, and that water protects

it.

^ABD-UR-RAHMAX.

50

No one beholdctli Him with his eyes, nor can He be

And yet, ineffable and inscrutable. He is manifest to
If

any one shoiUd

And

should he so say,

WitliDut

In

say.

d(niV)t

No

one hath lauded

all.

He cannot be seen, verily. He cannot

He is, in truth, apparent unto all.

and without

all tilings soever,

looked upon

distrust, consider

Him

immaculate

of which people are hard of belief.

Him

equal unto His just deserts

Neither hath any one sufficiently resoimded His praise.

Out

of the thousands of His excellencies

Deem

not, that one,

and His

perfections,

by Rahman, hath been adequately expressed.

MIRZA KHAN, ANSAEI.

MlRZA Khan, AnsarI, was a descendant, probably agrandson, of
Pir Ros'han. the founder of the RoslianTrui sect, which

great noise

He

among

appears

A. H.

commenced wiiting poetry

have

to

1040; and

these

effusions

gether in the form of a Dlwan

name.

Some
is

is

it

poems, which

these words

"

Bazid, Ansari,

and that the

wi'iter,

and would never be assumed

from the

fact,

This statement, however,

is

that several old copies of his

have examined or have in

my

possession,

end

in

Here ends the Diwan of Mirza Khan, Ausarl."

^Eall, Afridi,

states,

name was Fat'h Khan,

tribe of the Afghans,

by the Afghans.

also fully disproved,

odes,

to-

or Collection of Odes, bearing his

being a distinctive appellation applied to persons

of Persian descent,

Kasim

the year

a Persian word, signifying a prince or a noble-

man, and also a secretary or

an assumed name, usually taken by Oriental poets.

Mirza, however,

by an Afghan,

in

were afterwards brought

parties contend that his real

and that he was of the Yusufzl

term Mirza

made

the Afghans, about the year 1542-3 of our Era.

an

Af^an

poet of Hindustan, in one of his

Khan was of
who assumed the name

that Mirza

Light, as already mentioned.

the family of Bayazid, or

of Pir Roglhan, or Saint of

Bazld himself (of

whom

it

will

be

necessary to give a brief account, as Mirza' s subsequent misfor-

tunes were chiefly owing to his being a descendant of that impostor) was, altogether, a remarkable
to

which he belonged,

is

man

and the Ansari

tribe,

an offshoot of an Arab tribe of Madinah,

mentioned in the Kur'an, which received the prophet

E 2

Muhammad

52

MiRZA KHAN, ANSARl.

after his flight

Arabic word

from Makkah

and hence the name Ansari, from the

antdr, signifying aiders, or assistants.

tribe are to

People of this

be found, even now, scattered over Afghanistan, the

Panjab, and some parts of India.

Bazld's rehgion, which he instituted in the year a.d. 1542-3,

spread rapidly amongst the Bar PusTitun. or Easteni Afghans,

till,

at length, he

was able

He

Mughal government.

assemble armies, and oppose the

to

held the same tenets as the Sufis (of

whose mysticisms some accoimt has been given

Remarks), but haA^ng been a
rious Mulla SulTman

known

from the town of Jalandhar,

became

in

initiated

disciple, for

in the

Introductory

some time, of the noto-

in the East as Jalandharl Suliman,

where he dwelt

in the Panjab,

the tenets of the Jogis, a sect

Bazid

among the

Hindus, and became a fost convert to the creed of the Metempsychosis, or

On

Pathagorean system of the transmigration of souls.

tl>ese doctrines,

however, he engrafted some of his o\m, the most

remarkable of which was, that the most complete manifestations

made

of the Divinity were

great opponent of Bazld was

most venerated of

all

confen*ed

was a great

the gi'catest and

or Apostle of Light, which Biizld

on liim the name of Pir

Apostle of Darkness, by which

Mlrzfi

traveller,

name he

is

now

had numerous

Afghanistan

Tiii-ik,

as

Kandahar and Herat.

Uajput

atjitc

or

and was well known from Herat to

disciples

from Suwat

had

chiefly kno^vn.

Agra, throughout the Afghan country, and also in India

liimself

The

the persons of holy men.*

AWiund Darwezah,

the saints of Afghrmistan, who, in derision of

the title of Pir Ros'han,

himself assmned,

in

in

the

for he

mountainous parts of

and Bajaw^T, north of Pcs'hawar. as

He

dwelt

for

f\ir

long period in the

of Kajwarra or Rajputauah, in Hindustan, the Raja of

whith country, although a Hindu, ever treated him with great

F.i.rnixsToxE: Cauluil.

53

MiRZA KHAN, AN SARI.

veneration and liberality.
in

Mugh al

The

Emperor, Aurangzcb,

also,

whose reign Mirza flourished, allowed him a regular stipend.

The Emperor, however, was a great

was

entirely in the

more than one

and, as

bigot,

hands of the priesthood

is

well known,

and, consequently, on

occasion, at the instigation of

some of them more

summoned by

ignorant and bigoted than others, Mirza was

the

monarch, to answer accusations of heresy and blasphemy, preferred

him

against

at

their

The Emperor,

instigation.

bigotry, appears, however, to have

with,

all

his

had some scruples of conscience

and, generally, had some plausible excuse to save Mirza from their

The only reply the

and himself from a bad name.

clutches,

MuUas, or

priests,

could draw from the monarch,

who

is

famous

for personally administering justice, was, that they should enter

into disputation with the accused,

orthodox laws of

Muhammad

and

anything contrary to the

if

could be drawn from him, he would

then consent to punish Mirza, but not otherwise.

Mirza's enemies were thirsting for his blood,

Notwithstanding

still

they could not

succeed in drawing him into the snare they had spread for him

and the

poet, very prudently, retired

some time or

ears

Oriental proverb

" Kings and

lest,

for the

at

in their machi-

for,

according to the well

riders

have neither eyes nor

and between truth and falsehood they are incapable of

cerning

make

from the scene, fearing

might be more successful

and bring him to destruction

nations,

known

other, they

words of a few designing

men

dis-

being sufficient to

the innocent guilty, the unfortunates are plimged into the

Mirza, on this account, generally con-

calamity of destruction."

fined himself, wdien in India, to the territories of the independent

or trilnitaiy

Hindu, princes,

by

whom

he was

honoiu^ed

and

respected.

The poems

of Mirza contain

which most Oriental poets

ancient,

particularly in

many

freely use

Arabic and Persian words,

;

but his Pus'hto

words used amongst the

hill

is

very

tribes of

MiRZA KHAN, ASSARl.

54

Eastern Afghanistan, in

day,

hi.s

and

wliich are not

generally

understood by the people of the present tmie, together with some

words

piu'ely Sanskrit

words of a

when

line,

licence is taken

but these latter usually

at a loss for a rhyme, in which very great

and allowed, by

by the people.

sent day, in their

poets, in all Oriental countries,

common to the language,

Some of the philosophers

without such words being

couvei-sation

bUnd rage

for

comparative philology

based

they ride for the time being

ficially

and not

theoretical,

guages and subjects

occrn* in the last

or used in
of the pre-

the hobby

merely on their own super-

practical

knowledge of Oriental lan-

would probably consider

this use of

some pm-e

Sanskrit words as conclusive and imdeniable evidence to prove

the Pus|hto or Afghan language, of the Sanski-it family of tongues.

They seem

to forget that

called Afghanistan,

aU those parts of Central Asia, now

from Kabul eastward, were, even in the days

of Alexander, peopled

l)y

Hindu

race,

remnants of whom, existing

even at the present day, lived as Helots among the Greeks, to

their viu-ious

Mutiammadan conquerors, of whom the Afghans are the

most

the Afghan tribes of the PesTiawar district, and

I'ccent,

northern vicinity more

particuliu'ly,

having airived

in

as recently as the beginning of the sixteenth centiuy.

will also
tribes,

be seen from the languages of

many

its

those parts

They, as

other conquering

adopted, for convenience sake, some few words of the people

they conquered.

accounted

for,

However, the Sanskrit

from the

in ilirza's

fact of his long residence

poems may be
amongst

Hmdu

people.

The

poetrj' of

Sufis, and, to

rir Kos'haii.

Mlrza

some

H is

is

deeply tiuged with the mysticisms of the

extent, with the religious tenets of his ancestor

effusions are, certainly,

more

difficult

of any other poet, from the fact of their being (as

than that

think will be

allowed) more sublime, and grander in conception.

It is sjiid

that Mirza,

in

the latter vears of his

life,

married and

MIRZA KHAN, ANSARl.

55

settled in the Tl-rah district, lying immediately to the south of the

famous Khaibai" Pass, and ignored the Ros^anirui

his

faith,

which iu

more youthful days he had adopted, and manifested great

repentance for every thing he had wi'itten or said, contrary to the

sham', or orthodox canons of the
account, he soon

Muhammadan

became great with the

creed.

ecclesiastics of

On

this

Pes^hawar

a city, in those days, as famous as BoHiara itself for theological

learning

and thenceforth

was held

His descendants, on this account, are

Muhammadans
Nothing

is

in high estimation
still

of those parts, whether

known,

A fgh ans

for certain, regarding the

he passed a great portion of his

ended his days in that country.*

life

by them.

greatly respected

by the

or others.

death of Mirza

for

and must have

in Hindustan,

His descendants

still

dwell in

the Tl-rah district, amongst the clan of Ml-an Khel, and have the
repvite of being quiet

the family

who

and well behaved.

follows the

life

There

of an ascetic

is

and

is

generally one of
allowed,

by the

simple people, to have the power of working miracles.

A person

named Mirza, son

of Jsur-ud-Dln, one of the sons of Pir

Roshan, lived in Shah Jahan's reign, and was killed

Dawlatabad.

at the battle of

THE POEMS

MiRZA KHAN, ANSAUI.

Tiioc, in heart ignorant concerning thine

man, seek thou the nature of

From

it,

own

sonl

from the reality

the refulgence of religion, acquire thou comprehension

Bear away, unto the desert, this darkness of

Sin abandon
Tliis is

and

set oxit

infidelity

is

Sliould perception's light

The

wilt, altogether,

})enetratiug,

But the bat

WHiat do

How

I,

become enkindled

acquire

blind that I am,

from the

felicity.

spectatoi*s of

know

both worlds

not, regarding the

of the state of the sublime'?

deaf, ask the iuqxjrt of

Shouldst thou, sagacious one

I''rr

take.

about in the dark, without seeing.

'rinm wilt edinpreheud, forthwith,

And unto

lamp

in thine heart,

happiness and

and the enlightened, are

flieth

wilt thou,

life's

free.

the lamp of truth and orthodoxy

Therefore, from the Inmiaculate's hand, the hghted

towards devotion and piety

the road, without anxiety, and from danger

This secret praise

Thou

itself!

amount

tlie

make

sound

lanLiuage of

tliine heart's

all

things,

car to hear.

of attributes and properties

the source of the essence, bear the essence

itself.

MiEZA KHAN, ANSARI.

About

their

own

57

materiality, the enlightened are in torment

But there can be no dread of mortality from corruption

Every attainer* who hath passed beyond

itself

this nature frail,

Assiu-edly discovereth the signification of immortality.

He wandereth about in the boiuidlessness of infinity

He anived even unto his home, that he might unity
That

fruit,

which on

This brief claim of

its

own branch acquired

its o^\ti

" Notwithstanding there

is

perfection,

not

much

made

From

the

first,

ripeness,

excess in thy greatness

" Colom-

and

tree

entii'ely,

thy root germinated from me, and flourished

The development of thy

Answer, to this

behold.

to the parent tree

within this body of mine, do I see thee,

Still,

effect,

flavoui-,

pxu-pose devolved, wholly,

on the part of the

fiiiit

tree,

on me."

proceeded

whence didst thou acquu-e

From one fruit, naught but a single tree is produced

And the finiit of that tree is renewed, year by year."
The reply

Though

From
It is

fi-om the tree, however, is here soiind

the observation of

that,

and

wise,

of attention, worthy.

which possesseth no kernel, no

com

gi'oweth

not advisable that any one should sow husked seed.

The reputation of the

And

its fiiiit is,

sei'V'ant lieth

with his master

without the sen^aut, the master's digTiity

is not.

Invoke, then, within thine heart, the sayings of MIrza,

If the page of

* One

thy mind be imblotted, and imstained.

who has

attained a certain stage in the Sufi mvsticisms.

58

MiRZA KlfAN, AXSARI.

II.

\Vhen, w-ith the mind,

I

saw

manner

In wliat

When

examined the shoiUder-bone of prediction,*

that, within unity's area, the

all

comniimity of plenitude dwcUeth.

shall I describe the infiniteness of the Omniscient,

that's inscrutable,

He

hath drawn,

like a veil, over

His

foce]
I

Ijcliold,

floating

upon the surface of the waters, the ship of the

earth ;t

And on

all sides, I

For how long

By what

art,

shall the heavenly bodies, in the firmament, revolve

prufuund, hath the Great Sage suspended them therein

The conception
Unto where

perceive, cones of stone have protruded therefrom.

tlie

of the intellect of the wise

hand

of,

"Let

it

is

unable to penetrate

and "It

be,"

was,";}:

hath reached.

These unadorned heavens became arrayed with embeUishments,

Wliich He, with the diamonds of omnipotence, carved out.

The lamp of the sun and the moon became enkindled

He

assented not that, unrevealcd, His

From the clouds. He caused tlie geniid

And herbs and plants of eveiy kind he

own

skill

therein

should remain.

rain to descend on earth

disseminated thereon.

* J) icalaey, Tlie shoulder-bone of an animal, or more particularly that

of a sheep, used by the Afj^hans in divination.

"The

sliip

of the earth " here referred to

is

the earth

" cones of stone" are the mountains protrudinjr from

iiig to

the ideas of

in the midst of
I

^^^

Muhammadans,

which

the earth

its

itself,

surface.

is j)laced

and the
Aecord-

upon the waters^

it floats.

^hunffi-i/nfifui,

^'

Be\ then

Creator at the creation of the world.

it

is,"

phrase attributed to the

MiRZA KHAN, ANSARl.

On

its face,

the

phenomena

of spring

59

and autumn, so admirable,

arose

And

the gradations of heat and cold were diffused throughout.

From
The

On

the whole achromatism of colom*, that manifesteth

face of nature

all sides,

is

where'er I cast mine eyes, of every tinge and dye,

The chequered carpet

of the Great Chamberlain

The countless creatures

Are the army of

that, in all directions,

From the game's commencement,

men on foot.

And mankind

is

spread out.

meet the

may

be, is fulfilled

the knights are mounted, the foot-

themselves, originally, are of one origin and race

Yet some rule empires, whilst others beg from door

Unto eveiy man

But the decrees

his

own

is

laid

upon mankind.

private interests are the most agreeable

of the Great Judge are separately

The mercy of the All-mercifid

Though some have chosen

to

For the use of mankind were

is

meted

equally extended to

all

luito

all.

men

deny Him, whilst others have obeyed.

all living creatiu-es

produced

himself created, to acquire knowledge of the truth.

He, who in this

Hath

to door

beasts of the field exist, from inconvenience free.

The whole bm-den of "Do" and "Refrain"

And man

eye.

this great chess-board, in order arranged.

Here, the destiny of every one, whatever he

Though the

itself,

with every tint and hue emblazoned.

life,

acquireth not a perception of the natm-e divine.

naiight of hum^anity in

him

and

't is

just to term

him a

beast.

Whosoever giveth ear imto the inordinate promptings of

Though,

in

outward appearance, he

carnality,

liveth, yet his soid is annihilated.

MiRZA KHAN, ANSARI.

60

Wherefore doth he give himself

Siuce, without

an aim, he

is

airs

about this short existence

standing like a sign-post in the path

Like unto the hare, with eyes wide open, he for ever slecpeth

He

hath abandoned the path at the counsel of the Accursed

His mind

The

sleep- overcome

In what manner, as though entiunced, shall the

awake

is

misled by hypocrisy's manifold deceits.

poor, ignorant creature

is

accounted a demon, and beast

ut'

prey:

Even worse

stdl

he

is

amongst decayed carcasses numbered.

His dark, confined heart

is

as a tomb, for his soul

His distressed and distracted mind

His sepulclu'C

He

is

intact

hath no peace nor

it is

He
He

the

emblem

his so id that

truiKiiiillity

Eveiy moment ovenvhelnicd

is

in

is

nought

misery

it is

expelled from

fool that

load, as neither

By what strength could the weak,

* The comlitioiis which

was
Adam.

the duties for whicli he

llefemng

to

Adam

cries,

to support

its

own kindred

and

witli

liave

weight.*
i-acc.

another, mixed.
this

way

dashed his liead.f

Heaven nor earth coidd

bear.

helpless, ignorant, sustaui

accepted from

created.

iw one unclean.

he was, he shoidd have acted in

shoidd have cried with piercuig

Such a ponderous

j"

away

human fonn

its

worm

else save toniicnt

That, which being one by nature, hath become,

Tyrant and

beaten down.

of the

took the deposit on his head, without calculating

Like unto the mide,

He

is

devom'cd.

tb'iven

possesseth not strength sufficient, the

dead

is

His decked-out body, a grave, on which the mould

See Mirzii,

tlie

Creator regjucliiig

Poem

VI., second note,

61

MlRZA KHAN, ANSARI.

It

bchovcth to

with

call for aid,

may

Tliat they

all

speed, unto the perfect,

consign the burden into

Unto every wise man, who hath become

Therefrom, the hereditary

gift of

The gravity and importance

Since they have sought

hands of the Master.

released from the debt,

knowledge divine hath

fallen.

of such knowdedge the saints

know

mind, and unto the world's

in the

it

tlie

limits.

His laws and His edicts go out upon every person and thing

He

hath built up a wall from this crude and uutempered dust.

He made the inanimate to

When He, the Immaculate,
He

will live for ever

and

be counted among the

ever,

and death

Through whom the Eternal hath

What
He,

And,

At

shall affect

him

not,

the thread of vitality.

the face of the waters, his lamp eflFulgent bm-neth

like straws, infidelity

tlu'o'

MIrza

his

from the

good

and mistrust consume thereon.

stars,

was

no hour

offices,

ill-presage wholly
is

removed

accounted portentous.

of the praises due unto the perfections of the saints,

Who, commensurate with

their infinity, hath a tittle rendered

III

is

And,
*

the Lord of Holiness hath, with sanctity's water, cleansed.

his entreaty,

And,

di-a-^ai

living,

breath, breathed on them.

blessed one became piu-ified from ungodliness and scepticism

whom

Upon

own

with His

the vanity* of thine

thro' scepticism,

^j

^^

own doubt and mistrust

thou sustainest injury exceeding.

^^^ ^^^^ letter of ^j^i khudl, vanity, pride,

etc.

MiRZA KHAN, ANSARl.

G2

Fall not into error, conceminj^ tliy outward appearance

Since, after spring passeth away, tlio

autumn

cometli.

Set out in pursuit of the great object of solicitude.

Whilst thou thy conunaud upon the bridle retainest.

Tiie

Omnipotent

For He

is

is,

by no means, distant from thee

nearer unto thee, than even thine

Whether on the

earth, or

The Omniscient

there also

He

whether
is

in

own

self.

the heavens,

present in the midst.

became, in unity and individuality, unique

In immensity, and in infinitude.

He

is

diffused.

From His divinity. He departed and advanced towards

And now, throughout tlie whole luiivei-sc, He moveth.

it

Tlie limits of His boundless infinity cannot be discovered

And

in

mankind

is

His abode, and His place of sojouni.

He himself inflicteth, and He himself performcth

And man He liath made, the motive and the plea.

From
Some

every saint
sign, or

tliat

some

hath commenced his mission,

indication

becometh manifest.

The scepticism of MiRZ.\ hath vanished, and

But whatever

* ^li'an or

I'lr

ancestor of Mlrza.

is

by him

is

no more

s])okcn, Mi'an Ros'han* sj)eaketh.

Koshrm, the founder of the Roshrmlau doctrine, and

See page 61.

MiRZA KHAN, ANSARl,

63

IV.

staiideth for the pilgrim*

ly,

Let him, iu

path

iu this

become a seeker

all sincerity,

let

him proceed

the sleep of negligence and remissness awake

From

Him.

after

Follow now in pursuit of thy well-wisher and friend

Tho' the object thou seekest be obscure and invisible,

Ride

lightly,

and without baggage,

acquirement

Its

is

attended with

in following

much

trouble and toil

Detemiine thou, therefore, a dauntless

spirit to

Since the lamp of love and affection

become

is

Like the moth, to-day, become thou the

He hath bestowed upon

Then

let the largess

show.

lighted.

sacrifice thereon.

thee the cup of vitality

be upon the cupbearer scattered

Seek not to discover the feults and

failings of others

But become the mirror of thine own

The

it.

acts

!t

and ways.

desired object of thy attainment

is

near unto thee

Then, in sincerity and piety, towards

it

draw near

Thou

art,

from the begimiing, one and

Become now,

God

one

is

this,

therefore, the nan-ator of those hidden things

without partner, and without

Forbear thou, then, from

In

indivisible

MiRZA

all,

associate

contrary thereto.

the choice lieth with thee, entirely

Therefore, in the qualities of the tranquil, be thou stedfast

* u" stands for

eiJLj

of which

it is

the

first letter,

signifying a pilgTim,

a traveller, and, metaphorically, a devotee.

peo^ile

custom of scattering money, by

on

festive occasions.

way

of largess, amongst the

64

MiRZA KHAN, ANSARl.

^j> is significant of faith's straight

and narrow path

And, after much tciTor and danger,

The

artifices

Bnt

far, far

its

goal

is

attained.

and deceits of the Devil are manifold

worse than those,

is

that

;*

enemy the

Follow thou not, in pursuit of the lusts of the world

The

state

is evil,

"Wliilst

and fame, one of

another of

its

its

like

gold.

Still,

giveth ear imto the temptations of the Accursed.

fall

beneath his sway

that man's heart will long, another to acquire.

They who

give

For them,

especially, there is

way unto the promptings of the

But they who have passed

For them are the perfect

Unto

unto embroidery \ipon the caqict.

Though a whole region should

alone,

i .. U cj^-

orthodoxv.

is

the

flesh,

torment cxcniciating.

safely this dread ordeal,

gifts of the patient

Miuz.I, His beneficence

For Ho

and

be prosperous nor happy, in this world,

will neither

Who

ramparts became,

attractions were silver

layeth out separate snares quietly, and with caution

But the whole are

He

man, the snare of posterity

wealth, and various pleasures, are the baits thereon.

Distinction,

He

and their promptings are pernicious.

Tlie Devil spread out for

And

nimiber

in

flesh.

and the meek.

and His kindness are vouchsafed

the All-merciful, and the Accepter of penitence.

(liroct

ami narrow

patli

flip

way

of religion and

MiRZA KHAN, ANSARI.

65

VI.

signifieth the great evil* of mistrust,

Tliroxigh which, all the world

mind cannot

Tliat

Which

is

is,

in

and scepticism,

bewilderment phmged.

rest assiu'ed, or be at peace,

constantly distracted in pursuit of mithingness.

It cannot partake of the advantages of unity

For

it is

The

elaboration of

But

't is

in the infiniteness of infinity dispersed.

its

counsels and reflections

like inito a cloud, that containeth

no

is

great

rain.

not be able to attain unto perfection,

Verily,

he

Whose

looks are directed unto detriment and defect.

will

Tlie ignorant

"Who
*

is

The

By

wreaketh tyi'anny, merely upon himself,

the sponsor of the onerous deposit of

first letter

of

i_--e,

faith, f

sin, evil, fault, infirmity, etc.

faith is understood here, entire obedience to the will of

God, on
f
the observance or neglect of which, no less than eternal hapj^iness, or

misery depends
posed

it

and

so difficult in the performance, that

when God

pro-

on the conditions annexed, they

the failing- wherein must be attended

to the vaster parts of creation,

declined to undertake as a duty, that,

with such

terrible consequences.

God made

the proposal to the heavens,

and mountains, which, at their first creation, were endued with

and made known to them that he had made a law, and created
reason
Paradise for the recompense of such as were obedient to it, and Hell for
to which they answered, they were
the punishment of the disobedient
content to be obliged to perform the services for which they were created,
but would not undertake to fulfil the divine law on these conditions, and
therefore desired neither reward nor punishment. "When Adam was created,
the same olfer was made to him, and he accepted it, notwithstanding'
man's weaknesses, and the infirmities of his nature. Jellill-ud-Dln, al
BeidawT's Commentary on the Kur'an.
earth,

MiRZA KHAN, ANSAKI.

66

worshipper

He

oi himself,

Uke the

is,

The soul contained

And

is

it

and vanity,

human

fuitn, is like

transports

unto Joseph

prison-house.

come

forth unto the

Miuzl, and

is

is its

dwelling-place.

and mounted upon the steed of

filled,

it is

near,
this

and Heaven

in safety,

Enraptured,

Draw

its

lost.

hath become, from this thraldom, liberated,

then

With

See

in the

in egotism

amazement and perplexity

in

the body's nature and disposition are

^Mien
It

sunk

Adam,

firet

lift

the ball, and this

Choukan* of

up thine eyes
is

love,

its desire.

the arena too

VTI.

All tliat

Make

may

the soul

be contrary to nature change :t

kinir,

and wisdom

Give not car unto the

its

minister.

flesh, for it is

ignorant

And

with wisdr.ni, understanding regard.

The

deceits of the Devil are without

number

Therefore, consider as a fetter each of his spells.

There are

five

robbers

Each of which,

Choukiin or Chougiin
tennis or cricket, but

in thine
:J:

own

house,

in separate places, chain up.

is

])liiyp(l

the Persian luirae of a

game resembling

on liorseback by man^- Asiatic

tribes.

It

also piirnifies the crooked bat used therein.

t P^the
I

The

first letter of^->,

five robbers or

botly, are the five senses

.iil'

contrary, different,

etc.

enemies here referred

to,

hearing, seeinir, toucli,

as in the hou.se of the

taste,

and smell.

MiRZA KHAN, ANSARl.

Deprive them of

Aud,

in

all evil

and

desires

thy heart, give place to reliance on God.

Draw thon near unto

And from thee, diive
I

appetites

67

truthfulness and piety

all deceit

and

have spoken unto thee without

guile.

disgiiise

Therefore, guide all thy actions accordingly.

Shouldst thou seek to be with these

Then

go, seek the society of

Guard

well the heart from the Evil

And upon

it,

register the

The mundane things

Now

gifts

endowed,

thy spiritual guide.

One

remembrance of God.

of this world are a

dream

give thou the interpretation of the truth.

Subtile and profound are the words of

Mirza

In their elucidation, do thou thy perception show

YIIT.

The loved-one

is

not concealed from thee,

thou obstruction, romid about thy soul

Thou

thyself hast

become thine own

veil,

Standing olidurate, in scepticism's path.

Thou becamest
But

like

visible

the

beloved, invisible

unto thee, a perfect counterpart.

Spotless and pure, on every side and surface

simple lineament, but substance without.

Shouldst thou behold her, thou art blest

How

long, then,

forlorn

F 2

wilt

thou gaze upon thyself?

MiRZA KUAN, ANSAKl.

68
When

doth

In arid

When

soil

gi-ain

shoot

up

a clan pitchcth

Forthwith the

j^rass

The

tents

its

upon a

plain,

thereon entirely disap[)eareth.

The black bee* buzzeth

beetle

WTiilst thou,

flom-ish

iiiul

hard earth, a clod

tliou, of

lightly

around the lotus

hast siuik under thy load.

flame, full soon, consiuneth the straw

But thou bunicst, clumsy block

with

many

From love alone, is the heart's existence

What were the callow brood, without the

groans.

MTrz.\

pairnt bird

the compact of affection and love.

The moth, with the lamp, hath

adjusted.

IX.

The anguish
It

alas

is,

Without

of love, alas

is

incalculable.

without antidote, without cure.

its

thorns, the rose will never be

And

friendship, alas

The

beloved, happy, and in her

Is,

He

alas
will

miconcerned

I live
!

is

but

be, alas
in the

indeed,

^V

with absence coupled.

own

hcai-t, at

a ravishor of hearts

undergo the Jiangs and agonies

may

"NMio

Alas

i)f

love,

reckless and regardless of

remembrance of
cannot

exist,

my

without

bee enamoured of the

dear one

my

lotu.'*.

peace,

life.

life.

69

illKZA KIIAN, ANSARI.

The only regret of the

That

ascetic

his passion's object is

MTrza,

alas

this

is

without indication.

X.

How

amazing

is

the sublimity of the

Uuto whose throne, there was no

This stage of

it is

mind

access,

more contracted than

of the adorer

even for the giant -^ud.*

Sarat's

How, then, did the army of love accomplish

its

narrow bridge
ascent

:t

His jjassion became like unto a vast and boundless ocean,

Which, by

The sword of

And upon

o'erwhelmed him in the billows.

its first swell,

unity,

from between,

infinitude.

The boundless

He

conferred the

MIrza

ocean,

He removed

But the Ganges merely floweth

name

altogether ;|

of spouse.

hath encompassed

to

all

things

Shamsabad and Kanouj.

* JEud is the Arabian name of O^, the son of Anak, concerning whose
enormous stature, his escaping the Flood, and the manner of his beingslain by Moses, the Muhammadaus relate numerous fables. See ^S'umbers^
xxi. 34, 35.

f The bridge over the infernal fire, and over which those who are to be
admitted into Paradise, as well as those who are destined to Hell-fire,
must pass. It is described as finer than the thread of a famished spider

and sharper than the edge of a sword.

" In remotest time, the sword was emblematic of chastity. When,
I
the Emperor Maximilian man-ied Maria of Burgundy by proxy, he
enjoins the knight,

who

is

the bridal bed, to which he

])Iace

Vol. XI.

to be his representative, to lay

is

to lead the princess, in full

him down

in

armour, and to

drawn sword between himself and her." Chambers' Jouk::?al,

From this it would appear to have been also practised by the

nations of the East.

70

MiKZA KHAN, ANSARl.

\I.

If

it

be

From

wish to pass throuirh

tliy

life,

from hatred and malice

free,

the lonpnu's of covetousncss deliver this spotless breast.

Thro' heedlessness of heart, like what wilderness ait thou gi'owu

Account the Devil's temptations a monster, not a gnat

The expecting heart

The term,
The

too, of

spiritual guest

Broken

is

one only

its

cares

and anxieties many

thy existence, long or short,

is

an inestimable one

rice possesseth

is

nothingness.

cherish

him

carefully

not the fitness for the tables of kings.

Covetousness tottereth like one with ophthalmia stricken;

But by

])erfect reliance

Change

sinful arrogance for

And

upon the Almighty, cure thou the

meekness and humility

the sword of thy vanity and pride return imto

Become

pliant,

and bending,

own

Not

of thine

The

five fingei-s

Hence

once had an astonishing dispute together.

acknowledged

little finger

fitness for the ring

went

tliiiu,

MTh/.a

from truth's source, great

its

own

form

by

heiu-t's internal things,

scepticism, contemptible

bi'hold tliou the infinite greatness of unity

Since such delicious hi>nov.

is

littleness.

luito the little finger.

Outwardly, become the spectator of the

sheath.

its

unto the tender twig

dignity, in tlic very insignificance of

is

accord, like a hard, dry log of wood.

At which time the

There

like

disease.

from

tlie

bee produced.

MlHZA KHAN, ANSARI.

71

XII.

my

Tliou art the vitality of

precious to

me

Thou, than

soul,

TIkhi art the whole uuiverse's existence,

more

jjrccious to

me

not comprehended Tliee

My

to

me

be not for

heart

is

carried

The bower

is

away

me

Thou, than

unto

Thou, than the

fragrance,

the hearts of the worshippers,

and the heavenly

infinite

hence, the mine of all things,

art,

indubitable

without am-

Thou, than eveiy mine, more

me

moreover, the vitality of the universe

every living creatiu'e

Thou

all indication,

me

precious to

Thou

whom repeat

art without similitude

biguity

that sight of

if

the beholding of Thee, The Inscrutable, beyond

Thou

faith,

me hue and
more precious to me

precious to

And

Heaven,

in yearnings for Thee,

gavest

Paradise of the recluse

And

things have

me ?

them, when Thou art not

parterre,

all

Thou, than

seat of faith,

I rehearse tlie world's praises

yet

Heaven, more precious to

Thou, nightingale

Thou, than the world,

things

all

shall there be aiight of bliss in

Tliee,

Wherefore should

more

Thou hast possessed Thyself of the

Whence

itself,

Thy comprehension hath embraced

more precious

soiil

art the inspiration of this

more precious to me

the breath of

Adam,

Thou, than inspiration,

72

MlRZA KHAN, ANSARI.

Thou

art the repository of vitality, that hast pervaded all

and every

living thinrj

At times

at

invisible,

Thou

art a voice,

Thou

me

but whether hidden or

many

after

without indication

visible

othei-s

apparent, precious to

kinds

encompassing

art without lineament in every respect

me

precious to

all

tilings

but, in cveiy way,

Tliou art wholly inscrutable in

all

things

the invisible in the

manifest

Thou

art the signification in description,

tion, precious to

Concerning the
unity

soul,

me

Thou, beyond descrip-

what

shall I say

verily,

it

is

an attribute of

itself

MIrza, wuthout the soul cannot

precious to

me

exist,

Thou, than soul even, more

XIII.

Shouldst thou once become an inmate of the house of God's love,

become a stranger unto the world,

Thou

wilt, forthwith,

From

out of entity, nonentity will come upon thee

Thou, by this inexistent,

in all existent, shalt

miique become.

This perfect knowledge will bo with thee, entirely ;

lint thou wilt bi' niiul in the sight of the weak-minded.

The whole arruws

And

of culunuiy will bo })oiu-ed

thus, thou wilt

entirely.

upon thee

become the butt of great and

small.

MiRZA KHAN, ANSARl.

From

tlie

draw

73

world's unworthy, thou shalt the heart's concerns with-

Thoii wilt be like a hidden treasiu-e in a wilderness.

Shouldst thou change

Thou

wilt

this,

thy well-being, for misfortime.

become the whole prosperity of

Shouldst thou cast this heart of thine on

Thou

wilt,

pvu'e,

the self-sacrificing

all adversity.

tliat

moth become

unadulterated wine shall

fill

consuming flame.

thereby.

thy mouth

From

the effect of which, thou shalt be ever inebriated.

Thou

wilt not hold, in

any consideration, either world,

Shouldst thou groAV rich from the treasury of contentment.

Thus thou

And

wilt shower mercy's genial rain

upon the world,

become the seed, through the universe disseminated.

The all-knowing, concerning thy condition

And by

truth, thou wilt

become the

shall speak

paralile of the truthful.

On speaking, thou wilt give I'eply worthy of being spoken

And become, of every harp and every melody, the harmony.
;

The

eloquent,

Shall, like

who

shall enter

on the praises of the Almighty,

unto MIrza, be remembered throughout

all time.

XIV.

He, who placeth reliance on the lying and

Maketh

firebrands out of nothing,

deceitful,

by such utter

It is the senselessness of fools, in opposition to

folly.

wisdom.

That, in the heat of summei', raiseth a tower of snow.

74

MiRZA KHAN, ANSARl.

His prosperity

And

is

trouble

Every man, who seekcth

Taketh

in lease, for

it,

he gi-oweth down-hearted thereby

much

bitterness,

good and

fools

am

from the perfidious world,

fidelity

Success and disaster

But

evil

are with the

amazed, beyond measure, at such

will,

will, full speedily,

like people,

one day, dash against each other

rimning stream.

this

own

perceive, in its flowing, the scene of their

The wise enter upon the search of the

The

stars.

the gannent of the bubble rend.

AVhen the pious and devout view

They

act coupled

any reliance xipon the bubble's permanency.

The ocean's waves

And

and many woes.

suppose such things influenced by the

^\^lo place

addeth twofold misery his soitows unto.

his fresh adversity

beasts of the

field,

existence.

object of their desires

about food and

sleep,

themselves concern.

"When the adorers awake from the slumber of remissness.

They take due heed

of the fleeting of every breath.

That the traveller may, from

The warning

his sweet repose

bell of departm-e, tolleth at the

Darwcsh

The

delight of the

The

])leasure of Chieftains

is

is

in fervour,

in their

awaken,

dawn

and

in

of day.*

study

That country cannot be exempt from confusion and

Whose army indidgeth

If

a friend

Friends

It

slioiild

will,

is usuiil

in grossest tyranny

ruin,

and rapacity.

lend ear unto the secret of the stranger,

themselves, ruin their

to

banners and ib-ums.

ring a bi-U al the

caravan to prepare

to set out.

own

dawn

atlaii*s,

thereby.

of day, to arouse the people of

MiRZA KHAN, ANSARl.

When

75

the mandate of the All-powerfiil shall reach him,

From whence

shall

MIrza's streng-th a remedy obtain

XV.

How

shall I define

Wholly

existent,

what thing

am ?

and non-existent,

Whatever becometh nanght out of

The

others, a ripple

Now
Now
By

I fly
I

am

am
sun

disc of the

watei-'s surface.

a bird of the incorporeal world.

of ice I also style myself

Congealed in the winter season

am

I.

have enveloped myself in the four elements

am

the clouds on the face of the sky.

From

unity I have come into infinity

Indeed, nothing existeth, that I

My

vitality

And
I

am

And
I

is,

from

life's

am

not.

source itself;

the speech, every

mouth

within.

the hearing-sense within every ear

also the sight of every eye

am
am

My

am

am

the potentiahty in eveiy thing

the perception every one within.

will

I,

about on the wind of association

name

the

on the

Him,

entity.

signification of that nothingness

Sometimes a mote in the

At

thro'

and inclination

With mine own

are with all

acts, also, satisfied

am

I.

am.

MlRZA KIIAN, ANSARI.

76
Unto the

sinful

But unto

tlie

In the

and

vicious, I

good beneficent

am evil
am I.

am

lot of the devoted, I

the honey

In the soul of the impious, the sting.

am

with every one, and in

all things.

immaculate

Without imperfection
'T

is

An

by the mouth of MIrza that

am.

speak

enlightened heart, without simihtude,

am.

XVI.

The

tresses of this impassioned loved-one, are all dishevelled

They

are spread

around her

all

She hath prepared every

Each one

sepai-ate hair as a snai-e

laid for the captiu-e of

wounded

hearts.

Within those hearts how can there be aught of

"Wlien she hath held

them

in check,

Since from siich an abode of their

"Where

is

by the

tranquillity,

reins of love

own they

lost, thro'

All things have happened through their

it,

may

be found

the Brahmauical cord.*

own

aftection

ai-e useless, in all respects.

Tliey have no place, cither in the closet or the wine-shop

Neither

in the

Muslim's regard, nor the

such a chai-mer's love,

Have now renounced both the rosaiy and

those without

are exiled,

the land of their sojourn, in which peace

They, who have their reason

And

a shadow unto.

face, like

infidel's

See note at page 18.

sympathy.

77

MiEZA KHAN, AKSARI.

With regard

When

to

such hke eyes, what caution can

their glances are prepared for piercing

I use,

me 1

Her

lovely person she hath transformed to a sandal tree

And

those tresses, like unto snakes, are around

He, who noiu'isheth the desire of such a sight as

On

;*

it fallen.

this.

him, are the whole miseries of the universe heaped.

The hearts of
For

't is

lovers ever kindle, at the loved-one's glance

a flame

and her eyes are

like firebrands unto.

To-day she hath again lighted the lamp of her beaiity

And

her adorers' hearts, like the moth, are oblations thereon.

The names, nightingale and wooer, are one and the same

And

conscious hearts, in her praise, are melodious songsters, t

Her

eyes are lotuses, and the pupils, they are black bees

And

their gaze, like the gazelle's,

Her eyebrows

And

The pure and

'T

free

upon her

sincere, in

lover, she

hath raised them.

both worlds, enjoy liberty

a tower, whence to gain a good sight of the beloved.

is

Than

this

supreme

felicity,

what greater can there

be,

Wlien, every moment, they expect the adored to behold

This infinity, on the water-wheel of imity she placed

And
*

;:}:

and unrestrained.

and her eyelashes, the aiTows

are bows,

to launch

is

each water-pot, in

The sandal-wood

its

owni turn,

cometh and departeth.

tree is said to be the favourite

haunt of black

ser-

pents.

f The musikilr is a bird, said to have numerous holes in

as many melodious sounds issue.

its

beak, from

which

A species of bee, enamoured of the lotus.

The Persian wheel is a contrivance for drawing water for
etc., round the rim of which a string* of earthen pots revolves.
J

irrigation,

MiRZA KHAN, ANSARl.

She hath endowed every one with her own understanding

And

every one's perception

MTrza

is,

in proportion, according.

behold thou those h\nguid, sleepy eyes,

That, for the love of the adored,

beam with

phi-enzy ever

XVIT.

What

No

inqiiii-y

makcst thou concci-uing the

lover's condition

one hath hazarded a conjecture of the interminable road

Wherefore had

been

afflicted

with miseiy such as

this,

Had

How

can there be any peace or tranquillity for them,

guarded the heart from hearing the

sight's

promptings

Wliose hearts, the ardent glances of the beloved have abducted

Love, she hath

made

chain of a distracted breast

tlie

And, by the power of her glance, draweth the bond unto

wondrous

Without

state of affection

will of their

and

in pursuit tired out.

own, they search for liberty

With such a death impending, the dead yearn after

When
The

the ripe fruit falleth to the earth, in

seed, with gladness,

But what

They

And

of

is

boweth

its

its

carried

little

away by the

sense, are at then-

this wind, like

unto

life.

perfection.

head to the ground.

even now formed by the water,

Tliis bub])lc,

her.

hath come over them

seeing, they are disturbed,

Without any

is

by

it

again broken

flood, floateth, its surface,

good fortune perplexed

chaff, carrieth

them

One, here and there, comprehendcth the

before

upon.

it.

reality's purj)ort

Tlie lightly equipped tj-avelletli, easily, along the

narrow path.

MiRZA KHAN, ANSARI.

79

MTrza, thine eyes upon the burnished mirror

Cast,
Thei'e

is

no particle of iron-dross in the

steel thereof.

XVIII.

Upon them,

that journey on the road of love,

New

assaults, incessantly, are

How

can there be any peace in those hearts,

made.

That have beheld the splendovir of the beloved

Though, at

first,

she showed her face in

part of her mantle

is

now drawn

its

splendour,

o'er it again.

She hath made each of those eyelashes an aiTow

And

her eyebrows are the ambush with bended bow.

The

pilgrims, she hath ripened

And now

hj separation's heat

her preparations are for the reaping of them.

Care and anxiety are the motives of existence

But what

is life

unto them, that before death die

Since from sweet existence, they have, their hearts withdrawn.

The world

is

a barleycorn in the sight of their resolve.

The truly beloved

is,

by no means, distant from thee

Thine own insensate scepticism

To

that godly one,

The whole universe

It

who entered
is

is

the abyss in thy front.

the transient abode.

God, and he foUoweth Him.

behoveth to acquire love from both the eyes,

That, ajiparently separate from each other, are but one sight.
Since thou wanderest not far from thy abode.

Surely thy heart,

MIrza

is

pledged unto thy beloved.

80

mTrza khan, ansa Hi.

XIX.
AMien that

The

rose,

out of nothingness, a form assumed,

violet fell down, in adoration, at its feet.

Thou

from the cup of the perfect-one.

shalt drink

melody of

If to the

flute

and harp, thy

^lake thine heart the pleasant

And become

meadow

thou, as the scorching

fidelity

See how

deserted the tribes of

Like as the rose bloometh, so

As

short

its

life,

so

of

fire

of

Abraham
Nimrud therein
!

is

mine

it

also

Thamud and

^-Ead

putting

him

which being
near

to venture

into

it.

relate,

by Nimrud's

that

on

set

fire,

burned so

him

into the midst of the fire,

preserved by the angel Gabriel,

filled

(or

with a

fiercely that

Then they boimd Abraham, and

an engine (which some suppoise

Devil's invention) shot

fadeth away

* The commentators on the Kur'iin

no one dared

computed.

Nimrod's) order, a large space was enclosed at Kutha, and

vast quantity of wood,

*
!

and smcerity of the world

Behold the
it

intellect respond.

who was

to have been the

from which he was

sent to his assistance

burning only the cords with which he was bound.

the

fire

'J'hey add, that the

Abraham, became an
meadow though
it raged so furiously otherwise, that, according to some writers, about
two thousand of the idolaters were consumed bj* it. Sale's Kur'an,

fire

having miraculout^ly

odoriferous

air,

lost its heat, in respect to

and that the

pile

changed

to a pleasant

note to page '269.

j- " And
unto the tribe of
said,

Oh my

people, worship

Thamud ice sent their brother Salih. He

God ye have no God besides him. Xow
:

hath a manifest proof come unto you from your Lord.

who were
ye

elated with pride replied, Verily,

believe.

And they
command

we

* *

Those

believe not in that wherein

cut oif the feet of the camel, and insolently trans-

of their Lord, and s: id. Oh Sahh, cause that to

come upon us which thou hast threatened us with, if thou art one of those
who have been sent by (iod. Whereupon a terrible noise from Heaven
and in the morning they were found in their dwellings
assailed them
Ai, Kur'an.
prostrate on their breasts, and dead."
gressed the

'

81

MIRZA KHA.V, ANSAllI.

the rose, and where, too,

Where

is

For

things soever there

all

the thorn

is

Let the idea of a partner with God perish

The

He
He

Indivisible

mie only, and Omnipresent.

is

hath entered into the emporium of

is

a purpose fixed.

is

and He

the attestor,

infinity

the attested become.

is

The adored, from His countenance hath raised the

And

the fortune of

MIrza become

veil

propitious and august.

XX.

How

long wilt thou wander,

This very avarice, in

For

far fiercer

As much more

New
It

cares

and

all zest

in the world's pm'suit

may

be, so
it,

much

eveiy

is its

moment

and pleasure from

its

it is

the

seller,

voracity.

increase

bondsmen.

toys, separately, with eveiy one

To the whole creation

thy design

in

the flame of covetousness

fire, is

as its food

an impediment

and anxieties about

hath taken

It coquets

than

covetous one

itself, is

and they

its

buyers

are.

Neither did Shaddad, in his arrogance, enter his paradise,*

Nor did Karunf

derive any profit from

its

pm'suit.

* Shaddad and Shaddld, the two sons of ^Ead,

after the death of their father,

part of the world

who having heard

and extended

who

reig-ned shortly

their jxjwer over the greater

but the latter dying, his brother became sole niouarch

of the celestial paradise,

thereof, in the deserts of

his great-grandfather.

Aden, and called

When

attendance, to take a view of

was

it
it

but

made
it

a garden in imitation

Irem, after the

finished, he set out,

name

of

with a great

when they were come within a

day's journey of the place they were aU destroyed by a terrible noise

from heaven. Sale's Kur'aw, page 488, and note.

t Karun, the son of Yeshar (or izhar), the uncle of Moses, and conG

82

MiRZA KUAN, ANSARl.

It concealed religion

from the childreu of profanity

And
It

the straight-path, mere rites and ceremonies termed.*

hath spread out a great net

And

in this imiversal

road

no wise man, save the contented, escapeth from

The pious and devout,

thro' contentment, peace of

it.

mind

acqiiirc,

^\licn unto the Consoler, they their distressed hearts turn.

From head

to foot, the devout shall

become ilhimined,

"^Mien they, thro' their hearts' courage, to the Creator

He, who hath died unto the world, obtaineth

This

is

will acquire, will exceed all computation.

becometh the acquirer of the Giver of Good.

Who,

in his necessities,

Both

states of being he vieweth,

In truth, he

is

upon every

the foot of the

His

The

respiration

absorbed into the Shining Bright.

spirit,

he ever

soai-eth

However sublime the highest heaven,

Ho

things

the great axiom of the Sower of bygone times.

The advantages he

On

all

draw nigh.

ice-like scepticism

upon them,

or the

empyrean

boinidless.

becometh thawed, by imity's sun

neither speaketh, nor actcth, save with the Creator's assent.

felicity of

That

the wise

its signification

is

after this

manner recounted

relateth unto the reahty

itself.

sequently the same with Korah of the Scriptures.

one in opulence, so

much

so,

that the riches of

Up

surpassed every

KaiTm have liecome a

God directed Moses to punish him and the earth havinof

opened under him, he was swallowed up, aloiiir witli his palace, his
riches, and liis confederates.
* That is to say, that the sacred book of the Lawj;iver Muhammad
proverb.

ha.s

been called

ii

mere

collec^tion

of rites and ceremonies.

MiRZA KHAN, ANSARI.

If adoration

unto the Almighty

is

83

a divine command,

Bow

thine head, unto the good and perfect too.

How

long wilt thou have occasion for MIrza, as the

Distinguish thou thyself,

medium ?

auditor, the speaker's voice

XXI.
I continually call to

Through

mind

this exalted

this sweet

name

and charming

whom,

of

friend,

I acquire the heart's good.

How then can I be patient, severed from such a dear

When I perceive no sign of resignation in my heart ?
Through

this anxiety

about her,

As

to

what remedy

In

its

eagerness for a look,

With what chains

Except

And

hath wholly

it

musky moles

it is

I find

become

heart,

then shall

entrap.

so utterly scattered to the winds,

not the least vestige of

I quit

it,

in

any

direction.

in search of the beloved

the world, in the pm'suit of

tidings thereof can be obtained, in any quarter

I sit not

down, abstaining, nor do

The body's

vitality is the heart

it 1

I follow, in pursuit.

and the

Then, without heart, and without soul,

G 2

heart's, the soiil

how

shall I exist

fair,

therein.

by any means,

hath abandoned the universe,

No

left its seclusion

put forth the whole wisdom of the enlightened,

Verily,

How

ever miserable,

whom, inquiry make.

of

snare of the ringlets of the faces of the

may, this wayward

That
It

make a

shall I restrain this incomparable heart

place for the bait, their

I will

If I

am

I shall devise

one.

'?

84
Of

MiRZA luiAX, ansae!.

life,

not even a

Frantic and
Still, this

Since,

my

l)e.si(le

mj

dyiiiir breatli

rcmftiucth unto

niy.sclf thereat, I

death,

is

far better for

mc

heat ruy liands and feet.

me, than

life itself,

soul I have abandoned, for the loved-one's love.

Regardinj; the putting off of mortality, Mirza thus testifieth

"NMicn from this being, I cease to be, I shall entity become.

iEABD-UL-HAMID.
^abd-ul-HamTd, the author of the following poems, was born
at ]\Iashu Khel. a small village belonging to the Kudrlzl clan, or

Mohmand, one

branch, of the Afghan tribe of

tribes

at

Hamid,

like

The exact year of

Hence,

different clan.

have been unable to discover, but

his birth I

He was brought up

Afghan

district.

Rahman, was a Mohmand, but of a

was certainly about the middle of the

century.

of the jDurely

Peshawar

present dwelling in the

last half of the

to the priesthood,

and

is

it

seventeenth
said to have

been endowed with a considerable amount of learning, which he

acquired at Pes^hawar

rounding

He

disti'icts

and students from

the cjmical poet of the Afghans

is

Pus^to language

all

parts of the sur-

sought his instniction.

and

the Shaykh

Saa^di of the

the beauty of his compositions

is

fully

acknowledged, even amongst a nation so rich in poets as the

Persians,

by

whom

he

is

styled

"Hamldthe

Hair-splitter."

poetry, though generally of a moral tendency,

tempt of the world and

doctrines,

written,

poem

as

all

more or

its

vanities,

is

still

His

and breathing continged with

Sufi

Muhammadan poetry, in whatever language

less is.
He was the author of three works

entitled " Nairang-i-^ishk," or "Love's Fascination

Gada," or " The King and the Beggar

entitled "Drn'-o-Marjan," or "Pearls

;"

;"

"Shah

and a Collection of Odes,

and Corals," from which the

following translations have been selected.

The year

of the poet's decease

is,

like that of his birth,

somewhat

uncertain; but the peoi)le of his native village account his death

86

^EABD-UL-HAMlD.
have taken place about

to

the

year

and

1732;

a.i>.

his

tle-

scendauts, on inquiring of them, state, that four generations have

j;assed since that event occuiTcd, which, at the usual

computation

of thirty years for each generation, agi-ees within five yeai-s with

the period mentioned.

An aged man

of the

same

village,

whi)

died about twenty years since, in the 107th yeai' of his age, had
been, repeatedly, heard to say,

by the people of the hamlet, that he

Hamid

had, in his youthful days, seen Mulla

that time, was upwards of

Malik ^azlz Khan, who

heiu'd his father

Hamld

well

is

fifty

about a century

and gi'andfather

relate,

old, states,

life

that he had

that they remembered

and that he was just coming

towards the close of Rahman's

frequently, who, at

Another patriarch,

years old.

into notice as a poet,

and some of Hamld's odes

having reached the ear of Rahman, he sent for the poet to come

and

visit

him

that he gave

sweet unto

and was

him
all

Afghan poetry.

so pleased with his

his blessing,

modesty and

and prayed that

his verses

hiunility,

might be

men, and that no one might ever excel him

Up

to the present day, certainly,

in

Hamld has not

been siupassed.

The
village.

poet's gi'ave

Some

is still

pointed out by the people of his native

of his descendants continue to dwell at ^Ifishu

Khel, and some are dispersed in other villages.

which Hamld was born,

lived,

and

died,

is

now

The dwelling

in ruins.

in

THE POEMS

JIABD-UL-HAMID.
I.

THOU, for ever, with the cares of the

Why

awaken

The wise

for

thy

soiil,

flesh, distracted

sleeping misfortune and calamity

act not according to the counsels of their enemies

Then why

takest thou the advice of the devil, carnality

Have some degree

of

shame

for this white beard of thine

And, moreover, in broad day, robbery cannot be effected.

Look thou well

to this thine

own

fast fleeting

breath

Begone

Since to depart, eveiy respiration raiseth the ciy

For what

When

evil are

the bees

worldly goods accumulated with thee

fill

j"

A
A

art well

Shaykh* and Mulla.t

the pus exudeth from the sore, the invalid ease obtaineth

But thou,
*

man among men, thou

not, in the world's eye, a self-made

When

the comb, they are of the honey deprived.

In the sight of God, as a

But

at the passing

away

of this world, bewailest.

prelate, a doctor learned in the law, a venerable old

priest, a

learned man.

man.

88

JSABD-UL-HAMlD.

The hand of despair he

Who

girdctli

O HamTd

soon place upon his hip,*

will

his loins, in the world's people confiding.

\i\>

the fostering of the

For no one,

showcth

surely,

hists is

flesli's

afFectimi for

improper

an inveterate foe

II.

This woi'ld,

friend,

is

It is to be left behind,

neither mine nor thine

and

Fallen into the arms of one,

What an immodest, wanton

Although

it

Since there

Tiiough
It will

it

it

laughetli

is

and inherently,

flirteth

atti-active,

with another

world

a friend,

what then?

it is

an enemy,

in

it,

in reality.

vciy speedily dash from the mountain's simimit

whom

't is

hand

in glove,

It ridiculetli to their faces, its

own

For ever practising mockeiy and

In any one place of
like

No

one's

aft'aii-s

this world

* Tlie

it,

there

is

and cheek by jowl.

followers, at all times

never, either rest, or tranquillity

else, is this

can be lirought to completion by the

is

derision, is this w(^rld.

unto a mere shadow, and naught

For

as the liglitning,

and the

term " glaring the hand on the

liglit

hi|v,'* is

to do.

world.
liglit

of

it

of the sky.

similar to one's scratch-

ing his head, or jiuttingliis linger in his nioutli, wliea entirely at a

what

this world is a black calamity.

no generous, no disinterested friendship

may seem

Tliem, with

For

and

harlot, indeed, is this

seemeth pretty and

Intrinsically,

endure after every one

to

less

JEABD-UL-HAMlD.

89

Absurdly, thou attachest thine heart to the sounds of

For the world

No

is

a bridal procession

one hath become a gainer, by

For the world

drum

the mere guest of an hour.

its

trade and

its traffic

a seller of barley, though an exposer of wheat.

not meet, that the good and great bend their steps towards

It is

For

is

its

world

this

is

a spectacle

HamId, who laugheth and

For, indeed, the world

is

is

a mere

it

children's show.

meny therein,

but laugheth at himself

only a place of sorrow and of grief

III.

know

Do

not, in the least,

consume

in

it

of

whether

my own

this

is

choice, or

love, or
is

whether

fire

this compulsion

agony of the tender passion, that thus

Is this the inciirable

killeth

me,

Or a

viper, for

whose

sting, there is neither antidote

Since I have no pretty and loval>le companion by

This

is,

Be not

in reality,

no dwelling

it is,

verily

and

nor chaiTn

my

side.

truly, a grave

disturbed, shouldst thou be reviled, on love's account

For such

like

abuse

Since thou severest

is

the acme of

my

all

heart's fibres,

greatness whatsoever.

and leavest none sound.

Are these the arched eyebrows of the beloved, or a reaping-hook

Is

it,

indeed, the stigma attendant

Which, notwithstanding

Do
For

loss of life

upon the

dark-eyes' glances,

and goods, leaveth me not 1

not be in any way abashed, by the censiu'e love bringeth on

it is

the embroidered decorations of existence

itself.

90

iEABD-UL-HAMlD.

Since

it

hath preserved

me

from niiue own son-ows,

safely,

Is this love's anguish, or is it

my

sympathizing consoler 1

AMioover entereth on love's path must, indeed, endure

For

this

"When
I

is

HamId over head and

beheld

its

pangs

an excellent present to send after the bride.

mad

found him

ears in love's

affiih-s,

Maj nun's* elder brother.

in sooth,

IV.

Love, assuredly,

why

Hence,

is

both

profit, as

the candle yieldeth

The chikor hath dyed red

Because, alone in

Inasmuch as
This trade

life

is,

Though, the

well as

its

its legs,t

its roost, it

traffic,

head with a smile.

and laugheth

foiuid happiness

and goods are staked ujjon

certainly, constituted to

lover's

heartily,

and

joy.

it,

some advantage.

appearance seemeth wretched, what thou

This beggar in rags, swayeth the sceptre of dominion.

Where

is

wandering in the desert

"Where the hale and healthy

Zullkhaij:

When

the

where saunteruig

where the crazy and

in

mad

hamlets

abandoned, entirely, the cushion of sovereignty,

first

iuception of love's passion she acquired.

Those lovers who, from

affection, openly,

weep and

wail.

Merely conceal, by so doing, their tnmsports aud their joy.

* See

Eahman, Poem XIX., first note.

chikor is the bartuvelle or Greek partridge; and the redness of
The
f"
its leg8 refers to the custom amongst ]\Iulianiniadans of dyeing tlie liands
and feet, by voung people, on festive occasions; imd is a symbol of joy.
I

Potiphar's wife.

^ABD-UL-HAMID.

When
The

91

the beloved accordeth her society with willingness,

now

lovers say, unto themselves,

Hajiid

Because thou,

are

we repaid

made but a beginning

hast

Hence, towards me, thy endearments thus so

in thy love.

trifling are.

V.

In such wise have the

As

if,

indeed,

Though

it

summon

Yet, like the deer,

Whereas

my

made away with

fair

had never,

my

heart,

any time, been mine own.

at

back, this stag-eye captured heart

heedeth not any calling of mine.

it

beloved inflicteth one

The medicine-chest

wound upon

of the physician

is

another,

useless unto me.

Since thoughts of the rosy-cheeked, are the light of

It is objectionable,

Whatever part

imto the

shall

rose, this

I die

Save that

Should
I

eye.

be found, free from headaches for the

There's the befitting spot where

WTiether

my

gazing of mine.

or Hve,

my

head

threshol,d, there is

my
is

fail-,

head should be smitten.

laid at the portal of the beloved

no other place of existence for me.

draw the whole of the world's beauties

to

my

side,

could not derive from another, the good I gain from thee.

There cannot exist between any lover and his beloved.

Such cruel treatment

If other folks

as thine,

and endm-ance

groan under the tyranny of the Mughals,*

The Almighty hath made

my

grief for thee, the

Mu gh al

to me.

Mu^al Emperors of Hindustan,

Babar to the foundation of the Af^an monarchj'^ by
Shah, which all Afghans cry out against.

* Referring- to the hateful rule of the

from the

Ahmad

like mine.

daj^s of

^ABD-UL-ITAMlD.

92

Both the moth and the taper have often consumed themselves

But they have no conception,

O HamTu,

consuming of thuie

of this

VI.

How

shall I stroll in the garden, without thee at

What

do with the jasmine and the

shall I

Since thou art the light of mine eyes,

How

shall

I,

When every tulip, to

Let me not see them

No

when thou

the view of the parterre and

for

then

is

Forasmuch as

What

shall I

it

Of

am

"

me

in the dust at

is

f
of

its

behold

life,

without thee

thy door,

am happy

fire,

perpetuall\', like

meat

for the roast,

existence, like slaugliter, without thee?

of the sightless eyes say,

Yaman Arabia
its

thereon,

Deit3''s face to

Say then unto me, HamId, wliom thou, so

and

bum

enjoy]

Khutan's sovereignty f to me, without thee?

can-icd to the

wluit use to

Unto him

art absent,

cannot reach the dimpled well of thy chin,

do with the short thread of

wliat were

Since

home, or hamlet, or country to mc, without thee

As a mendicant monk,
But

what were Yaman* without thee

one yearneth after Paradise, save the

What

side

its fi'agraut flowei'S,

a live coal tiimeth, and I

;

my

without thee

lily,

what

cruelly, leavest

shall I dt) without thee.

Felix, celebrated throughout the East fur

it-'*

tulips

rubies.

country of Chinese Tfirtarv, famous for

women.

its

musk, ami the beauty

93

^ABD-UL-HAMlD.

VII.

Bo

not become, like the bubble, wholly vaiu and inflated

For, from such vanity thou wilt, to ruin

and perdition

go.

Ask not from the Almighty, the rank and dignity of man
Since, like the brutes,

Even the

thou art occupied,

beast, in the plough, goeth

Wherefore then, quittest thou, thus

in eating

and drinking.

imiform to the fuiTow

sinfidly, the

Law's precepts

Every breath thou drawest, without remembering thy Creator,

Consider,

that thou swallowest a live coal, by the same com-

putation.

Seeing that thou knowest nothing, save sleeping and eating,

In what respect art thou superior to the beasts of the

Why

thou wanderest about tormented by carnality's cares

FoUow

If,

not,

thus presumptuously, the vanities of the world

in this, like the lightning,

thou

wilt soon lose thyself.

in the accounts here below, there shall

no errors

be,

There will be none, in those, of the account-book above.

Be not

concei-ned,

HamId, regarding thy daily bread

For that Causer of Causes, the

Infinite, existeth

VIII.

spoiled son taketh not to discipline

And

writhe in agony, at the bare thoughts of Hell's pangs.

When

For

field

and instruction;

a shaded palm-tree yieldeth not ripe dates.

94

.EABD-UL-HAMlD.

Let not that boy be ever taken unto thy embrace,

Who may

not take,

Certainly, the ass

But

and his

also, to his lessons

and mule arc

school.

in their place, in the stable

not a blockhead, without application, in the house.

When one degeneiute creature appeareth in a family,

He bringeth disgrace on his lineage, both present and
"According to the

good

son's

or

bad

actions,

past.

the

fixther

is

remembered,"
Is a saying that

The

finger

Whose

is

hoi-se,

hath been

throughout the world.

pointed towards the rider, and to him only,

the bridle's guidance doth not properly obey.

In heart, affection

What an

verified,

behoveth, with the son

on tongue,
there
axiom "Where the blow
asperity

it

excellent

Joseph, then, became

fit

tlie flics,

When

respect."

for the exercise of sovereignty,

^\^len he received the blows of displeasure,

Like

is

is,

and of wrath.

every worthless creature buzzeth about him,

sugar-lipped

HamTd

reciteth his sweet strains.

IX.

am sunk

in care, to this degree,

on accoimt of the

fair,

Like imto a stone, submerged at the bottom of .Eman's sea.*

For

this reason, all peace

Tliat

my

tears

witli

the case,

weei)ing blood,
*

rJ_,l

tranquillity are lost unto mo,

have engulphed the goods and chattels of patience.

Those unac(iuaintcd

Though by

and

call it

the sunset's redness.

even, the sky

The Persiim

(nilf.

itself,

submerge.

^ABD-UL-HAMlD,
Be not misled by the honied words of the
For

they,

hy

this witchery,

95

deceitful fair

have whole peoples o'erwhelm'd.

Thus, under the mask of fondness, they slay and destroy one,

Like as thovigh Khizr* were drowned, in immortality's fount.

In such wise, they keep

me

at a distance,

when

in their presence,

Like one thirsting for a draught of water, in solicitude drowned.

The pearl

of the ocean of their coyness cannot be found.

Though

eugulph, without number, the ships of patience therein.

Love's lighted taper, nnto the tomb, he hath borne away,

\Mio carried the arrow of separation, embedded

The paper boats of Hamid's

The world

in his heart.

cares aiad anxieties.

hath, in the fathomless ocean of amazement, o'erwhelmed.

X.

In what manner shall

The nightingales
The

tongiie

hush the sighs of

will not be

becometh again

However strongly

this seared heart

mute, among the roses of the parterre

extricated, like a hero

seize it

with

my

from the melee.

teeth, that

it

may

silent

remain,

Through crudeness and rawness, fennentation, from the

ariseth

But the

wise,

With water

vessel

from their own shrewdness,

only, shall the

lamp of thy

will taciturn be.

desire

become

lighted,

Shouldst thou, like the pearl-oyster, silence, with patience, thy

tongue.
* See note at page 48.

9G

.EARD-UL-HAMln.

When

the seed

Therefore, lock

is

concealed in the earth,

np thine

!inj,'iii.sh,

Tlio nightingale's wailings,

it

becometh an ear of com

within the recesses of thy breast.

about the

For the moths consume themselves,

rose, are

in silence,

not befitting

on the red flame.

Like as the straw and the yellow amber* attrict each other,

Thus, with silent tongue, do loving friends, each other invoke.

As

the mother, the innocent cause of her infant's death,

moumeth

silently ;t

So, inaudibly, the

How

heart-enamoured utter their sighs and

wails.

could he entertain honourably his sugar-mouthed guest.

hushed

heart hath gone out, as a help in the fight, a look to obtain

Should HamTd's sweetness-raining, thoughtful strains

l)e

XL

My

And

to the right

and to the

left

With the ardour

I iun filled

with,

are discharged the arrows of sight.

my

heart throbcth and boateth.

Like as the infant springcth and boundeth, in

By

tlic

hiuid of the forsaken, peace of

When do
The

its

mother's ai-ms.

mind cannot be grasped

the heart-scorched, from a handfiU of water, find relief?

stars, in their gladness, at

Tlie tamborine beating,

my

union

witli

the beloved,

have thrust their fingere through.

* Oritiiitiil aiiime, or sppcie.s of amber,

which has the virtue of attracting

straw.H.

beeoniing the
f Tliis refers particularly to Aftjhun mothers very often
innocent cause of the death of their infants, from falling asleep whilst)
giving .suck at night, and tlie nipple being in the hifant's mouth, the
wei;rht of the brea.>t itself suffocates the child.

97

.eabi)-ul-ha:mId.

By

the recoUectiou, every

musk-pod, as

were,

it

moment, of the mole

hecometh broken upon

The Rustams* of patience and abstinence,

Take

shelter, in retirement,

At the fountain

From

of my beloved,
my head.

like little children,

from the criishing blow of

love.

of union's attainment, I die, with lips parched.

the burning fever of the dread of separation.

made humble.

Since the self-willed, like HamId, they have

Love's

pomp and grandeur

are not without mishaps and blows.

XII.

From

the

Preserve

fire

and fever of separation defend us

God, from the

us,

fierce flames of

Hell

They make earth and heaven tremble on man's account

Shield us, alas
Evil destiny

To be ever
Though

I,

from the gTeat tyranny of the

made

it

my

grievous

departing, alas

lot,

imto

fiiir

life's

tlirough reverence, cannot look

lot of the love-lorn, in

Is, alas

veiy

Who deem

many

end,

from the sweet-lipped ones.

upon her

Yet, for the com-tesy of the vmgracious ones, alas

The

face

alas

comparison with the damned.

times more horrid and abominable.

the tormenting of lovers to be a virtuous act

0, gTiard us, and defend from this ci'eed of the fan*

AVlio cannot utter, with the tongue, w^hat the heart wisheth

From
*

the desires of such lovers,

Eustam the

poem

of the

save and rescue us

Persian Hercules, and the hero of the celebrated epic

Shah Namah by

FirdousT.

98

iEABD-UL-HAMlU.

The morning, whose duwu

From

is

called the

the iiight of such moruuig,

Tliou sayest that

of

doom

HamId should be debaiTed from the

monitor, that

Alas,

mom

save us, aud preserve

tliuii

shoidtlst speak such

fair

monstrous words

XIII.

necessity

what a

terrible calamity art thou,

That changest man's nature into that of the dog

Tlie I^Iuhanamadan, thou

And

makest follow Hindu

rites,

the Hindu, the iisages of the Faithful to observe,

Kings and Princes thou makest stand at the door.

Of

their crowns deprived, and

Even the

Thou

free

and unrestrained bu-ds of the

entanglest, helpless

The tutor

from their thrones driven.

and paralyzed

likewise, in the sight of his owii scholar,

Thou makest even more contemptible than

Since by them,

From

man

tlie fowl.

cannot be exempted

the tax of necessity's urgent demands.

Say then, from

Aud

air also.

in the net.

aJl

power and dominion soever,

in empire's sway,

Unto the opulent,

That He

is

Tlie raising

From out

what advantage

is

there

infinite Deity, this is exclusive.

wanting in nothing, whatsoever

up of HamTd,

too, shall

it be.

be effected,

of the waves of affliction, and of grief

99

iEABD-UL-HAMID.

XIV.
The friendship of

From

this world's friend is false

and hollow

the tulip thou seekest permanence, imavailingly.*

Like mito one who vainly calleth to a goose for a porringer,t

So absm'd, hath become, the hope of any constancy.

Since no one

Let not

tliis

is

the gainer from a

fi'iend's friendship,

improfitable, gainless trade be entered on.

He, who in his necessities, craveth anght from

fate's revolutions,

Unavailmgly, runneth after the lightning's bright gleams.

To-moiTow, thy manliness

will be,

from thy

acts, seen

Therefore, in boasting, raise no foolish noise, to-day.

Speaking, without acting,

The kernel of
He, who

desire,

may open

by

his

is

mere trouble and vexation

mouth unto

the

his

When,

rent garment

The

thereby,

its o'^ti

Since, in the flame,

The

HamId the moth

The

base,

worthless, altogether.

cannot gather togethei",

weeping of the

dew.;}:

uttereth no ciy,

of the nightingale for the rose,

is

utterly vain.

tulip is considered the frailest flower of the garden.

y Childi-en, in Afghanistan,
crying out to give them a cup.

tears of

it

rose, imreasonably, laugheth, at the

The waihng
*

mean and

own speech

Rendereth the pearls of

cannot be obtained.

this absui'dity,

rose

is

when they

said to be laughing

dew, which

is

see wild geese, run after

when

it

is

them

wet with the drops or

unreasonable ; for by the dew's moisture, the rose's

garment, which, as a bud, was gathered together, becomes rent or

blown.

h2

full-

100

uEABU-UL-HAMTl).

XV.

Keep thy
For

face for ever

in these

wet with the water of thy tears

The lamp of Joseph's countenance

^^^len his brethren

The

tree that

Until

it

waters can he seen, the lustre of the pearl.

is

made

it

red,

at that time

by their

cuft's

obscured, will be backward in

became

lighted,

and blows.
irivinir fruit,

shall be brought, face to face, with the sun.

Like the rose, thy fxce shall glow before every one.
If

thou but wash the face of the heart with blood.

The darksome
Till,

stain of thy eageniess will not disappear,

with patience's pearl-powder, thou cleanse not the

The patient and submissive, from prudence and

Are unable

He who

to look

upon

their

bearcth the blister of

own
toil

faces,

fice.

bashfulness,

the mirror within.

and labour, upon

his hand.

Will gaze, without apprehension, on the siuface of the gem.

Unto the
The
If

wise, a display of

lustre wf the

knowledge

gom changeth

is

a great defect

the mirror to an earthen plate.

thou seek after distinction in the coml of the adored,

Like as the mirror, smear over thy foce with ashes and dust.

The ardent longing of H.vmId containeth naught

It only seeketh

everywhere, for that which

it

of sinfulness

hath

lost.

XVL
Since the world's

pomps and

Only the wurthloss man

will

vanities are accounted nothing,

boast of such nothingness.

^ABD-UL-HAMID.
The existence of the transitory

And by

woi'ld is as the lightning's flash

the hght of a meteor, no affairs can be disposed

The world's
,

101

lusts

and

vanities, are

but the phantoms of a dream

For when the sleeper again awaketh, they

man

will

From

this world, eveiy

hath never yet made sweet any one's disposition.

mouth

departeth,

Notwithstanding they fought and struggled so

be naught.

For

it

of.

filled

with gall

together-,

Neither Alexander nor Darius carried the least thing hence.

He,

who

is

acquainted with the woi'ld's deceptions and deceits.

Neither tradeth nor trafficketh in

its

markets, in the

least.

Since the integrity of friendship cannot be preserved,

The

friendship of this world's friends

is,

than nothing,

less.

This embryonic thing, no one hath brought to perfection

For

its

permanence

HamTd

he who

is

is

no longer than the lightning's

free

from

its

cares

flash.

and vexations,

Is perfectly indifferent regarding the world's people too

XVII.
Shroiid well the sight from the black eyes' glances

Arise not, but, from drawn swords, gaiard well thine head

Before love, the asceticism of a century

From

a thousand bales of cotton, keep

Unto thy human

Guard

is
off"

form, a road of dire peril

well thyself

as nothing

a single spark
is

affection

on the path of danger enter not

Love hath made reprobates of many simple devotees

Mountains on mountains of ice, from the sun's face screen
:

Cf THE

102

No

JiABI)-UL-IIAMlD.

other attainment will avail thee, in love's

the

Save one

gift of

madness

affairs,

of which, be then beware

Like as the naked man, fi-om sharp swords himself shieldeth,

Do

thou, from the moiTiing curses* of the afflicted, thyself guard

Cold sighs are not good for the novice in ardent love

Keep the pinching wind,

Love and

Guard

affection,

carefully,

with conceit and vanity, cannot exist

and

well the guide's breath

Zephyr

Shouldst thou,

from the fresh woimd

footsteps, in this

path

go in the direction of the beloved,

Be mindful of the message, respecting HamId's aspirations

XVIH.
AMion black antimony

From one dark

is

applied unto dark eycs,t

calamity, another hundred spring.

Black eyes, and sable locks, and diu-k eyebrows

All these ore gloomy misfortimes

No

one

is

man-devourers.

able to guard himself, even from, one

ill

Yet on me, a hundred misfortunes are heaped, one on the

I

am

neither accoimted

among

the living, nor the dead

For love hath placed me, absolutely, the two

Wliat now, indeed,

is

cither

otlicr.

name

stiites

or fame unto

me

between.
?

Wherefore doth the bare-headed, woe-begonc, beat his breast

* It is

moat

pupposfd

eii'ective at

flint

the

the complaints and

dawn of diiy.

t See note at pnge 39.

tlio

rurses of the oppressed are

103

^EABD-UL-HAMID.
monitor

If tliou,

Unto me,

callcst thyself as wise as Plato,

thou art bnt Majnun's crazy brother.*

now embrace the paganism

I will

If

in sooth,

of sable ringlets,

thon givest any of thy admonitions unto me.

fool

many

love hath vanquished

powerful ones

"Why then, on the strength of thy hypocritical

What

idol

is it,

Unto which, thou

HamId, that

is

austerity, so elate

resting on thy heart,

art ever, in adoration, bent

down

XIX.

Were

How

the looks constantly directed to every fair one's

long, in love,

"As thou

would the

saint's sanctity stand

face.

"?

eatest of every tree, one, at least, will be poison "-

This axiom hath been tested throughout the world.

In one short moment, love tmiieth into ridicule

The

saint's century of piety,

It will

prince.

drag him away disgraced to the market-place.

Though the hermit be

Love's

and the empire of the

aflfliirs

a hundred seclusions within.

cannot be conducted by the wisest counsels

The body cannot be

The languid

sitting,

cast into the

eyes, far-reaching,

Though the arrow

of the lax

fire,

have

by any

my

bow but

safe plan.

heart reached.

tardily striketh.

It is ever, either the jingle of the anklets of the beloved,

Or the clanking chains of love's distracted

* See note at pag-e 29.

ones.

104

.KAlil)-L'L-]lAMlI).

Tliough the mart of the

They

are not,

fair

by rebuke of

Every breath,

be crowded with misfortunes,

saint, or ascetic, restrained.

everv- step,

it

the breast malediction's

placcth at

sword

And

separation from the beloved, sick \mto death, hath HamTi'

made

XX.
The fragrance of the

And

flowers of this world's garden

the kind disposition of

my

Neither the nature of

Nor hath

How

its fair

O monitor

When, from head

^ly soul wovdd

to foot,

make

leave

it

left

me

heart,

in

them

either.

hath entered at every pore

efforts to

gone forth

gone

departed.

now.
?

depart and leave me,

If the pursuit of the fair were to leave

The

is

also,

love for the idols leavcth me,

the i)ronencss to tyranny

will love,

ones hath,

my

hetu-t.

the search of the youthful, cannot bo

found

He

who, at night, towards the distant

is lost,

fire,

proccedeth.

This river Abji Sind,* which aj)poareth to our view,

Is

but a small

^fy friend,

rivulet,

I conceive,

exuded from the ocean of

hath gone over to

my

my

teai-s.

rival's counsels

Since obseiTance of that vow, 'twixt her and mo, hath ceased.

To obtain

justice on

them

Tlie blood of the slaiu,

* Tlic K;itli('i

lieth in

no one's jwwer, HamTd

by the dark-eyed,

of Rivers

the

is

shed and gone

Afillirin iiniiie for tlif

Indus.

105

iEABD-UL-HAMlD.

XXI.
God, the heart of the guardian* with benevolence

Soften,

Make

My

Hindu, somewhat of a Muslim unto

this

patience,

And

make

me

into a sharp sword, for love's sake

the marplots, with their

own

doubts, cut to pieces therewith

Since the hearts of the fawn-eyed take fright therefrom,

my

Change the whole of

Apply

On

prosperity to a desert wild

unto the dwelling of

fire

this plea, at least,

my

make me a

faith

and worldly goods

guest, for love's

Give unto destriTction the goods and chattels of

That

may

me renew

Or, in separation, let

Since she acteth, at

IVIy

Preserve me,
!

my

God

my

term of

times,

all

life

but a moment be

on giving ear unto

me
!

my

enemies.

like this

into the burning flames of separation

like as

Abraham,t save Thou me

wilt

wiing thy hands, and grieve for

thyself thou speakest well, but actest not rightly

is

this thou sayest

what

is

that thou doest

Thou wouldst reap wheat, where thou didst barley sow

But the good Cometh when thou actest worthily.
* See second note at

page 26.

her,

XXIT.

Wliat

existence.

to-day, look stedfastly on the face of the beloved

For to-morrow, thou

To

the period of union with the beloved.

somewhat ashamed of conduct

friend

adversaries cast

O HamTd

own sake

not be illumined with the lamp of the dear one's face

Either, for

Make my

f See note at pag'e 80.

^ABD-UL-HAMID.

106

Day and night, for tlic sake of the flesh's hists,

Thou takest the trouble to count the hairs of thy head
But

unto the hare,

in seeing the truth, like

With

eyes wide open, thou puttest thyself to sleep.

Shouldst thou, iipon the impaling stake, be placed,

Or shouldst thou be

Thou

By means

of which, thou mightest hear or see.

The very branch,

Thou
Thou

On
If

precipitated into a well,

hast neither those eyes nor those ears.

actually,

on which thou

sittest,

thou actest like one that

cuttest off

plautest

thoms

is

blind

in the midst of that path.

which, every moment, thou thyself journey est.

any worldly

loss

Thou lamentest
But though

shoidd come upon thee,

thereat,

faith

and

and makest

eyes red

tliine

religion should leave thee altogether.

Thou makest that a matter

of not the least concern.

For the sake of sweet-flavoured and dainty

victuals,

Thou, willingly, acceptcst a hundred heats and colds

No

dog, even, for the sake of

Such despicable

acts, as

its belly,

those that thou committest.

Sometimes, thou usest force

at others, entreatest

At times, actest with humility

Tliis

at others, with pride

one body, for the sake of the world's

of

At that

cometh upon

The

time, brightness

thou causest darkness

funeral entertainment

But thou tunicst

it

lusts.

and now, a wolf

Thou now makest a dog

When

would practise

thee.

in another's

is,

house

\mto others, soitow

into a joyous bridal feast.

107

yBABD-UL-HAMlD.

Any

matter, however vile and

may

]:)ase it

he,

Meetcth with entire approval, thy heart within.

Thou neither feelest shame, nor accoimtest it a fault,

However improper the act that thou committest.
Now, thou becomest a monk

now, turnest priest

Sometimes, blackenest the eyelids

At

At

times,

soldier, thovi takest to

thou heavest sighs

at others, dressest in gi'een.f

hand

times, a strolling singer, with

Sometimes, a

;""'

to forehead,

bowing

sword and dirk.

at others, weepest

Sometimes, speakest choleric words

at others, cold ones.

All these are caused through the promptings of the flesh

Thou

tuniest water into

Though the worship

of

thou sensualist

fire,

God

is

incumbent upon

Neither do these things constitute

Say then,

in

what employment

Wilt thou, with an

If the favour of the

Almighty be

ass,

amuse thyself 1

essential

Thou

wilt renounce for thyself all vanity

Thou

wilt, thyself,

And

wilt,

all,

nor dost thou perform.

wilt thou delight

with an

ox, or

it,

unto thee.

and

pride.

tread carnality under thy feet

upon another

spot, thine eyes direct.

Thou

wilt seize

Thou
Thou

wilt consider carnality

With

heart,

contentment with thy hands

and the devil

thieves.

wilt follow in the steps of the good, always

and with tongue, thou wilt imitate them.

* Anointing the eyelids with

antimony on

festive occasions,

increase their blackness.

t Green

is

the

mourning colour of Muhammadan

countries.

and

also to

108

.EABD-UL-HAMID.
thou by thine owti

"\Miat canst

Thou

wilt

Thou

fallest into

evil disposition against others effect 1

merely bring injury and calamity, upon thyself!

a well of thine

own

i"ee-will

Then what complaint against ELvmId bringest thou 1

XXIII.

Although
Still,

free

am

from grief and sorrow,

that I meddled in love's

Thovigh

my

The one

to turn

never
never.

affairs, rcgi*et I

my

goods be plundered, and

from the moon-faced,

neck stricken,

am

never.

In the acquirement of a single straw's weight of love,

To be

obstructed,

my

Whether

by

cither faith or religdon,

head be firmly placed, or be

The one

to rejoice or grieve thereat,

Though

stake both

life

am

never.

severed,

I never.

and goods, on the heart-ravishers,

Reproached therefrom, the world

before,

am

Like one bereaved of his senses, in love's

Thinking of mine own

it

am

affairs,

am

profit or injuiy,

I never.

never.

To me,
For the

monitor
ear-giver,

Whose sweet

On

suL'li

say naught regarding jjatiencc

unto

siich speeches,

face hatli not, thus,

Wliy should

my

dear one, on

Hamid
this,

I never.

amazed me

a cliarmcr yet, set eyes have

\Mien, of such beneficence as

am

evei".

never.

a kiss bestow,

worthy,

am

never.

^ABD-UL-HAMlD.

109

XXIV.
Though
I

have become crushed by the multitude of

cauuot be patient, nor can

Let

I,

from the

my

the offerings and sacrifices of the world, be an oblation,

all

Unto the reproaches, upbraidings, and coquetry of the

'When

sorrows,

fair abstain.

cast

my

The fresh-blown

fair.

eyes on their beauty, sweetly blooming,

flowers of spring are nothing to me.

Before the sleepy, languid glance of

That with a lax-strung bow, they,

my

love, I

wonder.

so sharply, strike.

She raiseth uproar in the privacy of the secluded.

When

this peace-disturber display eth her charms, luito

She dischargeth a thousand

When,

Vfhj would any

Were not
The sweet
For

darts, right into

my

in anger, she turneth her eyes, sharply,

one, entreatingly, ask

the upbraidings of the

creatures,

by

fair,

them.

heart,

on me.

aught of them,

with honey mixed

their duennas,''' avert the evil eye

in front of the melon-bed, the black shard will be placed.f

If he hath not pressed the

How

lij)s

of the sugar-lipped ones.

hath HamId's tongue become a scatterer of sweets

XXV.
Patience and forbearance, turn man's nature into

The malevolent and the

ill-willed,

on

its

fire

flame, shall be straw.

* See second note at page 26.

It is the

custom

to stick

up a piece of a broken black pot in melon

grounds, to avert the evil eye, in the same manner as they raise up
scarecrows in England to keep the birds away.

110

^ABD-UL-HAMlD.

Fire reacheth the evil-minded, from their

The Phoenix makcth

The

arroAYS of the

None

its

body.

none miss the mark

are, of all fools, the gi-catest

For, like the baby, they

Every man, who,

its

pangs of the oppressed, strike home

of the discharges arc liarndess

world-euamonred

Tlie

own persons

owii nest, a furnace for

show eagerness

for the flaming

fii'e.

after a pestilence, desireth a market,

In his eagerness for physic, the worthless fellow, poison taketh.

They,

who

look for perfection out of arrogance, are fools

For, in foul water, the nccessarj'' ablutions cannot be performed.

No
No

one can restrain the passions from manifold wickedness

one can prevent

When

one

l^eucfit,

fire

from consiuning straw.

out of a thousand such, thou hast not realized

thereby.

Out upon such shameless, such execrable longings as those

The

world, slumbering in the sleep of negligence, heareth

Though HamId

him

not,

shouteth, as loud as the peal of a bell.

XXVI.

Be not grieved

at the departm-e of this world's wealth

Be not soiTowfid

The

flesh's lusts

Tlirii

if

and

vanities,

God hath givon captive unto

tliino own slaves, become

thee

do not thou, the captive of

Godliness and piety cannot exist

In

out of thy foot comcth a broken thoni

tliis

witli eonteit

and egotism

matter, witliout a guide or instructor, be thou not

^ABD-UL-HAMlD.
There

Then

is

Where
Enter
Say,

no bridle that can be phiced

let it

is

in the

Ill
mouth

of passion

not be trained up, as a reprobate and robber, by thee

the scar of a single brand

not, then, into

schemes

where that of a thousand.

for increasing worldly

wealth

the light or the heavy load, the best for the head 1

is

Indigence, for thee,

is

good

do not thou a lordling become

The Almighty hath given thee

Then do

With smiling

face

but, the arrow,

Hamid

All other bonds soever,

least, let

and eyes

to see

from the precipice

fall

and unclouded brow, unto the world become

Its injustice-receiving tai'get

But, at

ears to hear,

not, wittingly, like one, blind,

thy neck

be,

become thou not

are easy to be borne

from the chain of avarice,

free

XXVII.

My friend observeth none of the usages of affection towards me

my dark, dark destiny shine out a little on me

Alas,

Let

me some

day, at least, to

That every hour

sijppeth

mine own, that

up the very blood

of

lip press,

my

heart

Thi'ough her unkindness, even yet, thou rubbest thine eyes with thy

hand

Then why,

after the fair, runnest

My

through coquetry or playfulness, speaketh incoherently

friend,

thou again, poor wretch

to me.

Or her

lips

The load

adhere together, from the sugar of their sweetness.

of love, which neither earth nor heavens can bear

With what strength wouldst thou

raise

it,

thou improvident one

^AD-UL-HAMlD.

112

had not become euamom-ed, when

Alas, that I

Now, whatever

this

it is,

must

be,

I first fell in love

with a good

Gazing upon the comitenances of the beautiful,

The eyes

is

borne.

HamId's calling

become dazzled at the gleam of the

of the coward only,

sword

.L,Tace,

XXVIII.
Really, this existence, so to say,
Since, in the world, I pass
I camiot imagine

That

The

my

is

life

altogether worthlessness.

away, absent from

what unfortunate, hard grain

my

friend.

am,

do not become ground, l)etween the mill-stones of absence.

sable locks

and

fair

coimtenance of

my

beloved,

I behold in every thing, white or black, in the world.

I use

my

That

tongue

may my

If other folks,
I,

is

love

"Where there

manner, thi'ough helplessness,

by falsehood or

by alchemy, transmute dust

by the alchemy of

Where

If

in sucli a

friend regain, either

love,

and where

into gold,

have tiu-ucd gold into dust.

too,

shame and modesty's

shame or modesty, dancing cannot

is

V)y truth.

thou seekest a dear-one, for

her,

fear

be.*

shed thou rivers of

teivrs

For, in the waters of this ocean, that pearl can be foimd.

From

the door of worthy and base, he prcservcth both breath and

step

"WHioever wandercth about frantic, in dcsoi-f and in wild.

* Referring

dancing in the East, the occupation of a certain

and confined to tbem only.

to jniblic

class of females,

.eabd-ul-hamTd.

HamId

li;

styleth that person a mei'e worshipper of idols,

Who, with manifest

hypocrisy, performeth his tlnty imto God.

XXIX.
who

"Wlien the dear friend

In truth,

't is

as

if

departed, unto her friend retiuiieth.

the ^lessiah drew near unto the dead

Disjunction from the adored

God

forbid

is

dire,

and a black calamity

any follower of Islam, into such

In such wise, hath separation caused

As when,

all at

once, a fieiy dragon

Tlu'ough bashfuluess,

am

my

affliction fall

confidence to

fail.

might one confront.

imable to look upon her sweet face

Bleared eyes become wholly dazzled by the lightning's

Neither will the promises of the

jSTor will

Do

the Phoenix

fall

flash.

fair be, hereafter, fulfilled,

entrapped, in any one's snare.

not become altogether hopeless of desire's attainment

For the Almighty bringeth to the gTomid the birds of the

Since I have taken up

For me, there

is

my

air.

residence, the city of sorrow within,

no laughter or joy, without sorrow

after.

Thi'ough excessive fear of the dread morn of separation.

In the presence of the rosy-cheeked one,

By

this,

thy non-appearance, thus,

I like

full-well, I

the taper weep.

know,

That, either to-day or to-morrow, unto HamId, bringeth death.

XXX.
thou constant endm-er of misery in the cares of the
thou,

happy

in this affliction,

and

in

flesh

doing injuiy unto others

^ABD-UL-HAMlD.

114

No

one obtaineth the slightest benefit, or advantage from thee

Indeed, thou art like a thoni ever buried in the side of others

Thou

one day, become a captive, like unto the hawk

wilt,

Since,

day and night, thine own

Let not the sighs of the

For, from their gasps

The execrations
The

species' flesh,

afflictions of the

and

hath thy food become.

oppressed strike one

whole regions to perdition go.

sobs,

of the oppressed pass not harmless,

shaft of the archer striketh

tlie

Hamid

target unerrin<j:]v

XXXI.
At the present
That which
I

is

time, extinct

taken now,

discover nouglit

Though

else,

but the empty name of sincerity

finger,

unto

me

a single

man

sincerity.

point out,

acts are in accordance with the usages of sincerity.

As though

folks, festive songs,

over a dead bride, should sing

So entirely hollow and doleful are the drum soimds of

When

whatever, save duplicity and deceit,

have carefidly examined the horoscope of

Let any one, with the

Whose

is

the principle of sincerity

is

the occupation of fother and son,

is

sincerity.

dissimulation,

Wliat then remaineth of the colour and odom- of sincerity

Because hypocrisy hath destroyed the taste of the world's moutli

Hence poison of the

Examine

closely the cottages

Say, hatli any one

The

infernal tree*

laiil

is

and the mansions of

tlio

world

on their widls a single layer uf sincerity

infernal tree meiitioiu'd ia

.supposed to be the liiaJs of dtvils.

the sweet savoiu' of sincerity.

tiie

Kui'fui,

the fruit of

which

is

^ABD-UL-HAMlD.
The world containeth none
Then, Z^AJtlD

is

sincere

115

but should such be found,

the special and obedient sei'vant of sincerity.

XXXII.
Every rebel

brought to siibmission, by sincerity

is

Every shameless one

Like the sun,

its

is

made ashamed, by

sincerity.

brightness shall become world-irradiating

Every brow, that uprightness and sincerity may illumine.

be answerable

I will

if it

If one act, with sincerity,

No

sheai-s soever can,

That

shall

come

not,

and crouch

at his feet.

unto the most ravenous beast.

with

its

mouth, any bond sever,

have been made strong and

diu-able,

by

sincerity.

Like as when, on the rising of the sun, light appeareth

Thus

sincerity

life

bestoweth, at every breath and footstep.

Like as the morning dawnetli, so shall the bud blossom,

Wlieu

sincerity, its smiling

mouth, to laugh shall

incline.

Those things, which the sorcerer by his enchantments

Are

as nothing,

compared to what

is

effected

by

effecteth,

sincerity.

Forthwith, the hardened old infidel of a thousand years.

Is

made a

From

seeker of Islam's true faith, by sincerity.

HamId, guard

the race of hj^DOcrites,

thyself.

Lest, with their deceit, they turn rotten thy sincerity

XXXIIT.

To

this degree,

art

thou become absorbed

in thine

own

selfish

objects.

That the

interests of others are

good

i2

for nothing, in

thy

sight.

1 1

^ABD-UL-Il A MiD.

C)

When

the feasible wishes of others are so

difficult iiuto tliee,

AMiat remedy wilt thou devise, as to thine own impossible ones

Until, of thine

own

free will,

thou curry out the wishes of others,

How, by the means of them,

shall

thy ends be effected

"AVhere there

what

is

runneth

no

is

object,

the object?"

so the proverb

Hence, for the lamp, the nightingale no solicitude showeth.

Dost repeat a prayer, that with such vehemence thou

Calling upon the Almighty,

Without being simimoned,

is

folks

Because, with silent mouth,

In

all this

amount of

The giving

of advice

it

criest

not the object of thy invocations

aroimd the lamp assemble.

mcntioncth

troul)lc, that

its

aims and wishes.

he taketh on himself,

and admonition

is

the only object of H.vmTo.

XXXIV.
there any chance of thy exhortations taking eftect on mo.

Were
Then,

monitor

Love hath made

unto me, thou wouldst have given admonition.

my

eyes more wanton, even, than the locust's,*

"Wliilst thou, unjustly, stirrest

had not been o'erwhelm'd to

Had

admonition, whether

Like as the

So the

st^xte

heai-t,

about in them the rubbish of

ad^-ice.

this degree, in the ocean of grief.

little t>r

much,

into

my

heart entcreti

of the dead, past all remedy, becometh

by love despoiled and ravaged, giveth not ear to

advice.

Tlie fixed, staring eye of the lonist,

that never look down.

is

an cmWi'in of immodest eyes,

iEABD-UL-HAMlD.
counsellor

"Wlioii,

they become acceptable unto lovers

will

117

These nionk-and-hermit-approved expostulations of thine

From

counsel,

what

alleviation

doth the

To the snake-and-scorpion-stuug, what

jjoor lover obtain

availeth admonition

'Midst the uproar and timiult of the assembly of reprobates,

Can a

secret

and whispered homily,

Love hath ever condemned

Whenever
I will

have

me

listened, the

mentor

not then,

For, as fate will have

it, I,

at

any time, be heard

to far worse punishment,

admonitions of others unto.

unto thy counsels give ear

HamId, hold advice unlucky.

XXXV.
Wlien men covet, from their fellow-men, any worldly

human

Their

nature, from this

object,

covetousness, that of a dog be-

cometh.

The

foot of their

modesty trippeth and stumbleth, perpetually,

AVhen they, by the

flesh's lusts incited,

upon covetousness

seize.

Thro' covetousness for the grain, the free bird becometh ensnared

And

this

thy covetousness

also,

will, speedily,

bring calamity on

thee.

The

bitter

Who

words of rectitude and truth,

sw^eeten their

The colom- of

When

will all

mouths with the confection

be

left

by them.

of covetousness.

their friendship will, speedily, be demolished.

one friend hath any want requiring to be satisfied by

another.

118

.KABD-UL-HAMlD.

This single droj) of water becometh a pearl within

\Vhen the

The

its breast,

oyster, towards the ocean, all covetousuess

difference

escheweth*

between royalty and beggary, ceaseth, altogether,

"WTien the king satisfieth not the beggar's craving covetoiisness.

The stranger

God

leave out

Pestilence

is

for, verily,

though

were father or mother,

it

any one should be under necessity to another

forbid, that

far preferable,

Which, for the sake of the

HamId

flesh's lusts,

than that covetousuess,

coveteth aught from others.

XXXVI.
Be not captivated by the friendship of
This shameless, this

faithless, this

this world's people

barefaced world

Like unto dogs, that suarl and fight over a rotten carcass,
Tlius, in the world, its insolent people

They neither inquire

Back

The

squabble and contend

about, nor cast a look

upon each other

to back, pass along the world's acquaintances

and

friends.

peevish, ill-tempered, disagreeable ones, are left behind

Whilst

ciiiel fate

hath removed from us the sweet and charming

Thine eyes, indeed,

will

not be pleased with a single one of them,

Shouldst thou bend thy looks upon the people of this age
Since their hands are wholly withdrawn from what
AMiercfore

may

not the world's folks

Lying and duplicity have become sweeter

But
*

like poison, the world's people

They

fay, in

tlie Ea.-^t,

to

its shell.

right,

immersed

them than sugar

have spitten out truth

that pearls are formed

a single drop of rain-water in

is

be, in calamity,

by the oyster receiving

119

iKAliD-UL-HAMlD.

They

not leave thee,

Avill

HamId

in

thy decency, and repute

Since the base and infamous have become

tlie

great ones of the age.

XXXVII.
I perceive in friendship together,

By which means

its

the

vile, deceitful

world

people have forfeited the country of truth.

appeareth unto me, merely poison mixed with sugar,

It

This,

than honey or than sugar, more seemingly, loving world.

Be mindful never
Of

this,

When

to sit in the assembly, at

any time

soever,

without hurt, and without detriment, woe-begone world

is

the brightness of any one's face agreeable or pleasing.

In the dark eyes, of the im to-justice-blear-eyed world?

Let

it

be an oblation on the altar of a single grain of modesty,

The hundred- weight-lascivious, wanton, shameless world

In

reality, it is

but a useless

shell,

The present race of mankind

The hand, from

Then why,

From the vile and base,

it

Jvernel,

in comparison to the past.

toil blistered over,

in search of rubies,

without a

is,

truly,

Yaman* in

itself;

doth the scabby world wring

its

hands ?

behoveth well, the heart's secret to guard

In the flower-garden, the foul and filthy world

is

not admitted.

What do

the sound and healthy ken of HamId's heart's pangs

Only the

afflicted

know, the state of the suffering world

XXXVIII.
Wlien

The
*

my

love for thy sweet face

love of

Yiiman

Majnun and

of Lailri,t

became noised abroad,

became an empty jest.

Arabia Felix, said to be famous for

t See note, page

29.

its

rubies,

120

ih:ABD-UL-HA.ArlD.

That, which appalled, even Majiiun, within the tomb,

Such a

gi'ievons calamity,

unto me, hath love assigned.

Tho' his head, like the taper's, disappeareth at eveiy respiration

Still,

no one should consider himself, from

In the hands of the sorrow-stricken,

it

exempt.

this love,

placeth harp and rebeck,

"WTien, in the court-yard, love seateth the bridal train.

Fire, kindled

And

love,

by way of jest, blazeth up

made

in sport,

The brokers of sense and

AVhen

love,

on

its

own

Like as by applying

in real earnest;

many unto

hath brought

tears.

reason, lose their occupation, entirely,

account, beginneth to traffic and trade.

fire,

one setteth diy straw in a blaze,

In the same manner, doth love, piety and austerity imto.

Doth any

How
He

one, a false claim

and a

true, in

one breath, prefer

then shall sincere love, remain concealed one

moment 1

never again obtaineth a smile from the rosy-cheeked ones,

Though

love caused

HamId

to weep, like unto the dew.

XXXIX.
If kings

have a liking

for the throne

and the

sceptre,

Lovers have a partiality for ruin and desolation.

There

is

no such injurious
with

Tliat those afflicted

Like Joseph,
\\\\i)

My
it

lie will

eftect, in

it,

desire

the agony of love,

any

cure.

descend into the well of

hath a desire for the ascension unto

heart lialh

now grown

h:ith u vcaruiuii-

grief,

glachiess.

cold with regard to passion

towards the waves and

liill"\vs

of

woe

iEABD-UL-HAMlD.

121

Wittingh', the prince of reason eugiilpheth himself,

Wlio hath a longing for the taxes of the country of

love.

What

compassion do the amorous eyes of the

"\\1ien

they always have a desire for an occasion to slay

HajiId

fail'

possess,
?

at all events, bear the Inu'den, notwithstanding

will,

Since he noimshetli a fondness for thy capricious ways.

XL.
0,

when

are the soitows of love so easy to be borne,

Tliat they shall suffice for

Speak not unto me,

monitor

From any apprehension

Love

jilaced

me

as far

any one's food and raiment

!

regarding modesty or shame

of water, what have the naked to ch-ead

from

j^atieuce, as earth

from heaven

And, unto the fimiament, no one's comprehension can reach.

Affection hath completely set free

With

it,

am

my

heart from control

unable to exercise any power over patience.

Thro' the roofed building, the sun's rays penetrate not

The

heart,

by one soitow rent and

torn,

is

good indeed.

"\Mien will he find peace of mind, even seated on a throne,

Whose
The

heart

may

association of the beloved, with a rival,

As though one

How

be always pining after some fan- face

is

the same to me,

shoidd, together, purity and impui'ity mix.

shaU Hamid obtain any

When, over him, power

of

life

relief

from the

fair,

and death, God,

to them, hath given

22

^ABD-UL-HAMlD.

XLI.

Thoiigli tliou

mayst speak with waniith or auger

though thou mayst, to

Or,

staff,

With

all this useless

Thou

wilt not be able to effect

or to bhidgeou take

blockhead

absurdity,

That which was to happen to

aught against

fate.

hath come to pass,

thee,

WTiether the matter of a straw, or of a hundred thousand.

Save resignation, there

For

this pain

and

no remedy soever,

is

trouble,

beyond

all

doubt.

Whoever sayeth aught about that which hath

Nonsense talketh

Do

not,

fool

he striketh

at a

become, from a

occurred,

the water upon.*

fly,

trifling of success,

Like unto the drum, for announcement inflated.

There

Nor

will

not be grief and sorrow upon

will there

A pei-son

man

for ever.

be mirth and gladness ever}' moment.

may, sometimes, be gay and cheerful

may

At

others,

At

times, standing, with intestines doubled iip

At

others,

At

times, he

At others
*

There

water, and
thing,

i.'*

is
i.s

like

from

care,

gorged

he

witli food,

becometh a

again, he

be melancholy and distressed.

even up to the throat.

lion,

appropriating the plain

becometh the mere rat of a bmrow.

a certain fly or beetle that .skims along the surface of

difHcult to strike

attempting

lience the

to strike

it.

doing of any ab.surd or

tlu'

usele.-s

123

iEABD-UL-HAMlD.

Where
Where
Were

is

lamentation

the plundered

the song of gladness

where

where the Uzbak* that harried him?

is

the actions of fate, ever of one unifonn colour,

The firmament would not be thus spotted with

The t}Tamay and
Of

injustice are not

upon thee

stars.

alone,

fortune's ever changing, inconstant revolutions.

In these troubles and vicissitudes,

Are thy companions, and

are,

many

hand

other folks

with thee.

in hand,

thou thy sight

Ever unto distance remote,

direct

Even from the heavens, the

earth-supporting-fish unto.t

There

is

a dart embedded in the heart of eveiy one.

Discharged therein by the ruthless hand of

fate.

This fearful pestilence, indeed, hath reached

Every house, and every dwelling-place, unto.

It,

however, behoveth, that in this net of calamity,

The prudent bird should be

careful not to flutter.

Hamid's resignation hath to songs of gladness turned,

Through the tyranny and oppression of every

dastard.

XLII.

Every

chieftain,

who contemplateth the

injury of his clan.

Should make the case of Jamal, J a mirror

*

The name

for

himself

of a tribe of Tartars, residing to the north of Balkh, noto-

rious robbers.

From

the pinnacle of heaven to the bottom of the uttermost abyss.

According to Muhammadan theories, the earth is supported by a fish.

X Jamal Khan, of the tribe of Mohmand and clan of Khudrzl, about
the year h. 1122 (a.d. 1711), during the governorship of iVasir Khiin,

124

^ABD-UL-HAMlD.

From beneath

his

own

feet,

he cuttetli away

tlie

branches,

"WTio nourisheth, in his heart, evil towards his friends.

That

chieftain, in the end, shall

abominable remain,

Wliose envy cxciteth him to the injury of his own kin.

He who

coveteth the lives and goods of other people,

Ere his desire be

fidfilled, shall lose liis

Indeed, he will himself

"Who
Strife

is

f\all

into

it

such

is

life

and goods.

the proverb

guilty of the crime of digging a well for others.

and bloodshed

shall first arise in their dwellings,

\Vlio long to see others, in contention

"WTioso

own

may

be powerless over his

With what power

and slaughter engaged.

own hands and

feet.

against his foes, shall he contend

Subah-dar of Kabul, was raised

to the chieftainship of his clan,

during

which time he plundered and destroyed the village of .Esau, one of his
own tribe. About this time, the marriage of Jalrd, son of Jamal, was
about to be celebrated
and the Subah-dar himself sent the sum of
two thousand rupees towards its expenses. ^Esau, however, bent upon
taking revenge, and Jamfd's clan being weak in proportion to his own,
he sent his spies to bring him intelligence when his enemy should be
occupied in his son's nuptial ceremonies, to fall upon him. On the night
of the marriage, therefore, he assembled his friends and clansmen, and
came upon Jamill's village. Jamal, though totally unprepared for such
an attack, came out to meet his enemies but having been badly wounded,
he had to seek shelter within the walls of his own dwelling. On this,
J'^sau set it on fire
and Jamrd, with his son and family, and the parties
;

assembled at the celebration of the wedding,

to the

amoinit of ujiw'ards of

eighty men, women, and children, were consumed. According to the

Poet Kahman, Gul Khan was the only friend who stood by Jamiil on
this occasion,

his friendship

and was burnt to death along with the others thus proving
by the sacrifice of his life. -Esau was of the same tribe as
;

Ilamid himself; and the poem above seems to have been written in reply
one by Haliman, who takes the part of Jamal, by way of defending

to

-Esau.

125

^EABD-UL-HAMlD.
"

By

strangers' aid, without one's own, bravery cannot be sbo^\^l"

This bowl raise Jamfil and Jab"d from tbc tomb.

Sbould tbe hawk pounce upon the quany of the

but tireth

Tt cffecteth nothing,

itself in bootless

falcon,

tugs and pulls.

Hundreds cannot take the victoiy from thousands

Save the All-Powerful should,

Whoso advanceth

his foot

beyond

his

own bomids,

Destiny will trample him, like Jamal, under

He, who, by

decketh himself

force,

the advantage decree.

speciall}^,

oiit,

foot.

in others' garments.

Shall use them, all soiled and du-ty, to bandage his

No

own wounds.

one hath yet won over the good fortune of strangers to himself;

Moreover, by entertaining such ideas, he throweth his own away.

Every moth, that

flieth about,

upon

Like unto Jamfd, will only consume

The base man, who

is

such as this

will,

upon

l)y

Neither goocbiess, nor virtue,

the sweetest water

" If thou bringest

To our

state,

is

The name

flash.

evil back.

the bitter

up a wolfs whelp,

and that of Jamal's

So was Jamrd a disgrace unto

the lightning's

manifested by the base

aff"ect

us,

it

of

fig.*

spriugeth upon thee"

also, this

As Yazid was infemous, on accoimt

himself, retiu-n,

Whosoever, in requital of good, giveth

Nor doth

flambeau

ambitious of acquiring reputation,

Plagueth himself to thread a needle

A result

this

itself thereon.

saying applieth.

Hasan and Husain

were any one to ask.

of an Indian tree {Ficus Indica.

/-EABD-UL-n AMin.

120

That which hath happened,

from the saxae necessity,

is

As maketh the timid hare spring on the

"VMmtever those unacquainted

witli the case say, let

The iufomied, however, take our plea

Other people

Who

will

dog, to terrify

it.

them say

due consideration.

into

always get burnt* on their account,

abandon the sword's defence,

Truly, the Almighty hath

made

for the shelter of walls.

the Khudrzia infamous by Jamiil

Indeed, whatever happencth to mankind, their own acts bring about.

Since in

traffic, profit

^^^lorcfl)rc,

These,

and

from the beginning, existed,

loss have,

upon the broker, do mankind thus

Ha.mId

are the customs

That one showeth

cast ])lame?

and usages of the time,

his grief at another's death

tlie

other, his joy.

XLIII.
Until thou, against the belly, makcst a detciTnincd stand.

By

mildness thou wilt not escape from the Ilzbak's hands.f

Neither doth a stone, forsooth, grow

Tlien do not be beguiled,
It is

The

mean one

not advisable to show ever so

How

belly,

with eatables,

If thy heart desire, that thy

Alluding to Gul

t See note at page

Refening

Khrm ami

nor an enemy, a friend

kindness to the belly

by a snack from each

remembmnce
cn\mmed

constantly

is

dish.

of thy God,

body should be resplendent,

belly,

otlifr.'^,

from the firmament,

itself ^:

nieiitionod in preceding note.

1-2:5.

to the Iiollowness

into the belly's servitude.

can there be a place therein for the

Take example of the pinched-u))

little

pilfering hostess satisfieth herself

Wlien thy

soft,

of the heavens, as apparent to us.

127

.EABD-UL-HAMID.
Cra^e not, for thy belly,

For

it

From

will

aught soever from fortune,

merely give thee the new moon in thy

a slight blow, this tiu'ban will

fall

bowl."'

unto the ground,

AVhich, from pride, thou placest so jauntily, one side of thy head.

Consider the belly more contemptible than

all else besides.

thou desire the standard planted, on Heaven's pinnacle.

If

That thou shouldst show no

beyond

Is,

all

Tlu'o' this tliine

Thou

towards the world's people.

affection

doubt, the safe and the peaceful side.

own meekness and

humility,

art dust in the eyes of the conceited

HamId

and the proud.

XLIV.
Many, many times have
Still

rent

my

gaiment before thee

thou hast not removed thy guardiansf from

my path.

Save causing thee to upbraid, and set thy face against me,

Of no other

The

my

offerings

When

gamble away, upon

thee,

my

and with
religion,

to such a pitiless one as thou art, I gave

certainly, tln-ust

my own

fan*,

^\^.len I

come

fidelity's

in their shops, baii:er

The goods and

stones.

and

up

my

my

faith.

heart,

self into calamity's jaws.

There are none of constancy's or

For the

and oblations became.

child playeth not thus with shards

Like as

I,

use, to me,

wares therein

naught but hollowness

itself.

iipon the paraphernalia of the heart-ravishers,

chattels of

my

self-control

Darweshes and Fakirs carry a bowl,

I See second note at page 26.

in

become naught to me,

which thev receive alms.

128

.t:abd-ul-hamIi).

Should
I

round

I erect a hiinJred castles of patience

no safety

see

from the inroads of the

for myself,

thousand times uver, they

Should

narrate, imto the

HamTd

Shoiddst thou,

Account as

profit,

will

my

heart,

foir-faced ones.

be thankful for their condition,

damned, the way

come \mder the

my

passeth.

life

aspersion of love,

not yet acquired, this mulct of thine.

XLV.
Tliy face hatli sliamed the rose,

The

and thy

nighting-ale forsaketh the parterre,

From how

long since, indeed, dost thou

Bravo unto thy tyranny, and unto

My

the senseless

comb

AMien smiling, thy rosy

Had

With a

nunietli

its

fingers

endure

mine

my

breast,

thy ringlets

thro'.

it

unfoldcth

its leaves.

world, through injustice, had become desolate.

I observe

is

a thousand fasts of patience and austerity

thou subvertest them

long shall I diy thy tyranny's

For with

lips reveal their beauties.

single glance towards me,

Wherefore

How

and

kings shown such arrogance and indiflference as thou

Though

How

inflict,

spikenard

imto thee.

this resignation of

Exactly like unto the rose-bud, when

The whole

flieth

becometh lacerated within

heart, thro' jealousy,

When

tresses, the

and

with

teai-s

my

idl.

sleeve

the bridge not constructed on the watei"s of the

love, as with quicksilver, there

long then
*

am

What

to live,

when

cliemists

term

'*

is

am

no repose, save

in agitation

killinir raercury."'

flocxl

in death

ever?

!*

120

^EABD-UL-IIAMlD.
HajiTd

()

Whether

the fair maids of the Sarrabau* tribe have no o(|uals

Egypt, or in Kanajant

in

it is

in

Kabul or

KashniTi-.

XLVI.
A\lierefore cloth the possessor of
It will, of itself,

Though one should

The

crowfoot's red

Whoever

beauty boast of loveliness

become the pointed

call it
berry,;}:

at, like

the

new moon.

a ruby a thousand times over,

therefrom, doth not to a rul)y turn.

aspireth after the beauty of the Scythian-like fair,

Like the ant, merely for his

own

destruction, acquireth wings.

Just as the child jjlayeth and gamboleth w^th earth and

So sporteth the poor

lover,

with his property and his

Expel selfishness from thy heart,

For without that

is

for the utterance,

is it Bilrd*"'

The name

life.

thou wouldst love jjursuo

an ecstacy, from beginning to end

even of a w'ord, there

mole upon the forehead of

Is this a black

Or

if

mud

||

deficiency, this perfection existeth not.

This doctrine of love

And

arisen, the

of one of the

inhabiting' the tracts about

summons unto
two grand

is

my

beloved

prayer to sound?

divisions of the

Peshawar, and

no power here.

Afghan

ti'ibes,

to the north.

\ Canaan.
I

plant bearing" a red berr^y, the ranunculus or crowfoot.

The Turks

or Scythians have generally fine countenances and large

dark eyes, hence the Muhammadan poets make frequent use of the word
to express beautiful youth of both sexes.

II

There

is

an insect called an ant by the

appearing in the
'^

''

The name

people

spring', conies forth

and

A fgh ans,

falls

of the negro inu'azzain or crier,

when Muhammad

pi'ayed.

which, on

its

wings

a prey to the birds.

who announced unto

the

130

yKABI)-UL-H.\MII).

Defend us from the ptitronage of the

self-conceited, be

he ever so

libenil

The month gasping

Envy

hunger,

tliro'

is

good

but not opened, to beg.

HamId

possessor of riches, the poverty of

not,

This poor blanket, for that shawl,

will not

exchange with thee

XLVII.
Thougli

Or

adjure thee again and again, a thousand times,

give counsel inito thee, in a hundred different ways,

my

Neither

What

monitions, nor

calamity

am

my

entreaties touch tliee

what abomination

Tf these are not the maqjlot's coiuiscls,

That

my

in cnielly tortiuing

Such delight the nightingale showcth

In love, since
is

live

on

less

a hundred times

Since they talk to

me

Else,

As

are they.

is it,

of patience,

that poison

me,

even for the

rose.

than half of a dving breath,

is

such existence as

when separated from

place, these

proniisos of nie regarding the

why

not,

preferal)le, to

The admonishers chew, out of

Ask no

what then

this.

thee.

cuds of monition.

affaii-s

of love

not with relish swallowed

one, that from the sheath, half draweth a sword on ant^her,

In such wise, do thy white arms daunt and terrify me.

admonitions make no impression on thy ear?

Such joy as thou displayest

Death

fixUen in the path

nightingale, like H.VMin, there

would not be among them.

Were not the Sarrabans " a garden,

*

See

tirst

thro' their

note at paLrc I-O.

maidens

fair.

131

.EAnn-UL-HAjiTi).

XL VI 11.
ffow unseemly, how

addlc-hcad one!

tliou pi'atest,

culi);il)ly,

Wherefore from the Ahuighty, askest thou not pardon

Thou

grievcst long

for this.

enough about thy modesty and good name

But, in the affairs of the world,

who more dastard than thou ?

Thou showest no concern ahout

religion,

though

should be

it

destroyed

Thou misguided

thou shameless thou unworthy creature

Just as the child giveth pearls and jewels, in exchange for bread

In such wise playest thou, for the world, thy faith away.

What thou, who givest thy heart to the world, seekest

Thy life passeth bootlessly aw-ay, thou sifter of the wind
!

man

The

foolish

And

the baby capereth along, astritle the cane horse. '

Nothing

yearneth after the goods of the world

unlaw^ful, is a

But thy own

Thou hast

sister

grace

whit more pleasant than the lawful

and daughter are foul-nosed,t

not, in the least, swept

The path of death, thou hast

it

in

thy

sight.

with the broom of repentance

left,

in the

same thorny

state as

before.

Since thou hast kept the field against men, good and brave,

Unto the smiting-sword

of HamId's intellect be

all

praise

XLIX.

Though thou canst manage

Still,

in

to give it

good

food,

and

fine clothes

thou wilt not be able to exempt the body from the

fire

of hell.

Children in Afghruiistan ride ou a long reed for a horse, aa tliey do

England upon a
y That

is to

say,

stick

wlmt

is foi'eign is

good.

32

.i:ABL)-LL-IlAMln.

Until thy body shall be decked out in the garments of piety,

Phimc not
These
I

thyself on the

acts,

mere adurumeut of the person.

which passion, to-day, promptcth thee to comniit,

perceive in theui, for thee, death and destruction to-morrow.

Since by death, thou becomest like unto a putrid carcass,

Do

not become, in

Fools, that they

But

sucli like

Save thee, by

like

life,

may

unto a musk-deer of Khutan.*

gain the world thereby, their faith barter

buying and selling as

whom

both grave and resurrection are forgotten.

Know, that every stranger seeketh

Frf)m the goblet which

But

thro' deficiency

Since here thy sitting

is

HamTd

thee,

among
tliere,

his

own countiy

to reach.

no sound proceedeth ever

is full,

and emptiness

Flatter not thyself, that

Unto

the wise practise not.

this,

only,

thy notoriety

ariseth.

the wicked, and the unworthy

thou

shalt,

with

tlie just, arise.

the wise and the prudent will give ear

Rut what know the ignorant, concerning thy stringing of pearls.t

L.

How many

lions hath fortune

made

a spectacle

Into whose dens, both dogs and cats,

When

destiny, in its

It casteth

down

Destiny maketh

own

stones,

of.

fearless enter

dire pitilessness, cometh.

upon the fm-nacc of glass.

tliat liead

Within whose domain, the

*

now

a plaything for dogs,

lion

darod not place his

district of CIiine.><e Tartary,

t The cuniposition of i)Offry

is

famous

for

it,-*

toot.

\i\\xsk.

termed, stringing

jieurls.

133

yEABD-ul-hamIi).
the conflict with

111

Whom
The

teeth,

they

by which those

God knoweth what

By

ftite,

fled for

away,

the world feared to enter into contest with.

iron-like pulse

were masticated,

them tlms

acids have rendered

the tears of what unfortunate, was that

That, enwrapped in

its

flames, distant hills

fire

blunt.

quenched,

and dales

Like unto a scorpion, insignificant and contemptible dieth

That man, whose envenomed

The

maketh others weep and

sting,

must have arranged the rhymes

skilled in lang\iage

them upon any

Otherwise, no one would have entered

wail.

HamId

of

page.

LI.

Since thou confessest mito ignorance,

it

proveth thy sense

But when thou boastest of thy wisdom, thou

When thy
How then
If

is

good

art then unwise.

comprehension reacheth not unto thine own

faults,

knowest thou aught about the shortcomings of others

thou hast preserved thy heart from the deceits of the

Then mayest thou say unto

it,

verily thou art wise

flesh.

Seeing that thou hast no conception of religion in thy heart,

Thou,

foolishly, pleasest thyself

But wherefore

is

thou art but

not the thief of thine

lip-wise.

own abode

seized

by

thee,

Wlien thou poiutest out others' stolen goods, and knowest the
robber too

First repair thine

If,

in truth,

Since,

How

own ruined and

dilapidated

affairs,

thou knowest a plan for restoring them.

heart-ravisher

all

my

wishes, thou fulfillest.

wonderfully well must thou, the heart of

Hamid know

184

j:aiji>-il-ii.\.mII).

LII.

AVhom

love

may make

lighter,

even than a feather,

Consider that ])erson heavier than

tlie

^\^len, with tlie ashes of ahjectness,

The mirror

Though the

it

mo\nitain of Kuf.*
shall becunie

daubed.

of their hearts, shall clear, and bright l)ecome.

fool

may

The roasting grain

With eyes that

see,

j)rate

and vapour before the wise

will not, in

the least, crack the pan.

and ears that hear, thou showest thy malice

Art thou not, unto the breath and footstep of the Messiah, blind
If a person shut not his eyes, ])ui'posely,

The

HamTd

strotcheth forth his

hand

unlawful,

to the chin of the beloved,

would that the branch of the willow did

is

stranger s shoes can be easily recognised iipon his feet.

Since

on what

a])j)les

yield

hill.

Tlinu shouldst not tukc

Foi- tlie

anii.ss,

beloved

my

gixziug

Any worthiness
Hencd have the

of association with thee, in myself,

last,

carried

away

my

Art thou aware of thy raids and onslaughts, or

Seeing that thou

fahulou.-j

I see

not

heart from me,

Xotwithstanding with endurance and patience

pupils of mine eyes, from looking, wholly ceased.

Those eyes of thine, at

lunizDii.

uixm thee

nightingales fly and flutter, continually, about the rose.

hiust pillaged

the alx)de of

my

gnanled
art

it.

thou not,

resignation

mountain, supjiosrd to suiTOund the world, and bound the

185

.EAB1)-UL-HA5JII).

The stones of

When

i-csentnieut

behold

my

rivals,

my

and hatred, rain down upon

head,

arotmd the door of thy dwelling gathered.

Let Khizr"' be the gate-keeper of those gates, and those walls,

"Wlience thy

When

eoming mid going

thy

exit

and entrance, may

be.

that smile of thine, in thy chin, a well-like dimple dug,

Then was

it,

that I perceived

my

owii falling helpless therein.

would, at that time, have concealed this dejection of mine,

Had

any

idea, that

from thee

should have comfort received.

Throughout the whole world there

But the Mughal t of son*ow

is

quiet and tranquillity

for thee, hath, against

HamId,

risen.

LIV.

Wliereas

discovered the science of the alchemy of love.

Therefore, this earthy form of

^\^len the

They

fair,

their spells

cast burthens

Verily, the lion hath

It

heareth not the

For
I

lips, I fell in

love in

my

heart

of the nightingale in the parterre

mountain partridge laugheth

have sunk down, to this degree, in the ocean of

That

remember not whether

So sore distressed

am

That Majnun seemed

* riee note at

page 48.

control.

devoured me, whilst seated by the hearth.

w^ails

this reason the

and incantations commence,

upon the back of forbearance and

my

With prayers upon

mine hath sallow become.

I,

am

so loudly.
love,

of the sea, or of the land.

with dried up heart and humid eyes,

insignificant

and contemptible to me.

| Figuratively, a

tyi-ant.

iSee

note at puge

'Jl.

136"

J^lABD-UL-HAMll).

The

bitterness of separation will not pass

Notwithstanding-

I eat,

along with

it,

down

my

throat,

the sugar of association.

Tears too, in the time of adversity, severed themselves from

mc

Alas, one's own, as well as strangers, are but prosperity's friends

How

wonderfully gorgeous thou makest simple things,

May

thy penetrating conceptions never come under the evil eye

HajiId

LV.

When

a superior entereth into contention with an

Tlu-ough

He who

folly,

calleth another, the son of a dog,

For the son of a man

Than

inferior,

he exchangeth a shawl for a woollen blanket.

this, that at

affiliateth

is,

himself, a

dog

not another on a dog.

a dog thou shouldst fling a stone or a clod,

It is for better, that

thou shouldst throw him a cake of bread.

Now, out upon such

like

That may

The

set

acts of

up

name and

indication.

for thee the staff of

youth cannot be practised

Therefore, old

woman

Avith gilded

Then what have

*

Women

gilt

paper in

its

own proper

is

season

back ones either.t

of no advantage whatever

to do with the embraces of this old

in Afghnnistrm
it,

in old age

for side locks, nor for

Plodding about in the world,

ill

paper ornament not thy head."'

Every proceeding harmonizeth with

White hair suiteth not

injmy and

ornament

their bair

hagi

by sticking patches cif

if tbfv do not possess

on festive occasions in particular,

ornaments more substantial, in the shape of golden ducats.

t The hair of young females
plaits, or

is

either plaited into

numerous small

divided into three large ones, one on each side of the head, and

the other han"in<r

down

the back.

/EABD-UL-H AMiD.
Let not the inferior

sit in

137

the dwelling of the superior

Let not wool be vended at the market price of silk

Since, nnto such piu'e white admonitions,

God

forbid that the tongaie of

giveth utterance,

it

HamId shoidd

falter ever

LVI.
Since thou art occupied in giving ear unto envy and covetousness,

Tho' thou shouldst the possessor of treasures become, a poor beggar

art thou.

Sovereignty and dominion shall follow thee, like a shadow,

If

thou art content,

AMierefore then, cast

Why,

why

Huma, upon diy bones

like the

away

life

and

the sake of the belly

faith, for

upon

dost thou, broken-dowu-asses,

to live.*

roses graze

Like unto dogs, that circle round about the putrid carcass,

Thus thou,

worthy and unworthy payest court.

for protection, to

Thy human

natiu'e will

become that of the dog by this covetousness

Therefore, guard well thy integrity

by

patience,

if

thou

art wise.

Greediness and envy will bring such calamities upon thee

As may never have

befallen

any one

so hereafter wilt

thou

say.

Safety from Hell's burning flames, cannot be effected by this.

That thou shouldst gay clothes don, eat

delicacies,

and

extol thyself.

In this world, restrain thy violent passions by devotion and piety,

If

thou entertain the desire of salvation,

Since in love, thou endurest such an

Thou form
*

The

It exists
it

of

Hamid

Huma
on

drj^

overshadows

is

what a

in the

amount

world to come.

of affliction,

terrible calamity art

thou

a fabulous bird of happy omen, peculiar to the East.

bones

never alights

will, in time,

G. P. K. James, Chap. VI.

wear

and

it is

a crown.

supposed that every head

See Attila, by the

late

138

JiA15I)-UL-HAMlD.

LVIT.

God

forbid that the

For these mouths,

That which, very

mouths of

mouths

mouth

mouths of enmity.
of the oppressed,

offer prayers for

thy long

life.

the blast of the sigh of the woe-begone reacheth them,

It filleth,

with ashes and dust, the mouths of flattery and deceit.

the inflammation of deep-drawn sighs shall

The mouths
Have those

of that person's
folks

made sweet

AVhich, to cliarm, have

it

tlie

wounds
witli

shall never,

sti'ike,

never

close.

words those speaking mouths,

power of the mouth of the Messiah

recciveth the blow of tho injuries of the oppressed,

The soundest mouth

(),

single

may

Tho' a ihou.sand tongues

When

mouths of dragons

of cannon, or the

Tremble at the words from a

Whom

be opened on any one

speedily, levelleth the strong fortress with the plain,

Is either the evil

When

affliction

in airony, are the vcj-y

is

more

useless made, than a hole in a wall.

where are those tongues, so enchanting and bewitching.

Which make the mouths

Now, thou hast
Since thou,
Tlie

morning

laid the

moutli
sliall

not

of denial, in confession, to assent

hand of

didst feel

dawn

silence

of the

fist

of reply.

u])on their niglit of sorrow.

Against whom, eveiy morning, mouths

HamTd hath thus

upon thy tongue,

tlic lilow

maledictit)ns utter.

torn to ])ieces the slanderous world,

Like the hungiy dogs,

when they

place their

mouths

to the

l.VTTT.

Thou meltest me, every moment,

But thou showcst

not^

in

a hundred ways

unto me, the tinge of attachment.

game

139

j:AHl)-rL-lIA^I!!.

All improfitiibly, iluring the reign of tliy tyrannical be;iuty,

Anchorites bring under ciiltivation patience and austerity.

To the
The

sight,

signs

become manifest,

thy brow,

in eveiy WTinkle of

and portents of the torments of the judgment-day.

"Who, with thy sanguinary eyes,

may

contract acquaintance,

In their fomilies will be woe and misery for evermore.

Whereas,
I

go about searching every portal and gateway,

seek the threshold of the door of thy dwelling to find.

How shall I bring myself before the sword of thy countenance.

When the mirror, itself, recoileth from the edge of it
1

Since, the

What
I,

"Night

Power" of thy

of

night-watching

is

curls

fallen to the

became

its

portion,*

good fortune of the comb

HamTd, twist and twine myself about, unavailingly,

Like unto a serpent on the

treasiii'e

of the faces of the fair.+

LIX.

Although on thy

sitting

and

rising

thou mayest be hailed " Thy

sacrifice ;"^:

Yet,

when thou

sittest at another's door,

thou sprawlest ou the

stake.
* Layliitu-l-kadr, or

the

shab-i-kadr

mouth Ramazan, and

is

the

night of power

greatly revered on

particularly as being the niglit

many

is

the iTth of

accounts, but

on which the Kur'an began

to

more

descend

from heaven. On its anniversary, all orthodox Muhammadans employ

themselves throughout the night in fervent prayer, imagining that ever}'
supplication to the Omnipotent, then put up, will be favourably received.
f Every buried treasure is supposed to be guarded by a serpent or a
drao-on.
I

"I am thy

in use

sacriiice"
a respectful and endearing form of answer,
amongst the Afghans, Persians, and others.

]4()

/EAIJD-L'L-HAMlD.

Account not

this lowliness huniiliiitiou

That ujx>n thine own

niat,

Out upon that

and that

That ever

From

rising,

sitteth

down

in

for

truly, wealth.

it is,

poor and distressed, thou recliuest.

sitting,

though

it

be upon a throne,

enmity, and, in animosity,

uri.seth

the head of that viasnad* thou wilt contemptible

arise,

yhouldst thou press, like a burden, on the heads of the poor.

By
If,

j)ity

and sympathy,

like the taper,

"Wherefore

thou not

dost

oppressed

strive to gain the hearts of people,

thou woiddst

tremble

at seeing

above.

all othei^s

the

tears

of the

"WHiy sittest thou tranquil

Regard him

pre-eminent,

sit

who

not,

and undisturbed, on the

face of the flood

neither himself consumeth, nor bestoweth on

others.

That thus,

like

This world

is

still,

The

rul)y of

in

neither the abode of stability, nor of peaceful repose

honour and fume,

HamTd

the bridge's head.

foolishly, tiiou standest fast at

Yet

If,

unto a scqicnt, upon a hidden treasure roclineth.

tluui wilt ari|uiro,

meekness, with the jRior and humble, thou sittest

the dust.

in

LX.
Like as thou art

all

For although he

is

poweriul over

Though ho may do me
l-'or

thy

.sake, civility

thousand

towards

carpet .nnd cu.-liion nt

hoat of lioiiowr

on ua a throne.

but

it

tlit-

generally

thy guardian

nic, so is

the dog of thy door, he

injurio-s

hini,

is

the master vi me.

will

not return tliL'm

exj)edient unto me.

u]t]icr part
rel'er.s

is

nf a

mom, ami

to the large cu>liion

accounted

whieh kings

tlic
sit

^ABD-UL-HA^rlD.
Whatever wrongs thy heart

desireth, heaj)

Since every thing improper of thine,

Though thy

is

them wpon

coldness drew out the very breath from

For

Even

know

of this

maddened

not, in the least,

in association, it

what thing

it

it

my

body,

a substitute for

am

for me.

confounded

it 1

desireth from thee.

been the heart's fortune to acquire

into account

At one breath the heart

May

heart, I

is

liead

weepcth on account of separation

AVhat wonderful dignity hath

Now, taking thy love

my

meet and proper

"What matter, since soHcitudc for thy love,

At the yearnings

is

again, considering its tyranny

impetuous, and at another

it is

repentant.

the Almighty keej) the thoughts of thee, ever present in

my

breast

Then what mattereth

it,

whether thy face

Though HamId, from the

may present,

beloved, desireth the

or absent be

hand of

society

Yet what poor beggar hath a patent of nobility acquired

KHUSHHAL KHAN, KHATTAK.

Khushhal

Khan', the renowned chieftain of the powerful Afghan

tribe of Khiittak

was

(a.d. 1G13).

havhig received a wound

in a l)attlc

most numerous and powerful of

effects of

been
battle,

in

the

consent and

wounded
year

n.

ai)probation

in

the

lOoO
of

1(340),

relations
fief

of the

from the

Khnshhrd, who had also

died,

his

His father's

chief of his tribe.

one

the Afghan tribes

head and

(a.ix

the'

Shrih-baz Khan, his father,

with the YusufzTs

all

which he shortly after

severely

born in

and a poet

alike a warrior

year 1022 of the Hijrah

knee,

with

and

the same

in

mianunous

the

became

friends,

was confirmed

to

him by the

Mughal Emperor, Shah Jahan, together with the charge of

pro-

tecting the royal road from Attak, on the Indus, to Pesliriwar

and

other duties were entrusted to him

that sovereign,

In'

He accompanied

estimation Khushhal stood high.

in

whose

Sultan Murful

Baksh, the son of that monarch, on his expedition to Badakhshfui

in 1()45,

On

and was

also

engaged

in

other wai-s of that period.

the death of Shfdi Jahan, Khnshhrd continued to sen-e his

son and successor, Aurangzeb,

but after some time,

tlirougli

in

of

Kabul, he

Subali

under

fell

the machinations of his enemies,

among whom was Amir Khan,

province

the same capacity as formerly

tlar,

the

or governor of the

displeasure,

or

rather

suspicion of the monarch, and was sent jn-isoner to the strong hill
fortress of (Jwalior, in Upi)er India,

about seven yeais

poems

we:v

Muhalil>.it

and

wiittcn.

KJifin,

tliere

At

thf sci-un

it

where he remained

length,
1

in captivity

was that many of the following

of that

at

the

nnuie,

reciMumendation

of

Ani-angzeb released

KHUSHHAL KHAN, KHATTAK.

Khushhal, and sent him,

had been

with the noble

aloni;-

juist

hitely appointed Siibah-ilar of Kfibul

affairs of

settUng the

referred to

4o

who

for the pui'posc of

the Pesliawar district, which had fallen into

a very distracted state.

But the

had entered the soul of

iron

Khushhal, and on reaching his native coimtry, he kept as retired

as possible

ceased to hold any intercourse with the gov^eruor of

the province, and other subordinate officers

any assistance

and declined rendering

to the troops of the Emperor.

Khushhrd's tribe had been long at feud with

many

of the other

Afghans around Pesliruvar, amongst w^hom were the

fighting against

whom,

and was generally engaged

but with the

Afrldls,

in hostilities

who were

tained a close alliance.

of courage

and

with one or other of them

also powerful, the

Mughal

f;xr

between

authorities, as to

produce

Khushhal now gu-ded

in concert wdth

Khattaks main-

Matters, at length, went so

the Khattak chieftain and the

an open ruptm-e.

Yiisufzis

as before mentioned, his father lost his life

his loins with the

sword

Ae-mal Khan, and Dar-ya Khan,

chiefs of the Afridis, carried on, for seven or eight years, a deter-

mined and destructive war with the Mughals,

in

which the latter

were generally defeated.

Tlie

whole of the Afghan tribes from Banu to Jalalabad, seeing

the success of their countrymen over the hated

drawn, by degrees, into the confederacy, which

Mu gh als,

now aimed

had been
at

no

than the total expulsion of the Mughals from Afghanistan.

the Yusufzis,

who could have

less

But

aided so effectually, held aloof;

and would render no assistance

to

their

countrymen, thi'ough

enmity to the Khattaks, notwithstanding that Khushhal went

person, even as far as the

them some of
without

effect

own and

to, in

the

first

hi

valley, to endeavoiu* to instil into

his confederates' patriotic spirit,

they were deaf

events he refers
that occasion.

his

Suwat

to the voice of the charmer.

but

These

of the folI(.)wing poems, written on

KUAN,

KHUSIIHAL

144

KIIATTAK.

PesTiawar had assumed such a serious aspect, that

Affairs at

Aurangzeb considered

it

on the scene

necessar}' to ajipear in pei-son

and for about two years

lie

remained encamped at Attak, superin-

tending the prosecution of the war

au'l that wily

monarch, finding

force unavailable in such a difficult country, began to try the effect

In this he met with the success he desired

of gold.

and some of

the petty clans of the confederacy became fascinated with the gold
of

tlie

Mughals, and submitted to the government

whilst othci-s

of Khushhal's friends began either to desert him, or to give him

cause to doubt their

his

sincei'ity

and Ae-mal Khan and Dai--ya Khan,

most powerful, and most trusty supporters, having previously

effect was produced

been removed, by death, from the scene, such an

upon the

fine spirit of

Khushhrd

as

the following pages testify

that he became disgusted, and sought to find peace in retirement.

At

length, he resigned the chieftainship of the

Khattak

tribe, in

favour of his eldest son Ashraf, and devoteil Iwmself to books and
literature.

son,

who

On Ashrafs becoming

appeai-s to

chief of the clan, Bahram, another

have been alwaj's regarded with avereion by his

father for his degenerate acts, succeeded

siderable party to his side,

fortune

upon

They met

his bx-othcr.

i<i

gaining over a con-

and appcixred bent upon bringing misin battle several times

and on

one occasion, Bahrum was taken prisoner, but succeeded, by his

artfulness and duplicity, in exciting the pity of his injured brother,

who

Khushh.il, well aware of the disposition

et liim at liberty.

of Bahrum, was highly incensed with Ashraf for allowing

escape so easily, and, as

sooner was

Bahram

it

tunicd out, not without reason

free, tlian

and at length,

against Ashi'af

succeeded

betmying him

in

Aurangzeb sent him

he again
in tlie

into

the

hands

of

him

to

for

no

his intrigues

(a.d. 1G81),

the

he

Mughals.

])risoner to the strong fortress of Bcjrii>rir, in

Southern India, where, after lingering

years, he died.

commenced

year n. 1093

further

acommt

in

captivity for about

ton

of this luifortunate chieftain, will

KHUSHHAL KHAN, KHATTAK.

be found prefixed to his poems

numbers of

as well as

for, like

hia descendants,

145

other sons of Khushhal,

he was a poet as well as

his father.
Af*zal

Khan, the yomig son of Ashraf, now took up arms

and was

fiither's cause,

who was

father,

still

with

tril:>e

wily Bahram,

Mughals.

who was

also aided

Khixshhal, therefore, taking

and

sideration,

in his

his grand-

but the youth and inexperience of

he was only seventeen years of age

for

tlie

by

regarded as their natural and rightful chief,

by the majority of the

Afzal

installed in the chieftainship

in oi'der to prevent his

could not yet

cope

and upheld by the

Afzal's

youth into con-

clansmen from shedding the

blood of each other, interfered between the contending parties,

fearing that the tribe might hesitate to obey one of such inexpe-

and allowed Bakram

rience,

to enjoy the chieftainship,

Afzal to bide his time, and not lengthen his

opposition for the present.

advising

fiither's captivity

by

Afzal, therefore, retired with his family

into the friendly country of the Afridis.

Not content with

this success in all his schemes,

not allow his aged father to end his days in peace.

Bahram would
Several times

He once despatched his son

he made attempts upon his life.
MukaiTam Khan, with a body of troops, to endeavour to sec\u-e the
old man's person. Mukarram went, as directed, against his grandfother
but the brave old chieftain, who had attained his 77th
;

year, having discovered the party

advanced to

same time
alluded

claiming, "

in

his

from the place of his

drawn

retreat,

swoi-d in his hand, at the

to quote the words of Afzal Khan, his grandson, already

who subsequently wrote a

to,

you dare

meet them with

Whoever

ai-e

history of these events

men amongst

you,

come

ex-

to the sword, if

but veneration for the aged chieftain was so predominant

every one's breast, that no one would

hands on him

Bahram, his

;"

make any attempt

to lay

and Mukarram, ashamed, returned as he went.

father, enraged at his son's failure, ordered

him

to

146

KHLSHHAL KHAN, KHATTAK.

return, with directions to kill

Khushhul with

cany out

this

inhuman order of

again advanced from his

the crest of the

them

to approach

and

own hand,

in this

manner

is

in his

hand, again dared

remained on

baid to have

But no one amongst the paity had

either the inclination or the courage to face him,

whom

Bahram, however, thinking the prey

the old lion was at length at hay

escort

still

in his toils,

had despatched
effect that

and requested him

of him,

send a

to

and conduct

him

to

Khushhal, however, having heen warned, as soon as

Tos^hawar.

night set

charge

take

to

they

chief.

a message to the Mughal governor at Pes^hawar, to the

sufficient

he

a degenerate son, the old chief

good sword

his

the watch for sevend days.

regarded as their natural

if

return, to

of shelter, and taking his stand upon

jilace

hill, witli

his

On Mukarram's

should refuse to deliver himself np.

in,

their lives,

made

his escape, after

two of Bahram's

and hy the next moniing succeeded

boundary of the Afrldl

tribe

who had

i>arty hail lost

in reaching the

always been his friends

a distance of 90 miles from Akorrah, the scene of the occuirences

just related.

Khushhrd took up

well.

He

residence

his

returned no more to the

home

in

the Afrldl coimtry, and

of his fathers, which he loved so

died as he had lived, free,

among

native land, in the 78th year of his age.

the mountains of his

Before taking his de-

parture from a world, in which he had drunk so deeply of the bitter

cup of treachery and unfaithfulness, he

j)articularly

charged those

few of his children and friends, who had remained faithful to him

through

where

all his trials

to

use his

and misfortunes, that they should bury him

own words

Mughal cavalry might not

light

should carefully conceal his

might seek
whilst

in

it

life,

'^S

out,

and

upon

dust of the hoofs of the

his gi-ave

last resting-place,

insidt

tliey (piailcil

"the

;"

and that "they

lest

the

Mughals

the ashes of him, at whose name,

and Iw whosi'

swoi-d,

and

tiiat

of his

KHUSHHAL KHAN, KHATTAK.

147

clansmen, their best troops had been scattered like chaff before the

gale."

third request was, that in case any of his faithfid children

shoiild succeed, at

Malignant, they

any time,

should

in laying

divide

hands upon Bahram the

4)ody into

his

two

and

parts,

shoiUd burn one half at the head of his grave, and the other at the

He was

foot.

buried, accordingly, at a place uiimed I-surraey, a

tomb may

small hamlet in the Khattak mountains, where his

be seen

still

and, according to his dying recjuest, his last resting-place

was kept concealed,

till all

danger of insult from the Mughals had

passed away.

Khushhrd Khan was the father of

daughters

fifty-seven sons, besides several

but, with the exception of fom- or five of the foniier,

they do not appear to have been particularly worthy of their

parent's affection.

Khushhal, from

all

accoimts, was a voluminous author, and

said to have

composed about three hundred and

works.

however, must be greatly exaggerated

he

is

Tliis,

is

fifty different
;

nevertheless,

the author of numerous works, which I have myself seen,

both in Persian, and in the Pus'hto. or Afghan, consisting of Poetry,

Medicine, Ethics, Religious Jurisprudence, Philosoph}^, Falconry,
etc.,

together with an account of the events of his

life.

It is greatly to

after his death,

together

own chequered

be regretted, how^ever, that his descendants,

had not the opportunity

and the upshot

is,

that

many

Amongst those which have thus been

to collect all his writings

are

known only by name.

or dispersed

lost

is,

I fear,

the autobiogra})hy I have referred to.

Some
India,
I

of Khushhal' s poetical effusions, written during his exile in

and whilst struggling against the power of Aiu-angzeb,

think, be considered highly

lation,

and

in

xVfghan chief,

an English

of,

even in the form of a

dress, as

coming from the pen of an

cotemporary with the times

evincing, as they do, a spirit of patriotism,

L 2

will,

literal trans-

of

our Charles

I.,

and love of home and

KHUSHHAL KHAN. KHATTAK.

148

country, not iisual in the Oriental heart, but such as we might

look

for

in

In-gone days,

the Scottish Highlander, or Swiss mountaineer, of

whom

the lianly Afghans strongly resemble.

A more

extended account of Kluishhrirs writings, and those of his de-

my Afghan

scendants, will be found in the Introductorj' Chapter to

Grannnar, pul)lished

Afghans and their

Up

year,

last

together with an account of the

literature.

to the time of Khushhal's chieftainshij), the bounds of the

Khattak country were not well defined

that

is

to say, each family

of the tribe had no fixed lands allotted to them.

a suTA'ey to be

made

of

all

entered them in a register

available land

Khushhrd caused

fixed the boimdaries

man's family, assigned a con-esponding quantity of land for

vation.

that

This an-angenient

am aware

of,

of stone, erected to

and, according to the niunber of each

is

still

in force,

been deviated from

mark the

culti-

and hitherto has

not,

and many small towers

different boundaries,

still

remain.

THE POEMS

KHUSHHAL KHAN, KHATTAK.

AN ODE TO SPRING.

From whence liatli the spring again returned luito us,

made the country round a garden of flowers 1

Whieli luith

There are the anemone and sweet

The jasmine and white

The wild

rose,

tulip,

above them

The maidens place nosegays of

The youths,

too, fasten

Come now, musician

thou, cupbearer
I

may become

The Afghan

lily

and thyme

all,

and of every hue

flowers in their

bosoms

bouquets of them in their

tlie

predominateth.

tui"bans.

apply the bow to thy violin

Bring out the tone and

And

the

the narcissus and pomegi'anate blossom.

flowers of spring are manifold,

But the dark-red

That

basil,'

melody of every string

bring us full and overflowing cups.

fraught with wine's inebriety

yoiiths have again

dyed red their hands.

Like as the falcon dyeth his talons in the blood of the quarry.
Tliey have

made

Tlic tulip-bed

rosy their bright swords with gore

hath blossomed, even in the heat of siunmer.

KHUSHHAL KHAN, KHATTAK.

150

Ae-mal Khan and Dar-ya Khan

Were

They dyed red the

On

is

now the

fifth year,

arrived in this part,

am

Either I

When

to

have become a nonentity

despicable, or this people are infamous gi-o\ni.

all,

they neither say "Die," nor

the state of the Yusufzis

Lowaghar was then

my

am weary

"Thy

sacrifice."||

became known unto me,

better place, not

The dogs of the Khattaks

Though,

and shook.

glittering swords.

cry out TUito them, "Troo])S, troops," until

But deaf

since in this neiirhlnmrhood,

Eveiy day heareth the clashing of

!*

Bajawrr,J both plain and moimtain,

after time, as fi-om an earthquake, c|uaked

Since

them

poured forth war's din and tumult.

From Karrapah, even unto

It

dcatli preserve

valley of Khaihar. with the blood of the foe

K:in-ajiah,+ too, they

Time

from

neither of them, at fault, wlien opportunity occurred.

Damghar.

arc far better than the YusiifzTs,

the Khattaks are more worthless tlian dogs.

in disjiosition,

The whole of the other Afghans, from Kandahfir unto

Attixk,

In lionom"'s cause, both secretly and openly, are one.

See how

Yet

still,

many

battles

have been fought on

amongst the Yusufzis, there

These are the Afridi

chiefs,

who

is

all sides

no sense of shame.

aided Khushhal in his wars with

AuraniT'/.pl).

The name of

lie liad

.'<mall

leading from IVshawar to .lalfiliilmd.

hy independent Affihan tril)es, N.W. of Peshawar.
the Yusufzi coinitry, to endeavour to persuade that

a Pas.**

State, held

gone

into

tribe to assist the confederates.

II

See note at page 139.

KHUSHHAL KHAN, KHATTAK.

The

fight

fii'st

Where

was at the higher back of Mount Tatarah,*

forty thousand

Wlien their

The second
his

Mughals were scattered

and daughters

sisters

With horses and

Wlien

151

fell

into the

like chatT.

bonds of the Afghans,

camels, elephants and baggage, string after string.

battle

was with Mir Husain

head was crushed,

in the

like that of

Doabah,t

a venemous snake.

After that again, was the affair at the fort of Nohs'hairah,|.

\Mien from the Mughals

And

extmcted

my own

then came Jaswant Singh and Shujaasat Khan,

Of whom, Ae-mal Khan plucked up the roots

The

sixth

at

Khapash, Ae-mal scattered to the winds.

These are the greatest triumphs that

But the

who

lesser ones, in all directions,

hold in recollection
shall

compute

to the present time, victory hath been always with us

And

at Gandab,

was over MukaiTam Khan and Shamsher Khan,

Both of whom,

Up

inebriation.

for the future,

upon God,

is

our dependence placed.

year hath passed since Aurangzeb

is

encamped against

us,

Disordered and perplexed in appearance, and wounded in heart.

It is

now year

But

his armies

The

treasiu'es of India

The

red gold miihui's

The

lofty

after year, that his nobles fall in battle

swept away, who shall number them

have been spread out before us

have been engulphed

mountain

to the right of the

Peshawar, and giving name

f

A parganah

to

in the hills.

Khaibar Pass, looking- from

another Pass, leading- to Jalalabad.

Peshawar district, lying, as its name

Landdaey and the Kabul.
town of the Peshawar district, on the northern bank of the Kabul

implies,

river.

or division of the

between two

rivers, the

KHrSHHAL KHAN, KHATTAK.

152
It W(julil

not have entered one's head in eighteen guesses,

That such events would

have happened

e'er

Aumngzeb'a malevolence hath not a whit diminished,

Still

Thoiiirh the curses of his father

For this reasDU,

He
For

malignant and

is

pei'fidious

which

is

drew down.*

a breaker of his word.

beheld,

annihilated, or the Afghans undone.

the revolutions of destiny

I)C

If in this be the will of the

Almighty, the time

Fate revolveth not in the same fashion at

Now

't is

propitious to the rose

At a period

so pregnant with

In what manner do these

There

no deliverance

is

The Afghans

different tribes

Kings wou]<l

liave to

But whether

it

The
*

affaii-s

The

all

come.

times

favourable to the thorn.

honour and glory, as the

V)ase

and recreant Afghans

jjresent,

act ?+

any thing, save the swoixl

idea than

thi.s,

are

lost,

indeed.

in intellect, a little discreet.

would but support each other,

bow

di>wn in prostitution before them.

be concord or

strife,

or folly or wisdom,

of every one are in the hands of the Almighty.

AuraniT/cb dethroned

prison until

now

is

are far superior to the Miighals at the sword,

Were but the Afghans,

tilt'

in

who nourish any other

Afghans,

no other tennination can be seen,

this state of things,

If this,

heft^re

it

no one can place dependence on him

also,

Than that the Mnghals be

If

in these parts.

lii.s

liis

father

Shah

Jah.'ui.

wlioui

death, which took place .seven years after.

Yiisufzls wlio

would not

aid.

lie

confined in

KHUSHHAL KHAN. KHATTAK.

153

Let us see wliat the AfrldTs, Mohiiiands, and Shluwaiis will do

For the Mughals are now lying encamped

I

alone,

amongst the

A fgh ans,

at Naugrahai'."

grieve for our honour and renown

the Yusufzis, at their ease, are tilling their

"Wliilst

They who now

act so dishonourably,

Will, hereafter, the

and

so shamelessly,

upshot of their own acts perceive.

In my poor judgment, death is more preferable

When existence can no longer, with honour, be
In this world, he will not always remain with

But the memory of Khushhal

It

was the

That

I,

first

fields.

will long,

than

life,

enjoyed.

life

long endure

of the Third Sister,t in the year of Ghafu,|

whilst at Bannawul, indited these lines.

II.

WTiat wonderfully delicious wine

is this,

^Vllich the cupbearer, with welcome, presents

The laughing of the bud

in the parteiTe

were impossible,

Did not the zephyr, eveiy morning, over

Its counsel regarding the nightingale

Tliat the

morn should the

small district of

is

was

it

pass.

this,

rosebud's garment rend.

Afgh anistan,

defence by Sir Eobert Sale,

of

which Jalalabad, famous

t The fifth month of the Afghrm vear, so called.

\ According- to the Ahjad system of the Arabs and other
of computing3'ear h.

numbers by

letters,

the word^^c

1086 (a.d. 1675.)

Cause the bud to open

its

for its

the chief town.

leaves.

gh afu)

is

Muhammadans,
equivalent to the

154

KHL'SHHAL KHAX, KHATTAK.

Appreciate thou the vahie of Philomel,

Although thou bloomest

in this

rose,

thy beauty now

Since his cure dependeth upon the object of his

hc.irt,

Of the

what do physicians know

Invor's disease,

Save the beloved-one's beaming countenance, imagine not

That KnusHHAL

will be,

with any other

face,

content.

III.

hath returned

Sjjring

And

the narcissus in the garden wantoncth,

the breeze of the morning, the spikenard disordereth.

Foi- five short days, tlie rose

But on the
Tlic

sixth,

it

of the parterre

scattereth

enamom-ed nightingale

As the Brrduuan bendeth,

will

bloom

existence to the winds.

its

layetii its

head at the

rose's feet.

in adoration, his idol liefore.

Acquire thou humility from the example of the cypress.

That with such

loftiness,

Tlie K.MiL.\i{RXAiOY*

The whole of this

showeth

this

much

lowliness.

hath quaffed no other wine whatever

inebriety j[)roceedeth from creation's cuj).t

IV.

My

beloved

offended

is

conciliate her
.\i-ise

(luiekly,

One

of

till'

would there were any one who wuuld

ine<liator

for

my

heart

is

grieved on her account.

three great divisions into wliich the whole

Afghan nation

which the Khattak trilie is included.

" Alvsto."
f See the Introductory Chajiter, page xix., on the word

is dividt'd,

ami

in

KHUSHHAL KHAN, KHATTAK.

He

will

Who

155

be constantly phniuing into the deep seas of injustice,

rendereth up his heart luito the lieart-ravishers of these days.

What

a vile world

it is

what are

its

cxistoms

what

its

ways

abandoneth, altogether, the starving, and giveth invitation to

It

the cloyed

Punished they cannot be

but would

could lay hands, as

wish,

on them

For

't is

those sable locks of thine, that are ever of hearts

making

theft.

The tyranny

of thy dark tresses

is

by no means hidden from view

The impassioned-one, who may be powerful, soon her tyi-anny

displayeth.

Thou

that givest thyself unto the tender passion, accept in love

The

taiuits

Thy

blood-thirsty locks have not

And many

and reproaches, that the world, upon

made me,

only, desolate

more, like unto me, forlorn, will they, even yet, destroy.

AVouldst thou, this one so arrogant of her beauty

Alas

lovers, ever cast.

see, di'aw

near

towards Khushhal, her coquetr}" she openly displayeth.

V.

"NVhcrefore

For death
His

evil

doth Aurangzeb his throne and crown adorn

will assail,

name only

and lay waste the both of them.

will

remain behind iu the world

Knowing, as he doth, whether he as Kasra, or as Hujaj acteth.*

* Kasra, or Cyrus,

King

of Persia,

is

the

model of a just king

and

Hujnj bin Yusuf, Governor of Khurasan, under the Khalifah, yEabd-ulMalik, the conception of a perfect tyrant.

KHUSHHAL KHAN, KHATTAK.

156
O'erwhelmc'd

in j,Tief,

know

jiot

Tlioujjh the whole people of Dilhl

All the water went to the eyes,

Alas,

how can any

They turn

make

gladness aud joy.

and the heart's

lay finger

upon

Then, by what means, can the physicians,

Separation lacerateth

As

How

My

my

the falcon rendcth the

^\'hen two friends

desirous iJod

teare

Like as

ai-e

fire

fire

one, in such a state of nxind as

when they

jwde

of festival or feast,

may

my pulse
my disorder

exist

ciu-e

same manner,

heart in the

and the

partrid;_''e

blazed out

tliis

ijuail.

be separated by a distant land,

makcth them of a mere siUutatiou

produced tlu-ough the emotions of the heart,

expelleth the moisture from the roasting meat.

Alas, every arrow that

Destiny makcth

j>oor

is

discharged from fatality's bow,

Khushhai/.s heart the butt of!

VI.

Thou wast
art

saying, " (Jricve not any

mine

Whether tlmu hast

mo

given

What
Would

life

for 1

am thine, and thou

falsely or

truly spoken,

thou hast, indeed,

again.

a lovely calamity tliou art

thou

more

;"

a chaniier, incomparable, art

that tlioiv were not this defect, that thou hadst not such a

cruel heart

Should the whole

tilh-.l

lOvcn then,
thee.

uuivci-sc, in

every direction, be with the lovely

it

would

lie

astonishing,

if

one were found beautiful

like

KHUSHHAL KHAN. KHATTAK.

With

many

so

157

victims slain, even yet thou showest no ^)ity or

regret

But what matter, though the executioner shed blood a hundred

times over

Since out of thy garden, or tliy parterre, I beg for a rose from thee,

Shouldst thou but a straw on

As long

as T

may

exist, I

me

bestow, yet

am, indeed,

I,

as a rose, receive

it.

captive of those ringlets,

tlie

In every hair of which, hundreds of hearts will ever be enthralled.

Whether
Tiiere

The

is

whether young,

old, or

cypress-tree behold

When

all

are distracted about thee

not a person in the town, that

thou, with

it

not enamoured of thee.

is

very soon ceaseth to be looked upon,

this stature

and

figure,

through the garden

trippest.

The prospect of Heaven

to come,

is

bliss to

But Khushhal hath gained Paradise,

both

monk and

priest

at once, in meeting thee.

VII.

Again the minstrel's rebeck touchetli the heart profoimdly

For

it

new and

disco vereth

Leave the

monk

in the monastery's

nook

For the flowers of spring instruct me

Beggars have

And

much

fresh strains of melodious harmony.

anxiety about

I will to

the garden

in righteousness' ways.

filling their bellies

kings should be solicitous regarding dominion and realm.

If this

be not the

eftect of

my

good fortune, what

That against the guardian she crieth out

How much more

When,

will

in injustice

is it

then.

to this degree

be the extent of the love of her constancy.

and inconstancy, such

fixvour she

bestoweth

158

KjHUSHHAL KHAN, KHATTAK.

Witliiii this city,

the

of the grape

jiiice

is

thus so openly sold

Because the censor, himself, fiivoureth the bihhei-s of wine.

coldness to mc,

From thy

Like unto one that

If to love to look

;;iveth

pr'ow

thanks

upon the

both joyful and melancholy,

to,

and yet complaineth of another.

be aught of sinfulness.

iiretty creatures

Then Khushhal committeth

iniquity, all his life long.

VITI.

AVhen towards his father a son acteth

pei-fidiously,

After what manner, to othere, will he sincerity show

See,

what further

When

Neither

will

Almighty forgive

minor

All these

my

must be within

maketh avowal of

us,

people

Neither can any

is

.\iid

That

liotli

The

misdeeds.

liar utter

angel his

desii'ous

sins.

am

1,

known

itself.

to his father;

the degenerate unto

me

falsehoods like him.

in

cunning and

deceit.

a thousjind varieties of vain lies in his heart,

a thousand vaunts of morality upon his tongue.

I

cherishetl,

It was, alas

tlie

best

commend

Nor can any one equal him

Tiiore are

own

would place even Kaf *

The conduct of his own sou

will

tlie fallen

nothing

hills are as

God, betwixt

Then why

his heart,

his

pardon the enoiinities of the degenerate,

N'nr will the

That

pei-fidy

the hypocrite

fubuluu.<

horizon on

and brought up

for this, that

.such

an undutiful

he should, against me,

st>n,

rise

up!

niuuntain, the boundary of thf world, aiul surrounding

all siilcs.

KHUSHHAL

lOjAN,

KHATTAK.

Let nic not, indeed, cast eyes npon him whilst

And

him not dare

after death, let

Sorrow and grief

If fate,

my

1;)9

hve

grave to approach.

shall, whilst living, leave his heart,

unto Khushhal, shall due justice grant.

IX.

Every

sick person that

Bringeth,

if

is

impatient with his physician,

thou but consider,

The

fish existeth in

Can

it

the river

affliction

upon

but should

himself.

come out

it

be comfortable, or at ease, upon the dry land

Though the bat hideth himself from the

thereof.

light of the sun.

In what manner doth the sun sustain injury therefrom?

'T

is

And

the natm'e of dogs to howl at the sight of the

thus,

The dung-beetle
Because

is

distressed

existence

its

is

That the prophets are

by the

Unfortunate, indeed,

evil in the sight of

is

he,

is

perfume

who

river's

bank,

the

infidel,

with the Devil's advice.

acteth on his enemy's counsel

Can an opponent and an enemy ever

The heron, on the

flower's

sustained by offensiveness.

because whatever they do,

Is,

moon

by their yelping, bring disgrace on themselves.

is

give good advice

with thirst parched

For eveiy penurious creature followeth his own avaricious ways.

With the precepts

of the Kur'an, Friruk

is

acquainted

It pointeth not out the right path to Bu-Lhab, or to Bu-Jhal."

Bu-Lhab and Bu-.Jhal, the former the uncle, and the latter the cousin
]Muhammad, w'ere his greatest enemies and opposers in the propagation

*'

of

of his

new

faith.

called Faruk,

The

Jiumar, the second Khalifah

Distinguisher.

after

Muhammad,

is

khushhAl khan, khattak.

160
The

Khushhal
can make

purity of the Musalmaii,

But no ablutions, no

is

purifications,

possible

the Gabr* clean.

X.

Through soitow
I

Had
Had

tliis

nuich even been gained in the matter,

wreaked ui)on

From
1

at the iwf)r-spiritedncss of the Afghans.

abandoned greatness, ami taken meanness

liave

when

the time

have not

Tliat pearl

left,

the jewel of

moment,

fur a

came not

And, therefore,

my

recreant

tlie

into

boat

my

my

my
my

fidl

meed

in liaud.

were good

it

of revenge.

honour became broken,

eyes free fi-om

hands, after

all

my

teai-s.

trouble.

have drawn up on the sea-shore.

This waist of mine, that in resistance was a mountain,

Through

But

let

Tliat

chiigriu

Altimugh

The

me

relieve

misery of mine

Tills

it

in

my

am

from the weight of

and the

affliction's load

world's, l)oth aiv

turned

power, or were

Would not, even two

I'nto

it

my

face

from

whom,

in

my

(i:ilir is tlu'

grief,

mine own

turned upon
all,

lifetime,

me

the Mu,t;hal unto.

free-will,

towards them advance.

])aces,

obliged to hearken to crooked words from the

bent.

experienced a tliousand woes and sorrows.

Hence, through sorrow,

Mughal

not to be compared to any other

is

may have

l)ack of fortune,

Were

>into the

good fortune once commence again to aid me,

may

it

and dis:ip])ointment,

mouths of

never before a stmight one

those,

g;ive.

ii;nne ;rivpii to Fire-worshipper.-!, or ParsKS.

KHUSHHAL KHAN, KHATTAK.

The

outcries of

my own

Notwithstanding
I

and of

me,

sti-angcrs, affect

used, even from a whisper, to sci'een myself.

am now ashamed

Tliat, before

people,

1 ()

of those proud

and

words,

I:)oastful

my

every one, were wont to issue from

lips.

A hundred reproaches and indignities are heaped \ipon me.

Who ever guarded myself from detraction and reproach.
'T

for this reason the

is

That

elephant streweth dust upon his

made him acquainted with Ksushhal's

head,'^'

sorrows.

XI.
If,

once only, she will show her face from the

for

will

The

tulip shall

The hyacinth

borrow bloom from her countenance

will

grow furious at the sight of her

Wherefore doth the world accuse fortune thus

'T

she, that

is

Or some one hath roused her from

She quafteth the blcwd of hearts

The

Let

my

may

effects,

in the pJace of

special death of the slaughtered

they

falsely

sleep, unseasonably.

wine

an incitement

again, taketh roasted hearts, as

Is that

ciu'ls.

with her eyes, hath desolated the world.

Either those orbs of hers are red from wine's

Then

veil,

take the diploma of beauty from the sun.

She

by the hand

to more.

of the beloved,

enter Paradise, without rendering account.

heart he a compass, and let

it

never vary or turn

In any other direction, save the altar of thine eyebrows unto.

The elephant is in the habit of sprinkUng himself with

away but here it is to indicate sorrow.

insects

dust, to drive

KHUSHHAL KHAN, KHATTAK.

I''l2

Do

Khurhhaf,

not he so overjoyed,

vows

at all her

For, fmiii the Imbljle, no one hopeth for

any constancy.

XII.

mom

zephjT of the
For the

draw near

\into the parterre

flijwers are overjoyed, in expecti\tion

What doth

the hermit know, as to what thing love

"Wlierefore speakest thon to the owl, the

Though the monks perfonn

1

am

of blooming.
is

garden concerning 1

their devotions five times a day,

ever prostrate, in devotion, inito the fJiver of good.

As much

as

behold thee,

Notwithstanding

I g;xze

do not become

so intently

satiated,

upon thy

fivce.

Again, indeed, place thou a scar on the anemone's heart,

^Vhen thou roamest

in the garden, so

Anger and kindness

I perceive

The

gi\y.

between thine eyebrows

tablet of thy forehead thou hast placed to be })erused.

Sometimes, thou raisest

Simple hearted that

If

joyous and

thou

ha.st set

strife

at othei-s, showest kindness

am, at such

grow amazed.

skill, I

my death, I
me to death's

thine heart uj)on

That thy tyranny hath brought

too, s;iy.

door nigh.

XIIT.

Draw

Who

near, iind behold

him now, with

could not sleep upon a

This, which they call

is

nauglit

For this

l)ed,

a clod

without a

beneath his head.

jiillow of feathei-s

the transient wc^'ld, hath no existence, and

rca.son, () foojisli ni;ui

't

is

hideous

in

the si^ht of the wise.

KHUSHHAL KHAN, KHATTAK.

This

world

is

keeping

it

scabby shcc^)

then

wliat

163
good

is

there

iu

The shepherd, whru he

findeth ont

its

scabbiness, cxpelleth

it

from

the flock.
Is this a

also

tempest or hail-storm, that both standing

go

com and

stacks

Out vipon such a

corn-field as this, since

an ear of coni can not be

found

With these eves

of mine,

have beheld the

nol)]e

and nxassive

structiu'es of kings,

Who

coveted the world's dominion, but

behind

hundred thousand squadn>ns assemble, and

of the woi'ld

Be

them,

left

all

at

once,

collect the treasures

and then neither

as Sanjar* for a few generations,

thoix

nor thy

race remain.

Thy house

is

is still

on the face of a

worse

For no one would there

by the

flood,

and

tliis

thy contemptible idea

his dwelling

make, that

it

should be swept

flood away.

* Sultan Muezz-ud-din Sanjar was the son of Malik Shah, sixth

monarch of the race of Seljuk, and for upwards of twenty years Governor
of Khurasan.

His

life is

remarkable for the vicissitudes he suifered, having

once been confined for four years in an iron cage, by the Guzzian tribe
of Turkomans, but subsequently escaped.

He

died the SSth of Rubblah-

ul-awal, A. H. 552, after a reign of forty-one years, paramount sovereign

of Persia, and in the 73rd of his age.

of Seljuk terminated.

modesty of

He

AVith

for his zeal

the grandeur of the race

and for his benevolence, and the love of his people

and his encouragement of learning and learned men
and exertions to promote the advancement of his religion.

disposition,

for his respect for,

and

him

has been equally praised for his piety and

^r

KU

KHUSHHAL KHAN, KHATTAK.

Shouldst thou become u Shiilulad*

remember thee

And

if

world,

still

cuhimity will

to thee

man

such an

is

away along with him,

carried

Who

tlie

here thou a Paradise preparest, of what profit

Adcn+

He

in

this wealth ephemeral,

yoiuig

iliHused

it

but not they, that heaped

broadcast;

up

it

for

themselves.
I

have beheld fortime's practices

mouutiiin, roUcth
If

its

different usages

clambercth unto thco with dithculty

It

away

if

and ways

like a stone

from a

thou art foolish and imprudent,

But

but

wise and prudent, like unto

like

unto Mlr-l)az| pui-sue

Kulshhau from

it flee

it

awaj'

XIV.
These dark waving
tiful,

so gay

cvu'ls,

they arc thine, thou dear one, so beau-

Black narci.ssuses are those eyes of thine, thou dear one, so beautiful,

When

so

t^itiou

For

like

that

know

me

became

intoxicated,

beyond conijm-

tiiat

lips,

thou dear one, so beautiful,

have with mine eyes gazed on

it

is

this,

thy lovely cheek,

the tulip, thou dear one, so beautiful, so gay

* For an iiccouiit of
j)ag.'

a kiss,

imto red wine are thy

so gay

Now

gay

gavest

tlii>u

Shnhdad and

his ganleii

ol'

Ir.im,

.^ec

note at

HI.

t Ibid.
I

Mir-bii/, .KJifm, a

connexion of Khuslihrirs, wlio was a

the wealth of the Mugljals.

wor>liiji|ier

of

165

KHUSHHAL KHAN, KHATTAK.

They, who umrimir and coniphiin unto others, of thy tyranny,

Are

faithless

Free of

Who
He

is

and inconstant

how can he

grief,

separated from

too, tliou

sleep

tliee

in tranquillity

many
so

how

whom

thy

shall he be.

thou dear one, so beautiful, so gay

only will receive thy kisses, on

Tho'

dear one, so beautiful, so gay

may

afltections

be,

are enraptured with thee, thou dear one, so beautiful,

gay

Thou wreakest

injustice

on me, then sayest, "This

is

not done by

me"
Then whose
so

gay

act

is

it,

if

not thine

thou dear one, so beautiful,

sayest luito Kjhushhal, " There are others far prettier than

Thou

Can there be

one, than

beautiful, so

thee

more loveh'

:"

thou dear one, so

gay

XV.
Wine's intoxication soon cometh, and as qtiickly disappeareth

But the

Tho', in the world,

Still I will

my name

is

cast

him

For the liberty of the

free

is

is

become notorious

for

debauchery.

not abandon the ways of the bibbers of wine.

Though the king may

There

eternal inebriation leaveth not the inebriated one.

into prison, he will not grieve

from the beginning of time.

neither friendship nor relationship

all is deceit, I find.

Since I became acquainted with the ways and usages of mankind.

I

am happy

in

hope of future

For the day ever followeth,

joy, tho'

The

pearl of our yearnings lieth

And

after

it,

now

in sorrow

plunged

in rotation, after the darkness of night.

immersed

in ocean's

the divers plunge continually, into

its

depths

dark

ab^'ss.

KHUSHHAL KHAN, KHATTAK.

1GB
Tliat fish,

From

who may

j)erceive

danger from the sharp hook,

the bottom to the shore, from prudence, will never look,

Tlie thoughts of tle lover's heart are like

The

unto the deep, deep

billows of which, at times, rage in fury

AflFection

for

the

l)eloved,

at othei-s, calmly

from KhushhaiAs

will

heai-t,

sea,
slcei).

never

depart
It is like

unto the love of the idolater, for the

idol of his woi-ship.

XVI.

From out

of the clear, azm'c tlask,

cupbeai'er

full

bring thou unto

me

goblet of that potent wine.

The remedy

for

gi"ief,

the consolei- in woe.

Speak not of the tributes of the world

They camiot compare with one cup

nieu,

censor, leave

my

Tho' thereby

me and

l)c.

at the tixveni's door.

along with the crown, thou dominion seek

T[\c

mart of

From

tlic wiiK'-liibbors is

Is botli

From

to the monastciy.

an absurd and a useless act

the cupbearer, then take thou tho glass

For therein
cupl nearer

Thou

is

nuich gladness and joy.

let

me

ever behold thee

of tho moon-like l>row

BriiiLr

And

crowded,

this extensive sale of wine.

Turning from the idol-temple

the wine, withal

house should devastated

Become thou the beggar

If

of wine

the crystal

satisf^v

cuj), to

and sunny face!

overflowing

the veaniings of

KHUsnn

full.
\i.

KHUSHHAL KHAN, KHATTAK.

167

XVIT.
Tho' the miser's house

may

coutain the water of immortalit}'

unto the deadliest poison,

Still, like

is its effect

on me.

Moses possessed nothing whatsoever, but one rod alone

Karun had boundless

He who hath

riches,

Hence the wise

with

it

hath vexation and misfortune mix'd up

may

so act, that they

The duration of the

wealth, and verily, calamity befell him.*

rose

not their troubles increase.

the world's wealth

the

mean man's

friendshijj

These

tlu-ee or four

may

He, who

things are

all

neither possess

inconstant and transitory.

modesty nor

virtue,

genius

nor

miderstanding,

Regard not

his wealth,

The wise man

And

is

nor his beaxity, nor his ancestral descent.

in utter misery, whilst the fool reveleth in pleasure

well, indeed,

may

the world be amazed at such occiu-rences as

these.

That he should continue happy

all

his

life,

and grief never

assail

him.

No

one, into the world hath brought, a safe-conduct, such as this.

This

is

the

way with

miserable

And however

fortune some

he,

maketh happy

some

clear now, the mirror will

Wherefore, then, trouble thyself?

That

it

who hath

Be

become clouded

rejoiced at this,

heai'efter.

Khushhal

neither riches nor wealth, hath neither pil-

grimage to perform, nor taxes to pay.

* Karun, son of Yeshar, the uncle of Moses, and identical with Korah
of the Scriptures, who, at the complaint of Moses, against
broug-ht a false accusation,

of the Almiorhtv.

was swallowed by the

earth, at

whom
tlie

he had

command

KHLSHHAL KHAN, KHATTAK.

1()8

Will.
Vcrv many

i>crri(>ii.s

Have come, and

within

my

recollection,

passed, like the wind away.

Thrv, indeed, aiTivc and depart, in such a way,

That they
It is

have no tanyiug place

a])pear to

au astonishing, and a vast workshop

at

all.

this,

Tliut the Great Master hath organized, and set up.

(.'ast

thine eyes upon the bubble in the stream

What

is it

and what

Sueli art tluni too,

An

excellent

Concerning
Alas

alas

it'

and

its origin

is

base

demonstnited

to thee.

thyself,

thou knowest nothing

verily,

thou knowest naught.

understand

tliou canst

example

its

What are all thy grief and misery alioutl

And why becomest thou again oveijoyed?
.Since it is so
Is this

i..ike

very hard,

thine heart, or

U Khushh.\l

is it

unto the wind, every moment,

Let then every

life

i)asseth

man have the remembrance

lomulation of this

t>f

existence such as this, what reliance can

The dust

of

man

is

of

iiis,

is

evei" before

based upon

tlir

rpon

away!

death

Since

life

but a lumji of steel

i>e

him

tlie air,

placed

leavened with the water of mortality,

15y the hand of Onmipotence kneaded, in the space of

t'orty days."'

JU'ffrring to the Muliiinuniidan acruuiit of tlip creation, for

Sule'c edition of thf Ki'h'an.

which

.see

KHUSHHAL KHAN, KHATTAK.

and prophets

saints

l)()th

Thou wouldst
If

thou considerest

No

liavc, alike,

say, forsootli, that

it well,

one hath attained in

it

169

youe down into the touib

they had never existed at

the term of

here

life

is

nothing

all.

the object of his desires and hopes.

If thou, indeed, seek life eternal, then I say iintt) thee,

War,

for ever,

The prudent
Takcth

with the infidels of the lusts of the

traveller, wln)se jo\u-ney lieth before him,

])rovision with him, according to the length of the road.

Come, sever thine

And

flesh.

in the

Khushhal

heart,

hope of meeting Him,

from

all

let it rejoice

extraneous things

always

XX.
The Almighty gave
the mediator"

The

my

into

fiir-faced one, with the

The beloved
sorrow

is

arms

and

ruby

lips,

tresses.

will

he do

neither grief nor

I.

Let them consume ujion

it,

as a charm, to

ward

oft'

evil

from thy

For thy love

and the flowing sable

concern have

obligation to

kind and aftectionatc, and the consoler in everj"

Should the guardian come, what

face

am imder

is

like

unto

fire,

and thy lovers

like

unto wild ruef

are.

person mIio acts as go-between of the parents in cases of marriage

or betrothal.

The rue-plant was anciently regarded

poison, pestilence,

and the

devil.

It is

as

much

been extravagantly eulogized and extolled by

to

Boerhaave.

By

the

an

infallible antidote against

used in exorcisms, and has

all writers,

Afghans, the herb and

fumigations, to ward off the evil-eye.

its

from Hippocrates

seeds

are used as

KUUSHHAL KHAN, KHATTAK.

170

These arc not thy cheeks, nor arc these thy dark flowing rhiglets
They're tlie fresh fibrils of the spikenard, that have ftillen two
:

roses npon.

follow

her pursuit, in the hope that

in

one look

may

obtain,

even

But she easteth not her eyes behind

and, thus, along before nic

goeth.

much

If this

of thy affection

not good fortune, what

is

is it

then

That when thou, upon KjIUShiiaIt Kttattak, smilest, the jealous

weep.

XXI.

Unto

till'

What

man, wl>o sigheth

old

is tills

laughest thou at thy

Since in a year,

Than

tlic fate

At

times, he

At

othei-s,

In tin

ir

it

of

will

have both

and

friends,

before

me

in

near,

age.

is

better.

tabic, that lie

in their words,

it,

witii

and

cannot eat

greeduiess and voracity.

also in their proceedings,

their

wl;y^

prime,

should

with

have fear of death

beanls

sway the whole of the earth's surface was,

and Ixliold now,

in

the surface of the earth

have gone

black,

Ilim, uuilcr wlmsi-

Draw

man

of the world arc doiditful and timid of each other.

beard now grown white,

When

and

man, that of the wild rue

becometh so sated at

wishes,

lieanl, old

yi>utli

he rolleth his eyes upon

'I'hc ]ioople

"NVith

after youthfuhiess, say

171

KHUSHHAL KHAN, KHATTAK.

This world's folks are like unto the moving sands,*
consider

l)ut

and

in truth, they roll over,

For,

if th(ui

each other, in the very

iipset

same way.
of mine, I have beheld the dread fiu-nace of fate

With these eyes

I

Khushhal,

myself,

wliom,

unto

like

up verdure,

dried

it

consumeth.

XXII.

Her sweet

took from

ftice

me

all

thoughts of the wild white rose

Her

ringlets eradicated all consideration of the

The

cm-Is of the

pagun beaiity became a cord

thousand thanks, that she of

Although the

folks offer

Affection hath despoiled

Save the

lips of

My

the beloved,

heart, on that

of the
I

That

my patience

other

all

are a falcon,

neck

:t

and resignation,
supplications.

name upon my tongue

memory and recollection.

day became disgusted with

it,

entirely,

law, indeed, hath she deprived

feathers

and

my

faith divested me.

"Amen," unto these

weep and lament, and sigh and

Her two eyes

al)out

of China.

take no other

me

the hard-heai-ted one took

By what

religion

up prayers for

me

For love hath abstracted from

When

my

musk

me

my own

life,

from me.

of sleep and repose,

bewail, all the night long

and her waving locks are the king-

The falcon pounced

on,

and carried from me the pigeon of

my

heart.
* See note at page 15.

belt, or

cord more particularly,

worn round

by the
It was
distinguish them

the middle

Eastern Christians and Jews, and also by the Persian Magi.

introduced a.d. 859,

from Muliammadans.

bj^

the Khali Fah Mutawakkil, to

KHUSHHAL KHAN, KHATTAK.

72

coining, she nsed to brinjr witli her comfort

At her

And
The

her dciKirtnrc, she would rob

l>v

flowers of the imrtcrre

nie of

and consolation

uU tnuKiuillity soever.

hang down their heads, and

this they

say

"The

heart-ravisher hatli appropriated to herself all admii-atiou."

I wi\H

saving,

Wiien

poor

will considci",

even yet, of some remedy for

withdrew

wholly

KnusHiiAL

his

it

heart

lacerated

from me.

Will.
The

skirt of fortune

Is the Idind

"What

is

man

and prosperity cannot be seized by

\\ithoiit

wealth, indeed

reproach,

if

It is like

imto a beautiful

In an impotent fellow's house, where

Let
If

it

From
'T

liei- life is

not be, that every bad rider should

be ridden

it

I)y

any

one, at least a

force

he apply antimony to his eyes

in

mount

l)ride,

torment.
fortune's steed

good horseman

a sorry, low-bred ]niny, another wretched one

let

is

him

be.

produced

from the high-bred horses of the course alone, that noble steeds

is

come.*
'I'liat

My

into

my

dwelling, in the Hrst place, such animals came,

bifk nnist have been

Tliese ponies are

They
1

l)ad,

mere ])uppets

from the beginning of time.

may confusion

jke unto a good and worthy son

them

in his father's dwelling,

treasure of silver and gold in his house

'

seize

create distui'bancc and tumult in the stable continually.

'I'liis

olx'dicut

ai'iifars to n-frr tu
.'Oils.

is

not to be compared.

-ouic of the ]>oct's wive.-, win. linic

him

di.

KHUSHHAL KHAN, KHATTAK.

O

(od

thou hast given

thankfid

But

who

Woidd

tlieii'

am

ai'e

recreant and un-

heaven they had leamt good, or had learnt naught

to

besides

Give both thine ears and eyes unto the appeals of

Since

goodness resound in every city and town

up enmity between brothers,

stir

worthy

a iiumerous progeny, and

nie

let the fonie of

Tliey,

173

Bahram and ^abid"'

are,

Khushhal
dumb

both of them, deaf and

XXIV.
It

the sweet spring time, and

is

Alas

alas

Both the

They

are

am

separated from

that thou passest away,

and the dales weep at the

hills

not from melted

mountains

snow,

my

beloved

spring, without her

lover's state forlorn

those

floods,

that

from the

flow.

woiuided hearts, that hath enveloped the trees on the

It is the fire of
hills

Hence, dense black smoke and flame

arise,

from the

fir-tree

and

the plane.

Dost thou desire to become acquainted with the condition of the

bereaved

Behold then, that crane, w^hich hath become separated from the
flock
It

thus appeareth, that the world

For the parrots have, with loud

*

Two

is

a place of moiu'ning and sorrow

cries,

green vestments donned.

unclutiful sons of the })oet, particularly Bahrilm.

J The species of parrot here referred to we should term paroquet in

this country.
Green is the mourning colour in Muhammadan countries.

KHUSHHAL KHAN, KHATTAK.

174

There are no other wailings besides

Draw

near,

if

thou woiildst

all

are the wails of sepai-atiou

hear them from the

rebeck's every

string

My

disease lesseneth not

For God's
One,

is

Siike,

duaili

friends
I

swear,

come

indeed,

incrcaseth every hour

it

may

physician, that I

speedily,

unto opponents

the

other,

is

luito

life

not die
beloved

by heaven, that when lovere meet, both are brought about

Wiat though one

still

Wlien the malady

is

breathe, and

is

accomitcd among the living

yet withtdit antidote, give up hopes of the

sick.

Of mankind none remain

devils

those that roam about

are

demons and

Hence, they have no compassion for the agonies of the distressed.

Through

love, alas

to this degree,

wretched and miserable

am

become.

That whether

relations or sti-angers, they look not on

Khushh.u.

through shiimc.

XXV.
Although she ([uarrelcth with mo, by word of mouth

Yet

in

liLM"

When, with
Verily, fi-om

There
If to

is

my

heart she removeth the rust -spot

no necessity

compass

it,

that dear one

ai"ms each other's necks ai'ound, she accompanieth me,

my

for the

sword

her coldness

that dear
is

one.

sufficient,

death should be the intent of that dear one.

Since she hath sliowu unto

l')Hin

heart, that dear one ontortaiiioth nnu-h kindness for me.

me

Miiiither time, .she will

the torch of her loveliness,

make me

the

moth

that dear

one.

KHUSHHAL KHAN, KHATTAK.

I

am

a poor beggar

she

is

a soveroigii

hence

175

it

becoming

is

in

her,

Even though she

of

my

ashamed

affection should feel

that

dear

one.

who may have turned Malang,* requireth but a

He,

carpet for

prayer

And

in the end, too, a

With

Malang

will she

make

me

of

that dear

one.

cheerful heart, she la\igheth and smileth with every one besides

But with me, indeed, she

is

No gem-studded ornament
But wath a
Towards

mournful and sad

that dear

hath she inserted in her nostril

single black clove she resteth satisfied

my

one.

opponents, her heart

that dear one.t

gentle and soft as

is

But towards Khushhal, she hardeneth

it

like stone

wax

itself;

that dear

one.

XXVI.

Upon those
Draw near

lips of her's is there

Kliizr, at

The

face of the beloved

For

in the

When

not a black hand-maid ? |

the fountain of immortality behold

is rich,

both in moles and in ringlets

house of the wealthy, every requirement

their shade over-shadoweth me, I a king

For the shadow of thy dark curls

Thy cheek
It

is

like

is

an enkindled flame

is

that of the

what then

become

Huma

is

unto the dense black smoke, that from

kind of Darwesh or devotee,

who

will be found.

itself
||

thy braided hair ?

fire

ascendeth.

goes about almost naked.

f It is usual with young females to wear a clove in the nostril, to keep

open the orifice pierced for the insertion of the nose-jewel, on marriage.
i
II

black mole.

.See

note at page 137.

See note at page 48.

KHUSHHAL KHAN, KHATTAK.

170

The dust of those

feet of thine, ut the rate of

\VTio told thee that thou shouldst

amber thou vendcst

a price like this

sell it at

For how long wilt thou look another way, and appear unconscious,

When

ahntit

me

in

every direction clamour and uproar arise

It is througli this loveliness that

thou art beautiful

If thiiu art, indeed, one of a father

He

liath not the

like the rose,

and a mother born.

com'age to take her name upon his tongue

The poor lover who feareth the censures and reproaches of the world.
I

had given up wine, and had grown quite a penitent, indeed

But the goblet of the cupbearer again put

He

my

contrition to flight.

that placeth foot within her alley, bringeth destruction on himself;

unfortunate, into that vicinity do thou enter not!

Therefore,

WTiether

it

them

were her coquetry, or her conceits,

could have borne

Hut towards me she manifesteth exceeding aiTogauce

mind hath she put

The

And

thereby hath deprived the poor lover of

When

liole

it

])ower of her

may convey no

at all times.

forth against
all

signiticance, speaking

is

him

energy and control.

unpruHtal)le

But the Almiglity willeth not that Khushhrd's words be

vain.

Since, on thy account, the black j)upils of his eyes turned white,

Welcome unto me, O

thou, of Krushh.vl's eyes, the light

XX VI
I

am, indeed, a wine-bibV)er

thou with me

then, wherefore,

O monk!

wranglest

Men's destinies are

thvself make

I.

me

from
I

all

eternity

would

thou eouldst like

KHUSHHAL KHAN, KHATTAK.

Wisely thou coimselcst

But

were

it

well, if

a blcssinj^,

177

monitor, be upon thy tongue

by means of words, thou couldst the

river's

water disguise.
They, who possessed naught of sense or understanding, have gone
to

Heaven

Whilst those, who prided themselves upon their wisdom, have gone
to Hell.

Unto Abu-Jahl,* the precepts of

Muhammad

were of no advantage

soever

For who can polish the mirror of him,

coiToded

whom God

hath with rust

In loneliness and solitude seated,

gainest thereby

tell

me,

monk

Wherefore makest thou this wide and ample world, for

confined

heart's sorrows
thoii knowest,

thou

Draw

thyself, so

In ever}^ sect and religion,

But

what thou

I,

indeed, seek after the cause of the

and thine own words know, the various

tales

tellest.

near, ihon minstrel

commence the song of the new

year's

day

On

rebeck,

fliite,

and harp,

strike

up those

thrilling strains of

melody

The

flowers

teem on

hyacinths too

Thou

all sides

there

are tulips, narcissuses, and

actest unwisely,

if

thou purposest going in any other direction

than to the parterre.

* Lit.

"The

father of ignorance." an uncle of

also note at pag'e 159.

N"

Muhammad's.

8ee

KHUSHHAL KHAN, KHATTAK.

17.S

Some,

with them

takinj^'

seek

j)rovision for the jouniev, set oiit to

her

fi)r

others again, for her sake, bind the Sau ton's prayer-carpet

And

round their
(),

much

loins.

that the scale of thy good deeds

day

For

like

may

be heavy at the judgment

shalt thou soften, towards the

wax

lover,

his opponents'

flinty hearts.

Though the whole

of the armies of Dilhl have

Khushhal

death of

come

to

compass the

thou dost not consider thyself strong enough, and hangest

Still,

back from shame.

XXVIll.
The

have

woi-ld's affairs

all

Ijecomc tuniL'd ujjside

All those wuys are not now, as they used to

Towards the

father, the

Who

own

huve

to act like rival wives.

house, there will not be two brothers together dwelling,

n(^t

Tlie seavengei'

And

down

seen by me.

son showeth the actions of an enemy

Towards the mother, the daughters are ready

In thine

l)e

a thousand iniquities ready in their hearts.

now

feasteth on pvUao,*

and

rii-e,

unclean things are become lawful, for

and sweetmeats

Muhammad's

descen-

dants.

The honoured and tnisted of kings

A]id in their royal

coin-ts,

are

now mere

thieves

become

highway-robbei's are grown trustworthy

nu'u.

ami

.\

kind of

i]i.-.li

aliuoiid.-*, i-tc.

luude from Hesh and

rice, to

wliicli

are added raisins

170

KHUSHHAL KHAN, KHATTAK.

The

nigliting-ales

and the parrots

fly

about the wilds, astounded

And crows and ravens caw and croak above the beds of

flowers.

Babylonian steeds eke out an existence upon dry grass alone

Whilst the tanner's asses receive a stipendiary allowance of provisions.

Fools,

exempt from

WTiilst a

all

care

and anxiety,

in tranquillity repose

hundred troubles and misfortunes, the prudent and the

wise beset.

The meanest

And

slave

assumeth authority over

the slave-girls are

his

own

proprietor

more honourable than the mistress of the

house.

Khushhal

Alas,

in the days of the

The house-born servants f have

all

Emperor ^alam-glr,*

a wretched and contemptible

lot

XXTX.
\Vliat

numbers of boats

in this river's

depths have sunk and

dis-

appeared,

single plank of which, even shouldst thou search, cannot be dis-

covered

Everywdiere sepai'ation and absence have enkindled the flame of

grief

Like unto green wood throwTi upon the

fire,

how long

wilt

thou

weep?
*

Aurangzeb, son of the Emperor

Sljali

Jahan.

t Literally, liouse-born slaves but here the term applies to the trusty
chiefs and followers of SLah .Tahan, who was dethroned by Aurangzeb.
;

N 2

KHUSHHAL KHAN, KHATTAK.

180
Sorrow and joy

pain and pleasure

are,

from the licginning, linked

together

And

as

much

as one

may have

mnch even

wept, so

shall

he rejoice

agiini

Many

minarets have

lofty

standing

But not a

beheld, in their gi-aceful

symmetry

soul mentioned their

names unto me, nor

said unto

whom

they belonged.

The

cares

and

forms

And

the

trf)ubles of the

world are of a thousand varieties and

summer

skylarks

trill

and warble

in a

thousand different

ways.
are different, by

They

far,

my

from the cherished sentiments of

heart

The manifold rumours, that the

This

scroll

is

an end

folks

bandy

not the kind of thing, that

it

fioui

one to the other.

shall ever be i)rought to

It is s])rcad oj)en,

and examined into

it is

read,

and then

rolled

up

again.

Thine own actions are of use to

thee, l)oth in this world

and the

next
Verily, the throat of eveiy

The humblest

fare, thouirh

one

is

kept moist, by

its

own

saliva.

barley-bread, unattended by eair and

trouble,
I

will

account miue dainty than the viands, on the king's table

outspread.

they cannot

The

ears of the reckless and imj)rudent are deaf

The

blunt, jilaiii-spokeu w(rds from K_nusnii.\i. Kh.vttak's moutli.

hear

KHUSHHAL KHAN. KHATTAK.

181

XXX.
Every moment

Than

tliat

such, I hold

a person

him

may

far better

be thus

who

off,

in

want of employment,

is

forced to labour for

nothing.*

The

and

sick

infirm, if

they do not work, are to be excused

But wherefore should not the

Even

say unto thee,

sit

his living earn

Whether

not thus useless and unemployed.

Every amusement, by which care

Every

man

thou mayest not have any employment of thine own

if

Still, I

hale

may

be beguiled,

is

delight

be chess, or backgammon, or the pleasures of the chase.

it

horn*,

and every moment, a man's

In one state unchangeable,

Thy name,

Khushhal,

Eor, in truth, tliy

is

state

different

is

the Creator of the world alone.

shall

employment

be remembered in the world

is

one great and mighty work

XXXI.
Neither doth any one here seek to avail himself of

my

abilities

and

experience.

Nor

ai'e

the capabilities of this country's people of any advantage

unto me.f

We

converse together in one tongue

guage

But we do
* "

we speak

the Pus'hto lan-

not, in the least, understand

what we

to one another say.

A want of occupation is not rest

A mmd quite vacant, is a mind distress'd." CowpiiK.

j Written on the poet's return from Suwat, where he had gone to

endeavour to induce the YusuIzTb to join the confederacy against

Aurauffzeb.

KULSHHAL KHAN, KUATTAK.

182

they arc

Tlie Suwatis account themselves exceeding wise, whilst

but

And

fools

't is

amongst such a

hath

Now

set as these, that the

my

Almighty

lot

ciist.

that

have beheld the Suwat

have this

much

dis-

and contemptible

thiiu

the

valley, I

covered,

there

Tliat

is

no

tribe

more

abject

Yusufzis.

Tyranny and

And

everj'

Although,

self-conceit

seem

to be the innate nature of all

man amongst them

is

covetous and ready to beg.

in tlicir dwellings, tla-y

have wealth and goods, they are

hiuigr\'-cyc(l

And

their head-men, than the rest, are

more

villainous

and

infiuiious

still.

'Tis said, that the water-melon deriveth

melon

But

its

colour fnau the water-

their wise

men and

elders are nun'O wuitlilcss than the people

themselves.

The

rights of the poor

and

heljiless,

they make out wrong and

unjust.
If they ciui a single

As

to those

penny obtain by way of a present, or a

have seen myself

about

others

am

bribe.

luiablc

to

sjteak

They

are

nil

either Imlldcks or skiiiucis, \vith<iut

any exception

soever.*

.kiimcr or fanner

Afghaii.s.

is

Linked ujmui with irniU

ripiitcniiit

liy

tlir

KHUSHHAL KHAN, KHATTAK.

Pcregi'inatious such as these, iu

all

countries,

1S3

are

by no means

useless

them became known mito me.

the secrets regarding

Since

all

Now

that

Khushhal hath

smelt

tliC

and the

earth of Suwat,

Sama'h,*

He kuoweth,

that a single faithful

man

will not, in

them, be

foiuid.

XXXII.
There

lamentation eveiywhere, from the hand of death

is

In every place, in every habitation, from the hand of death

The form of man He created

And

evil

and misery,

for the sake of

The whole of the prophets and

Have

all

Ruin and desolation on these

!

itself;

saints, that

have ever existed.

been hidden in the earth, by the hand of death

Surely, and without doubt, in the

Come

death

came from the hand of death

in this world,

do thou,

too,

end

shall be

fair abodes,

brought

by the hand of death

occupy thyself in laying by viaticum

for

thy

journey

For whole caravans have been dispatched, by the hand of death

Khushhal
Even
*

though

in

body thou shouldst a Shah Jahan be,t

then, thou wouldst depart in soitow, from the

Sama'h

signifies a plain in the

A fgh an

hand

language, and

of death

is

the

name

given to that tract of countr}-, lying between the Kabul river, near

its

junction with the Indus, and the mountains bounding Suwat on the
south.

f Kef'erring to the unhappy end of the lOniperor Shah Jalwn, dethroned

and imprisoned by Aurangzeb

his son.

KHLSHHAL KHAN, KHATTAK.

184

XXXllI.
Wiilom, uidoed,
was ever mail

There

was

iilways wise

aiul beside

myself

association, not separation

is

real

with wh(.an

Amongst the

folks I

arrows

was a

<'f

my

am

away

even yet,

fiction

and a

is

made, fur and

neiu-

fiction,

even

yet,

am

aside,

unto

me

a torch

yet,

am

a moth, even

and tlair

a friend of Himself,

target,

my

life

even yet,

am

He turned me from

all

\uito the

world; and a stranger, even yet,

ocean

is

circumamlucnt, lioundless, imfathomable,

was the pearl

and

its j)earl,

even yet,

am

delegate,
I,

In the sjune maimer, with mine iiwn iieloved, without agent

As

ciccan whicii

CM' tliat

trcasiu-y,

His eyelashes, they are the misfortune of

tlirnwasa stranger

'I'hat

goodness

was a moth thereon

made me

lie

'tilers

am

yet,

have come to know myself:

and of such, a

was a target for them an age

W'lirii

un-

is

At that moment

the veil of His face was drawn

appeared

TliL'

In the world, the mention of

When

am

yet,

am

was a dweller, a dweller, even

was a treasury of mysteries

am

yet,

from Him, disjmiction

have entered into the world,

iSince I

even

AN'itli lliin,

aiid wise,

mad, even

KjJVsnHAL, used

in

amity to

he, in amity,

even yet,

am

oi'

185

KHUSPIHAL jyiAN, KHATirAK.

XXXIV.
Amongst the whole

my

village,

Who, tlironghout the whole

Though,

and

in resemblance

beloved

That, in loveliness, she

Notwithstanding she

Yet

still,

is

am

is

that person.

may human seem

like a fairy

that person.

as a nightingale towards her,

imto a bower of roses

like

may

that person,

in cpialities, she

But, in truth, from head to foot, she

'Tis for this reason that I

is

tribe, is celebrated

that person.

reproach me, or become angiy with

from her mouth, she

is

a scatterer of sweets

me

that person.

^Vllether her curly ringlets, her top-knot, or her side locks

musk

She

is

the fragrant

Let

it

not happen that

Know, that she

In place of a

is

of Tjitary entirely

miss her in a crowd, but in case

fawn-eyed and rosy-cheeked

present

veil, I will

hei-

my

Should she nourish the desire to possess

When

She

severe and tyrannical beyond

is

When

that person-

head as an
it

should,

that person.
offering,

that person.

seek to kiss her, she censur-eth and rebuketh

measure that

me

person.

arrayed, from head to foot, in gold-embroidered garments,

From head

to foot she

Wherefore,

For her step

is

partridge
is

far

a golden picture
art

that person.

thou so proud of thy gait

more graceful than thine

that person

Since her form and disposition perfectly harmonize together.

Unto the heart

of

Khushhal

she

is

preciousthat person.

186

KHUSIIHAL KHAN, KHATTAK.

XXXV.
There

will

the

none of the world's

l)e

tomb

Thine owii good deeds

Without the

And

the soul

I'e careful,

and ambitious within

viiuitics

go with thee, and naught else besides

will

parrot, the eage

is

like

that

it

useless

is

be convinced of

unto the paiTot the body

may

like

not be, altogether, lost luito thee

For, like xuito a jjcarl of great price,

is

this

unto

its cage.

this breath of thine.

WJioso easteth this pearl, so precious, uuprofitably away,

He

is

not a whit better than the beasts of the

Pass near the gr.ives of the

chiefs,

field.

and the nobles of the land

Behold, out of their dust, thonis and brambles have sprung \ip

Whatever

liath hapj)ened,

cmmot be changed

wherefore, then

Dost thou manifest such apprehension, and such dread?

"I'is tiiy k)t,

And

fnun the world to

that, too, will be

All these things,

my

but eight or nine

dear

will

Whether pretty maidens, noble

lie

ready,

Kj_ushh.\l

In every direction

liear, at

may

most, Itut a shroud away

yai'ds, or

may

remain behind thee

be ten.

steeds, or robes of finest satin.

for the time of departure is

cime

be heard the sound of the warning bell

XXXVI.
Tlif 'rurauis are all turbulent, (juarrelsomv,
Liars, prrjurers,

and oppressive

and eoneoetors of ealunuiy and slamlrr.

*

Sff

noti' at juige 71.

!*

187

KHUSHHAL KHAN, KHATTAK.

The

Irauls* are of a friendly disposition

They have iirhanity, and breeding

The Afghans are malevolent, and
But give them

for their

they

are true

and

faithful

are respectable and deserving.

and contentious

ruthless,

modesty and valour due

praise.

V/hether Baluch or Hazarah, both are dirty, and abominable

They have neither

religion nor faith

Whether Hindustani or

SindhI,

may

their faces be blackened

For they have neither modesty nor shame

The Kashmiris, whether male

They have none

Behold

May

or female

of the chattels of

they are not of the

perdition swallow

neither bread nor

-may

they

meat

be undone

all

human

race

what are they

them both Uzbak and

Kazalbash

of them,

Are dancers and fiddlers and who

all

humanity amongst them.

The Laghmfinis, Bangas^his, Suwatis,

Unto him,

may shame attend them

Tirahls

will

all

be friends with such

matters are manifest, regarding other folks' ways

Then render unto Khushhal's shrewdness,

its

due meed of praise.f

* Under the two names of Iran and Turan, from whence the people are
termed Irani and Turani, Eastern authors comprehend all the higher
Asia, except China and India.
Iran, which is the Eastern name for the

Persian Empire, includes

all

that

immense

tract of country, lying

between

the Oxus or Bakhtrus on the north, the Arabian sea on the south, and
the Tigris on the west.
or Turkomania.

same maimer as
and Ajam.

in the

t All the

The region beyond the Oxus

Turan or Scythia,
all mankind,
Greek and Barbarian Jew and Gentile Arab

different tribes here

mentioned are not Afgh ans, but are either

located in Afghanistan or border on the

anil t^ikhs

is

In some instances, Iran! and Turani include

Afgh an

country.

The Panjabis

not being mentioned, would indicate that in Khushhrd's days

they were not

Hindustanis.

recognised as separate

people, but included

amongst

KHUSHHAL KHAN. KHATTAK.

188

xxxvir.
I

iim well ac(juaiuted with Aurangzeb's justice,

His orthodoxy in matters of fuith

His

own

and equity

his self-denial

and

brothers, time after time, cruelly put to the sword

His father overcome in battle, and into ])rison thrown

I'ho' a

Or by

fiists

person dash his head against the ground a thousand times,

his fastings, should bring his navel

and spine together

Until coupled with the desire of acting with virtue and goodness,

His adorations, and devotions, are

The way of whose tongue

is

one,

all

impositions tuid

and the path of

lies.

his heait another,

Let his very vitals be mangled, and lacerated by the knife

Externally, the serpent

But

intenially,

The deeds
But the

is

men

of

is

handsome, and symmetrically formed

with uncleanness and with

will

arm

in the day of

venom

be many, and their words

acts of recreants are few,

Since the

filled.

will

be few

and their boastings many.

KiasHHAL cainiot reach the tyrant here,

doom, may the Almighty have no mercy on him
of

XX.Will.
I

am

intoxicated with that covuitenance, whicli hath sleepy, languid

eyes

By them,

become

sn cut

and gashed, thou wouldst

>ay, tiiose

vyvs sharp swords contain.

My

beU)ved, in loveliness and gmce,

is

incomparable, and without

equal
But, than her whole person,
i>er eyes.

more

sjdendid, and

more radiant are

KHUSHHAL KHAN, KHATl^AK.

I

have seen the hue eyes of very

But only

one, here

and

many

fair ones, in

there, hath lashes full

Can the Hourl* have brighter

eyes,

iny hfetime

and long

may admire them

Tho' the prelate and the priest

189

like thine.

a hundred times,

than those dark ones of thine

Those marplots are sitting together, talking about the poor lover
Consequently, he keepeth his eyes, to this degree, averted from thy
face.

Wlieresoever thou

art,

and there only,

there,

will

my

sight be

directed

Wherever the heron may

There

is

be, thei'e the falcon directeth his eyes.

not, in the wide world

One such

tho' I

am

constantly in search

charmer, that may, to day, possess bewitching eyes.

fair

She looketh upon no one

beauty go
See

how long

to

what degree

will the pride

of her

wayward creature

this

will

look so proudly from

her eyes.
'Tis well for them,

who

are

happy

in the society of the

beloved of

their hearts

For every hour, on the face of their dear ones, they charm their
eyes.

Draw near, if thou wouldst behold Khushhal in sorrow and grief

Day and night, from thee severed, his eyes with tears o'ei-flow
!

XXXIX.

A man

is

Who

gentle and affable, unto

is

he,

who

is

com-ageous, and
all

blnck-eved virgin of the

whom

success attendeth

people, as long as

Muhammadan

life lasteth.

Paradise.

KHUSHHAL KHAN. KHATTAK.

90

His

his

face,

promise

With no

face

real

word,

his

his

word

his

his

protaise,

falsehood in hini, no deception, not witless and lewd.

His words few, hut his deeds many, and in silence performed

With month

When
Tit

closed,

but lx)som laid open like

tlie

bud

of the rose.

lunniHty nuxy be necessar}', or when stateliness be required,

be in loftiness, like the heavens

In dignity, like the cypress

Its branches,

on

all sides,

in luunbleness, like the dust.

in generosity

and bounty, like the vine

imder the weight of

clusters bending.

its

Like unto a fresh and fragi'ant full-blown rose in the parteiTC,

Aroiuid which the sweet nightingales raise their plaintive songs.

1

am

quite amazed, suice he speaketh in this manner,

As from whence did Krushhal

all this

mental genius bring.

XL.
In this parterre, a single leaf of thine there will not

Shouldst thou become acquainted with autmnn's

Account as

gi-eat

good fortune, these thy few days

That the nightingales,

for

be,

dii-e

rose

inclemency.

in the gai-don,

thy sake, beat their breasts and bewail.

Nothing whatever of the ghny and dignity of that garden

will

remain,

When

the plaintive melody of the nightingale

T'lx'U tliat wine-flask, wiiich the

The eyes turn

See

some

fall,

whilst

hushed within

it.

cupbearer hath with him.

not towards, since

Behold the pjissage of

is

this bridge,

it is

devoid of any wine.

by the

some outstrip

peoi)le of the

othei-s,

world

and cross before them.

191

KHUSHHAL KHAN, KHATTAK.

never be effaced from

It will

may

If the partridge

The decrees by

fate ordained,

Nor

felt

who unto

shall

I,

liveth,

cannot be changed by any moans,

love devote themselves, will never grieve

for the backbitings of marplots,

What

it

the talons of the hawk.

thou shouldst read the four kith* unceasingly.

Tho', over thyself,

Lovers,

memor}^ as long as

its

ever have

a poor darweshf do

Otherwise, indeed,

and

tale-bearers, will they care.

neither hand nor might have

I,

would have exhausted the whole upon the

world.

Such a dear one

I possess

from

this,

thou mayest of her loveliness

judge,
^\^leu the fragrance of

musk

nothing to that of her ringlets.

is

How can he possibly lie on his bed, free from soitow and care.
Who may be aware of the dread earthquakes and tornados of fate
In the assiuned coldness of the beloved, there

But miserable Khushhal,

alas

from her

is

a pleasiire withal

real indifference, dieth.

XLI.

Should any one speak about

possess

But

since

intellect

and

ability,

good fortvine assisteth

such things

me

not, unto

whom shall

In this world, the gift of fidelity and sincerity

A religious

That

is

mention

and

itself ; J

from any one

to preserve one's self

mendicant or devotee.

to say,

alchemy
it

su7-a or chapter of the Kur'an, entitled " kul

of benediction,

misfortune.

is

should I be covetous to obtain

Reading over the

way

^\^lerefore, then,

l-lah" by

cei-taiul}^,

them

an impossible

thing'.

from

huwaand

evil

KHUSHHAL KHAN, KHATTAK.

192
The

fruit of

constancy and

faith, is

not to he found in the world's

ganlcn
I

search for

it,

That rain which

How

My

shall I

and unavaiUngly, upon every

hootlessly,

tree.

upon the water?, and mixeth with

fallcth

tlieni,

such n\in account, amongst other genial showers

foolishness

my

become predominant over

liath

and

sense

prudence
I'nprotitably,

By means
I

cast liack

of fate,

it

my

jieails into

the depths of ocean again.

will neither decrease,

nor

will

increase

it

do not consume that daily-bread which belongeth not to me.

my

Whatever may remain redundant, out of

Like unto a thing given in

What

place,

that there

had been any safety

If there

But, alas

where shall

I, silly

When, from

that

its

may

flee,

deceit,

and

fi-om

and escape from them.

from destiny

in flight,

my steps, to

had been

be safe from

its

free

decrees

with the stone of calamity and perfidy;

obtained neither happiness

make my

heart

sa<l,

The}' were wont to say tliat patience

Therefore,

from

am, carry a shield of glass before

advent,

Wiierefore should

direct

me

Cruel fortime stoneth

^Vhil8t

free

is

where

tell n\c

daily sustenance,

preserve for the use of othere.

the pi'esent time,

in

imj)osture

tru.st, I

is

my

face.

nt>r jov,

by sevenince therefrom]
the

sigii

of success

KnusHH.vL, with resignation gird up

my

heart.

XLll.

Notwithstanding thou
Still

turn not iVoni

art

unto

iiie tliv

me

fact\ for

a sovereign, and
1

am

a beggar

distracted and distressetl.

KHUSHHAL KHAN, KHATTAK.

who bear

I,

Do

l\)6

the brand of thy tliraldom and enslavement,

not consider any one equal with myself; for I

my

The door of

heart I have closed unto

Associating with the world,

am

filled

all

am

a king.

extraneous things

with anxiety for thee.

am

If

any one

is

wretched about thee,

If

any one

is

the dust of ,the sole of thy foot, that dust

Sometimes,

At

others,

The

write

upon

I tell,

Exclude

me

Although

am

not from being accounted

may

be deban-ed from

unto

my

thou treat

me

am

If I

of use, or

if I

am

among the dogs

tiso

at thy door,

and favours

all benefits,

saying, "

of no

state.

without compare.

with harshness and severity,

Unto Khushhal thou wast

my

pen,

Shouldst thou love and kindness bestow, of them

If

I.

beyond computation

admii-ers of thy pretty face, are

But amongst the whole of them,

am

words of thy mj'stery

paj)er the

through grief for thee,

that wretched being

beside.

am unworthy

merit theni.

Of what use
still, still I

art

am

thou
thine

?-"

XLIir.
Gentle breeze of the morn

.shoiddst

thou pass over Khairabad,*

Or shoidd thy course lead thee by

Sara'e,

Hail them, again and again, with

my

And
*

with them, many,

An

old fortress

and

many
village

on the banks of the Sind;t

gi-eetings

expressions of

my

and salutations
regard and love

on the west bank of the Indus,

facino-

Artak.

t The town of Sara'e, belonging to the Khattak tribe of Afghans, Hes

amongst the hills to the west of Attak, and not far from the west bank
of the Sind or Indus.

It is

one of the chief towns of the

tribe,

and was

the birthplace of the poet, and most of his ancestors are here buried

Khushhal himself was buried

at a different place.

his poems.

but
See notice precediu";

KHUSHHAL KHAN, KHATTAK.

ly4

unto the swift Aba-Sind with sonoi'ous voice

C'ly out

But unto the Landdaey, mildly and whisperingly say*

"Perhaps,

may

For, whilom,

Of the climate

drink, once more, a

was not on

Ganjircs'

Hind t should

^\^nlst the vileness of its water

is

out

of

cup of thy

how

loncc

more horrid

stiU.

complain,

shall I cry

far

Shouldst thou drink water from a rividet,

And

watei^s

nor on Jamna's banks."

that of the wells, too,

Since therein, from

is

it

racketh the vitals

not free from danger and

streams, the cool element

hill

Defend us from Hind,

tho'

it

is

shoidd teem with

peril.

not

t(^

be had.

the world's

all

luxuries besides.
Surely, no one will continue in utter helplessness in this world
Tlie

mercy of

Of the

tlic

Merciful will be shown unto the forlorn, at last

restoration of the wounded, hope

^^^len the sore, of

God

Once more,

its pin-ulcnce, shall

dclijjht,

by

may

The wise muriniu"

At any stroke

me

luiiting

sinner, even, at

.\bri-Sind, sipiifvinir

the Indus.

it

unto her again.

rent in twain.

is

do they ever dennn*,

thou
livst,

wilt not

will

remain

its

joins the Indus a

f Hind, or

Hiiulristrin.

for

escape from the

"the fither of

rivers,"

is

Tlie Landilaey-Sind, or "little river,"

river of Kril)ul, after

until

free.

of misfortune, that emauateth from the All-wise.

Khushhal

In Hind,

For the

not, neither

be entertained,

become somewhat

That heart, which now, from her separated,

aye
fire

the
is

of Hell

name for
known as the

-Aftcliiln

that

junction with the Suwfit (the ancient Sua.stu3),

little

above Attak.

KHUSHHAL KHAN, KHATTAK.

195

XLIV.

never will carry inv face unto

Xor

Xever more

will I

Xor smoothe
I will

Xor

tlie

mirror again,"'

again anoint mine eyes with antimony

will I

not arrange the

redden

will I

my

dye red

my

white hand^ with hinnri,t

comb,

out, with the

my

little ringlets,

lips

long hair any more

clusters

iii

romid

my

foco,

with the betel-leaf J again

whom shall I deck out and ornament my person,

When my beloved friend is not present the same to behold
For

My

whole frame turneth into red flames and dense smoke,

"\Mien, in

Though

my

life is

"NMiat shall I

May

heart, I think of the secrets of our love.

sweeter than aught else in the world besides,

do with

it

't is

bitter now,

from

my

he be happy, that dear friend, wlierever he

Let him for his own happiness care

* Tliis

poem was

written

Ashraf, himself a poet,

bj'

who

alone will

love severed.

may

be

mourn

one of Khushlifil's wives, the mother of

died in exile in Southern India,

almost appear to be a reply to the

poem

It

would
by

preceding, which was written

Khushhrd, whilst in exile in India.

f The leaves of a tree {Laiosonia inermis) from which a bright orano-e
red colour is extracted, and with which the Muhammadan people of Asia
dye the hands and feet on festive occasions.
\

Used

to give a bright red colour to the lips

but the bark of the wal-

nut-tree seems to be the favourite substance for the purpose amono- the

A fgh an

females now-a-days.

The play on

lation

which

the words in these two last lines are nearly lost in trans-

for instead of inserting her

signifies

'

happy.'

To have

own name, the writer uses her husband's,

own name would have been

inserted her

considered indelicate.

o 2

KHUSHHAL KHAN. KHATTAK.

r.G

XLV
I

intoxicated

liin

Give

censor

ear,

am

dost hear

All other wine soever,

But her

I indixlgc

drink wine

drink wine

indulge

have given up to the world to drink of;

a wine that

hj) is

me

not resign

will

not become satiated therefrom

shall

a worsliipper of wine

die

lor

it I

for

my

die

thii-st

is

un-

(|uenchahle.

Although, such ovci^flowing cuj)s

iiuleed,

I,

who on such

Ubed not always

What
Well

knew

burning

a path as this,

to be in safety

for

my

for ever!

way,
love

state in separation?"

my

heart was Inmiing

People say unto me, "Verily thy colour

art in love
I

the path of love

save that

notliing else,

ever

jomiie}* ou

still
it is

me? "What was thy

askest thou

I sliould quaft" for

do not deny

is

become sallow

thou

!"

it

With the lover

truly,

it

is

my

friends, I

am

customary, that

in love

mdecd,

love he should

in

am

brook

censm'e

For

this reason,

I,

JKhushhal, undergo

it

suftor

it,

and endure

XLVl.
1

become quite astonished with the

To

see

what these dogs

peo])le of the world.

do, for the sidte of the flesh's lusts.

Such acts and proceedings are developed, and poi-petnited by them.

As

tlie

Devil wouhl never have thought

of,

and never have uttered.

The Kur'an they always place before them, and from

Hut none of their doings
tiicrrof.

will

be

in

it

they read

conformity with the tenets

KHUSHHAL KHAN. KHATTAK.

"Wliat road shall T follmv in pursuit of

For, like unto

Good men
But

like

Alchemy

itself,

unto any

Do they belong
For, among the

common

where

shall I seek

they can

rarely be found

stones, the worthless are not a few.

to the afrit,* the

lineage of

the wise have become scarce indeed.

and garnets

are like rubies

them

197

demon, or the goblin race 1

Adam, the

Afghfins I cannot account.

Notwithstanding thou mayest give one the best of counsel and

advice
Still,

even the counsel of his father

The whole of the deeds

is

not acceptable to his heart.

of the Pattruisf are better than those of the

Mughals
But they have no unity amongst them, and a great pity

The fome of

and of Sher Shah

Bahlol,

too,

Afghan Emperors of India, who swayed

resoundeth in

its

it is.

my ears

sceptre effectively

and

wellt

For

six or

That

all

seven generations, did they govern so wisely,

their people were filled with admiration of them.

Either those Afghans were different, or these have greatly changed

Or

otherwise, at present, such

* Afrit

one

is

the Almighty's decree.

of the most fierce and cruel of the genii, or demons, of

Oriental tales.

f Pattilns, another
I

name

The A fgh an Emperors

for the

Afghans.

of India, of the Ludi tribe, were Sultans Bahlol,

Sikandar, and Ibrahim,

who

conquered Hindustan.

His son, Humayun, was again dethroned by Sher

reigned from a.d. 1450 to 1526,

Shah, an Afghan of the tribe of Sur, in a.d. 1540.

Salim Shah, his son, whose son,

Humayun,

Muhammad

when Babar

To him succeeded

Shah, was dethroned by

the previous Emperor, and father of Akbar, in 155G.

KHLSHHAL KHAN, KHATTAK.

198

Afghans shall

If the

Old

Khushhal

acciuirc the gift of

shall, a

cuucurd and uuity,

second time, grow yoiiug therefrom.

XLVII.
Separation tunicth sweet existence bitter unto
It layeth

the very

ui)on

vit;\l.s

Whatever strength and

fierce,

man

devoxiring flames

energj' the heart in the breast

Separation, out of these eyes, cxpellcth them, ever\'

Than such

When
He

existence as this, annihilation

one's days

and

faileth not to hit

niudits all pass

may

in

possess.

now and

preferable by

is

away,

again.

far,

nuscry and woe.

he woundeth me to the veiy heart's core

For the archer of grief hath bent the knee, to take aim at me.

The book

of

my

It was torn up

If the gauze,

heart

is

on the subject of constancy and love

but no one acquired the meaning thereof.

which the moon rendeth,* can be again repau-ed,

my

may

poor heart,

Then the

restoration of

Would

heaven such a ])erson would a])pcar

to

As woidd bring
In separation,

my truant

l)ack

if

also be effected.

am

qnite willing

heart from thei)ath of the beloved

there were no hojie of meeting once more.

For the bewildered

lover, there

would be

n(<

possibility of existence.

Wlien thou placest thy foot on that path, thy liead payeth the
forfeit

Yet on such a dangerous load as

kiiid of cloth or

moonlight
the moon.

gauze, which

and. lipnr(\

is

this,

is

continually

said to be vent

wend

my

by exposure

way.

to the

reprfsented by Oriental jjoets as cnninom-ed of

KHUSHHAL KHAN. KHATTAK.

imto another's place

Olio succecdoth

for such

199

is

the

way

of

tlie

world

And

Khushhal,

I,

am

also,

the successor of poor

j\lajiiuu.'*

XLVIII.
Tlic

of

carnality

my

heart

is

an

Afrldljf

who,

for

religion,

careth not
Its

good thoughts are but few

but unto wickedness

it is

exceedingly

prone.

Akhund

Like mi to
to

Darwezah,;}:

point out godliness and piety

it

But the

teacheth

flesh

it

impiety and

infidelity,

nnto Pu-

like

Ros'han.

Two-and-sixty years,

by computation,

my own

age

hath

now

reached

And my

black hair hath turned silvery, but

my

heart not the least

white.

There are

not, in the red carnelian caskets, those white pearls

now

;||

Neither do those narcissuses remain, nor those white roses of the

parterre."""'
*

See note at page 29.

Afghans, dwelling in the

hills to the west and .south of

most uncivihzed of the Afghans.
% The celebrated saint of the Afgh ans, and great antagonist of Pir
Roshan, the founder of the Poshanian sect of schismatics. He changed
the name of Pir Roshan, signifying, " Saint of Light," into Pir Tarik, or

tribe of

Peshawar,

who

are about the

" Saint of Darkness."

^ Bayazid Ansari, who took the name of Pir Roshan, as above stated.
For further accounts of this man, see page 5L
The red carnehan caskets refer to the gums, and the pearls are the
II

teeth in them.
** The eye

complexion.

is

compared

to the narcissus,

and white roses

to a clear

KHUSHHAL KHAN, KHATTAK.

200

my

With

head on the

Ciire

suft

]nlluw hiid,

ANTiilst tliosc

laid

who

shfircil

with me,

it

ik)W in tlie cold gi-ave

;ire

Vcrv many

boat*;

in the

have sunlv

Indus of mortality and death

many companions and

therein, were

with them en<;nli)hed

And

sleep without sorrow or

friends

What

is

it

the veil of wTetchedness that hath fallen

my

sight

before,

with mine eyes

Tliat

me

manifest to

With

in

l)(>dy

cannot perceive the truth, though 'tis

such agony, and so

Malediction on such conduct as

is

past

him
Koi-

many

physicians in the world,

die-

'tis

gone! his place

this,

is

that

seek not

Ikll. unless

my own

cure

God have mercy on

along with

Khushhal

associated,

ai-e

both the Devil and the

flesh

XLIX.
ilow handsome soever thou

However wise thou

art,

art,

with

thou

aii;

not Canaan's Joseph

Lokman* thou

canst never compiu-e

Nc)twithstnnding thy poni]) and state, and that thou art the ruler
of the laud,

Kemcnibcr

well, in

thy heart, what a magnificent king was Sullmau.t

i1'>op.

t Soloraou.

KHUSHHAL KHAN, KHATTAK.

How many

lovely-faced ones

there been

As they came,
remain

in the

many

sages and princes have

so they departed

in the world,

do even their names

good name

The wicked

how

201

remain behind

will

for evil are

memory

naught else soever will survive

remembered

the

good, for their virtues,

live.

Shouldst thou hear of Hujaj,* thou wilt also hear the

name

of

Noshlrwauf
For

justice, the unbeliever is venerated

is

If

for tyranny, the believer

is

the time, whilst of the

cursed.

thou desire to practise goodness, now

living accounted

There

will be neither

advantage nor

profit,

shouldst thou regret

its

neglect, in the grave.

Tlie infidel is that

lusts

The

man, who constantly followeth

after the flesh's

true-believer

is

he,

who

is

ever anxious about his religion and

his faith.

There

is

not the least doubt in

this,

that

all will fall

victims unto

death

But

in this there is uncertainty, as to

to lie

who

will obtain a

graveyard

in.

Happy, truly happy

shall

he be, who

may

die with piety's blessings

attending

A gi-ave in honour he obtaineth, and over him the blessed book is read.
* Hujaj, the Governor of Khurasan under the Khallfahs of the house of

Omeyah, and

a notorious tyrant.

Persian monarch, celebrated throughout the East for his justice

and equity, hence he is known as " Noshirvvan the Just." It was during

liis reiii'n

that

Muhammad was

born.

KHUSHHAL KHAN, KHATTAK.

202
The season
Then

of youth hath passed

come

liath

leave thou
pre])are

now,

other

all

and the equipments of the grave

tilings,

Were

thine heart a little compassionate,

Were

1,

of tliy love bestowed

little

who through

Were

old age

Klii-'5HHAL,

grief for thee,

thine ear inclined to

weep and lament

my

They who now

it

would be

me

for

my

of thy beauty's perfection,

at

it

would be

thy threshold

how meet

coni])liiinings,

and cry out against

^\^loso blame,

Were they aware

how good

upon me, how kind

it

woidd be

love for thee

how proper

it

would be

boast, before the world, of their austerity

and

self-

control

Were they

to refrain

After death, sliould

Where the path

woidd be

My

1,

too,

my

grave, in

of the beautiful

may

ever

lie,

Vie

would be

would be

delightfid

liiir

and

it

other dogs are lying about

of

KnusHHAL

quenched

it

would be

very long,

how

fitting

rosy, too, are tlie

hxleed, amongst them,

all

in this short existence

to be very,

U.
J?oth

situated,

how

accounted amongst them, how fortunate

life

it

grief for thee, cannot he

Were the

some such place

many greyhounds and

In thv alley,

^Vere

from looking at thee, how seemly

Adam Khel

Afrldl maids

sorts of pietty lasses tliere are

it

KHUSHHAL KHAN. KHATTAK.

203

Witli large eyes, lony drooping lashes, and arched eyebrows

Honey

hps, rosy cheeks,

Small moiiths,

like

and moon-like

faces, too, liave the}'.

unto rose-buds, teeth regular and white

Their heads round, and covered with dark curls, of amber redolent.
Their bodies soft and sleek, and like an egg, so smooth and glossy

Their feet diminutive, their heels round, their hips prominent.

Thin stomached, broad chested, and small waisted

In stature, straight, like the letter

Although

my

j^eregrinations

may,

and of complexion

alif;"^

like the falcon's, be

foir.

among

the

hills
Still,

many

pretty plum}) partridges

Young and untaught,

my

quarry

have made.

or old and trained, the falcon seeketh his

prey

But more

scientific,

and more unerring,

water of the Laiiddaey

It is either the

That tasteth sweeter, and more

The

hills in

And

is

the old bird's swoop.

river, or of

delicious,

the Barah stream,+

than sherbet in

my mouth.

the Matarl Pass % shoot straight up into the sky

one's corpulence soon diminisheth,

climbing and ascending

them.

Along with the

And having
Love's

Adam

dismissed

Khels into the Tl-rah country

them

Khushhal

affairs,

to

The

letter

{(dif),

from

its

came
I

form,

is

returned.

are fraught with fire to excess

For shouldst thou conceal the flame, the smoke thou

*

Khwarrah, wdth regret

still

wilt see.

adopted to denote straightness of

stature.

f See
I

Poem XCVIIL,

The name of a

third note.

pass or defile, leading into the Ti-r.ah country, held by

the AfrldT tribe of Afghans.

KHUSHHAL KHAN, KHATTAK.

204

LIT.

Say not
If

iinto

me

" T\Tiy swearest thou by me V

swear not by thee, by

whom

shall

Thuii, intleetl, art the very light of

by those black eyes of

This,

swear?

miue eyes

thine, I swear

Thy countenance is the clay thy curls the night

By the morn I swear and by the eve I swear
!

In this world, thou art

And

my

naught else besides

Thou

life

and

my soul,
my life,

unto thee,

art, in truth, tlie all-engi-ossing

Every

hoiu-

The dust

is

an ointment

By

this

My

hciu't

By

this very yearning of mine,

very dust beneath thy

f(.)r

swear

my

idea of

every moment by my God,

of thy feet

mind,

swear

the eyes

feet, I swe;ir

ever yeiu'ucth towards thee, exceedingly

unto thee

swear

\Vlien thou lauulicst, they are nothing in comparison

Both rubies and

Tndy,

And

am

this,

I,

pearls,* l)y tliy laugh

swear

thy lover, and thine, thine only

KhusuhaIv, by thv sweet

face,

swear!

LIII.

By the laughter of the hapjiy and the gay, I vow

And l)y the lament;itions of the woe-begone, I vow
!

The

rubies signify

thi- lips, anil tlie jjearls

the teeth.

KHUSHHAL KHAN, KHATTAK.

205

By the inebriation of the intoxicated with wine

And by the piety and abstinence of the monk, I vow
;

By the hundred transports of meeting and association,

And by the thousand miseries of separation, I vow
!

By the beautiful and fragrant roses of the spring,

And by the sweet melodies of the nightingales, I vow
Compared

By

that

to which the graceful cypress

is

as nothing,

and form symmetrical,

tall stature,

vow

That are tinged with the antimony of expression.

By

those dark narcissus-like eyes, I

That wdiich

is

more

vow

slender, even, than a

By

that delicately slight waist of thine, I

On
By

that beauty, and by that elegance, I

By
By

the balmy breath of the morning breeze, I

is

vow

the bearer of the message for an interview,

the footsteps of that bearer of glad tidings, I

is

of these

many

And

I love
this,

thee far more dearly than

by

thyself,

I,

vow

oaths and protestations,

hundred thousand times again and again,

That

vow

not the least insincerity,

the truthfulness of the true and sincere, I

With the whole

die.

vow

that which cometh from the direction of the beloved

In the which there

By

vow

accoimt of which, lovers pine away and

Who
By

haii'.

vow

life itself;

Khushhal, Khattak, vow

KHUSHHAL KHAN, KHATTAK.

'206

LIV.
TIjo

Afghans have gone

mud about

posts and dignities

But God presen'e mc, from such phigues and troubles

Unto whom bclongcth the

gift of discretion

to the

swordsman

>

Just the same as one leanietli the Kur'fin, in the schools?

Not one amongst them

gifted with the art of prudence

is

am

For, with the dispositions of all of them, I

The Afghans have one very

That they, with the

Shame and

they talk enough about

Tjook not towards the

Even,

The

if in

tinisty

Khattak! sword

buckled round

all

If the

A fghans

is

rank, and gold.

"0 God

waist

in town.

!"

continually,

would but oppose the Mughals with the

tlie l)ridle-rein,

Amongst the Khattaks.

hold in remembrance,*

God

my

and

in village

Aurangzeb's prison,

the night long,

Every Khattak. by

notice

from any other cause

so,

ilark niglit of

Hence,

offices,

the habit of doing

WTicn

l)ut

Mughals with the eyes of cupidity

But not the custom of servitude,

The

thou

dignities of the Mughals, coquet.

fame and honour, are of no account

rc|)utation,

lut, certainly,

gi'cat failing, if

and

titles

well acquainted.

I cried.

swoi^d,

should lead a Mughal away.

Knusnn.lL

cannot conceive from what

no council of honour e.xisteth

linejigc

they have s])rung.

LV.
A

\\hit(' l>o:iid is

mark

of respectability

But the falling out of the teeth

is

among men

a disoi-edit

See jnge 142.

and

repi-oach.

KHUSHHAL KHAN, KHATTAK.

Wlioii a man's tectli are in tlieir i)lace, tliouuh

There

no old

is

Let not

old

tlie

a.u'O

in that

man

is

far

from

it,

tliere is yonthfidness.

and

free

from

all

signs of failing.

wounds of the

and

truly,

it is

Would

the

monk

ever relincjuish love entirely

it,

man 1

the sight of a sweetheart, unto an old

lleally

Fnto

hoard bo white,

trouble himself concerning old age,

If his eyesight be good,

What

tlic

207

mununj^""' for the

he cannot attain

No, no

heart.

hence his devotion and piety.

Although the age of Kkushiial hath gone beyond seventy years

Yet, in his heart, are

still,

love

and

affection for the

fixir.

LVI.

When

thou severest thyself from

it is

sovereignty

cu2:)idity

with regard to every one,

If thou understandest silence,

it is

equal to the eloquence of Sahban.+

^lention not a word, regarding Hatim's liberality and munificence

y^

For, even in so doing, there are, indeed, indications of venality.

How many

difl^crent

Lip-friendship

Upon

kinds do the attributes of friendship embrace

loaf-friendship

and friendship from the

the altar of sincere friends,

Indeed, for this alone,

is

make

all

things an oblation

the transitory world of any use.

In the troubles and trials of the world, there

But
*

in

'?

soul.

is

much

gain

the gain of the world's wealth, there are misery and woe.

Mummy the

substance with which Egyptian

served, a medicine held in great estimation

wounds and

in

mummies

are pre-

Oriental countries

for

fractures.

The name of an Arab,

celebrated Arabian poet, famous for his eloquence.

and munificence.

celebrated throughout the East for his liberality

KHUSHHAL KHAN. KHATTAK.

208

They, who treat both friend and

The

my

Whatsoever

Such

The
But

men

lives of those

is

my

priest readeth, again

if

Even

the true

admirably and worthily passed.

dwelling contained,

the extent of

fiiith

with gentleness and humanity,

foe,

arc, indeed,

I entirely

my own

hospitality,

relinquished
friends toward.

and again, out of thousands of books

be his study, the letter alif*

for the ignorant,

KnusHHii.

there

is

enough.

is

mercy

Their ignorance and stupidity, are a sufficient excuse for them

LVir.

Altho' happiness was a delicious food

Though

away

Ah ho'

lo,

't is all

passed

there were the ties of wife and child, this

Altho' there were

passed away
Altho'

passed away

lo, 't is all

power was an elegant garment

k)rdly

life

is

their state

and abiding amongst mankind

lo,

't

now
is

all

possessed both niuk and dignity, chieftainship, and com-

mand
Altho' lands anil possessions were mine

lo,

thoy

all

have passed

awa}-

Altho' in

my

houses were carpets and divans, embellishments and

ornaments
Althu'

my

away
*

The

couch, too, was perfumed with a'atr;\

lo, all

have i)assod

letter

t Attar of

'

{alif)

rose.-*.

is

an emblem of the Ahuiglity

the Uiif luul Only,

KHUSHHAL KHAN, KHATTAK.

When

used to return

My saddle-straps were
't is

passed away

In

the

cliasc, hi

pride and gaiety,

game

ever red with the lilood of the

but,

lo,

Kinsmen and strangers

came

home from

209

the good and the

bad, from all directions,

my audience-hall were

bustle and clamour

passed

biit, lo, all is

away
Scattered and dispersed, the fiimily of Akliorr Khel * struck camp,

and depai'ted

At

this noise,

Unto him,

my heart-strings

't is

now

the

broke

Init, lo, 'tis all

passed away

day of moiu"ning of sackcloth and of

ashes

For SaraCjt that was the home of Khushhal,

is

now

passed

all

away
LVIII.

The sword that

is

sharpened, without doubt,

is

for smiting

is

it

not?

The

locks that are curled, certes, are for one's

own

lover

are they

not?

Wherefore sayest thou unto me, "Cast not thine eyes upon the
fair!"

The eyes that have been given

they not

one, doubtless are for seeing

monk fast and pray but I

Every man is created to fulfil, each
Let the

The family of

still is

are

the Khattak

trilie

in

hereditary.

I See note at page 193

will the flowing goblet seize

his

own

part

is

he not

which the chieftainship was, and

KHUSHHAL KHAN, KHATTAK.

210
Th(n wast
elixir
I

sayiiiL',

that the kissing of thy lips

stand in need of such

't is

unto an

like

wounds of the heart

for the

drinkcst niv verj- heart's blood;

Thou

is

but

it

is

not

is it

for

none

was

it

else

besides

My

heart was formed for thee, thou barbarous one

Whv

not?

weepest and complainest thou about the dark curls of the

beloved

Thy going

before those black snakes,*

is

of thine

own accord

is it

not?

They

themselves appear like tnito mere weeds in compainson

will

to

it

Then, the tulip and the rose thou wilt bring before thy face

thou not
Tliere

wine,

is

wilt

KncsHnAi.

there are hai-p and flute

therefore,

with thy beloved,

tablets in tliy hand, unto the garden thou wilt go

With thy

thou not

wilt

LIX.
Every misfortune that

my life,
When I'xaniined

befell

carefully,

me, throughout the whole

fomid

it

was

all

jieriod of

the work of

my

toiiguo.

That, which in a single hour, turneth prosjierity unto desolation,

When

well looked into, I found

* TliP
Icln\\

long curls of the hair of

tle

it

was^jtrecipitancy in

tlie

affaii-s.

Af;jhiln females, often readiing

waist, are coinpared to black snakes.

See note at"page 130.

211

KHUSHHAL KHAN. KHATTAK.

Witli these eves of mine,

And,

truly, he wlio -was

have l)chehl the friendship of every one

my

friend proved a soiu'ce of misfortune

unto me.

He would

never experience any perfidy or duplicity, at any time,

man's own intentions were conformable unto honesty and

If a

truth.

Fortune showeth not severity towards the submissive and

re-

signed
Those,

who

are impatient

and unsteady,

tlie

persecntions of destiny

pursue.

Within

But

this garden,

many

veiy

The

mine eyes

roses have passed before

at the side of every rose, I perceived there

heart, that nourished the

was a thoni

also.

hope of constancy from the un-

faithful,

Was
Since

unto
it

itself,

indeed,

healeth not at

its

all,

^\^lat sort of grief- wound

own

tyrant,

and

its

although ointment

was there the

own oppressor

is

heai*t of

applied unto

too.
it,

Khushhal upon 1

LX.

Whoso

acquireth wealth, speudeth

"\Mioso hath a

mine of

it,

and bestoweth

it,

rubies, of garnets,

and of other gems, what

AMiatsoever thou eatest for the belly's sake alone,

Whether
then
If

imto

is

eaten, in sociability

it is

man

is it

That, from which bounty and beneficence are obtained,

But what

sword in his possession, the lord of the sword

is

and companionship,

is

is

is

he
he.

after all

the

fare.

the power of wealth, of lands, or of authority, what

iiny

a mine.

thrown away
is

one their power becometh useful, that

p 2

is

power indeed.

KHUSHHAL KHAN, KHATTAK.

212

throughout both month and

Thro%'hout the whole night and day

year,
Tlio time that passeth in the

remembrance uf the Almighty,

is

time truly.

Though

When

run before thee, and others follow

peoj)lc

that

after,

what

is

in the individual

person there

Call none else besides degenerate

Whoso word and promise

is

dignity, that dignity

and imdone,

are broken,

is real.

Khcshhal

undone and degenerate

he

is

LXI.

The

of the mu'azzin*

call

is

not to be heard thnnighout Tl-rah,t

Unless thou hsten imto the crowing of the cock, at the dawn of
day.

As

to the WurakzTs, they are, altogether,

And

the Afrldls,;^ than those erring ones, are more heretical

They neither say prayers over the

Nor

from orthodoxy astray

dead, nor ministci-s have the}'

alms, nor offerings, nor the fear of

Excellent

he,

is

Prophet

But wicked

wlio

God within

steadfast in the laws

is

still.

their heai*ts.

and precepts of the

is

he,

who

is

unsteady and wavering

in

their obser-

vance.
*

crier,

who summons

the Faithful to prayer, by proclamation from

the minaret of a mosque.

t

The name of a small

district to the

west of Peshawar, and south of

the Khaibar Pass.

I

Two

of the tliree independent tribes of the Khaibaris, altogether

about 1*20,000 souls,

uncoutli

who

hold

tlie

Khaibar Pass.

and uncivilized of the Afghan

tribes.

They

are the

most

KHUSHHAL KHAN. KHATTAK.

The

affairs of

If there

is

the world are

of

all

them

anything eternal, verily,

't is

transitory

name

the

213
and

fleeting

of the

Whoso is wholly sunk in the cares and concerns of the world,

As for that sou, remiss and reckless, alas alas we can only
!

By means
But by
The

of water, impurity

contrition

as

alone,

is

sin

washed away.

and the unbelievers are

believers in Sufi mystics,*

say.

from the person cleansed

is

and repentance

For they both account,

Most High.

iniquity, the

laws

all

one

and precepts of

Muhammad.

Now

and then, upon an occasion,

Some few among them

that,

"

this

much they

There

ejaculate

than God, none other

is,

God."

Whoso

at all times

commit

sin,

and no rej)entance show.

Refuge and protection, from such a people,

is

what Khushhal

asketh.

LXII.
Everywhere, throughout the world,

am become

dishonom-ed and

humiliated

House by house,

my

dissoluteness,

and

my

profligacy, are manifest

grown.

That which

kept closely covered up, concealed wdthin

The people of the world have come, the

my

sleeve,t

spectacle of that goblet to

behold.

This

is

no heart at

all,

But that adamantine

*

that

now

entertaineth kindness towards

stone, towards me, hath

somewhat

See Introductory Remarks, for an account of the Sufis and their

tenets.

me

softer grown.

Long and wide

sleeves are

worn

in the East.

KHUSHHAL KHAN, KHATTAK.

214

That which was the capital stock of

And

the country of happiness and

Wherefore, now, should

renounced entirely

became farmed

regret or complain

AMicn the marplot became a

I

life, I

felicity,

fugitive,

appreciate his worth, and I will

"Who, in grief and sorrow, became

to me.

for I triimiphed,

from the door of the beloved.

make myself a
tlie siistainer

sacrifice

imto him,

of the helpless, and

forlorn.

Unto sleeping fortime many times

13ut

awakened from

it

its

I cried

out with a loud voice

slumber, only, upon the last

soft,

gentle

call.

Separation fruu) them

is

death

itself

and

man

soon breatheth his

last

But the

society of the heart's idols, hath a second existence become.

Tliongh he puttcth his heart upon

guard, yet

its

it

will not

be

])rudent

Hence, Khu.shhal

is

accoimted now, among the

ci-azy,

and the mad.

LXIII.
T?e

content with thine

of otlicrs

own

affluence bo thine

aU)ue
tlie

things,

may

liappiness

and

links of existence are

Leave

and do not always envy the fortune

both these

ShoiUdst thou secure

The

lot,

bound together by a

single flimsy thread

world's sorrows

why mouni

for others

Weep

for

thy

thyself!

Whetlicr thine own kith and kin, or strangei-s. draw thy pen
It is

the age of iniquity and depravity

or of son.

tliro' all

so be not vain of brother,

KHUSHHAL KHAN. KHATTAK.

In whatever direction

them

my

wend

way,

215

perceive snch acts from

The attainment

of their wishes

is

on to-day, and gone

is all

concern

for to-morrow.

Behold

what blasting wind

world

The heart waxeth not kind

grown

deceitfid
I

Mere

it,

that hath blown over

all

the

to

any one

and the whole world

is

was saying that the hamlet

unto

is

when

came near

is

peopled, but, lo

it

was an utterly desolate and deserted

it.

rubliish

is

lying about

abode.

In whatever direction thou goest, pass them by with

"

God preserve

us!"

They have a hundred

evils in their hearts, a

hundred-bead rosary

round their necks.

j\Iuch traffic

made

hath been

effected,

and a hundred demands with avidity

But the time of evening prayer

is

come, therefore

now

let this

mart

be closed.

Thou

art always saying,

m.y back

But

Khushhal

"

Upon the world

I will

turn

3"

as yet, indeed, this world

is still

standing face to face with thee.

LXIV.
AVhether

it is

the wise man, or the ignorant

the honest man, or the

robber,
I

do not see any one a true colleague united with

* This

was written

durinji- his

me

in

my

wars with the Mughals.

task.*

216

KHUSllHAL KHAN, KHATTAK.

sincere friend in distress, I cannot discover throughout the land

For people merely give the empty consolation of their tongues.

Like unto the ants, directed towards the grain are the steps

Of those who favour me, with

their coming,

and their going.

Did not these ants entertain the hope of obtaining a

Tliey would never

Abandon not

make any journey

tliine

Though blood

is,

own

store,

in tliat direction, at all.

stricken mountain-land,

Kh ushhal

at ever}' footstep, and in every direction shed.

LXV.
Let the mouth of the

But

kiss the

Every deed that a man

Did any one

If thnii

forsooth, be filled with dust

liar,

man's mouth, that uttereth truthful words

tell

doetJi shall not be concealed

thee to kindle a

knowest that there

Then mind

is

'I'herefore, sec tliou

hen the

l)cft)rL'

att'airs

is

acts in this also.

both colocynth and honey;

first

the season of spring

tlui dclici()us

come

before thee;

those of thy religion discharge.

In tirdrr that the fragrance of the

is

own

of reUgion, and of the world

worldly matters,

And add

pour out thy sweetness every one upon.

Show unto me those dark

'T

and make no smoke

a reckoning in the next world,

to scmitinize well thine

The fountain of thy mouth

\\

fire,

tresses

musk-pod be disseminated,

and sable

ringlets of thine.

cupbearer, bring, bring the wine!

dessert of thy lips thereunto.

Do not, tonlay, U Zealot impede the drinking of pure wine

When the spring shall have i)assed away, then jirohibit it.
!

KHUSHHAL KHAN, KHATTAK.

not

Since

it is

Hast

thoii,

free, for

God

a moment, from the

me

mito

These dark eyes of thine

Who,

then, told thee to

are, in

am

made

Jahangir Shah

Nur Mahal

!*

themselves, black calamities

make them

Khushhal

Shoiddst thou,

practise the caresses of

of love,

the lover's breast a chafing-dish

In the era of thy sweet countenance,

Sit near

fire

217

still

more

so with kohl If

profess sanctity a thousand times,

"When a pretty creature cometh near thee, to

kiss her take care

LXVL
Thy

society

is

like

unto the

sea,

and

I,

a fish therein

But, separated from thee, I lament and bewail always.

Weeping,

would ask her to

She asked,

To which,

Who art thou, that wanderest in my street 1"

" Thy dog am I ;"
thus to her a ready reply I gave.
too, "

I grieve in various ways,

and

Separation hath brought

me

Alas

Ah
*

me her fair cheek press

"What doth this man say?

let

But, laughing, she woidd ask,

alas

my

body hath a reed become

to the plaintive pipe's condition.^

that this spring-time of youth

is

past

that this spring continued in the world for aye

Jahangir Shah, signifpng- " the world-conquering

king-," is the title

assumed by the fourth Mughal Emperor of India, and son of Akbar. Nur
Mahal, " the Ught of the haram," is the name of his favourite queen.
f Antimony, used in Oriental countries to increase the blackness of the
See " Lane's Moderx Esyptians."
eyes, by applying it to the lids.
is an emblem of slightness and weakness, and the
reed
or
pipe
The
I
utterer of jilaintive sounds.

KHUSHHAL KHAN, KHATTAK.

218
The

rose, the hyacinth, the

Thou

\v-ild

and the buds

rose, the tiilip,

didst bring with thee, on thy coming, the whole spring.

AMien

her untu

I j>ress

my

besom, she looketh towards me.

dam.

Like a young gazelle inebriated with the milk of

its

When

any more

Then

shall never see these sweet friends

I die, I

let

I grieve, indeed, for

Thou shouldst

Like unto the dry

thy honour alone, not for myself

how

see

Thus severed from

woidd

But

see not

There

is

Would

bum

and consume,

many encomiums

are lavished

faiiy with so lovely a foce as thine.

no epithet that can express thy charming ways

that, to thy lover,

Is there

not this solicitude.

that one castcth into the fliimes.

the beauty of the fays

any

had

act,

thee, in the fire I

fuel,

Upon
I

God, remain in this world for ever

me,

an anvil

thou didst a

little

in tin' breast, or a kind,

That, for the sighs of

tenderness show

benevolent heart.

Khushhal, thou showest no sympathy?

LXVIl.

Upon

the difficult path of love, there

Evciy footstep
Shouldst thou

I take thereon,

my bosom

That, thro' giief for thee,

The

my

exceeding peril

danger

my

whole heart

is

genial rain of thy kindness falleth not

treasui'ed secret, even

For the

secret, that

I place.

rend asunder, thou wilt perceive,

Tliat the seed of thy love, planted in

Thy

is

life in

unto

my

my

turned to blood.

upon me,

heart,

tongue,

hath reached the tongue,

might genninate.

will

is

not impart

ever a fireside

tale.

KHUSHHAL KHAN, KHATTAK.

am

But

igiaonuit with regard to love, as to

much

this

But who

is

that from beauty

I licar,

he, that,

uuto the love

Tho' in this matter, indeed, every

It
'

was when thou and

T is

219

what thing
its effect

ineffable,

it is

proceedeth.

hath attained

one boasteth of success.

were not, that love was born

not that this influence hath been originated by thee and me.

KnusHHAL, from the

Hide,

But how can

world, the woes of love

conceal that, which

it

knoweth

full well

LXVIII.

was

not, at first, aware, that

Thou makest a
them all.
The world

thou art so utterly inconstant

hundi'ed vows a day, and

raiseth

still

art

heedless

au outcry against me, who have given

my

of

heart

to thee

But

And

Who

'

t is

not aware what a lovely, bewitching creatiu-e thou

thou, too, that sayest unto me, "

will giA'e ear

A single

Look not upon the

art.

fair"

mato such deadly words as those thou utterest

hair of the head of one's beloved

is

'?

more precious than the

Hui'i's*

^^^lat use is

tmto

it,

then,

priest

to laud the virgins of Paradise,

me ?

Not eveiy crow and

kite,

but the nightingale appreciateth the

rose's value

Then ask
*

not,

fool

what

The black-eved

sort of person

virg'ins of the

hath thus enamoured me.

Muhammadan

Paradise.

KHUSHHAL KHAN, KHATTAK.

220

These are not black eyes, that have carried away

my

yearaing

lieart

God

Thou,

greater

That

is

All-wise, All-seeingknowest

they are calamities

still.

not a mole upon thy chin, nor are those dark dishevelled

tresses

They

thou canst comprehend this saying, a mystery divine.

are, if

Whether the censures

of the world, or people's woi"st upbraidings

All these, I willingly accept,

1

will

no lamp

light

my

in

if

thou art but reconciled to me.

dwelling to-night, that they

may

not

suspect

These neighboiu's of the Sama'li*

I

was saying,
earnest

But what
art

would

tell

that thou

thee

my

art a guest of mine.

when thou

heart's sorrows,

gi'iffs

shall

mention, when thou, the grief-dispeller,

near?

Since thou tossest luito the wind the musk-pods of

tliy

fragrant

tresses,

KouRnnir.,

full well

kuoweth, that thou art a doer of Khata-f

LXIX.
'T

is

But

grief

and sorrow

like as

The source

The

joy and gladness, that affect so deej^ly

they arc excessive, even so they pass away.

of this link cannot be fi>und by any inio

vicis-sitiules

of fortune

assume such manifold fonns.

* Pee first note nt p. M^'^.

f

KU'itil or Khiitay,

fiimourt for

it.s

musk

the iiortlicni part of China, or Chinese Tirtarv,

aiul iiretty daiusi-ls.

KHUSHHAL KHAN, KHATTAK.

So many things

will

happen

so many incidents beMl,

As may never have entered the thoughts

In absence, there

is

221

of thine

heaii;.

sorrow on account of the beloved,

That, continually, encircleth and besetteth the afflicted heart.

But whatsoever hath vanished from the eyesight away,

That, too, at

becometh forgotten by the

last,

heart.

Let them that ridicule the words of Khushhal, beware

Perhaps they

may

themselves

full

soon like him become.

LXX.
"Wlioso like unto the dust,

For them, there

will

may

not be prostrate at the threshold.

be no approach unto heaven and to

bliss.

The nightingale that bewaileth when he approacheth the

rose.

Thus

be

saith

The rent
Till

it

"Alas, some day the parterre

my

in

shall be

The name

heart

will,

will cease to

by no means, unite

again,

sewn together, with the thread of thy

of thy tresses I will ne'er take

!"

upon

my

locks.

tongue again

For the prudent snake-charmer hath naught with black snakes

Be not

inferior

to do.

unto the Hindu female, for the honour of thy

beloved

have no terrors

For the blazing funeral

p}T"e will

Eveiy moment, that

behold the object of

to
I shall

me

my

for her.*
love, is a jubilee

then be without a

festival,

when my beloved may not

be.

The Hindu women boldly and fearlessly mount the funeral pyre of
what they consider honour's sake.

their deceased husbands, for

KHCSHHAL

222

KHJJN,

KHATTAK.

Upon what part of me wilt thou place a

"Wlien the wound of the eyelashes of the
Tlie

name

love

<f

is

AMiose whole frame

KnusHHlL
and thee

let

physician

plaster,

beloved

may

not be seen

unlawful upon the lips of him,

may

not

suffering about his beloved.

l)e

there be no estrangement between thy love

For the world's short

Ikhu- will not be innnutable always.

LXXl.
the tresses become dishevelled about her

When

The bright day becometh shrouded

which

If this,

is

seen, be the

VeiT many more,

like

in evening's

foir,

white

beauty of her countenance,

unto me,

will gi-ow distracted fur her.

Tliose are not tears pendant from her long eycla.shes

They

arc

all

With new

An

tints

gems and

my

ho, wlio is

The words
They

wont

tears and sighs,

is

fragi-ance,

of KjiugHHiL's

and

gi-een

young

leaves.

blooming, the parterre within.

upon her

to repose
lie

pearls, that are being bored.

and dyes, fresh

astonishingly rare flower

Should

Of

bright

face.

sombre shade.

would

in sleep

mouth

aware

tresses, be

never close his eye.

arc not idle and meaningless

are spoken from a certain emotion of the heart.

all

LXXl I.
If the damsels of KashniTr are

Or those
"

famed

for their beauty.

of Chin, or Ma-chin,* or Turtary, noted likewise

Chinn ami

Cbiiie.sp Tfirtarv,

famous

for hoautiful

women.

KHUSHHAL KHAN, KHATTAK.

223

Yet the sweet Afghan maidens, that mine eyes have beheld,
Put

As

all

the others to shame, by their condnct and ways.

to their comeliness, this, once for

That

Of the fragrance

They

all, is

they are, in lineage, of the tribe

the fact of the matter,

and posterity of Yaaskub.*

of nmsk, or of rosewater, they have no need

are, as the ottar of

the perfumer, by prayer five times a dav.

"NMiether jewels for forehead or for neck, or

any other

trinkets,

All these are contemptible, with their dark locks compared.

Whether

veils of gold brocade, or

whether silken mantles.

All are a sacrifice nnto the snow-white kerchief of theirs.

The beanty of their minds

Than the

From

first

Not seen

to last, their occupation is in sechxsiou

in the markets,

They cannot look one

They

excelleth their personal charms

external form, their hearts are far sweeter

still.

and privacy

with garments open, and persons exposed.

full in

are unused to abuse,

the face, through modesty

and the

discipline of the shoe.;};

Krushhal hath mentioned, more or less, somewhat of the matter

But much remaineth, that may be suitable, or unsuitable to the case.

LXXIII.
If the

Afghan people are of the human

race.

In disposition and ways they are very Hindus.

The

patriarch Jacob.

f Referring- to the scanty gannents of the women of India.

J Indian husbands chastise their wives with a shoe for very trivial
matters.

In a contemptuous sense, as sold unto gold and

infidelity.

KHUSHHAL KHAN, KHATTAK.

224
They
But

are possessed of neither

happy

are

in

nor intellect

skill,

ignorance, and

in strife.

Neither do they obey the words of their fathers

Nor

do they unto the teacher's instruction give

^\lien there

They

may

be one worthy

man amongst them,

are the destroyers of his head

They ever

and

life.

wait, one to injure the other

lie in

Hence they

ear.

by calamity, remembered.

are, always,

Tliey neither possess worth, nor do others esteem them,

Though they

all

many

as there

locusts or than ants.

may

be

of us require aid, and a helping hand.

A\Tiether

it is

They have
But

more numerous than

then others, as

Fii-st I,

We

are

still,

valour, or whether liberality,

cast,

through dissension, the

Khushhal

That they are not

thank God

slaves,

botli

away.

for this,

but free-born men.

LXXIV.
Vain

is

his affectation respecting the

in the

Tlic

rank of

The bunion
AVliilst

The
*
tail

end of

his

time of his manhood his condition

For

all will

is

turban

;*

clian<rod.

not be on a parity togethor

of the ass

is

some have not a

but a gnxin on the elephant's back.

single drop of wine in their cups,

goblets of others are ruiuiiug over with the jiurest wine.

There

is

a good deal of foppeiy manifested in the East regarding the

or termination of the turban, which hanirs beliind.

KHUSHHAL KHAN, KHATTAK.

May

this delightful gai'deu for ever fresli

For every year do lovely and

The just value of the

man's worth

is

tree

is

and green continue

fragi'ant flowers

known from

225

'

bloom

its fruit's

therein.

sweetness

discovered by his good and virtuous acts.

Let no one, indeed, be blamed and rebuked

The enemy of the wicked

is

their

in i justly

own wicked deeds

Though they shoiUd transport one

to

alone.

Heaven, and bear another

unto Hell,
I

cannot perceive in the matter aught save their own

Would

Heaven

to

it

might continue always,

for

acts.

thy sake

Since thou art at odds with every one, for the sake of the world.

That sou who may not

inlierit

the virtues of his fother and grand-

father.

Must have been born

in

an unlucky and unfortunate year.

And thou, that boastest concerning the battle-field of the brave

What valour, what fortitiide, hast thou ever brought to the field
Doth the gnat ever

Even though he

Though

all

is

attain unto the high rank of the falcon,

furnished, both with feathers

and with wings

may agree to disparage, and speak ill of him.

KhushhIl* in his own merits and integrity.

the world

Poor Khushhal

is

LXXV.
Like as

Like as

my dear one love,

am disconsolate

there will not be another so loving

for

her, there will be

none other

sr)

wTetched.
*
here,

The poet's name signifies 'happy;' hence the play upon

which would lose by transhition.
Q

the

word

KHCSHHAL KHAN, KHATTAK.

22G
She herself

uud

me,

hulee<l,

how

great her love

again

she

mourneth

such be

my

death and

tlien

me

over

How

killcth

good a friend

eleg}'

perfect garden

is

her lovely

spring's pleasant time

Enjoy

will there

be

Behold the tulip

containing flowers of every hue

face,

for

garden such as

this,

none other

that heart-seared

flower

in blood

ensanguined !*

martyr, fn^m time's beginning, e'er donned such winding-sheet

No

Look upon those her sable

locks,

and upon both those lovely

cheeks

Within the world's parterre arc no such spikenards, no such

lilies

found, t

Shouldst thou a mantle from the rose-leaves make, even

would

irritate

they

Like unto this delicate body of thine, no one such another possesseth.

Such as

that,

which both day and night,

behold,

my

dwelling

within,

Majnun, during

I'oor

If

life's

whole course,

will

never have looked upon.

such the law, or such her custom be, the Hindu female's right
is

That

constancy,

sittoth

down upon her

burning
*

This would appear

The

lily or
I

lover's pyre

to refer to the

liyacintli or sj)ikeuard is

jasmine

what other would such

liear ?J

dark red

tompared

to the fairness of the face of the

See note at page 221.

tulip.

to the

dark lock3, and the

beloved one.

khushhAl khan, khattak.

That some one,

in sorrow,

227

might wring her hands, and weep and

wail for thee.

Such

The

is

not death, but Hfe

itself, if

such thy death might

bliss of Irani* I enjo3-ed, the precincts of

Delighted

with foi'tune

and

fate,

l)e.

thy courts within.

that such a

home

to

Khushhal

gave.

In Persian, thou must know, sucli strains will not be heard.

As those that Khushhal, Khattak,

reoitoth, in the Puslito tongue.

LXXVT.
It

the navigator, that guidcth the ship upon the ocean

is

But

the Almighty, that preserveth her, or sinketh her therein.

it is

Empire and domiiiion, upon fortime and destiny depend

'T

the

is

Huma

of

happy omen, that casteth

shadow

its

o'er one's

head.f
Verily,

if

any one should stand

Though the sovereign

in

need of aught from another.

of the universe, he

is

but a beggar

still.

"Wlio told thee not to unloose the knots of difficulty thereby

For thought and deliberation

'T

is

Or

either the

'tis

He

will

Who,
'T

is

ai-e

the unloosers of

sound of the women's joy-songs,

all

at the child's birth

the dirge, and the wails, from the sword's fatal field

be under no uneasiness about missing the right

as the

companion of

his journey,

'?

men's troubles.

may have

M'ay,

a trusty guide.

the reed, wholly dried up, breast-scarred, and void within,

That giveth utterance

*

An

to separation's plaintive wails.

earthly paradise, a fnbiilnus gnrden in Arabia.

I See note at pnge

\fi7.

KHL'SHHAL KHAN, KHATTAK.

'228

behoveth to look to the virtues aud qualities of the beloved,

'Though her beauty be most ravishing, in manifold ways.
It

nightingale

Thou,

But the rose

laudest her with a thousand songs

hci-self, is self-praising

of her

own

loveliness.

Whether gardeus, or whether wilds, or any other place soever

Where the heart hath become Khu-shhal,* that is the happy spot

LXXVll.
Since those dark eyes of thine are such enchanters.

My

boastings of devotion and piety are wholly unjust.

With these eyes

That he

is

have beheld such Afghan maidens,

in error,

Verily, those hearts

who laudeth the damsels

must

That may look upon thy

l)e

hard like the stones of the desert,

fi\ce,

and

Notwithstanding folks praise the

fairies so

exceedingly.

are they

to the Hurls of Paradise, that the preachei"s

In this world, such have

Either

Or

not love for thee.

feel

With thy grace and beauty, by whom

As

of Khatay.

I'll

will

stake

compared

remind us

obtain possession of those tresses for myself.

my

wli(^

As before

" where

tlie

of,

seen, with these eyes of mine.

life

upon them

and these

my

two vows

Speak not unto Khushh.\l of honour and reputation

For thov,

are in love, care not for

statid, tlic iiaiiic of flie

heart

luii btcuiiie liapj)y," is

name

are.

or fame.

poet signifies 'happy;' hence,

the

meaning above.

KHUSHHAL KHAN, KHATTAK.

229

Lxxvm.
The

vicious are Adcious, while yet in the

And

womb

of their mothers

and vicious are they, when their mothers bring them forth.

vile

In this world, they live and subsist in wickedness and iniquity

And unto

When
But

the next, they must, wretched and miserable, go.

they do any laudable action, they are uuhapp}^ thereat

are overjoyed at

what

is

reprehensible, whatever its degree.

They pursue the path which the

Indeed, their following

is

lusts of the flesh point out to

after the

devil, in

Shoidd they at any time take a footstep

Immediately, at the next

step,

But

earth,

it

again.

they read and learn

their acts are as remote therefrom, as the heavens

Internally, their hearts are

in the right road,

they are sorry for

The books of heaven, and the books of

them

every act and deed.

from

imbued with scepticism and

earth.

distrust

Externally, they are followers of Islam, by the words of their mouths.

Nothing good or kind,

Their creed

is

is

discoverable in their conversation

empty words

^their

promise to be evaded, or

luiblushingly denied.

Though, in devotion and adoration, they may equal Balseam,*

Even

then, through giving ear unto carnality, they are infidels at

last.

"Balseam (Balaam), son of Beor, who, being requested by his nation

Moses and the children of Israel, refused at first, saying-, " How can
I curse those whom the angels protect V But afterwards he was prevailed
upon hj gifts
and he had no sooner done what they wished, than he
began to put out his tongue like a dog, and it hung down upon his
*

to curse

breast."

Al Beidawi, Jalal-ud-din, Al Zamakhshari.

KHUSHHAL KHAX, KHATTAK.

230
The

huinlile Kcrvaiit of tliat

The wavs

man,

Kbushhal, Khattak, am,

of \vhf>se heart are in Cf)nformitv with his words.

LXXIX.
However
It

toi-tuously the siiakc iiioveth alxnit,

proeeedetli straiirht enoujili unto

Awaken from

the sleep of thoughtlessness

For pleasant existence

is

every

moment
man

Relentless death will imf pass any

Time by

The

time,

all

traveller, knowingly,

his footsteps,

convicted

ANHio,

He rendereth

the

throweth away his

life,

darkness without a guide.

and staggereth

fire

in his gait,

of Hell liarmless, altogether,

the tears

at the

fall,

dawn

of day.

Since thou

What

misery and woe.

less, pa.s.seth in

resignation be

Verily, soitow

He,

over

existence, like as the wind, i)asseth away.

Which, more or
It'

crime, before the Ka/T proceedeth.

()f

From whose eyes

That

total

passing away

away

creation will pass

AVho vcntureth into

He misseth

its liole.

shown unto the Divine

and

gi-ief will

luust flung, uselessly,

rigoiu" bringest thou,

decrees,

vanish from the heart.

the

musk away,

the camphor upon?*

who hath neither wealth nor

])OSsessions to care for,

(ioeth about, everj'where, cheerful, autl free tVoni care.

and

Mii>k

liere vsignifie.s

ciiiuiilKir,

'

youtli,'

when

old age.' whi'u flic

liiiir

tlie

hair

is

of the colour of

turns silvery.

musk

khushhAl khan, khattak.

Abandon

not,

Though thy

O Khushhal

231

His footmarks,

head, like that of the pen, should go.*

LXXX.
man

this

( .'ertainly

is,

thro' polish

and good breeding, a human

being

For he, who

the

They

not possessed of these,

is

is

no better than the beast of

field.

who may not

not men,

are

constancy

inherit either faithfulness or

Otherwise the dog, in these matters,

is

far

more estimable than

tliey.

The just and conscientious

parterre

But the

are,

unto me, as the flowers of Paradise's

and tyrannical

false

are,

unto me, as the fuel of the

fire

of

Hell.

When

the dog groweth familiar with any one, and obtaineth some-

thing to

At him, he

eat,

will

never bark nor growl again, as long as his

life

may

last.

He, who

is

with justice and equity endowed, need have no fear of

Hell;

And justice,

in

my

sight,

is

far

more important than even piety

itself.

From good

nature and qualities, the estimation of a man's worth

is

formed
For,

by

disposition,

man

is

either a devil, or an angel

or a fay.
*

Referring to the nib of a pen.

fiend,

KHL'SHHAL KUAN, KHATTAK.

232

Flee speedily from him, wlio

may

possess neither learning nor

attainments

For the man, without knowledge and information,

When

is

but a straw.

he cannot be restrained by thy counsels, nor be guided by thy

advice.

may

Fetters are required to control him, even though he a lion

What,

iiuleed,

unto

is

either vice or virtue

riglit

or \\Tong,

be.

atheists

According to the creed they follow, the dog's whelp

is

an innocent

laiiili.

In the sunshine of prosperity, the sincerity of friends cannot be

tested

But they are thy Mends, who help

thee, in adversity, thy load to

sustain.

Every

who without

iiscetic,

a spiritual guide, assumeth u

life

austerity,

In the estimation of Khushhai.,

Khattak,

is

but an empty husk.

LXXXl.

What

is it,

but a sound and healthy body,

Which, more than empire and sovereignty,

Altho' the world's wealth
CJlory

and renown

one,

What

is

prefen-ed

is i)tu-ity

is it

Yea, what

the

other,

is

that disenthi-alleth a
is it

it

is

an excellent thing,

than riches, more precious

more inestimable than the most perfect

Wiiiit arc

The

are,

is

still.

tiling

sincerity of heart.

man from

sorrow

contentodness of mind.

of

KHUSHHAL KHAN, KHATTAK.

233

Shouldst thou boast thyaelf of thy godhuesa,

That

godliness, thereby,

What

is

rendered bootless and vain.

which hath a value beyond compute

that,

Yea, what

is

is it

it is

deliberation in all our affairs.

That, which as a favour and obligation

As generosity
\^^lat

is

Verily,

if

or liberality,

is

conferred,

ever accounted

is it

that, which, in this world, is a Hell indeed

it is

the society and acquaintance of a

Khushhal

Then,

For

'?

fool.

guard thou well thy mind

there be aught good,

a mind tipright.

't is

LXXXII.
Such an amount of misery
That the world

is

is

there in

my

family this day.

amazed and confounded,

at the sight of our

troubles.

degenerate sou soweth thorns in the path of his

But the deserving son

An

is

incapable, worthless son,

But a worthy son

A good

child

But a

graceless,

is,

own

a rose-garden, that bloometh

father
all life

long.

maketh a very Hell-upon-earth therein

truly, a Paradise in his father's dwelling.

becometh a refulgent lamp

misbegotten one

is

in the

house of

murky darkness

its

parent

within his

abode.

In maturity, his nature becometh that of a trap and a beast of

prey;
Therefore, the good conduct of a child
it

may

be.

is

the greater, the younger

KHUSHHAL KHAN, KHATTAK.

234
The

name and reputation

vicious son destroyeth the

of father and

;_Tandfather,

Though the banner

of their greatness and renown he up-reared on

high.
Tlie virtuous son

is

name and fame

wlinlly occupied in concern for

But the good-for-nothing son raaketh the

regard.

indeed, since dogs of such description have been

1

have

my

doubts, whether

Khushhal

is

bom

human

unto him,

being at

all.

LXXXIII.
Either let

Or

let it

be a sovereign upon his throne,

it

be the poor darwesh of a monasteiy

Many there iuv, who are

Would there were a few,
1

am

in

that

my

the right j)ath

like myself, astray

ready, at all times, the

Woidd

work

to

commence

friends were also as ready to begin

He, whose actions are imbecoming a man,

A man

cannot

but a crazy old crone.

be,

By computation, have thirty sons, no less

Would tiiat 1 could a good word for some of them
1

\\'ere there

Kvery

bill

any steps taken

assembling troops

and dale with them to profusion teem.

The black and the

Kither

for

let all

white'" are useless in

be white, or
Tlir

let all

faithles.'^ aiul

belly the object of his

any

black be.

insincere.

affair

sav

KHUSHHAL KHAN, KHATTAK.

It

is,

alas

Would

the gloomy

that the

Unjust towards

Were

jieople

morn

iii<rht

235

of woe and soitow

of joy and delight would

Khushhal

they would not

dawn

he,

with the state of the case acquainted.*

LXXXIV.
Verily, the

They

Afghans are deficient in sense and understanding

are the tail-cut curs of the butchers' slaughter-house.

They have played away dominion,

And

they lust after the

Though the
They

camel, with

are first taken

Out upon him, who

And

its

Mu gh als

the

stealing the bell from its neck.

name

of Sarrah-banf bore

malediction upon the whole of them, that after follow

Tlie recreant

occupy themselves in baseness and dishonour

But eveiy breath of the noble

is

all

are worthless

This poem appears

federates in the

and good

to

war with

devoted to the cause of renown.

They commence from Kandahar, and reach unto

And
*

Mughals

can give.

lading, hath entered their dwelling,

up with
first

for the gold of the

that the

offices,

for nothing,

have reference

who

Dam gh ar ;J
dwell between.

to the coldness of the poet's con-

the Mughals, and to the trouble Khushhal

had

with his sons.

j The name of the ancestor of one of the great divisions of the Afghans,
including some of the western tribes, and also the Yusufzis of the northeastern parts of

Afgh anistan, who

refused assistance to Khushhal and his

confederates, in their wars with Aurangzeb.

I

Damghar

is

the

name

of a small town in Suwat.

KHUSHH.\L KHAN, KHATTAK.

2.3

LXXXV.
1

went and turned anchorite

My

such

sole worldly wealth this

is

broken

my case, such my situation

bowl within my hand, and

coverlet of nigs.

Behold the imfortunate

sec

what manner of meretricious acts they

commit

They

desire prosperity

all

but prosperity

evanescent, and con-

is

tinueth not
I

become a

will

sacrifice

But

him

let

unto him, who

sacrifice

luith

made the world

his

l)e

an oblation uuto

who hath become an

nic,

oblation

unto gold.

There

is

nothing whatever

in

it

there

is

a great bustle iu an

empty

shoj)

When

duly considered the matter,

phantom

One

is

found

it

all

mere fancy

a dream.

being laid in the cold grave, whilst another, at home, sitteth

unconcerned

Then there
case

is

are three days of

mourning

and on the

fourth, the

changed.

With hands placed

to

my

ears,

flee

may

escape

what a dreadfid

j)liigue

from

it,

that

therefrom

But others grow wretched

it

What

after

it

(Jod,

is!

hast thou to do with others

show resolution

for thine

own

deliverance

For thou,

O Knu.^HHlL

of calamity

it is

art entangled therein

alus

what a uet

KHUSHHAL KHAN. KHATTAK.

237

LXXXVI.
rose

who

art the true cause of the garden's loveliness,

Why condescendest thou to join, in laughter, with thorns and weeds'?

How Cometh

it,

The songs

of the nightingales will not always be

For thou,

own

that thon art not conscious of thine

For thou art the one and only beauteous object

lovely rose

dignity

in this pai'terre.

made

for thee

art notorious for thy lack of constancy.

Delight, then, the senses of the nightingale with thine

own

fragrance,

For the few, short days, that thou freshly bloomest, the garden
within.

Should

desire

unsj)eakable

Yet with

all this

But shouldst

to

mention, unto any one, thy injustice,

't is

heavy amomit of wrongs, thou art

thovi complain,

my

life still.

unto any one, of the injustice of thy

beloved.

May

calamities befall thee

all love's

Khushhal

for

thou sayest what

is false.

thou that ascendest unto love and passion's giddy

height

Consider well, in thy heart, upon

whom

thou hast thine affections

placed.

LXXXVII.

When

of the circumstances of the wise are the ignorant aware,

Who, through

their

own foolishness,

are worthless

and despicable too

star only twinkled in the eyes of the blear-eyed fellow

Yet, he called out to the world, that

it

was the sun

itself

khushhal khan, khattak.

238
From
I

those deep scars, that are l^rauiled

am

well aware, indeed, that

it is

iiptni

my

heart,

thoroughly seasoued thereby.

Should one but restrain his eyes, there would be no misery

It is

Forbid,

For

the eyesight that hurleth the thundei-bolts upon the heart.

it is

God, that any one

in tiie

world should

an invading army

like unti)

fall in

love!

in the liody's realm.

This poor, maddened heart of mine, began to laugh yestreen

But

see

That

to-day,

have

it

di-.iwn

has commenced, once more, to weep again.

out the diver of thought from the depths of the

ocean,

Come and

behold

Fit the

words of KnLvnn.vi. are

pearls, indeed

LX.WVIII.
Of them, who always

The black
The

j)laced

stream and

In this world, those

life's

if

night.s,

return to us no more

thou peiveivest,

is,

altogether.

one built a bridge of straws upon the surface of the stream.

if

With

all tliis

grace aiul beauty that

Whether thou

Notwithstanding
I'roiii

Who,

the

The heart
all

see possessed by thee.

aid, I attain

cannot say.

not to the object of

my desire,
my heart.

launch upon the waters the boat of

dusky snakes o( thy

in his

art of iumian mould, or a fay,

Without the wind's

But,

career are both one and the .same

joyous days and

All love, save that of God,

As

their heads the cap of vanity,

hath now become, like unto white wool, changed.

liair

ruiuiiiig

upon

tresses he entei-tixineth

mouth, holdeth the snake-root of thy

no dread,

atl'ection

and

of Kllt'.iUn.\i., in piety, was like unto a mountain

at (Mire

't

is

to a

gossamer changed, through

love.

his love for thee.

KHUSHHAL KHAN. KHATTAK.

239

LXXXIX.
Of the preciousness of youth what doubt can be entertained 1

The period of

old age

Every now and

And

is

pregnant with infirmities and defects

again, fresh

my

wounds break out upon

my wounds

spread and sj^rinkled upon

salt is

heart

always.

Should joy and gladness approach thee, be not overjoyed thereat;

For care and sorrow ever stare happiness

Murmur

not at the tyranny, or the

For

fate that dealeth out misfortune

it is

Without some wise

For

object,

affliction is the test

As much

He

inj

in the face.

ustice of

any one

upon us

all.

hath not brovight sorrow upon us

on the face of the dastard and the brave.

as happiness exceedeth, so

much

more

the

lavish

is

miseiy

Fortunate

Now

that

he, indeed, for

is

am

turned

whose belly

ascetic, for

It is well, forsooth, that I

sufficeth the dry crust.

whom

shall I gird

even bear a club

my

Should any one make inquiry concerning wounded

There

is

Khushhal, Khattak's, by

his

own

on the sword

shoulder upon.*
heai"ts,

clan lacerated.

XC.
That one's blood should be upon one's own head,
cause of concern
Still,

to think that I
is

is,

Ascetics

some

still live,

whilst

my

friends are in the tomb,

irksome to me.
*

truly,

and darweshes carry a club or

staff.

KHUSHHAL KHAN. KHATTAK.

240
Since so

pleasant and Hiniiliar faces are buried beneath this

many

earth,

When

shall join

Is old age

them

come upon

in the <<i"avc,

nic

am

be a vciy paradise to me.

will

it

imbecile grown

or

is

there aught

else?

For that doth not succeed which

I set

about

and yet people and

countr}' are the Siime.

Tho'

speak unto folks ever so kindly, they take

I say

*T

is

either the good fortune of the Mughals, or

deficient

No

't is

in

bad part wliat

unto them

my

intellect

hath

become.

not the good fortune of the Mughals, nor

am

in intellect

all

disordered

wanting
'T

my

entirely, thi'ough old age, that

is,

affaii-s

are

and confused.

The Mughals whom

wont

to bo

The day of
luito

now

set

eyes upon,

not such as were

their swords

is

past and gone, and but the pen remaineth

them.

They gain over the Afghans by gold

entangle them

Upon me

ai"c

and

l)y

fraud and deception

:*

these things have no

cft'ect

for the favour of (Jod

is still

upon mc.
I

am

neither a

and

filth

fly

nor a crow, that

slmnld liovn- over i-ottenness

Tiie liawk or the falcon

am

I,

that

must my

lieart,

with

my own

(|uarry, delight.

Tlif Kiiiperor Auraiiirzeb,

finding that Khusb'.ial and his brotlier con-

fedenites cuukl not be subdiu'd witli the sword, tried gold

til

wlii(!li tilt'

most ot thcni

succuinl)H(l.

See page 144.

and diplomacy,

KHUSHHAL KHAN, KHATTAK.

Were

there but others hke unto

me

241

in this affair, I should rejoice

indeed

But

none

since there are

like

am

me, with distress and grief T

erwhelm'd.

o'

Both Ac-nial Khau and Dar-ya Khan have passed away,

and

honour

in

in fixme ;*

And, through bereavement from them, these

my

sighs,

and

this

moiinaing proceed.

XCI.

The

faithlessness of the world hath

Therefore, through the

Like as when

fire

word

become manifest unto me

friendship,' I

reacheth brushwood, and

So with absence's pangs

Than the

'

they

have drawn
it

last, only, for

sun's light, that of true knowledge

my

ceaseth to be

pen.

a few short days.

is still

more bright

Forbid, that any one should emerge from such effulgence as this

See what an admirable form, from a single drop proceedeth

Truly, the works of the Almighty are worthy of Himself

Thou,

nightingale

wouldst, erewhile, have given the rose thy

heart,

mart of

If this

There
Since

will
I

its

beauty were to continue to flourish always.

not be, henceforth, repose like this for

have become aware,

They, who by their own

The wisdom

efforts, seek,

of such people

See Khushhal,

solitude, of

Poem

is

I.,

An Ode
R

again.

the world's prosperity to gain.

as nothing in

'

me

thy preciousness

my

sight.

to Spring-,' stanza 17.

KHUSHHAL KHAN, KHATTAK.

242
From whom

shall I seek to obtain a such-like panacea,

That hath been purposely

jn-opared, fur the ciu-e of

Since the calamity of separation

Wherefore
Since the

is

is

my

pains

ever linked along with

it,

the beauty of the beloved so lauded and extolled

gem

is

grown of

value than the kauri shell'

less

There can be no jeweller, clear-sighted enough to distinguish them.

Seeing, that wherever there

To what degree
praise

shall I

may

be beauty, there the heart

Khushhal's

self-denial

is,

and abnegation

XCII.
It

false that

is

aught of

evil

or misfortune proceedeth from the

stai's

All good and evil weal and woe

emanate

from the Almighty's

decrees.
If their colour

be their excellence, whence

is

their fragrance

For flowers of paper are similar unto the flowers themselves.

Fortune

is

like

unto a

child, in its disposition

For wlicn the child giveth one any thing,

^^'llen

At

the world's prosperity tumeth

it

and

its

ways

soon rogrcttcth

its face

it

again.

from the ignorant.

their words, and their proceedings, the wise become amazed.

But when the wise man may not

In the world's eyes, he

When

is

possess aught of

possessed of power and influence,

But now,

am

satisfied if

its

wealth,

the same as a blockhead, or a

they
*

be,

my

even as

Cyprspa mnneta.

fool.

words were as pearls

corals, received.

KHUSHHAL KHAN. KHATTAK,

Let us see what events

will, hereafter,

the love

as

bringeth

of wealth

exceedeth, so

am

For

that same

't is

much misery

it

For they, who accumulate much of

I

face

will prate a deal thereon.

Though, hi the meantime, the world

As much

show their

243

it,

grow miserable indeed.

Khushhal, but me they value not now

of the Afghans, that

all

these

my complainings

are.

XCIII.

Wherever thou

When

thou

that place a parterre of flowers becometh

I'eclinest,

in the

mead

roamest, the breast of the tulip

Wlien the sable locks about thy

fair face,

The fragrance of musk and amber

Since, in thy tresses,

my

lost things are,

is lost,

Equal to that deliciousness, which

Term me
Bear,
"

The

liar if such, as luscious,

the zephyr disheveleth,

show thou thy

have, from thy

face to

me

with lighted lamp, sought

lips,

fragrance or

imbibed

be in the wine-cup found.

its trace,

in this parteiTe, will, doubt-

be."

For one moment, at

his heart

least, sit

may, from

its

thou with Khushhal

heavy sorrows, some

in tranquillity,

slight solace find

XCIV.

From

for.

zephyr unto the nightingale, this message of mine

rose's

less,

That

scarred.

diffused in every brain.

is

For in night's gloom,

heart

is

the lustre of the internal, the exterior

But by intercourse with the

base, there

R 2

ai'e

is

clear

and bright

a hundred

ills.

KHCSHHAL KHAN, KHATTAK.

24-1

Like the name of alchemy and of the phoenix, that we hear about,

Than both

From the
For when

Do

of these, sincerity and fidehty are

lips of

will

more rarely found.

the despicable thou hearest a thousand things

they rest SiUisfied with a single hai-angue

not allow thyself to be deceived by friends of the present day

Before thy

Do

face,

they are for thee

Khushhal

thou,

but behind thee, back to back.

that great physician's aid,

call in

In the refulgence of whose face there

's

perfect cure for thee

XCV.
Accovmt him a good man, who,

in heart,

is

For modesty and uprightness are manifest

He,

who may not

And whatever

possess these few qualities,

he wisheth

They who couteud with

Are

innocent and pure

in

let

him do;

for

he

him

always.

man

is

not a

is

absolved from

all.

the world, for the sake of worldly goods.

like unto dogs, fighting

and

snarling, a

mass of can-ion upon.

If a wise man be, in appearance imsightly, what mattcreth it ?

What though a homely scabbard hath lieen for a good blade made?

In these matters, no one else hath any business or concern whatever

For

't is

the money-changer, that distinguishcth the pure from

tlie

alloy.

The

jeweller will hinisclf

Though,

in colour,

make them show their

the agate

may

respective qualities.

be more pelluciil than the rnby

itself.

wander everywhere

in

search of friendship, and find

In what direction do they dwell, that

know aught

it

not

of faithfidness

KHUSHHAL KHAN, KHATTAK.

Ho

will

245

not bo aoqxiaiuted with the art of weaving velvet,

Althongh the maker of mats

is,

among weavers

also,

Love hath not proceeded either from what

But manifold

made

are the pilgrimages

is

true, or

accounted.

what

is futile

to the idol of its shrine.

Those charming ones have grown so numerous, that

I fear

them

now
I,

Khushhal, that

of

my

piety and godliness

have boasted so

nmch.

XCVI.

All

woman-kind are of

And

intellect deficient

the voluntary causes of

Thou mayst be

straight

all life's ills.

and even with them

and wayward with

But they

are crooked

Do them

a thousand benefits and services

thee.

Yet, at a single word, their hearts sulky grow.

They become poison unto

They,

whom

kill

thee

thou deemest a healing balm.

They have no
They

aud

thee,

fidelity in their

are, natui'ally,

composition

unto pei-fidiousuess prone.

Created, indeed, in the figure of

mankind

But, in reality, with no humanity in them.

They make thee out

But they cannot be

culpable, on a slight offence

Avrong,

however great their

sins.

KHUSHHAL KHAN. KHATTAK.

246
The more

In

all things,

Tame

they are

in tongue,*

.^^

in person,

would be

from head to foot

unto the wily sei-pent within.

like

Say no more about them,

It

and changeable

tickle,

more capricious they grow.

tlie

but untameable in heart.

They are beautiful

But are

more petulaut they

crossness bonie, the

The more whims brooked,

l)ettcr

Kitushhal

had thev never existed

XCVII.

am

ani the

of those eyes of thine

With
It

Hindu

this form,

would

V)c,

enamoured

slave of thy locks

is

and these charms, that thou

will

is

is

die of grief

bom

like thee.

thou tuniest away from nic

me

never abandon thy door, nor thy dwelling-place,

well

But not
Not

off,

my

heart

sunk down

so elsewhere,
ahvnvi^, at

fire,

cruelly,

me consume.

a thousand cruelties on me, imagine not,

inflict

Tliat tlie love of

possessest,

the love of thine heart turned so dark for

Shouldst thou

sro.

no one equal unto thee

fen* tlieo, still

Though thou mayest, without

I iini

me

the pity, that thou art, wholly, pitiless and luikind.

Tlidugh

What

look thou upon me

but dispose not of

indeed, wondeiful, were any other

In grace and loveliness, there

This

will,

contein])tible, in the dust at

though

len.st,

towards theo, ever be changed.

as

i'ar

thy door;

should u])ou a throne recline.

as the tongues of

most EiiglisLwonicn

KHUSHHAL KHAN, KHATTAK.

247

XCVIII.

The mercy of the Ahniglity be

home

SaiTi'et for his

in^on Akorraey,* that selected

Since I have on the subject reflected,

if

thou beUcTe me,

'tis,

of all

others, the spot.

Its

dark monntain-ra,nge of Hoddaey,;}: runneth directly into the

Tl-rah country,

And

the Xil-ab and Landdaey have, wonderfully, laid their heads

at its feet.

The

high road of Hindustan and Khurasan,

gi'eat

is

made along

their banks

And by Attak

lieth its ford,

which both kings and beggars hold

in

dread.

Akorraey

is

the

name

quered from the WurakzT

There

is

town

also

of Khushlial's great-grand&ther,
tribe, the

named

country

after this chief,

now

who

con-

held by the Khattaks.

between Attak and Pesliawar.

t See note at page 193.

J The high mountain facing Attak, and a

little

lower

down than

the

same side, which rises up directly from the

Indus, is mount Hoddae}^, which gives its name to the whole range,
reaching as far as Ti-rah, a district lying about south-east from Peshawar.
The Bara river rises in T!-rah, which is beyond the Khaibar
Pass, and is inhabited by Afghans of the Afridl and Ti-rilh tribes.
The Nll-ab, or Blue-water, is one of the names of the Indus, which
washes the base of Hoddaey. A few miles further up is the Landdaey,
village of Khairabad on the

Pushto signifying the Less or Little, a name given to the river of

Kabul, which joins the Indus a few miles above Attak, a town on the

in

east

bank of the Indus, on the high-road between India and Khurasan.

KHUSHHAL KHAN, KHATTAK.

248

Everj' blessing of the earth, that can

us thereby

called to mind,

l)c

cometh

to

And, as the countn'

is

miny, who shall

how

tell

beautiful

is

its

spring 1

Whether

be the district of Suwat, or Asljnagar, or whether

it

res'hawar.

They have

them
There

it

and

its

abundance goeth forth to

all.

game around,

is

or

unto

rccoiu-sc

in every direction

sport

for falcon,

hawk,

hound

Hail! hail! Krdah-parnn

contain

what heart-ravishing sport dost thou

'*

The youth of Sara e

ai-e

healthy and stout

active

and

agile, in

every thing

MeiTy-eyed

white and red

and

tall in

stature are they, the eye

imto.
\^^lether

May

be son, or grand-son

it

whether family, or whether

the protection of the Almighty be extended to

all

trilic.

who dwell

therein
Fate, alas
fate

hath taken him from

it

can the ami

Khushhai. hath not been severed from Sara'e of

all

no

Knlah-pannl

t Tliis

his

own accord

!f

is

the

country, once famous for

was

of any one reach

name
its

of an extensive forest in the Khattak

game.

poem was written during

his place of birth.

the poet's exile in India; and Surfi'e

ASHRAF KHAN* KHATTAK.

AsHRAF Khax,

eldest sou of

Khushhal Khan, the subject of the

preceding notice, was born in the year H. 1044

(a.d. 163-4)

and

when the war, which had been earned on by his father and other
Afghan

chieftains, against the

Mughal Emperor, died

Khushhal,

out,

wholly disgusted with the world, resigned the chieftainship of the

Khattak

tribe

in

favour of Ashraf, A.H. 1093

The

{a.d. 1681.)

brought these matters about, having been

circumstances, which

related at lenglh in the notice preceding Khusbhfd's poems, need

not be repeated here.

Ashraf eudeavoiu-ed for some time to caiTy on the government

of his clan, and also to perform his duties towards the

Government, by aiding the Pes^hawar authorities

tion

of the

affairs

thwai'ted in all

liis

who endeavoured

"Bahram

of

tliat

province

endeavoiu's

by

but he was opposed and

his brother

Bahram, the same

to take the life of his father,

who

styles

last,

Aurangzeb, in the year h. 109-5

Dakhan having

him

by whose

the Degenerate," and "Tlie Malignant;" and

machinations, Ashraf was, at

Mughal

in the administra-

betrayed into the hands of

(a.d.

1683).

The

affairs

called for the presence of that monarch,

of the

who

con-

tinued in that part of India for several years, the Khattak chief

was taken along

mth

him, as a state prisoner

and was subsequently

sent to the strong fortress of Bijapui", situated in what

is,

at present,

termed the Southern Maharata country, where he continued to

languish in exile for the remainder of his
H.

1105

(a.d. 1693),

and

in the

life.

He

died in the year

60th year of his age.

250

ASHUAF KHAN, KHATTAK.

Aghraf used, occasionally, to devote some of his

before he

poetr}',

assumed the govcnimeut of

leisiu-e

time to

his clau, incited,

doubtless, by the example of his brave old father, and his brothers

-Eabd-ul-Kadir and Sadr Khan,

During

"cacoetfies gcrihendi."

who were

his exile

also gifted

with the

he wrote a great number

of poems, and cullected the whole, as they

now

of a Dlwan, or Alphabetical Collection.

Actording to the usual

custom among Eastern

Severed" or "Exiled

;"

poets,

Ashraf assumed the name of " The

and many of his poems, written

pathetic style, plainly tell where,

were composed.

tliey

and

The

frum

it

the

is

still

following

in the possession of his

am

Ashraf

regarded by the Afghans as a good poet

are,

not aware that any other copy of his poems exists.

without reason apparently, considered

When

and abstruse.

he caused the remains of his father to be removed

Bijfipur to

inteiTed

but his effusions

difficidt

Afzal Khan, his son, became finnly established in the

chieftj\inship,

from

most

poems were extn\cted

indeed, I
is

in the

and under what circumstances,

original Dlwan, or Collection, arranged

wi'itten Ijy himself, at Bijapur,

descendants, and

stand, in the form

Sarae

where the Khattak

a distance of some

fifteen

chiefs

hundred

have been usually

miles.

THE POEMS

ASHEAF KHAN, KHATTAK.

The promise
morrow

the kiss, the

my

heart place confidence in a pledge like this

My

friend

Yet

Do

still

to-

vain enough to depend upon the affairs of the future,

is

wise and sagacious will laugh that foolish

The

off for

Then how can

Whoso

beloved ever putteth

of

is

man

to scorn.

not acquainted with the deceitfulness of the world

she deceiveth, having, in her heart, naught of truthfulness.

not presimie to this

Behold the autumn

degi'ee,

doth

it

upon the

loveliness of the face

ever, to the rose,

any bloom impart 1

Thou, who through arrogance, actest thus falsely towards

me

pay back imto thee the requital of these deeds of

thine.

In the land of association, the appliances of pleasm-e will be

many

Time

will

But the troops of bereavement,

Never

cast thou thine eyes

For separation

But

No

is
!

will

make

full speedily, lay it waste.

upon the

rose,

nightingale

those fresh wounds of thine

still

worse.

the nightingale wont, through advice, the rose to forswear

't is

the blast of

autumn only

that separateth

them by

force

ASHRAF KHAN. KHATTAK.

252
many have

Full

Then who

departed

will place

Thou, who

in

in sorrow,

any reliance on

with the hope of to-moiTo\v

life's fidelity

to-day

the hope of existence therefrom, restest in tran-

quillity

Doth the empyrean ever any opportimity

Today,

the

j)L'rccive

crisis

of a

for continuance allow

contingency on the

world

impending

But the future may make

The Sevkukd had never

But, at

last,

ai)j)arent

unto

l)eheld Bij.ipur,

that presenteth

itself,

some other event.*

it

even

in his

dreams

;t

which his destiny decreed

11.

shape of a shield, the hair on the forehead

"Wlien, in the

is ])laited,J

The

roses wreathed therein, impart the intrinsic virtues of the sun.

The

live-coal-like nil)y in her

And

the red

bulrik,|| like

nose-jeweU

is fire

itself;

mito a spark of

fire, is

i)laced

* The poet here appears to refer to some chance of

by

its side.

from

releiise

ciip-

tivity.

t Hijiipur, the
I

name

of the fortress in

which he was confined.

This refers to a custom prevalent amon{;st

the days of the poet, and

still

all

the

Central Afghfinistan, of plaiting- the front hair of yoiniir

eifil-ht

years of aire until

size of a small saucer,

tlic

ilay of maniajz'e, in a

which

is

reaches to the tip of the nose,

jiart

On

of a mask.

ordinary way.

manner

allowed to hanjr

l)ut not-

irirls,

round

down

from about

plait

about the

in front,

and often

it is

opened and

jilaited in

containing a girl wearing the

will be found in Captain L. W. Hart's work

Afohan (!osTrMK," litliographed by IIaohe.
g An ornament worn by women in tlie left nostril.
A rinir of umIiI worn in the cartihiiiv of tlie nose.
II

tribes in

covering the eyes, thus acting the

the ninrriage-day

]iifture

Afghan

observed by the GhiUzis and other tribes of

liair in

tlie

this

of ".Sketches of

ASHRAF KHAN, KHATTAK.

Tlic chamkala'I*oii her forehead

That every jewel

Her eyebrows

hence red

therein, for piercing,

bow

are a bent

The ornaments

is

is

witli

253
her lover's blood,

like a lancet disposed.

her eyelashes, arrows adjusted

of beauty are sometimes a sword

at others, a

dagger made.

The devotee of a hmidred years

is,

with one of her glances undone,

A\lien she decketh out her beauteous person,

When

and goeth

foi^th.

she disposeth her flowing tresses in curls about her face,

To the Ethiop army she accordeth permission, devastation

Her dark eyes she maketh

And

every eyelash she will

Soft

and tender

still

more

black,

make moist

tales she telleth,

to make.

by the antimony

in her lover's blood.

but they are

all

dissimulation

She casteth her enchantments round the heart, by pretexts and

pleas.

For her

lover, Tartarus

and Elysium are ready provided

Since the sweet Paradise of conjunction, separation tunieth to

Hell.
Tlie

shadow of love

Since

upon whomever

The punishment

is

undoubtedly, the philosopher's stone

is,

it

may

be rubbed, his body

is

turned to gold.

death, in the creed of passion's votaries.

For him, who entereth

love's path,

and feareth

its

struggles and

strife.

Never

let

Who may
*

him, at any time, gaze upon the face of the beloved,

be partial unto

An ornament

life,

and

for the forehead.

for his

head

may

fear.

These names are Indian, not Afghiln

but Afghans bordering on the Panjab and India have borrowed these

terms and ornaments from the people of those parts.

ASHRAF KHAN, KHATTAK.

254

Like unto the inroads the heart-ravishers

When

make my

heart upon

do the Khaibarls such upmi the Mughals' heads ever make

The Sepauatkd
beloved

not,

will

thro'

injustice,

turn

back to the

his

Though she should make

his

body red with blood

all

over

TIT.

With the
If,

Do
Do

its

favour; for

not imagine, that, in reality,

it

it

The foimdatiou of

Do

all its

acts

it

deception

to-day, en'eth greatly.

on injustice based

is

the age hope not for good faith

same breath,

in the

place not an

lie

all is

benevolence showeth.

for

it

knowcth

it

not.

not pride thyself on the friendship of that friend,

Who,
I

reliiuice place.

did not act faithfully with those that have gone,

Wlioever seeketh constancy from

From

heai-t afflict,

any one should

affairs,

not fijow vain of

When

own

scar of soitow, he will his

on the world's

is

a fool

hoiii-'s

in a

thousand other places smileth.

reliance on the

permanence of

who nourishcth great hopes

life

of immutability.

All those splendid edifices, that thou, in the world, beholdest,

(."ruel

Thk

destiny, at last, will

Si;r.vi{ATKn, in the

But when doth

them

to a

naked desert turn.

Dakhan, would not have a moment stayed

fate ever fulfil

our wishes and rei^uests

IV.

What

shall

Since

it

say unto any one regarding the anguish of separation

hath not even

left witliiii nie

the power to complain

ASHRAF KHAN, KHATTAK.

Since every injuiy she heapctli upon nie

At

right

and lawful

proud one stand once with face towards me.

least, let the

The gold

is

255

bracelets

upon her

make an amazing

wrists

display

Let them never become broken from the disasters of fate

For

my

physician

case,

Thou say est,

thou ever showest commiseration

"l)y antidotes, thou

wilt

be from thy afflictions

relieved."

The

diseases of the

But when

Khattak that

affection for

The

grief of

any

one,

am

am, with exile I

But

If

body thou knowest, without doubt

the agony of the heart laid bare unto thee

is

my

friend hath

The Separated
from the tavern,

never content

my

from

shall be

kin severed me.

changed into gladness,

shall bring

wine unto me.

V.

Like as absence from the beloved hath

made day dark

to me,

Let there never be, unto any one, such a dark and lurid day

Do

not be overjoyed,

For at

marplot

on account of my disjunction

dark and overcast like

last,

Though constancy may grant

this, shall

be thy day

to no one the opportunity of asso-

ciation,

The night of

separation, at last, shall

The spring-time
But, alas

Draw

near,

it

become the imclouded day

of youth was, than the flowers

more pleasant

was not .so very lasting, the constancy of that day

friend,

and honoiu'

me

with a sight of thee

For the Almighty hath not in the world created an unchanging

day

ASHRAF KHAN. KHATTAK.

256
Thou

that ever puttest

The day of

deli^'lit

For how long

Truly,

The

grief

Verily,

and

for to-morrow, the promise of meetiug,

be assimied by to-morrow's day

jjleasure hath iiassod, as the wind,

shall malice

will be, at

it

This, that I

off,

may

Consider what pha.se

liust,

on

me

like the

it

wind that hath passed away,

long, dreary

and joy of fortune's changes

!

away

be vented by trouble's day

now behold separation's

Sei'aratfd

day

shall not last for aye

shall reach its end, this oppression's

day

VI.

Account as wind or as dust, the world's pains and pleasures

The

free

man

is

not disquieted, by either

its

troubles or

its cai'es.

Their coming, and their going, are more speedy than the dawn

For

have, myself, experienced the heat and the cold of time.

Show thou no hankering

For there
In a

;*

is

for the fare

on the board of fortune

not a morsel thereon, free from bitterness and woe.

moment

it

pr(.)duceth

As a mere throw

fonus and figures of manifold fashions

of the dice accomit the revolutions of fate.

Whoso may plume liimsolf on a lucky Uuii of good fortune,

It dealeth him a painful wound, at the moment of exulting thereon.
If,

with the eye of understanding,

The permanence

its

of their duration

soitows and joys be viewed,

is,

than that of the flower no

more.

The coming and departure

beiniT but little twiliirht.

of day

is

very rapid in the

Ea.-<t,

there

ASHRAF KHAN. KHATTAK.

Turn thy

Separatrd

back,

That, on the Great

Day

auto

evil

257

thy face towards good,

of Assembly,* thou mayest not, with fear,

be pale.

VII.

never

In love for thee,

lot

my

heart grow cold

Like thine, that in perpetrating injustice, never groweth cold

When will any one a trvie and sincere lover style me,
If my heart, in grief for thee, unto constancy turn cold 1
No

my

heart shall never

wax cold unto

foithfulness

Nor, in this world, will thy nature, unto tyranny grow cold.
Nal, with

all his

wrongs, did not his back on

Then how can any

What clamom*

Daman

turn ; t

one's heart now, unto thee turn cold

did the unscathed raise on

Yet the love of Majuun

for his

him always

Layla grew not cold.

Advisers would, unto him, good counsel ever give

But no admonitions made Wamik, unto ^azra cold

Neither did the world show constancy unto the departed;

Nor have

My

the souls of the covetous, unto the world

cold.

bmiit-up heart hath become as fresh at a sight of thee,

As the seed

of sweet basil

The hope

my

And
*

grown

of

maketh the heat-stricken

meeting hath cooled the fever of absence

the perspiration of recovery always

The

cold.

maketh the

feverish cold.

resurrection.

t The names jXal and Daman, Wamik and /Eazifi, Majnun and Lavlfi,
are those of lovers, celebrated in Eastern poetry.

ASHRAF

258
Even

And

at thy death,

forsworn

is

The Separated

he,

if,

in

KHATTAK.

KIIAN,

life,

will iK>t

thy love renounce

his heart unto thee tuni cold

VIII.
th<^u,
1

low

who

is it

pridest thyself on the plenitude of the world's wealth

that the condition of thy forefathers restmineth thee not

Tlieir obvious existence,

Place then no reliance

What

is it

to thee,

But three yards,

than that of the flowers hath

upon

world.

though the face of the earth be broad

it,

thy portion thereof.

Since, beneath the earth's surface, thy abode

Fruitlessly,

is

appointed,

thou buildest thy mansions and thy courts.

Gaiety and enjo^-ment are intended for the callous and unconscious

But sorrow and concern

are, wholly,

Tlie votaries of the world

From any one

of them, of

They evince not

Tlioy

wony and

Outwardly, they

lieen less

upon the mere phantasies of the

in its bosom, is all

t}-rants

ai'e all

faithfiilnes;;, I

and oppressors

have never yet heard.

a particle of shame, even in humanity's

rend each other,

may

like

name

is filled

unto ravenous beasts.

practise the appearance of friendship

But the heart of even* man

the portion of the enlightened.

with opposition and

strife.

Those deceptions that the world's sons now-a-day pmctise,

Even the

fox

would not be guilty of such wiles and

deceits.

Weo]) not, though thou sliouldst exjierience adversity's frowns

For the

evils

Witii the

and

afflictions of this transient

rue juul sincere,

world shall not eudme.

Separated! love and

afl'ection aie

good

But with the

deceitful, frieudsliip

advantageth not the

least.

ASHRAF KHAN, KHATTAK.

259

IX.

Since

am

over hopeful of meeting thee, either to day or to-morrow,

my

Uselessly, in this insane idea, passeth

With

cries

For the

and

supplications, I seek

soldier}^ of separation

it

sweet

life

to-day, but find

destroy the period of

Tlie tree of prosperity yielded not to

In wails and lamentations, unjustly,

away.

me

my

the fruit of

body

not

it

my joy.

my

desires

wearied make.

In the beginning, when the tree of affection was created.

brought forth absence's bitter

Its innate properties

I

was wont, unconsciously,

When,

to eat of the fruit of separation,

in the garden, I planted affection's tender sprout.

In disjunction,

The

friends

perceive no fault whatever

heart, this misfortune permitteth,

With the sword

He

of separation.

whom

The heart

of him,

The game

of absence,

When,

frviit.

in the world.

when acquainted

cleaveth asunder, at

He, of a lovely

face,

therewith.

last.

enamoured maketli.

He at that time made so absorbing,

He thus the mart of affection thronged.

The Separated mentioned

not,

mito a

soul, the secret of love

But, in the alley of his beloved, the world humiliated him.

X.

Wlien He, of His omnipotence,

The destiny of every

one,

He

first

the pen produced,

then with

The nib of the

s2

its

pen.

tongue*

wi-ote

down.

ASHRAF KHAN. KHATTAK.

2b"0

To-day, at every respiration,

To the share

By

strife

He

of sonic,

tliat

allotment arrivcth

joy assigned

to the lot of others, grief

and contention now, he cannot great become,

AMio, from aU eternity, was entered in an inferior degree.

Thro' the liatred of the envious, never can become crooked

The

lot of

When

He made

him, which, in the beginning,

straight.

doth death seize the skirt of any one, out of sea.son

Yet

tliey will

The

will of destiny ejected

And

then

not tan-y a moment, whose time

him

At the wounds
For God hath,

of fortune,

abode of

frLim the

Adam

charged unfortunate

it

O Separated

with the
!

for the stricken, prepared a

is fulfilled.

bliss

sin.

do not sigh

wondrous salve

XI.
"WTioever dwcllcth in this abode of calamity and affliction,

For every
I

one, there

is

seek after a place of

The

trouble, each according to his

.safety,

world, to this degi'ce,

is

but

lua unal)le to

so full of misery

ca.se.

tiiid

and woe.

Though fortune may,

a thousand joys, on thee bestow,

With one

trampleth

Neither

Nor

is its

is its

Be not

And

atlliction, it

cast

with

If fortmie

down

its

tlicMU all in the dust.

most propitious time worthy of rejoicing

most portentous

one;

ho\ir for lamentation befitting.

at its son'ows, for they do not continue

pleasures also, do not thou grow overjoyed.

grant luito thee an interview with a j)retty one,

With the sting of

sei)aration,

it

speedily jiiorcoth thy heart.

ASHllAF KHAN, KHATTAK.

Prosperity never entereth within

Until misery and adversity

(luod fortnne,
If

by

its

own

its

The pigeon of vitality,

When

it

precincts of one's abode,

tlie

companions

words, saith, "I

thou shouldst but reverse the

bringeth quickly

am

maketh.
not lasting,"

its

down from

the river

There

is

For

passeth by like the wind, both

it

no cause

fool,

extracteth the

fish,

weak and

paralyzed.

immutability

for aiTogance in life's

Separated

its flight,

pinions to the wind.

without pretext, the dragon from the cave

It ch'aweth,

From

Like a

it

letters of that word.*

the falcon of destiny sprcadeth

it

261

month and

do not thou

its

slave

year.

become

For the world's joys and sorrows are a phantom and a ch-eam

XII.

Whoever have

fixttened

The worms of the

on the fleeting wealth of the world.

earth, at last,

have become glutted with them

The

world's great ones too, whose history the books relate,

One

after the other

slaughtered by the knife of death

Their wealth, lands, and mansions, they have transmitted to others

have

Body by body, they have

fallen,

fallen asleep in the

house of the tomb

Of the empty adulations of the world, they were amazingly vain

But they were overcome with

regret,

when the time

of departure

came.
* This

very pretty idea of the poet's

JLsl ik-bdl, sig-iiifying,

U;y la-bakd,

'

good

is

a play upon the Arabic

fortune,' which, if read backwards,

meaning, 'without

stability or

permanence.'

word

becomes

262

ASH RAF KHAN. KHATTAK.

Seeing that the world showed no constancy to the departed,

How

are those

who

remain, so ardent, to-day, in

pursuit

its

The world

is

Hence the

wise, for this reason, are to her friendship so cold.

The

a faithless bride, that destroyeth her husband

flowers, that every season

Have

bloomed

garden so sweetly,

in the

autumn, thus been scattered to the winds.

likewise, in the

thou, of vain pleasures so proud

Thy

for

thy departiu-e prepare

cotemporaries have grown weary in looking out for thee

Behold these graves

Bend thy

say,

Look upon thy dear

looks upon

what

friends

them

wilt thou with gardens do

observe what they have become

comely youths, and youthful

brides

Separate from each other, in their graves they have withered away

By

Separated

virtuous actions,

Then never

follow in the

way

Heaven

of those

is

attainable

who have gone

astray.

XIII.

For the soul's journey, the white steed became saddled in the heart,

upon

\\liou

my

chin grew white the hair of youthful days.

Wlien the spring-time of youth unto the body bade adieu.

The black

hair

waxed

silvery in the

autumn

of old age.

Since the miseries of absence have not reduced

What

have these bones of

my

body,

all,

them

to ashes

into iron timied

Either

my

Or the

rulers of the present age have stony-hearted grown.

good fortune, foUen

asleep, giveth

me no

Whereas the heads thereof make no impression on

On

their

armour must

liave iirokon the arrow.s of

aid.

their l)odies,

my

sighs.

ASHRAF KHAN. KHATTAK.

Sorrow, to this degree,

ciiusetli tlio

263

blood from niiuo eyes to flow,

That the garmeuta of iny body have become tinged therefrom.

Behold the state of

my

eyeballs,

by separation caused

They have assumed the

appcai'ancc of red roses withiu the parterre

Though

may

in the heart

it

When, by the plough

Separated

Woidd,
For from

not have

of disjunction,

fallen,
its

woe's seed sprouteth.

may

grouud-plot

that absence were, in the world,

be turned.

unknown

inroads have become desolate the people thereof!

its

XIV.
Of the pangs of separation
AAHien,

At that time,

became deserving that day,

shall I

For, having

Embedded
I failed to

And, as

now pine

my

my

toil,

yet, I

and

after the rocks

sln-ubs of

parting salutation, I bade

heart,

bid adieu to

With much

love I was severed.

my life, in tears of blood I mom'ued,

my back upon Attak, I weeping began.

made

in

my

for

^Vhen, turning

How

weeping and sobbing, from

from Roll* an arrow

my

my

them

had not smelt a

had a garden
flower,

become.f

laid out

when from

it I

was

The blue heavens laughed from delight until they grew

When
There

For
*

the

facing Hoddaey's momitain,| I turned from

is

it

no magician in the Dakhan that can charm

am

brought away

bowei", or its sacrifice to

in the world I

country

farewell.

torn.

red.

away.

me

a prisoner become, in a dragon's cavern profound.

Roh is tlie name applied to

name of Rohilahs, by which

f See third note at page 139.

the

A fgh an

countries generally

hence

the Afghans are sometimes distinguished,

J

See third note at page 247.

264

ASH RAF KHAN, KHATTAK.

The assignment of union was hung on the horns

When

I crossed to

of the deer,*

the other bank of Xarbada's swift etream.t

The

riches of association were a hoard that I gloated over;

But

in absence's wars,

How

shall

have to a mere tliread and

to-day, complain of

made

myself,

I,

I,

bereavement unto any one

a purchase of sorrow,

Tlie vast dust of separation

when

hath hidden happiness from

KSAHAK,

call

unto

my

beloved, but she

Mortified and despairing thereat,

is

a lover became.

am utterly weary grown at the noise of summoning

I,

changed.

fibre

it

me
back.

not forthcoming

have become wedded imto woe

XV.
C(ime,

my

love

let us, in

And from (mr minds

one home, our abode take up

dismiss

all

long and lingering hope

Hand

in

It

not advisable that to-day's inclinations we for to-moiTow

is

hand we

will

saunter about

for

such

is

fortunate

defer.

From
It

is

We

all eteraity,

a fallacy

were

When

if

many

revolving fortune

is

cniel

and unjust

we, to-day, nourish a hope of

friends, like

unto a

flock,

its

constancy.

gathered together,

the wolf of separation, by violence, tore us from each other

away.
* Referring to the custom of Eastern governments, of granting assignments on persons or revenues of villages, for payment of money. An
a-ssignnirnt on a deer's horns is a proverb, with reference to any imjiracticable,

or very difficult matter next to impossible,

necessary to catch your deer.

t

river of Cent ml India.

it

being

first

265

ASHllAF KHAN, KHATTAK.

Our

from the world departed

dear, dear friends have

How

long then shall we exist in this sublunary sphere?

How

can any one the hope of joy and happiness entertain?

For He brought us into

friend

Living,

But

't is

this abode, grief

and misery

to endure

Tiik Separated would not have left thee

the king's tyranny that hath, by force, parted ns

!*

XVI.

The

wise, for this reason,

That

Do

Darwesh

not,

For,

at

unto the world's

be cold

affairs will

are like the blast, and like the dust

all its griefs

that time,

accoimt

false

the

my

sorrow and

eyes will weep,

my

its joys.

sighs

when the heart may

aching be.

The head

of courage will not

bow

sake of throne and

for tlie

crown
Wlien the man, of

spirit free,

That man, who may

may know what

traffic in perfidiousness,

Will be pale and ghastly,

when he

the world's gifts are.

and

in iniquity,

entereth the assembly of the just.

In the estimation of the wise, even worse than the ox they

Who may

The revolving heavens are a

He

is

It is

are.

be constantly overwhelmed in gluttony's cares.

no sooner

mill,

in the world,

and man the grain therein

than he will into meal be ground.

out of the question altogether, that in Pus^to any other

bard.

Shall, like

The Separated,

so unrivalled, in the art poetic be.

* Referring to his captivity in India.

ASHRAF KHAN, KHATTAK.

266

XVII.
Completely

Who

false

The universe
Account

The

and lying are they

all,

from

first

to last.

arc gatlicrcd around the table of the transient world

its

is

unto the shop of the sweetmeat-seller

like

resorters nothing else l)ut the

flies

that they are

degi-ee of affection, that the flies in that quarter bestow,

Is according to the quality of the sweets therein contained.

Place no reliance soever iipon the mere display of their sincerity

Falsely,

they deception

friends

pnictise

they are

The

weal's

In the day of prosperity, of constancy, they ever

But when a

own

their

make boast

slight disaster occurreth, they all tixke to flight.

heart's eyes,

for

its

own

show sycophancy

objects,

to

the

tongue

Then do not

pride tln'self on their oaths

Should they Viecome aware of a good

for all are knaves.

friend's affliction.

Their tongues cry, "Dear! dear!" but they exult in their hearts.

Hope

not, in this world, to find a friend, sincere

and true;

For the sons of the present day are liypocrites and rogues.
There

is

By some
The

neither love, nor affection, nor friendship in

craft they acquire

them

for they are all the loaf's slaves.

world's interests and profits are their object, and these they

pursue

They

are neither stedfixst on

faitli's patli, n>n- infidels

are they.

Like as they plot against the very heart's blood of one another.
In iKitcliing each other's ruin are wolves ever thus occupied

ASHRAF KHAN. KHATTAK.

As

yet, the

But

its

day of doom hath not been viewed by human eye

operations*

Never yet have

"Whether
Since
I find

I,

it

I,

to-day, perceive

I found, in

any one, either

fidefity or

The Separated, became acquainted with

truth

affairs

and

however dear they

broken

interests, that

may have

for all will be so

much

men

occupied with

they will pay no attention

been in this world.

its secrets,

the world hath countless women, and but few, few

own

since all are for themselves.

be in brethren or kinsmen, iu relations or friends

* All ties will then be

their

267

to others,

iEABI)-UL-KADIR KHAN,

KHATTAK.
iDACD-UL-IvADm hax, son of Khushhal Khan. Khattuk, and
brother of Ashraf, the subject of the preceding notice, was
the year h. 10G3 (a.d. 1652), and

poet of

Althuugli

liis

father had

ti)waids his sons generally, on

whom

little

yet,

were poets of no mean

account of their very lumatural

upon the whole, ^Eabd-ul-Kadir appears

a favourite,

and

to

in

reason to be very partial

conduct, and inifaithfulncss towards himself, on too

sictns

bom

the most eloquent writer and

Khushhrd's sons, several of

all

ability.

is

have shared considerably

in

many
to

occa-

have been
father's

his

affection.

/Eabd-ul-Kadir was as good at the sword as at the pen

and

in

the battle with the Mughal troops at Kottixh, a place in the vicinity
of the Peslhawar district, the victory of the confederate Afghans

was
sion

chiefly
;

w hich,

and

owing to the
it

was he

also

skill

who

displayed by the poet on that occa-

led the assault against that fortress,

after three hoiu's of severe fighting,

wanls distinguished himself,

in like

manner,

he captured.
in the

during which operations he was wounded

He

after-

war of Bangas^h,

and the successes

gained in the war were celebrated in his name.

When

his father abdicated

related in the notice of

the

chieftainship of the tribe

Khushhfd and

his writings),

(iis

and the sons

were each struggling to sujiplant each other, and grasp the vacant
HUthoritv, .l']ab(l-ul-Kridir did not

hold back.

He

tried vcrv

hard

^ABD-UL-KADIR KHAN, KHATTAK.

to gain

the

chieftainship,

26.9

but fortune was unpropitious

and

Ash,raf, who, as the eldest son, had certainly the best right, was

When

chosen by his father and the tribe to succeed him.

was betrayed

into the

Ashi-af

hands of the Mughals, and sent by Aiu'angzeb

as state prisoner, "

into the

Dakhan

brother,

who had betrayed him,

Bahram

the Malignant," the

seized the chieftainship

but,

subsequently, Afzal Khan, the son of Ashraf, became chief of the

clan.

To pay obedience
difficult

and

to this

nephew appears

to have been extremely

who wished

bitter for ^Eabd-ul-Kadir,

hold the

to

authority himself; and although the whole of his brothers, then

living, sided

with him in his ambitious designs,

whom

it

was of no

avail

were unanimous in faA'Our of Ashraf's son Afzal, in

for the tribe

was the hereditary

The upshot,

right, as previously stated.

however, was, that Afzal, the nephew, saw no other practicable

solution of the .difficulty, according to the custom of those days,

than to get rid of

rivals

all

and, accordingly, ^abd-ul-Kadii-,

together with ten of his brothers, and a

number

of their sons, were

put to death, at the village of Zaman Garraey, in one day, and

buried in one grave

thus escaping the sorrows and troubles of

chieftainship.

The poems of ^Eabd-ul-Kadir, which

Sufi mysticism, are

his language

are a

Dlwan

are taken

is

or Collection of Odes, from which the following

a translation of Molawi Jami's celebrated

most

difficult style of

the most perfect of

love tale of

imbued with

its

Adam and

is

and

poem

Afgh an

Durldiana'i

language

which

is

of Yusuf

considered

the affecting

tkree or

authors have wiitteu on, both in verse and prose

translations of Shaikh Sasedl's Gulistan

poems

rendered by the translator

Eastern poetiy, and

kind in the

His chief works, now known,

extremely polished.

and ZuliJAa, from the Persian, which

into the

are deeply

thought very liighly of by the Afgh ans

foiu-

together

other

with

and Bostan, from the Per-

270

^ABD-UL-KAI)IR KHAN, KHATTAK.

He

sian.

l>een

is said,

by

his descendants of the present day, to

the author of about sixty different works

have

but with the

exception of a small volume on enigmas, charades, and verses of

mysterious meaning, even the names of them are

Specimens of his Odes

portion of Yusuf and Zidlkha, and the

will

now unknown.

in the original Pus'hto, together with a

fii-st

part of the Gidistau,

be foimd in the " Gulshak-i-Roh," or Selections in the Afghan

Language, published by

me

last year.

THE POEMS
OF

tEABd-ul-kadir khan.
KHATTAK.
I.

cupbearer

Arise,

bring the goblet

for see, the leaves burst

forth

They

give,

uuto the parterre, the happy tidings of the coming of

spring.

In thy wine there

That changeth
Like uuto

ice,

my

is

the intoxication of uniformity and sincerity,

intellect's

black and -white to one uniform tinge.

shall the heart of the tale-bearer

If the beloved,

melt aAvay altogether,

unto me, will show her countenance like the sun.

The black-eyed ones have not the fragrance of constancy within

them

On

this point, regarding them,

He, who

And

may

what hope

shall

is

competent,

my

life,

With the whole heart she hath made away

What enchantments,
!

That he

be existing on affection and love, never, never, dieth

the Almighty, too,

What

any one indulge

eternal to make.

but, even yet, behold

charms, deceits, and spells she employeth

hath ^abd-ul-Kadir, this time, so benefited by her,

will place this

much

confidence in the beloved again

still

272

.EARD-L'L-KADIR KHAN, KHATTAK.

11.

If

have

thcroiin

The

my own

friend chosen,

with the censure attendant

worUr.s cahininy and detraction

have accepted hkewise.

The pangs of separation from her would not have

Had

when enjoying

I,

Like imto the bee,

lier society,

l)ccn so rn'eat,

constantly lamented and wept.

wijuld have clasped the rose for ever to

my

breast,

Had

perceived in

They who, without

The generosity
For

it

the fragrance of constancy and faith.

asking, bestow,

this reason, the envious

Because

and mention not the

obligation,

of them, above all others, have I ever prefen-ed.

wandereth about from door to door,

have driven him away from the threshold of

yEABD-UL-KiDiR, at that time, everlasting

life

my

abode.

acquired,

Wlieu, with the sword of her glances, she deprived

me

of

life.

III.

Behold

Who,

the bee and the nightingale great folly commit,

whilst the

For how long

One

day,

autumn

shall this

tlie cold,

is

impending, give their love to the rose

lamp

in the

garden continue to burn

boisterous blast of destiny shall extinguish

it

Totally changed to rej)ulsivencss, in the morning becometh

Tlie prettiness of the glow-wonu, that, at night, giveth such eftul-

gcnce and

light.

273

iEABD-UL-KADIR KHAN, KHATTAK.

The covert

polytlieist,

For when do the

equally with the open, appoareth unto

sanctified, to the

them

whole or the parts, cast their

eyesi*

The rose-bud openeth from the

effect of

the dew's moisture

But the humidity of wine rendereth

harder the niggard's

still

heart.

The

spectators would declare the

But amazement

Thy

them the more

calleth out to

pen, J^abd-ul-Kadir

many beauties

of her countenance;

silent to remain.

became, of nuisk, the diffuscr

Since thou greatly praisest the curls and ringlets of the

fair.

IV.
'Wliether

it

be chieftainship, or lordliness, or a monarch's sway;

If thou perceivest, they are all fruitless trouble

Without the

fair,

both

life

and death, are one and the same thing

For the sake of the dear ones,

By

fate,

and anxiety.

alone, is existence of

any usefulness.

the curls of the beloved must have been destined

For the derangement and disorder of

my

heart,

from the beginning

of time.

through inebriation, that the goblet hath

It is

Account

it

not rage or anger,

cupbearer

fallen to the
't is

ground

but the levity of

youth.

At the

errors of the wise, indignation

But the excuse of

Thou

fools is their

wilt either give

own

and reproach are levelled

ignorance and foolishness.

some one's dwelling

to the flames, or shed

his blood

Seeing that thou hast donned garments of the Arghowan's red hue.t
* See Introduction,

pa^e

xi.

f See note at png-e 11

!.

274

come

Tlie fire of love shall

Of

KHATTAK.

/EA1JD-UL-KAI)IK KHAN',

whose

all,

forth from the earth over the graves

from the soul

for their love,

affection

itself pro-

ceedeth.
I will

leave the walls of the cloister, and go

For therein

to be found safety from

is

unto the tavern

oiit

this,

and the next world's

ills.

The

univei-se licth

under the

Shouldst thou draw

The red

it

on thy

finger,

tears that course each other

Kadir

it is

Sullman's magic ring.*

down thy

^Eabd-ul-

checks,

Are a sumptuous banquet of rubies

When

and resignation

seal of content

beheld the beloved with

for thine

my

Hence, too, the

lieart

friend.

rivals associated,

would cry out and complain, coupled with

The min-or of the

own dear

])icrcing cries.

becometh bright tlirough humility

meek and lowly

are conjoined with the dust.

'T was from the heart's anguish, that the nightingale bewailed,

Because he perceived the sharp thoni with the rose entwined.

But

like

unto a thorn, indeed, eveiy flower

Wlienever, without thee with me,

Through thy
Let not then,

*
j-

The

curls

my

tlif

the beloved.

my

heart pierceth,

enter the purton-e.

heart hath become iitterly deranged

God, any Muslim be with Hindf connected

niii^ic riiifr of

India,

Solomon, wliidi was

countiy of dark

])eople,

i.s

.suppo.'^ed to

reveal

all thinirs.

comi>ared to the dark curls

ot"

^EABD-UL-KADIll KgAN, KHATTAK.

275

Folly keepeth the fool ever occupied in delight and pleasure

But prudence immerseth the wie

in the river of care

Since, at last, departure therefrom

^ABD-UL-IvADiR

will

is

and woe.

with great grief attended,

have naught to do with this place of spring.

VI.

Although

it

may

be

swallow the wine of thy wi-ath

bitter, still

Act not unjustly or tyrannically towai-ds any one, upright

The

falcon, that

drinketh the blood of his quarry, dieth

Resti-ain thyself, then,

There

is

my

heart

no need of manacle, or

man

full

from such ensanguined

soon

food.

fetter, or diuigeon, to restrain

them

For the words of the wise are fettered in the prison of the mouth.

Eveiy mild and gentle being, who clemency's armour weareth,

Is not pierced with the arrows of fortmie's reverses

He who

falleth

from the heart's high rock

is

and mishaps.

dashed to atoms

Let not the Almighty, then, cast any one from such a rock as this

Though men,
Since one

is

in origin are one, yet their diversity is excessive

equal to one, one to a hundred, one to a thousand

others.

For a single dinar* a hundred pearls

And
*

a single pearl

is,

likewise, for a

The name of a gold coin current

may

in Persia

T 2

be purchased

hundred dinars bought.

and Arabia, a ducat.

276

^ABD-UL-KADIR

Whether monarch,

^ATTAK.

ITT AN,

or whether nobles, thou tliysclf shalt outvie

them
Fur thou, ^abd-ul-Kadih

on any

thy hopes.

one, placest not

VII.

Why

scomest thou me,

fair

'T is destiny's doings that

behold

Come once

who

so ill-fixvoured

ungraceful

am

thee, lovely to

again,

and upon the flowers

zephyr of the moi-n

anew

one

made me

cast thine eyes once more,

that thou mayest imclose the folded bud

In thy absence, the

i*osc

would tear

its

own

breast into a lumdrcd

shi-eds

And

the

cypress,

channcr

from separation, woidd

in

tears

dissolve.

Why,

rose

nightingale

tumest thou thy

face

away from the lovelorn

For even with these channs of

thine, his wails

have famous made

thee.

When

thou castest the

fragi'ant

aud*

into the

tire, it

yieldeth

more

perfume

And

will

constancy increase,

if

thou thy

injustice

shouldst

augment.

Thou

ai-t

stars

They

the smi of beauty, and

all

these other beauteous ones are

will into

nothingness vanish,

* ITie reud, or

wood

if

thoii shouldst

show thy

aloes, celebrated for its fragrance.

face.

.EABD-UL-KADITl KHAN, KHATTAK.

TIioxi

277

always designatest ^abd-ul-Kadir as hypocrite and de-

ceiver

But mayest

thou, elsewhere, a

more

sincere lover find than he

VIII.

Was

a pearl that was observed the nose-jewel within,

it

Or was

it

a sparkling dew-di'op upon the Ar^owan's breast

Musk-deer from

flir-oft'

Khutan

are both those eyes of thine,

That ever graze the sjDikenard and sweet

I

basil upon.

can discover naught on earth in comparison to thine eyebrows

But

What

have found somewhat of similarity in the heaven's

connection

dear one

is

there between pearls

one

is

mortified,

and

fled

lips to

in her

mouth.

compare

it,

back to the mine.

capable of giving an explanation of their sweetness

For the ambrosial nectar of Paradise

When

and the teeth of the

the teeth are

Because the poets were wont with thy

The ruby became

No

arch.

Those are in the oyster's bosom

I look

Seeing that
I

upon thy

He

face, I

am

is

indigenous to thy

at the Almighty's

presei-veth thee safe

lips.

works amazed,

and uninjiu-ed from

its

glow.*

have well examined the display of the flowers of the universe

But there

is

no flower

In gratitude, that

By

He

like thee in

any one of

its parterres.

hath bestowed such curls upon thee,

them, draw out those immersed in the well of thy chin

* Alluding" to the

rosy colour of the cheeks.

f The dimple of the chin.

If

^ABD-UL-KADIR KHAN. KHATTAK.

278
Those

in

thy presence, from modesty, know not what to say

^Vhilst those absent, describe thee

by metaphor and

Close well, then, thine eyes, jEabd-ul-Kadir

And

things upon

all

simile.

then, within thyself, do thou the whole imiverse survey

IX.

At

he

last,

will depart

from

it,

his heart with anguish seared

Bootlessly, then, the gardener prideth liimself

on

this parten-e

They who may have entered within the tavern of the

Shall

all,

Wherefore, then,

He doth
But he

is

world,

cup

in their turn, drink out of death's fatal

He merely guardeth

the portion of others, for they will take

the rich

man

of his wealth so very vain

not revel, like the nightingale,

among

it

the roses

sitteth perched, like a crow, a rotten carcass upon.

Sovereigns search about for

Whether

it

be

rest,

it,

by beggars

bxit

or tranquillity

it is

found

or peace, or repose.

The radiance of the lamp cannot be found within the tomb,

Except thou shouldst the lamp of sighs carry with thee there.
These are red tears thou

seest,

by unhappy Majnun* shed

For the tidip hath not bloomed, either

Set out, iEABD-UL-KADin

Haply thou mayest

in

upland or in mead.

upon the path of inexistence

find therein ti-ace of the dear one's door

X.

^Vhereas

tlio

oyster with a single drop of rain-water

Its priceless pearls

is satisfied,-!

go out into every countiy, and every clime.

* See note at page 29.

t

The

pearl

is

supposed

to be

produced from a

.-ini;le

drop of rain-wnler.

279

yEABD-UL-KADIR KHAN, KIIATTAK.

If thoxi seek aftei* honour, be tlieii with

thy

lot

content

Shouldst thou to eminence aspire, of what thou hast, hberally give

The

wealth of the world are the bonds of Hell

ties of the

Hence the

and noble placed

free

on the palms of their hands.

it

have with mine own eyes well watched the

One amasseth wealth with great

Since

life itself is

Though

avarice

woi-ld's people

another wasteth

not perpetual, what then advautageth

one, in magnificence, a Suliman, or

an Asaf* be

If

beast's, in

grazing

and on hay, and on

grass,

heai't

^abd-ul-Kadir

For imto them that

away.

growing

thou art magnanimoiis, pain not the hearts of others

But make thine

it

it,

man's superiority, in wisdom and knowledge consisteth

The

fat.

the target of the arrows of good and bad

have the fear of God ever before thee

fear,

He hath

said,

"Fear thou not !"t

XI.

Tliis

exclamation from the nightingale at day-dawii reached

my

eai"

"

rose

thy merriment hath plunged

me

into sorrow

and tears

Its languid effect is far

more exquisite than

But the sleepy languor

of thine eyes exceedeth that of wine.

The

fair

In their
* The

its

!"

intoxication

ones of the present day are worshippers of

Mammon

alley,

without wealth's appliances, place not thy foot

name

of a great man, supposed to have been Solomon's prime

minister.

And God said unto him,

Al Kur'ajj.

art safe."

"

Moses

draw near and

fear not, for thou

280

Mj

.tlABD-UL-KADlK,

KHAN KHATTAK.

luve for the dear one increaseth from thy detractions

Then,

From

traducer

as

much

distressing thoughts

as thy lieart desireth disparage her

and cares the mind becometh distracted

But the heart acquireth comfort from reUance and

May

the Almighty never leave those eyes from albugo free,

Which, when thy face

Tliou art,

What

when

may

Learn thou

There

is,

seated, the light of the whole assembly

me

dawn

lamp extinguish

of day the

wine, laugh heartily,

so,

flask of

wine

is

like

unto eternity's bridge

.Eabd-ul-Kadir, do thou over

it

[n the world, there is

swiftly pass

no perfection without declination

Then, on account of declination, mourn,

The dread of separation was

Hence from association

Who

tliee,

perfect

(loiiarturo,

my

for a

See

as bitter as absence itself

the sun hmiinous grew, imd from

But do not thou

man

never any pleasui'C derived.

then, with thy face shall the full

At thy

the parts are by no means distinct from the whole.*

XII.

From

cupbearer

from the merry gurgle of the

tliis

Metaphorically, this world

upon a rose

visible, sliall look

doubtless, a difference in the sight of the beholders

not

if

Then,

bo

matter, then, tho' the

Whoii thou givest

And

resignation.

moon

it

the

moon

compai-e

very soul even deserteth the body;

moment

leave me,

Iiitiixluctiirv I{eniarks,

image of
jm^e

xi.

my

love

^ABD-UL-KADIR KgAN, KHATTAK.

Since
I

am

did not die

The same who hath

Hath

when Beparated from her

so asliamed that I

am

also applied the soft

wound upon my

zephyi- of the

" Tho', without thee, I

face.

heart,

bandage thereimto.

Shouldst thou pass the alley of the beloved of

Deliver,

ou meeting,

unable to look her in the

inflicted the

281

morning

this

my

heart,

message unto her

am not one moment from sorrow free

may the Almighty keep thee !"

Yet, ever joyful and gay,

With much

May God

sorrow,

many

loving ones have been torn

never send unto us the Ghowas year* again

The fragrance

of

musk and amber emanateth from

"When Ji]abd-ul-Kadir praiseth that black mole of

away
!

every word,
thine.

XIII.

The

flowers of spring have put forth their blossoms in garden

in

On

and

mead

the hoiTse-tops there are flowers, in the lanes, and in the

hedges too.

The

stones, the bushes, the thorns, the

hidden

weeds

Of every blemish and

Wherever the eyesight may be

directed,

* According? to

said to

flowers

all, all

are flowers there

flowers on eveiy side.

the Abjad, or an an-ang'ement of the letters of the

Arabic alphabet for numbers in chroiiogTams, the

is

by

defect the flowers have the concealers become.

Flowers in front, and flowers behind

sigiiify the

aU are

letters

gh,

ro,

a,

and

year 1097 of the Hijrali (a.d. 1685), in which a terrible plag'ue

have raged throughout Afghanistan and the adjacent countries.

282
No

-SABD-UL-KADIR KHAN, KHATTAK.

single spot whatever

is

of fragrant flowers left devoid

Flowers iu the market, flowers in the wilds, flowers in the

The

nightingale, to revel

and

hills.

disport, with a loud voice, crieth out

For the spring passeth away, and every moment the flowers fade

and decay

The youths and maidens,

Flowers in their

hair,

in their

gambols and revelry, place

flowers in

their

bosoms, flowers in their

turbans.

The
Her

entire person of the beloved

feet are flowers,

of fragrant flowers

is

composed

her hands flowers, her sweet face flowers

also.

Let the wine be rosy, the goblet rosy, the wine-flask rosy hkewise

The

cui)bcarer a flower, the associates flowers, the scene

too

flowers

all

^\^len she smelleth imto a flower, let great caution be observed.

Lest on her tender, delicate

lips,

Gentle and simple, they have

Till-

flowers have,

the flower a

filled

wound shoxUd

inflict.

with delight by their display

on every one, a load of obligation conferred.

But tliough flowers may have bloomed of a thousand hues,

No

flower hatli been seen like unto the beloved one of

That they thus

What

Since in

hcai-tily laugh,

my

heart.

with such gladness and such glee.

of autunui's near approach, are not the flowei-s aware

them may be seen the emblem

of his

own loved one

./Eabd-ul-Kaiiir thus remembereth the flowei-s in his strains.

XIV.
'I'ho

folks of the world give us their admonitions

For every man

j)leaseth liiinsclf acx'ta'ding

t<.)

his

most unjustly;

own mind.

283

^ABD-UL-KADIR KHAN. KHATTAK.

\Vliat

have others to do with

Wlieu

love, like

a mighty

By the severance of

all

we

sacrifice life

aud goods

hath overflowed the heart,

river,

Doth auy one attempt a dam

that they restrain us,

ua, forsooth,

for the sake of tlie beloved,

If,

to raise

on the

face of the flood

worldly concerns, sanctity

is

acquired

But not by saddling oneself with worldly obligations aud

ties.

Involuntarily,

and impulsively, the heart

This matter

not brought about by counsel, or such like things.

The

is

chew the cud upon

binites

their food

To ruminate upon cveiy word that

As

J^^abd-ul-Kadir

long,

From them

flow so

many

given to the

is

but

fair

behoveth

it

man

issueth from his mouth.

as thy strains

may

be repeated.

varying, and delightful sweets.

XV.
If the surface of

And

thy face be not

the mirror of

my

be under no concern

soiled,

heart, too, is not

by rust

^\^lOSoever cometh near pitch, becometh defiled

Then get thee away behind me,

affected.

thou so very white

He, whose heart hath consumed in the flames of love,

What

apprehension need he have of the

of Hell

fire

She would make the dark night one of moonhght to her

If the moon-faced one

From time

would draw aside the

veil

to time, every thing hath gone out of

Save the remembrance of the

fair,

its

my

face.

heart,

that will never depart.

'Tis from the wails of the nightingale

This rose-bud, that rendeth

lover,

from her

it is

thus so affected

garment into shreds.

284

.'eabd-ul-kAdiu khan, khattak.

All else

a mere

is

Then,

vail,

save the love of the Deity

^aud-ul-Kadih, do thou no other love pursue

XVI.

On

ascending to the teiracc-roof of wealth, show thou no arrogance

But always have before thine eyes the

It

fear of falling therefrom

hath niised up many, and dashed them again to the ground

Fortune's wheel raiseth uppermost, that

At the

outset, acquire

it

may

again cast down.

thou the wings of affection and

If of soaring in the heavens

love,

thou the intention nourish.

may

'^rhey

whose hearts beauty's

Thcii"

countenances are not worthy even to be looked u])on

would

face

not with love inspire,

should go and consort with the dogs at her door

say, I

But she would

not,

even then, one day, say to

me

"

Come

Since mine eyes became not blind,* from the absence of

With

all

my

heait

am now

here

my

!"

love.

willing they shoiUd go out of

my

head.

Through contentment, and not through

The

wliiteness of the heart

is

gold,

is

opulence acquired

hair.

Thou

hast rendered

it

sweeter than Persian, .(E.vbd-ul-Kadir

Although the PusTito language was so bitter

before.

XVII.
torn from

Since the heart

is

Wliy do people

set their hearts this fleeting

From

it,

essential, not the whiteness of the

in the end, in

anguish and woe,

world uj)on

excessive weeping.

^ABD-UL-KADIR KHAN. KHATTAK.

From

285

cmanateth not

this garden's roses, constancy's fragrance

iMdst unjustly do the nightingales hazard their hearts

Since the thought of the curls of the beloved

is

upon them.

dishevelled and

deranged,

Let

my

heai-t

So hard, so

be disordered for ever

pitiless,

and

like

may

it,

God

hast Thou,
love

my

that heai-t of thine,

the heart be also

in their breasts retain their hearts

heart

filled

with a giddy

feir one's

though

That,

is

never be composed

the whole universe within

be, there will

For when do the heart-ravishers

'\\T;iy

let it

so regardless, as

There will be none other

AVlierever its ravisher

guiltless

of

any

faidt,

every

moment

the

heart

aiSicteth.

Proximity and remoteness

conjunction and separation

will

be

all

one to him.

Whoso

heart hath a place acquired in immateriality's abode.

The flames of Hell

accept, with all

my

heart, a

hundred times

over

But God
Eat

But

forbid that in separation's fire the heart be

di'ink

wine

this one thino;

raise the

song

do

all,

consumed

^abd-ul-Kadir

do not thou the heart of the ^Muslim

XVIII.

cupbearer

unto

That on quafl&ng

me such a cup of forgetfidness give,

may oblivious and insensate become

it I

afilict

286

.EABD-UL-^ADIll KHAN', KHATTAK.

Reproached and reviled by the world,

to

the deserts and wilds

I flee

Like even unto Majnun,

The

fruit of its

"When the
Since

The

aims and

make the

wilderness

desires, it shall

my

home.

then eat therefrom,

grain, in the earth, shall itself to extinction give.

it is filled

with the conceptions of the faces of the

pict\ire gallery of

My heart

Mani,*

tliis

mind

of

mine must

For a minstrel,

in the spring-time, I liave

The sweet melody of the

Nightly, in

my

possibly,

niglitiugale

this plea, the

over,

by parting with

no necessity

sutiicicnt for

me.

charmer might attend.

risk his life to obtain

it.

diver desireth that the oyster-shell a pearl should contain.

hvmdred times

If,

is

hair.

dwelling, with this intent, I gather a party togethei-,

under

As an inducement, that he shoiUd

The

be.

becometh, through envy and jealousy, to pieces torn,

"Wlieu her fingers draw the comb through her flowing

That

lair,

.^abd-ul-Kadir woidd

his head,

sacrifice it for her.

he might his loved one obtain.

celebrated Persian painter, who, about the middle of tlie third cen-

tury of our era, gave out that he was the promised paraclete of our Lord

nnd soon established a numerous sect known as Maniobieans. He fled

into Tartary through foar of the Persian king Shajnir (.^ajior), where he
amused himself by drawing a nuinl)er of singular figures in a book calleil
ErtiJig

and, on his return, told bis

discij)les that

be bad obtnuied

the angels in Heaven, where he pretended to have been

retreat.

it

from

during his

AHMAD SHAH,

ABDALl,

SHAH DURE-I-DURRAN*
Ahjfad Shah, the founder of the Durrani monarchy, rose from
the mere character of a partisan, to a distin,2:uished

the service of the Persian conqueror, Nadir Shah.

command

in

Of the family of

the Saddozis, and chief of the tribe of Abdah, the most ilhistrious

fomily of the
fortress,

Afgh ans, he

was,

in

his youth,

imprisoned in a

with his elder brother Zu-1-fikar Khan, by Husain Khan,

governor of Kandahar for the Ghalzis, which powerful tribe of

A fgh ans,

after

overrunning the whole of Persia, had, a few years

previously, trodden the throne of the Sufis in the dust,

and con-

quered that mighty empire.

Ahmad Shah and

Ghalzis,

owed

his brother,

whose

tribe

their freedom to Nadir Shilh,

were at feud with the

who

in the year a.d.

1736-37, laid siege to Kandahar, which he captured.

The brothers,

with a powerful body of their clansmen, followed the fortunes of

the conqueror, and gi-eatly distinguished themselves in the war

with the Turks

and were rewarded with the lands now held by

the Durrani tribe in the vicinity of Kandahar.

On

the day subsequent to the murder of Nadir Shah, {the par-

ticulars of which, as belonging to Persian history,

detailed, although

his

one among the causes of

attachment to the Afghan troops in his

* Durr-i-Durran

sig-nifies,

it

need not be here

has been attributed to

serv'ice)

a battle ensued

" Tlie Pearl of the DuiTanis," a

the Abdalis acquired from wearing pearls in their ears.

name

wliic:li

AHMAD SHAH,

288

between the Persians on the one

on the other

was

but

But

any thing.

ABDALI.

side,

and the Afghans and Uzbo.ks

event docs not appear to have decided

tlie

after this afHiir,

Ahmad Shah saw

to be lost in looking to the safety of himself

that no time

and clansmen, and

ho accordingly fought his way through the greater part of Khmfisan with a small force of between 2000 and 3000 horsemen, and
repaired,

by rapid marches, to Kandahar, which had now become

the head-quarters of the Abdall tribe, and chief city of south-

western

A fgh anistan.

Here he intercepted an immense

which had been sent from India

for the use of

Nadir

.(Vhmad appropriated, after compelling the Dun-anis,

siezed

upon

it,

to give

In October of the same

ti'ibcs,

of Shah or

tiou

gi'eat

pomp, the

difterent chiefs of

with but few exceptions, and the Kazal-

Hazamhs,

baahos, Baluchls, and

fii-st

Ahmad, then but twenty-three

King of iVfghanistan, and

yeai',

title

was crowned at Kandahfir, with

the various xVfghan

which

who had

up.

it

years old, assumed the

treasiu-e,

Shrdi,

assisting

And

of the Dun'unI monarchy.

thus laying the foimda-

although the waiiike and

independent people, who now became his subjects, had never been

accustomed to a sovereign's yoke, save

tribute to a foreign ruler

in being

compelled to pay

yet such were his energy and capacity

for

government, that he was successful in gaining the affection of

his

own

tribe

and with the exception of the

(JlialzTs,

turbulent and unruly sept, he succeeded in instilling

Afghan

tribes a spirit of

ever a most

among the other

attachment to their native monarch

also in othci*s, not Afghans, but dwelling in Afghanistan.

Baluch and Hazarah

and defensive

Having

and

he formed an ofteusive

alliance.

first

Ahmad Shah

tribes, his neighboui's,

With the

brought the i-efmctory Ghalzis into subjection,

bt-gau his conquests

tide of his success, that

and such was the miinterrupted

by the .summer of

17")1

ho

the whole of the countries, extending as far west

iuul
a.s

conquered

Nigliapur in

AHMAD

In 1752 he conquered Kashmir, and obtained

Persian Khurasan.
i\[u gh al

from the

289

SHAIT, ABDALT.

Emperor of Hindustan, a

cession of the whole of

the tract of country as far east as Sirhind, thus laying the foundation of a kingdom, which soon Iiecame formidable to siuTounding
nations.

Ahmad
affairs,

had now

Shrdi

and

leisure to turn his attention to internal

to the settlement of Afghanistan

He

provinces.

and the newly-acquired

thus passed the next four years in tranquillity, and

He

appears to have had time to devote himself to literature.

stated periods, what

to hold, at

used

termed a Majlis-i-seulama, or

is

Assembly of the Learned, the early part of which was generally

devoted to divinity and

MolawF*

He

civil

law

for

Ahmad

Shrdi himself

and concluded wdth conversations on

science

was a

and poetiy.

own

native tongue,

tinged, as usual, with the mysticisms of the Sufis,

and from that

wi'ote a Collection of

Odes

in Pus'hto. his

The work

work the following specimens have been taken.

He was

particularly in eastern Afghanistan.

poems

several

also

In the year 1756

Ahmad Shah had

attempted to recover
;

again to buckle on the sword,

but he quickly regained

;

all

sickly,

this time

that had been

and advanced straight upon

he entered after but a faint opposition.

having become
India,

drove them out of the Panjab

DilhT, wdiich

scarce,

in the Persian language.

and advance into the Panjab, which the Mughals about

lost

is

the author of

His troops

from passing the whole of the hot season in

warned Ahniad Shah to

retiu-n,

which he did soon

after,

having compelled the Mughal Emperor to bestow the Panjab and

Sindh upon his son Timur, who had already been married to a

Mughal
har

princess.

Ahmad Shah

passed the next winter at Kanda-

but was obliged to set out soon

after,

for the

purpose of

queUing disturbances in Persia and Turkistan.

*

term equivalent

to

Doctor of hiterature or Divinity.

AHMAD SHAH,

290

ABUALl.

Dxiring the next year, matters had gone on badly in India

and

Prince Timur was unable to stem the tide of Maharata conquest,

which had now rolled tipon the

Sirhiud,
Tlniiir

The Mahanitas had taken

Panjiib.

and were advancing from the west, which put Prince

midcr the necessity of retiring across the Indus with

troops.

The Muharatas, being now unopposed, pushed on

liis

as far as

the Hydaspes or Jhlluni, and also detached a force to take possession of Multuu.

These events happened in the summer of 1758; and

Shah was preparing

to

march

the rebellion of the Baluchls

into India,

and although

quently settled by negociation,

it

Ahmad

when he was detained by

was not

this

matter was subse-

until the winter of 17.09

that he coxdd cross the Indus and advance towards Hindustan, the

Muharatas retreating before him towards

Shah again captured

the Do-ab

DilhT,

After totally defeating

of covering that city.

Dilhl.

He

with the intent ion

them at

Budli,

Ahmad

afterwards pursued his conquests in

but subsequently encamped at a place near Anup-shaln-,

where, being joined by the WazTr of Hindustan, with the

available troops of the

monsoon, or

i*ainy

Mughal Emperor, he

season,

and

few

prepai-ed for passing the

for the final

stniggle with the

Maliumtas, upon which the fate of India rested.

The strength of Ahmad Shah's army consisted of 41,800

his

own

Afghans,

subjects,

on

whom

he chiefly relied

who were descended from

those tribes

who had emigrated

from Afgh anistan at different periods, and settled

about 10,000 Hindustani troops, under their own
also

700 zamhurahs, or camel

The Maharata anny, under Wiswfis

* Also called

PaUuns

in

in

India*

chiefs.

and

He had

swivels, small pieces cju-iying balls of

about a pound weight, and a few pieces of

India; but the

apiilicable to Afghfins gpiifrally.

horse,

28,000 Rohilahs

artillery.

Riio,

and Sheddasheo

iinine, like that

Riio

of Rohilah,

is

AHMAD SEAH,
better

known

infantiy,

as the

consisted of about 70,000

European

tmiiied after the

artillery, besides

At

Bhow

length,

291

ABDAlJ.

numberless

and 200 pieces of

fixshion,

shufirrndls, or

zamburaks.

on the 7th of January 1761,

after facing each other

some months, the Maharatas, who had been blockaded

for

own intrenched camp

The

and important

suffice it to say, that

jNlaharatas

Wiwas

want

for

of food and

The

under the necessity of attacking the Durrani army.

details of this great

here

in their

at Panlpatt, a few miles from Dilhi, were,

from the extremities to which they were put,

forage,

15,000

liorse,

battle need not be enlarged

Ahmad Shah was

on

completely successful.

were entirely defeated and put to

flight

and

Rao, the heir-apparent of the Maharata empire, and almost

the whole of the army, perished in the flight or j)ursuit.

The crowning victory

at Panlpatt,

which was

of the Maharatas, laid Hindustan at the feet of

lie,

fatal to the

Ahmad Shah

power
;

but

seeing the difficulty of retaining so remote a dominion, adhered

to the wise plan he had,

from the

first,

carved out, and contented

himself with that portion of India that had foi-merly been ceded
to him, bestowing the rest on such native chiefs as

had aided him

in the stniggle.

In the spring of 1761,

that period,

up

to the

Ahmad Shah

returned to Kabul

of 1773, was

spring

against foreign and domestic foes

actively

and from
employed

but at that time his health,

which had been long declining, continued to get worse, and prevented his engaging in any foreign expeditions.

was a cancer in the

face,

which had

at last occasioned his death.

in the beginning of
Tlie countries

He

June 1773,

afflicted

him

His complaint

first in

1764, and

died at Mm-ghah, in Afghanistan,

in the fiftieth year of his age.

imder his dominion extended, at the time of

his

death, from the west of Khurasan, to Sirhind on the Jumna, and

from the Oxus to the Indian Ocean,

in actual possession.

u 2

all

either secured

by

treaty,

oi-

AHMAD SHAH,

292
The diameter
by Mountstuart
here in

of

Ahmad

ABDALl.

Shfih has been so adniirabl}' depicted

Eli)hinstone,* that I shall not hesitate to give

it

full.

"The

chai-acter of

Ahmad

Shall appcare to

have been admirably

His enterprise

suited to the situation in which he was placed.

and decision enabled him

to profit

by the confusion that followed

the death of Nadir, and the prudence and moderation, which he

from his dealings with his owii nation, were no

acquired

less

necessaiy to govern a warlike and independent people, than the

bold and commanding turn of his

own

genius.

" His military coin-age and activity are spoken of with admiration,

both by his o^vn subjects, and the nations with

engaged, either in wars or alliances.

He seems

naturally disposed to mildness and clemency

to acquire sovereign power,

imj)ossil)le

maintain
is

it,

without crimes; yet the

whom
to

and though

and perhaps,

memory

he was

have been

in

is

it

Asia, to

of no Eastern Prince

stained with fewer acts of cmelty and injustice.

" In

his

personal character he seems to have been cheerful,

and good-natured.

affable,

He

maintained considerable dignity

<^n

state occasions, but at other times his mannei-s were plain anti

familiar

and with the DurranTs he kept up the same equal and

popular demeanour which was nsual with their Khans or Chiefs

befoi'e
-

holy

they assumed the

men

He

treated Moollahs and

a divine

He

and an author, and was always ambitions of

character of a saint.

" His
rely

King.

with great respect, both from policy and inclination.

was himself
tliL'

title of

jx)licy

towards the different

jirincipally

jiarts of his

dominions was

ti>

on conciliation with the Afghans and Baluchis

with this difference Vietween the nations, that he applied himself to

the whole people in the

*'

first

case,

and only to the chief

Account ok tuk Kinc;dom ok Caubul.''

in

the

AHMAD SHAH,
other.
left

His possessions in Turkistan he

kej)t

under by force

the Tartar chiefs of the country unremoved, and used

The Indian provinces were kept by

with moderation.

and

293

ABDALl.

in

Khm'asau he trusted to the attachment of some

but

them

force alone
chiefs,

took

hostages from others, and was ready to carry his arms against any

who disturbed his plans.

The handsome tomb of Ahmad Shah stands near
Kandahar.

It is

the palace at

held in great estimation by the Durranis, and

respected as a sanctuary, no one venturing to touch one

taken refuge there.

It is

not

uncommon

for persons of

is

who has
even the

highest rank, to give up the world, and spend their lives at the

monarch's tomb

and

certainly, if ever

the gratitude of his country,

it

was

an Asiatic King deserved

Ahmad

Shah, the " Pearl of the

Durranis."

Ahmad Shah was the grandfather of the unfortunate

whom the British re-seated on the throne

Shuj ase-ul-Mulk,

Durranis in 1839, which

concerned.

affair

Shahof the

terminated so unfortunately for

all

THE POEMS

AHMAD

SHAH, ABDALf.
I.

To

this degree is the heart affected

That Majnuii,

He

by the love of Layla,

for aye, uttereth the praises of Layla.*

repeated no other lesson whatever, in this world,

Save that, on the black mole, and the ringlets of Layla.

This, unto him,

is

sleep,

from pain and anguish

That he be occupied, day and

If,

He

by the sword of anguish, he to death's agonies be brought,

grieveth not, so that

it

be in the presence of Layla.

Lovers, that cry out, " Layla

Ivill

He

free,

night, with thoughts of Layla.

the body, and

make

it

Layla

innnortal,

!"

and mourn and bewail-

by the name of Layla.

desireth grief out of excessive woe, but findeth

The lover

is

The whole

ever happy, in

gi*icf

of his love-pangs will, in a

When

the long sought interview

Draw

near,

For he

is

and soitow

Ahmad Shah!

is

it

not

moment,

disixpi)car.

brought about with Layla.

leani thou love from

Majnun!

famous, in the world, for his love of Layla.

* .See

for Layla.

note at page 29, and Introduction, page xx.

AHMAD SHAH,

295

ABDALI.

II.

Lay

thine hand very gently

my

Behold

My

heart, for this reason,

That, thro' evil destiny,

She

is

Hence

perfect

my

and

upon me,

it

is

wholly

with anguish.
its

dear one near.

exquisite, in the excess of her

heart, distracted

beauty

and disordered, raveth

many

for her.

favours couferreth

every one receiveth the portion, by destiny decreed.

Still,

Notwithstanding, when

make many

She saith unto me, "Grieve

But next

day,

is,

The long

Since

not,

unto

s^lpplications

poor soul

am

my

approach her, then,

friend

my

heart, yet

it

will

hang her

gay and cheerful

fair

white face about

in dis];)Osition,

God hath given unto

withal.

and elegant

in form.

the heart-ravisher the rose's beauty,

Wherefore shoidd not the nightingale lover weep and bewail

AhMxVD SHxVH
It

the parrot-like soid weepeth and

hath come again,

not be

by nature, exceedingly generous, and noble

sable locks

her,

thine !"

wherefore hath the rude fellow come

is it 1

would tear her from

For she

is

when

"Who

saith,

Tho'

She

filled

bcholdeth not

Tho' the dear one, by her mouth,

She

physician

and take pity upon me, m}^ beloved

condition,

destiny

is

from the country of

sad

its love.

III.

May God

annihilate thee, thou

For no one mouth

will

fly

have been

of
left

human

nature

unpolluted by thy kiss

AHMAD SHAH,

21)G

Every wound,
Will

f(jr

be thy

jjliice

of alighting upon,

ever be afflicted with the irritation of thine eggs.

deafonest the ears of the whole world, with thy din

Thou
Still

tliat lujiy

AiiDALl.

thy mouth bccometh not mute of

The whole

its

world, through thee, luith into

Yet BorrowfuUy, and

man

thoughtless

in spite, wringest

iinpleas;mt buzz.

mere calrion

thou

still

follow not the nature of the fly

These seeing eyes of thine from their ophthalmia cure

Thou

art the servant

tiuiied

thine hands.*

then do thou the Almighty seek

Existence, without God, consider utterly valueless and vain

TiUie imto thee implicit faith

and scepticism's dark house,

Thereby shalt thou whiten with the whiteness of

its lime.

Lowliness and humility are the height of ])erfection for thee

The

fieiy

nature of carnality, from pep])cr,

Thine own original element thou wilt

When

And

tjike

Ahmad Shah

thou not

ag-ain obtain,

the neck of thy pride thou shalt from the yoke set

Seize thou,

the good sword of courage

free.

the Hindu temptations of the devil expel from thy breast

IV.

Alas

That

alas

for

for the dreadful, rolling rock of

It Bcatteretli

my God
*

and separateth kind friends

let tlie

This refers

author

bereavement

aye committeth such ravages loving hearts upon

calls

night of separation be always brief!

to flies

wringing

in all directions

rubbing their heads with both fore legs, wliich the

bands sorrowfully and in s|)ite.

their

AHMAD SHAH,
Since

it

297

ABDALl.

thus, so rutlilcssly, its arrows dischargeth,

The abode

of

tlie

lover only an

For his poor heart there

will

empty cavern remaineth.

be no relief save weeping

He, like a widow sigheth, with raiment wet with tears.

His grief for the beloved rendeth the garment of reserve

The torrent

Wherefore should not the

When

afflicted

heart weep flesh and blood,

the tears of bereavement form a lake therein

Since separation giveth not to the lover so

The blood

He

will

of his tears furroweth the channels of his eyes.

much

respite,

of his heart gusheth forth in streams from his eyes.

have no hope of finding

relief in

any direction

His very frame becometh a load of anguish to bear.

If

In

woe

shall

afflict,

all sincerity

and press upon

and

love, flee

thee,

Ahmad Shah

thou thy God unto

V.

AVould that the crows were not assembled in the nightingale's

bower

That loving friends were ever assembled

When

in the parterre of flowers

the rose, without the presence of the beloved,

may

be looked

upon,

The eyesight

will

merely encounter a bed of thorns and brambles.

The garden bloometh

Then, without her,

let

in

beauty from the face of the beloved

not the heart unto the parterre incline

Those clouds which may not contain the water of beneficence,

Forbid that such clouds should the face of the sky overcast

AHMAD

298

WTicn the snaky curls

Save mine o\ni head,

fall all

see

SHAII, ABDALI.
dishevelled round her face,

none other suitable penance to pay.

Since the dark mole uj)on her cheek

is

destroyed thereby,

Forbid that the rain of tears slK)uld ever her face suftuse

The countenance

of the beloved one

Let not autumn affect

The

blast of

Would

it

be

is

like

unto the rose

ever fresh in the parterre

it

autumn, that scattereth the leaves of the rose

to heaven that blast into the flames could be cast

The anguish of sepamtion consimieth Ahmad Sn au's heart

then once more unite him, the company of his friends unto

VI.

heart-ravisher

there will be none other in the world like unto

thee

Draw

aside thy veil, or thy lover will of sorrow

With breast consumed by

But
1

will

Or
()

tliy

abode

saturate

my

garments with the

fragrant ze{)lnT of the

When

passion, I ever follow in search of thee

wander throughout the world, as a Sauton or a Darwosli

will

thus

my

mom

flood of

my

may

bewail,

news of her bring thou

my

teai-s.

to

me

heart to smile the parterre of flowers within

weep and

heart

neither on earth, nor in the heavens to be found.

is

Make thou my

That

and grief expire

object, in so doing, is this,

a nightingale be in the rose-bower of thy

face.

Tlic heart, at the depredations of thy beauty, lameuteth,

Like as the nightingale's heart bewaileth when autumn arriveth.

AHMAD SHAH,
111

299

ABDALI.
exempt

thia world, the heart will not IVoin spoliation be

Thoii consuniest hearts

a wondrous

fire in

thy nose-jewel

The World's censures and reproaches he taketh not

The

lover standeth in the plain,

With

all

Were

I,

and

her tyranny and injustice,

Ahmad

is.

to heart

raiseth his voice on high.

would not abandon

love,

Shaii, with the powers of endurance prepared.

VII.

Alas

alas

for sweet

life,

that passeth thus

That, like unto a stream, floweth past, and

not aware of

AVlierefore, then, is the heart

"Wlien

life,

alas

my

Why,

When

away

heart

hast thou thus from grief become

existence, like the breeze, bloweth for ever

Tho' thou may'st erect m.ansious, in

Filled wdth regret, alas

Sorrow

sorrow

departure,

its

passeth thus so swiftly away

gone

is

and

all

symmetry and

thou must leave them

for ever sorrow,

away

my

all

grace.

behind

heart

That loving friends from each other are severed so soon

Those dear ones are

That

in

like

autumn's heats,

unto spring's
alas

See Horace, Ode 13tb, Book

" Linquenda

fragile flowers,

wither and fade away

II.

domus, et placens
Uxor; neque, harum, quas colis, arborum
tellus, et

Te, prceter invisaa cupressos,

Ulla brevem

dominum

sequatur."

!*

AHMAD SHAH,

300

and absence

Tliia separation is as hell,

alas

'riiiit full,

It

behoveth

Alus

it

't is

here the world to renounce, for

Friendship

from meeting that the veiy heart's blood floweth.

make

friends

it

cometh upon thee from thine own hands' deeds.

is

like the rose

but

gi'ievest thou,

alas

Ahmad Shah

The dnun of meeting soundeth

produce

its

The thorn becometh sharp, and,

Wliy

inconstant

we had not known

ne'er taken place, separation

If friendship be thy aim, with bereavement

For, alas

't is

posscsscth neither good nor advantage to carry away.

Had meeting
Alas

heated stones,*

its

the poor devoted lover's head upon.

iis

ABDALT.

for

alas

is

the thorn

to the quick

it

pierceth.

a period of joy

't is

union's hour

is

near.

VIII.

would that there were

That the heart

in this

not, in the world, the

pangs of absence

ocean of separation were not o'erwhelm'd

Let not the heart of the beloved be of love and constancy divested,

Though the pains

Wherefore

When

of bereavement

may not the

moment it

cveiy

Afflictions, like

When

stricken

by separation's

shai-p

the flood of bereavement goeth straight inito his

* Hell
the

is

fiery

heiii-t.

laid the

mountains

whole univei"se waste.

will, like

water, melt,

glow of bereavement unto them attain.

said to be

more

sword

this world depart, one following the other

this heat the very

Should the

heart of the lover be lacerated,

is

For the ocean of separation hath

fire

the lover despoiled

unto black snakes, twist and twine thereon,

Whole bands from

From

may have

excet^sive

pavod with

bv

.-^tones,

whiili thus

the transmission of

iieat.

make

the inferual

AHMAD SHAH,

301

ABDAlJ.

The

cjpress-like in stature have been laid low,

But

let

Ahmad

Shaii

not thy l)ody ever bend under absence's load.

IX.

Why

weepest thou thus to-day again,

Thou

sighcst

and com plainest

ever,

Like as the hart that loseth her fown

my heart 1
my heart
!

is

distracted,

my

So thou showest thy alarm and inquietude,

See also

heart

thou acquirest not patience by exhortation

my

Wailing and lamenting, thou rendest thy garment,

heart

Like as the Hindu widow advanceth impatiently to the pyre.

my

So thou turnest thy back to sweet existence,

I

do not comprehend

What makest

all

heart

these complainings of thine

my

thee so soft and so sensitive,

heart

From

the pangs of grief thou shalt then be again released,

When

thou

Thou
If

sacrificest thine

own

my

affections,

heart

shalt take thy recreation in the court of the beloved,

thou wilt resign thine own

will

my

and pleasure,

heart

The heart-ravishers are pert and capricious, and deceiving withal

my heart ?
Then how long wilt thou sigh and weep for them,
In the world the roses of spring are manifold in number,
If,

like the nightingale,

The mui'ky night

When,

like the

The rose-bud
If

will

thou lamentest

for

them,

my

heart

become vmto thee the sunny day,

moth, thou

sacrificest thyself,

of desire thou shalt

make

to

my

heart

bloom thereby.

thou make truth the rain-clouds of thy spring,

my

heart

AHMAD SHAH,

302
The long night

of

autumn

shall

abdalT.

never be tardy in passing,

If thou on this path takest sincerity with thee,

Thou

my

heart

shalt ever be glacUlened with the sight of thy beloveil.

When

my

dark mind thou the bright dawn makest,

tlio

Ahmad Shah,

world

heart

remembereth no other prayer

In beholding the dear one's

foce,

employ me,

O my

heart

X.

What an hour

of bliss

when we,

was,

it

each other's

in retirement,

society enjoyed

The beauty

of thy face

was a bed of

roses,

and

my

lieart a iiightin

gale disporting therein.

With the wine

free

of union

from dread

Compared with the

was intoxicated

it

of

tlie

niaqiltit it

was

excessive torments of separation, to

it

was

bliss,

the meeting of to-day.

That was an hour of joy and

o'ei-shadow'd

Why

its

head

then should not

sorrow

On whom

it

felicity,

wlien the Humrr"' of luiiou

tlie

heart

was constantly

filled

its

yearnings show, when with

the beloved her glance directed, the entire world was

delightful unto

him

Union with the dear one

is

God's gift

not that

it

was brought

about by other means.

Indeed, with but one look towards the charmer, even
itself

My

was forgotten by

me

Par.idise

beloved was one without simile or rescniblance, and her beauty

the rose's excelled.
*

See note at ]iaso HT.

303

AHJIAD SHAH, ABDALT.

many

Thero are
friend

cypresses within the grove

of

all, all

them

siu-passed

enjoyed the contemplation of

was sweeter, by
"\Mien I
it

far,

my

but in stature

my

dear one

than nectar

for slie

to me.

would her loveliness behold, how could sun or moon with

compare

For how long

Ahmad Shah

shall

was occupied with her praise

extol her,

when

all

tlie

world

XI.
I

God

cry unto Thee,

asliamed

But hopeless

for I

am

of

my

sins

and wickedness

of

Thy mercy, no one hath

ever,

from Thy threshold

departed.

Thy goodness and clemency

acts

'T

is

ashamed

Wlien

and

my
my

iniquities review, I

of

my

evil

but Thy name

God

1 strive to

say,

tliat I

were but a mere

lusts of the flesh

that,

am

refuge make.

blade of grass

Tho'

hopeless that any good deeds of mine will avail

I'll

The

are boundless

and the Devil are

so implanted within me,

can nothing do.

the utmost, there's no escape for

me

out of the

Devil's evil well

If it

be possible the heart from

be protected

Ahmad

evil to guard,

how

shall the eyes

seek thou help from the Almighty, but not from pom])

and grandeur's aid

304

AHMAD SHAH,

ABDALl.

XII.
If I shall say

Such

is

in

anything of the beloved, what then shall

my

Though the charmers

Of
I

my

destiny, then of

fortune's crooked,

are

what

fate,

somewhat softened

wayward

course,

what

in heart,

shall I say

do not complain of the sable locks of the beloved

But her eyes are blood-sheddcrs

say

shall I say

of the slaughtered, what shall

say?
I

greatly longed to behold that sweet countenance of hers

But

it

killcth the heart

of such a face, what shall

say

They, who show no tenderness, are rivals unto themselves

Thy beloved should be thy beloved

The morning's

Since

it

of a rival, what shall

say

breeze, that causeth the rose to smile.

mom, what

Is the zephyr itself; then of the

The thoni

whicli

may

be with the rose,

belongeth to the

is

also the rose

rose, of the thorn,

The harsh words of the dear

shall I sjiy

what

ones, tho' a load, are

shall I say
still

acceptable

Since lovers are under a load of obligations, of the load, what

shall I say

If the rose be the heart's bower,

it is

the lamp of the nightingale's

heart
Since

The

it is

the lamp of his heart, of the lamp, what shall

despoiled crioth out, and distracteth

He remembereth
shall I say

O Ahmad
Since
I

tiie

say

Sn.vu

hearts too

of tho despoiled, what

tho'

it

be a stake,

stake of the beloved

I

othci-s'

the departed loved ojie

I s;ty

is

it is

a bed of tlowers also

a bower, of the stake, what shall

KAZIM KHAN, KHACTAK,

SURNAMED

SHAIDA.
Kazim Khan was the son
the Khattaks

works

and anthor

in the Pus^hto

Muhammad

of

Afzal Khan, chief of

of several extensive

language

who

and valuable prose

was son of the poet Ashraf

Khan and hence Kazim was the great-grandson of Khushhal Khan,

He was born some time diu'ing the five years
subsequent to h. 113-5 (a.d. 1723). On the death of his father, the
;

already noticed.

chieftainship

fell

to

the

Khan,

Asad-ullah

who, after a fashion too

common

in

and most prudent course

safest

Kazim's

elder

brother,

Eastern countries, considered

it

act with great severity

to

towards his brothers and other near male

relatives.

Kazim, who

was quite a youth at the time, could not brook this tjnfannical
treatment, and therefore separated from him, and even abandoned

the

jagir, or

grant of land, then in his possession.

Asad-ullah,

who

appears to have been rather more fxvourably inclined to Kazim

Khan than

on becoming acquainted with the

to his other brothers,

fact of his distrust, sent for

soothe his fears and set his

Kazim, and used every endeavom* to

mind

at ease

land,

and, the more effectually

him an

to bring this about, he conferred vipon

and betrothed him to a daughter of one of

ever, the suspicions

and

fears of

of the treatment the sons

additional grant of
their uncles.

who doubtless

Kazim

How-

had heard

and grandsons of Khushhal had expe-

rienced at the hands of his

own

father

increased, at all this ex-

treme kindness, to a greater degree than before

and he secretly

306
fled

KAZIM KHAN. KHATTAK.

Some

from his home.

young cousin

as a wife

say thut he luid an antipathy to his

and

that, at the time,

he requested his

brother not to betroth her to him, as he did not Hke her.

Asad-ullah

custom,
this,

would not

named her

however, as

to

listen

and, accordhig to

younger brother.

as the future wife of his

may, Kazim took to a wandering

it

This

the Afghan

life,

Bi

and spent

several years in Kashmir, where he acquired considerable learning.

He

subsequently lived a long time at Sirhind, in Upper

Indiii,

but afterwards proceeded to the Afghan principality of Rjlmpur,

where he took up his residence

in that countr}-,

passed the greater part of his

On seveml
native countr}'
fiir

but without

induce him

On one

effect.

many

of his

to retimi to his

occasion the poet had

Hasan Abdal, a town some few miles

as

east of Attak,

on a pleasxire excursion, with some of his particular

in the Panjab,

acquaintances, at which time a

him, from

and there he

occasions his brother Asad-ullah sent

confidential friends to endeavour to

gone as

life.

tlie

Kh attak

days' journey distant

number

of his relatives

came

to see

country, beyond the Indus^ and only two

but, notwithstanding all their entreaties,

he would not return home, and went back to Rampur again.

AMicn the
poetical

gift

of poesy was bestowed upon him, he took the

surname

disciple of the holy

" Shaidfi,"

of

" Lovelorn ;" for he

signifying

"The Devoted"

or

had now turned devotee, and had become the

men

of Sirhind

and, according to the mystic

doctrines of the Sufis, considered himself devoted to the love of the

Divine.

His poetry, like that of Mirza,

mysticisms of that

is

deeply tinged with the

sect.

The fame of Shaidas poetiT soon began

to be niMScd abroad

and at length, MTan MuhammadT, son of Mfan .Ealnl-idlah of

Sirhind,

who belonged

to the family of

Shaidas

See Introduction, page

xiii.

spiritual guide,*

307

KAZIM KHAN, KHATTAK.

expressed a wish to bo furuished with a copy, on which the poet

sent

me

him

impression of his

betically collected into this

and, indeed,

it is

shown

for until

which now

known copy

the, at present, only

bearing the

other brothers,

volume

seal.

in the year H.

1181

Tliis

(a.d. 1767),

supposed to be the only copy that was ever made

to

them by me, the descendants

who dwell

of his elder

in the vicinity of Pes]hawar,

seen a copy of his poems, although so celebrated

unique volume, which

fully written

Hcs before

These poems were alpha-

procured at Lahore,

and

had never

among them,

is

most

beaiiti-

and illuminated, and contains a number of odes

inserted on the margins of the pages.

Shaida's poetiy

highly polished, but deep and difficult

is

and

approaches nearer to that of the Persians than of any other of the

Afghan

poets,

The poet

whose simplicity

is

the chief chai-m of their writings.

also introduces a greater

number

of Persian and Ai-abic

words.
Shaida's
taste for

country

Khattak

disappointment appears to have given him a

matrimony

had dwelt

removed

first

so long.
his

and he died miman'ied,

Soon

after his decease, his relatives

remains, and

and their

came and

conveyed them to the poet's native

and they found a resting-place

chieftains,

at

dis-

Rampur, where he

at

Sara'e,

where the

families, have, for centuries past,

interred.

X 2

been

THE POEMS

KAZIM KHAN, KHATTAK.

What pleasure
With Layla

shall the

dead

in heart take in beauty's display

blandishments, what shall Majnun's image do

Wlien, like unto the gazelle, they will not be fomiliar with anyone,
^V'hat shall the effect of constancy with those bright eyes

of joy and pleasure were useless, unto the forsaken

The appliances

With the

do

arrival of the morning's breeze,

what

shall the tm-bau's

chaplet do ?*
Since, like xuito the

How

dawn

of morning, his

garment may be reut,t

can one, as this so infamous, his condition conceal

They never derive any share whatever

of hands and feet,

^V^lat then shall the world of fishes with the hinna's bright

Folly and vanity have

Wliat

sliall

lighter even than the bubble

the foaming of the ocean

power do
*

made thee

dye

tow<u"ds thy weight

do?:{:

and

clia}ilpt in

the tui-ban,

when

withered, cannot be revived.

f The break of day is termed the rending of the dark garment of night.
second note at page 195.
J See

KAZIM KHAN, KHATTAK.

Alexander

Noui'ish not the hope,

that

it

309

will to tlice

be constant

Behold, "what the vicissitudes of fortune shall unto Darius do

By

the violence of

its

ravages, the whole hath been to ruin brought,

Otherwise, in the desert, what doth the litter of

Did

he, like

But what

unto a falcon, soar in

then

air,

it

shall the restraint of that net, now,

its

camel do

might avail

vmto Shaida do

11.

Obtain

thy requirements the dun steed of the waves

for

In the arena of the

flood, practice the

The meek and humble,

But naught

horsemanship of the waves

like the oyster,

have the pearl acquired

of pearl's merchandise, beareth the caravan of the waves.

The lowly and humble are more

jjowerful than the

haughty and

proud
In the bonds of ocean, for ever confined, will be the rolling of the
waves.

The

obstinate and refractory are by the

The ground-kisser unto the sea-shore

See, at

On

what time they

will

is

meek and humble subdued

the tempest of the waves.

swallow the dark earth altogether,

the water's rolling throne seated, the kings of the waves.

Trouble not the inexperienced and incompetent with thy

affairs

For upon the target of the waters, become bent the arrows of the
waves.

Woe and

affliction are salutary to

For firmly

fixed,

the flood upon,

is

the

mind

of the heart-broken

the foundation of the waves.

310

KAZIM KHAN, KHATTAK.

They

are the ups

and downs of the world

Rising and falling, without ceasing,

is

Shaida, behold them

the world of the waves

111.

Thou hast

cast loose the dark tresses about that fair face of thine

Thou hast, time after time, desolated the world's dwelling-places

Thou hast not

left

With the sword

of

one unscathed, the whole land within

amorous glances armed,

whom now

smitest thou 1

Since from the sun of thy beauty, the veil hath been drawni aside,

The mart

of love, the world within, thou wilt with bustle

ag-ain.

fill

Thou hast subdued the whole land with thy beauty and goodness
Thy slaves thou wilt make all the fair ones of Hind.*

My

phrenzy,

physician

will not in the least decrease

Thine own rose thou wilt make even spring

itself for

me.

Since upon the target of the heart they so like straight ones strike,

How many
darts

wilt thou cause to groan

from thine eyelashes' crooked

Worthless himself, thou wilt draw demented Shaida to thy side

again,

Shouldst thou even

fill

thy skirt with stones equal to a mountain

in biilk.

IV.

Art thou come again in search of

roses,

thou

seller of flowers

That not a bird of the parterre ceaseth limientation to make

*

Hindustiln.

KAZIM KHAN. KHATTAK.

bubble of the broad ocean

is

The kar-wanf moveth along

In

its

Yet

desire to attain

still

it,

every one of

311

its bells :*

silently, this desert within.

with

its

own blood

it

became tinged

doth not the rnby reach unto the lobe of the ear?

Sometimes

rising,

the Pleiades they go

How many

inebriated ones have from thy banquet gone forth

For thy sake,

Still, like

Draw

sometimes

would dye

unto perfume,

near,

it

falling, like

my

garment of the colour of the rose

would from

my bosom

escape.

and behold the black intoxication of her

tresses.

That without the shoulder,^ cannot proceed a step on the road.

The heart of the vortex

like

unto a millstone might

split

Since fortune, towards Shaida, hath so unrelenting become

Everywhere the lords of love have become disgraced and

honoured

And

neither tone nor harmony, absolutely, hath the rebeck of love.

Like as the dew, the mountain of Kaf

If the

sun of love should

What

shall I say

rise

The necks

A caravan.

The

will displace also,

unto thee regarding this wave of calamity,

is

the bubble of love

bells.

simile here refers to the long tresses resting

for support.

of camels and other animals in a caravan of triivellers are

ornamented with
f

it

over the head thereof.

\Vlien equal to the firmament itself

dis-

upon the shoulder

312

That heart, which may

The

KHATTAK.

KAZl.M KHAX,

vicissitudes of

it

for itself love's

ermine acqim-e,

are changed into peace

Shaida

The thoughts of her,

For such a countenance

will

and repose.

never leave

have beheld

in the

my

heait

dream of love

VI.

Again thou bringest thy dishevelled tresses thy

Or the hyacinth,
It

in the spring, disordcreth

its

face

about

curled petals.

must have been the insolence of the comb, and the wind's
pertness

F(n- tlie locks of the

Look

The

at

them

dear one are not without cause deranged.

what a wondrous moon-Hke

circle are

they

curls wreathed round tlie focc of that gay, but imperious one.

To-day, from the arena, a

new som-cc

Since thou hast brought the

cui'ls

of evil hath

come

of dust upon thy face.

Like unto the comb, acquire a conception discerning

For the

ringlets of

my

rhymes a

hair-like fineness have.

Although, from their exceeding length, they reach the ground,

through coquetry,

Still,

tliey place

not their feet straight the path

upon.

In what way shall Sfiaiha become released from their noose,

^\^len the curls, with a single hair, the lions of the forest bind

VII.

In such manner,
Tliat,

hke the

am

h;i[ipy ficni the

forest's beasts, I

world apart,

:im liappy the desert within.

KAZIM KHAN. KHATTAK.

Rather than that
Like the billow,

should bchokl the land of the sea-shore,

313

am

happy, wauderiug the waters upon.

\Mieu from the morsels thereon the hungry

flies

With an

happy be

unto the

Since, like

sun's, its

swear by thy head

if,

Than such

In this

countenance

it

confined

laughter, with lamentation, I

like

imto a pictm'e,

ShaidI

state,

is

are driven.

me

own

am happy

in a cage,t

am more happy by

awakened not from

it

with mine

not warm,

with the Huma's shadow,*

AMieu, like unto the partridge,

Though,

how can

invitation to that table,

lot, I

am

far.

its sleep,

happy.

VIII.

Since, like the reed-pen, I

I

am now

This

fire is

"Whereby

From

am

vow by the

That

From
I

me

am

head resigned,

and charming ones.

fail'

from the glances of those bright eyes of

the time

Behold
I

my

have

in search of these

thine,

burnt as black as those their dark lashes.

when
am, as

my heart
it

became the home of these brunettes,

were, a

new Hindustan grown

hundi-ed-times-rent vitals of the comb,

am more

disordered even than the cm-Is, in grief for thee

terror of the

autumn,

am

unable to look upon the rose

shaking in this flower-garden, like the willow unto.

* See note at page 137.

t The bartavelle, a large bird of the partridge species,

of

its

sound, compared to laughter

as also

is

the

is

kept on account

common

bird.

314

KAZIM KHAN. KHATTAK.

Though
I

am

my

still

flight is in the air

Like unto dust she carried

Of such

yet

was not released

of that graceful cypress the neck-enchained slave.

me

away, and showed no concern

a fiery steed as this, the attached skirt-holder

With Indian

requital,

Me, Shaida

who

am

I.

me
Mghan of Roh.*

such acts she practiscth on

in heail

am

a poor simple

IX.

Since from their complainings,

The caravan must

What

have not ceased,

can beauty's splendour, with defective sight

The muTor

From

its bells

be wandering this desert within.

still

itself is

their eyes' wildness their intimacy cannot

The herd
!

perceive the
is

From

manner

all

inflamed

of her g^it, like inito the zephyr

again stepping gracefully, and

is

on slauglitcr bent.

the time I became occupied in regarding the spring,

Naught was gained by me

*

gained

caused the covey of partridges to weep,

That from the moimtains they comej with eyes

She

l)e

of gazelles, at the sight of the shepherd, taketh to flight.

What hath Farhadf

eft'ect 1

amazed and astonished at the world.

See note at page

f The

name

thereby, save sorrow and regret.

"263.

of a famous Persian statuary, the lover of ghlrin, wife of

Khusrau Parwez, king of Persia, and daughter of the Greek Emperor

Maurice, wlio, to please his mistress, dug through an immense mountain.
This is the subject of a poem by ^'izami, one of the most famous ami the
sweetest of Persian poets.
I

The eyes

See also note at page 87.

oftlie Chikor, a species of partridge here referred to, are of

a deep red colour, as also are

iti

legs.

See note on preceeding page.

315

KAZIM KHAN, KHATTAK.

Many were

the wailings from

In sorrow and moiirning for

Like unto the waves,

How

it

its rose-trees'

it,

riseth

every branch

many were the garments

and

rent.*

falleth continually

then, from the world, canst thou aught of constancy

Like unto the bubble, he wandereth in every direction,

Since Shaida from his

Unto the

home and

trysting-place

my

friends a wanderer

hope

all forlorn

became

charmer very slowly cometh

the verdant spring to the partexTC very slowly cometh.

Now

and then

I perceive

kindness beaming from her eyes

The dread

of

ill is

The sanguinary
The

languid;}:

my

ever very slowly cometh.

a far greater slaughterer than

one, to shed

if

And

Thou wouldst say that the

ill

itself

blood very slowly cometh.

partridge, for this reason, hath

from laughing become purple,

That to make him her game, the graceful one very slowly cometh.

What

can separation, of his vigour, poor Farhad have deprived.

That the

cries

and wails from

Under the weight

his

mountain very slowly come

The

rent garments refer to the leaves the roses have shed,

t See memoir of the poet, at page 307.

I The glances of the sleepy, languid eyes of a mistress,
g

See note at page 129.

The name of the steed of Shirin, the beloved of Farhad.

** See note
() at page 129.
II

of her majesty, the strength of Gulgun|| was lost

Hence that Scythian** of graceful mien very slowly cometh.

KAZIM KHAN. KHATTAK.

316

Shaida, without

Give not utterance,

For every

reflection, to a

word

parrot, to speaking well, veiy slowly cometh.

XI.

Although every drop of dew should be the seed of a

The

nightingales' hearts

would not be satiated with beholding

ANIicn like unto that of the rose

What

shall

it

my dark destiny what shall

my forehead, like the sim's, is

For

fit

Is it the poor wayfarer hindered

my

heart enthralled

tlie

it.

hath not a face so lovely,

one then do with the hyacinth's black locks

About

Or

rose,

uutu any one say

only to be branded.*

by night coming on,

noose of her tresses within ?t

She hath made calamity's sword as sharp as

fate itself:

"With hands imbrued she goeth about, both night and day.

From

the sea's cold-hcartcdness, the bubble bui-steth and brcaketh

Hence

it

Sh.uda

behoveth thee,

to abiuidon all

hope from thy

kin.

XII.

The habitations of

A
*

this world behold,

and begone

nest like that of the Phoenix behold, and begone J

The

compared to brands and it used to be

brand the foreliead of a diild bom
in an unfortunate or unlucky hour, to drive misfortune away.
t The heart is the wayfarer here, and niijht the dark hair of the
spots in the sun's disc are

the custom with the

Afghan

tribea to

beloved.
} Its nest is not to

be found, neither a permanent

home

in this world.

KAZIM KHAN, KHATTAK.

The

317

and play

This very wonderfiU spectacle behold, and hegoue

old in years, like little infonts sport

Huma upon my brow ever rest,

my independence behold, and

Should the sun,

Do

thou, in that case,

With the torch of

thine

own mind,

fish

But

their

and begone

The

wine-flask's one short

With

have no share in the benefit of hands or

swimming

Every day

The

it

in the waters behold,

mouth

this full

!*

feet

and begone

hour in the convivial party,

laughing,t behold, and begone

deceiveth Shaida with

friendship

in this dai'kness.

Lightning-like, the road to follow behold,

The

begone

friendship

its

and constancy of fortune behold, and begone

XIII.

Without a meeting

Make

I shall

not recover

thyself acquainted with

my

Even the wild by natm'e have,

thou gazelle, by natiu-e wild
At the

at last,
!

sit

become tamed
sit

by me

then come and

napkin do

ask of thee

The lightning

the light of

its

is

own

supposed

I ease

obtain

then come and

to obtain a

sit

by

sit

come and

desire of the nightingale, thou, faithless rose

Like one dying, from other woimds,

come and

After a year comest splendid again

No

come and

state

is

said to be

its

sit

by me

its

own

flash.

I The gurgling of a fuU wine-flask

by me

glimpse of

me

by me

laughter.

road from

318

KAZIM KHAN, KHATTAK.

With those arched eyebrows, and eyes at all times dark

Thou evening and new moon of thy lover, come and sit
That we may together

recall the

For one short honr, dear friend

The charms and

Shaida

mc

l)y

days when we knew not soitow,

come and

sit b}-

mc

l)cauty of thy beloved, in sweetest strains rehearse,

thoti of

imagination

tine,

come and

sit

by

me

XIV.

No

sooner did spriiig acquainted become, with garden and with

mead.

Than with eyes inflamed from weeping,

it

was separated again from

them.

When

the gate of

caravansary of the bud sball liecomc unclosed.

tlic

The caravan of dyes and perfumes departeth, and morning's breeze

setteth

in.

The smoke of a

weirld

consumed, by the name of sky thou termest

Of thy erroneous idea what

shall I say?

it

is

mere

illusion

and

(.iTor.

That which even yet rcmaineth a source of amazement

to

the

world

Even Majnun's name, hath come

From thy

am.

well-directed aim, the arrow was ]iointed so truly,

Tliat thou wert, neither of its

It is

to behold the spectacle

beyond

all ])0ssibility,

For the j^rosperous

(lesohite

nor of

foolish one

its

wounding aware.

to people

it

again

city of Suaida's heart that was, hath utterly

become

i^iJtjl

fliglit,

KAZIM KHAN, KHATTAK.

319

XV.

Thou

hast again unclosed those lips of thine to speak,

Or the parrot hath,

Unto the

lot of the

Where

the

is

lump

for its dole of sugar,

dark-hearted
of steel

The

it

the indigent, at thy door,

rose of thy cheek

for

is,

again.

not ecstasy's

gem

the burnished mirror where

Like as the pearl-oyster, open

When

ftilleth

come

thy

:*

at once to bestow.

may

hand stretch

his

ti'esses, all

Neither for attar, nor for ambergris, hath

it

forth.

sufhcient

any need.

They, of open coimtenance, manifest no awe of the great

For the mirror looketh even Alexander straight

in the

fiice.

All praise be unto the nakedness of that bare head,

Which hath

neither under turban nor diadem bent

From warmth,
How,

like

then, shall

unto quicksilver, she fleeth from

come

to Shaida's

me

arms that impassioned one

XVI.
Since I have turned

my

For other chattels or

That

for ever smooth,

All these ti-oubles

*

all

what necessity have

and without

which the

things worldly vanish.

f The eastern

name

of China.

hence the play upon words.

wrinkle, thy forehead

make thou over unto

state of ecstasy to

world and

back home and family unto,

effects,

may

be.

the sovereign of Chln.f

Sufis are supposed to attain

when

8ee Introductory Remarks, page

the
xiii.

Cliin in Persian also signifies a wrinkle,

320

KAZIM KHAN, KHATTAK.

The blood of my owu heart

For the
It

wonld

'T

is

Do

am

well pleased to drink

not, with its consent, in the

garden stay a moment

garment by the hem.

well the thorn seized the rose's

hearts then trip along in the direction of thy curls

Or doth the caravan of

How

never approacheth near unto this tray of mine.

fly

Rum*

unto India wend

shall those eyes of thine a glance

When thine

its

way

on ^he humble bestow,

eyelashes, thro' arrogance, to the heavens are upturned

In those worldly dwellings of thine,

But wandering Shaida

is

may

happiness be

all

going to the deserts and wilds

XVII.

Thou

art

Thou

hast brought joy unto every wild, and every bed of flowei^s

welcome again thou fresh

festival of spring

Like imto the bird within a cage, the lovelorn nightingale,

whilst yet within the egg, longeth on the wing to be.

Even

The

folks'

garments have been dyed of such a

That every bird to the

parterre, filled

at the rosy-bodied one in this

Look

saffron-like hue,

with laughter, hath come.]:

gannent

airaj^ed.

Like unto the sun when he approacheth the time of his setting.

The people of Rum, or Asia Minor, are ruddy in complexion, and the
The people of India are dark, so are the curls of the
is also red.
beloved.
These are the metaphors used by the poet here.
*

heart

festival observed

season,

who

is

among

by the ancient

the latter people,

vicinity,

Per.-ians

and by

tlie

personified under the

on Kama, the god of love.

on this day, for the Hindus

said to attend

Panjab and

is

Hindus, which

name

It is

of Basanta,

usual in the

to dress in eaffron-

colourcd garments, called also hasatitl, Krishna's favourite colour.

{ Saffron, it is said, will

cause a person to laugh to death.

KAZIM KHAN, KHATTAlv,

In the turban of every pilgrim a bouquet

When
The

Or the

flask

Have not the

shall foil

Why,

is

skirt.

inclined,
its wine.""'

through shame therefrom,

rose, the beholders of this spring

least necessity for attar their

The musician increaseth twofold

When

gaudy rose

own

the lightning shall behold the gorgeous crop of flowers.

In the same manner as the

When

place,

its

hath approached the goblet, to pour out

The rain of perspiration

When

it will

morning's dawn scattereth flowers into

nightingale's heart towards the

321

the bacchanals

Shaida

sit

down

termest thou

garments upon.

wine's intoxicating strength,

the banqiiet to begin.

it,

the oyster of the deep profound

the pearl unto thy sweet strains

its

ear hath given.

XVIIT.

What
Which

peace, in this world, doth the heai't acquire,

ever quaketh and trembleth from dread of fortiuie's

Thro' separation from the departed water,

thoughtless people

made strong your

Like the vortex, you have

ills

hearts,

your breasts

within

Let not thy heart ever be unto this world's parterre given
Since even the rose-bud, at

Approach

my

heart to shed blood

The nightingale sings on account of the

metaphor here is, that, by

pour forth the red wine.

itn

gurgle,

tlie

heart-disordered behind.

behold the weeping of agony in tears of blood

Like the wine-flask,

*

last, left it

rose

wine-flnsk

have brought.
which is red and the
as though singing" to

is

KAZIM KHAN, KHATTAK.

322
Tlie fissure therein,

And

Shaida

Tliou shalt,
If

by the waters, was not

the whirlpool, like an anvil, hardened

thou

for flight,

up

filled
its

again

heart iinto pain.

wings and feathers acquire.

the nest, like the egg, thine heart pure and spotless

in

make.

XTX.
I

possess none of the chattels of tranquillity,

witliin

Since

tlie

encampment

have a

tent, like the bubble, u])on the foce of the deep.

If thou art not the ownacr of a single straw, grieve not thereat

For then, the village-consiiming

"When thy

face

fire will in

became bedewed with

thy

Haram*

perspiration,

expire.

by thy head

vow,
Tliat therein the rose-scattering splendour of

Wlien wert thou ever shrouded the

Thou

dew

I beheld.

veil of retirement within

Her eyes show not even as much regard towards me,

As the wild gazeUe that looketh roimd ere it taketh to

my

flight.

woimd

H(jw can the recovery of the slaughtered be lirought about

'T

is

art manifest in all the world, like a Phoenix unto.

needless to apply any salve to

Morning and evening

ment

day and

night

all-sufficient

with

sable dress,

and gar-

rent,

Like unto time

itself,t

in sorrow

and nioimiiug

my

existence

is

spent.
*

The

mo.st sacrod part of a palace or dwelling, the seraglio, or

woman's

apartments.
f 'J'imo assumes
is rent at

garment

.&

tlie
tlie

black dress of darkness in the evening, and

dawn

of day.

its

KAZIM KHAN, KHATTAK.

The

His

most amazing

beautiful lineaments of her foce are

In this wi'iting there

life

is

no work soever

how

perpetually from danger,

IMien the snak}- curls are

323

for

any

shall

one's pen.

Shaida guar^

darkness shrouded ever

in total

XX.

When

My

thy beauty,

like the sun's, bursteth forth,

garment, like the morning's, becometh rent.

In the society of thee,

My

whole body,

That person
Struck

off,

bright-cheeked one

ni}^

like the candle's,

shall never die, Avhose

like the candle's,

Thy

curly locks have

The

fish,

by the hook,

Call

him

not, hard-hearted

drawn

head

shall be

by the sword of

my

love.

heart towards thee

from the water drawn.

are always

one

melteth away.

a statue of the hall,

Wlio in dust and blood writheth in death's agony.

"\A1ien,

From

throughout the night, the rain of tears falleth,*

its effects

He hath no

at last appeareth the

strength to complain,

who

Like unto one by a snake stung, he

The desert

will

rend

its

is

dawn
is

of day.f

by thy cmds stricken

speechless rendered.

garment's skirt to tatters.

Should the trembling one from thy bonds escape.

Graceful words shall they

wi'ite,

Wliose hearts, like the pen's,

*

their tablets upon,

may

crack and

split.

f The morn of relief or j oy.

The night of sorrow.

T 2

324
On

KAznr khan, khattak.

this account,

For

tlic

Shaida cannot look upon a comb

derangement of thj

cui-ly locks is

seen therein.

xxr.
In the rolling of thine eyes the universe

Or

inhabitants

its

may

may have

sunk,

be submerged in the eddies of a

flood.

Since they showed no mortification at thy lips and teeth

AVhy should not the

I

am

coral

and pearl thus be

in ocean

cngulphed

a cotemporary of the water of those good blades,

AMiose eyelashes

Good men hold

may

it

ever be in bloody tears submerged.*

far preferable to the perspii-ation of

That they may be swallowed

in

shame,

/Eununan's dark waves.f

"What would the simpleton and dolt from Manl;}: acquire,

Though

Upon

his pencil

may

be dipped in the rainbows every hue

the raft of the bier unto the shore will approach,

The kings who may have sunk

Shaida
'V\Tiose

eyes

no

effort to escape

may

in the throne's troubles

and

cares.

maketh the master-mariner,

be submerged the ocean of tears within.

XXII.
Since, like the sun,

Why
*

thou art the possessor of gold and

silver,

art thou standing, every moniing, at the door of others?

The curved shape of the

scimitar

is

likened unto the eyelashes of the

fair.

t The gulf of Persia so

culled.

See note

at

page 287.

KAZIM KHAN. KHATTAK.

As with

And

the candle, no one for

redemption endeavoureth

thou, like the snuft'ers, art a seeker after

As doth shadow on the

the slaughter of

my

head.

sun's setting, follow the eyes' dark shade,

If thou, for a pretty one, with

By

my

325

whom

sunny

face, a

candidate art

wilt thou, of roseate hue, thy

garment

dye,

That, to-day again, thy waist, like the rose-bud's,

Like vmto mince-meat, Avouud after wound

Then, wherefore art thou of

my

state

and

is

I receive

my

case

girded

unaware

Thou

didst depart like the bubble on the back of the flood

Than

m3'self,

Thou

beautiful brunette

The

straight

my home

If in adversity

a gi'eater wanderer art thou

thou of figm'e so graceful

pine, of

whose grove art thou

thou bendest not thine head unto any one,

In the loftiness of thy

Shaida

and verdant

spirit, like

a dark beetling mountain art thou.

thou art that parrot with Indian disposition endowed,

That art with the confection of thine own words' roses content.

KHWAJAH MUHAMMAD, BANGASH.

TuE

a notice of this poet are extremely meagre.

niatcriiils for

Little is kuottii

about him, except that he lived in the reign of the

Mughal Emperor, Aiu-angzeb, and belonged

DangixsTi tribe of Afghans,

which Kohatt
days,

made

is

a great

who hold the valley of that name, and of

The Bangas^ tribe, in bygone

figiu-e in

Khwajah Muhammad
religious abstraction,

India

and from a peasant of

lived the

life

of a DiU'wesh, in poverty

and followed the tenets of the ChastI

was penning the

and
sect.

who was a disciple of

who came originally from
Punjab a few years

since,

notes for this short notice of a poet of the tribe,

that I should behold the last of the

own

the

of .Eabd-iu'-RahTm,

disciple

* Little (lid I imagine, whilst stationed in the

it,

in that country, traced their descent.*

Mi'an Panju, a celebrated Sufi teacher,

when

Baiiga^ or

the chief town.

Nawwfibs of FaiTukhabud.

He was

to the

Xawwabs,

escorted

by a party of m}'

regiment, conducted, on foot, with fetters on his legs, through the

streets of Xassick, in A\'estern India

mand

of a detachment), on his

Makka,

for the share

way

(where
to

then wiis suctioned in com-

undergo

he took in the massacre

jierpetual

banishment at

at Farrukhfibad,

during the

had been sentenced to death but his punishment was commuted to perpetual exile, in any place he might select. He
chose Makka in Arabia, where, I have since heard, he subsists on alms. I
spoke a few words to the wretched man at>'a.sick the first he had heard
He appeared to be any thing
in kindness, he sjiid, for many long days.

late rebellion in India.

lie

but what one might expect, from

He

all

that has been proved against hira.

made, and about thirty years of age. To me,

he appeared very wretched and heart-broken. He was only an Afglian
the centuries of admixture of Indian blood, by intermarriage
in name
wa.s rather fair, slightly

with the people of the country, had

remaining.

left

little

of the

Af^an

blood

KHWAJAII MUHAMMAD, 13ANGASH.

Hindustan, and dwelt for

many

A fgh anistan.

years in

to have ti'aced his descent from

tlie

327
He

said

is

Arab devotee, MutcIn-ud-Din,

the founder of the Chasti sect.*

Khwajah Muhammad appears

learning
giiide,

and passed most of

already mentioned.

descendants
the

for

It

although

Bangas^ country

to

to have

been a

man

some

of

his time with his teacher or spiritual

not

is

known whether he

left

any

despatched a person, specially, into

make

inquiry, I cannot

now

discover,

w^th any certainty, either his place of birth, residence, or the

He is known, however,
Makka and Madinah and

branch of the tribe to which he belonged.

to have performed the pilgrimage to
that, after his

retm-n thence, he gave up writing poetry.

His

Dlwan, or Collection of Odes, from which the following poems have

been

selected, is a very rare

book

in fact, scarcely procurable

as far as I can discover, the copy to which I

had access

is

for,

the only

one known.

His writings are deeply tinged with the mysticisms of the Sufis

but occasionally he devotes a poem to the remembrance of lost

friends,

and laments his bereavement from them.

The place and time of his decease

are uncertain

abouts of the grave in which he was buried

* See note at page

1.

is

not

and the where-

now known.

Tin: i^OEMS

KHWAJAH MUHAMMAD, BANGASH.

I.

EiTUER the hinua* hath been unto thy white hauds applied,

Ur thcv haAC hceu made red

1

am

For

dear one

imablc,

am

in the

blood of thy lover.

to emlure tliy glance's fire

weak, and infimi, and jjowcrlcss, altogether.

Those languid eyes of thine have many in niiseiy plunged

It

would be

well,

my beloved

shouldst thou their tyranny restrain.

Tliy stricken ones, without \niion with thee, revive not again,

Though Abu-Sinat himself to

prescribe for

Those sable locks of thine are

like

And from them

Thy

shineth out

tliy

them should come.

mito spring's lowering clouds

fascinated ones are entangled in the noose of thy ringlets

But the wise bird upon the net can no confidence

The equal
Wliilst

my

to thy beauty

is

coinitcnancc, like the sun.

place.

not in the wide world to be foimtl

poor heart breaketh at the affluence thou enjoyest.

Tliou art celebrated throughout the world for thy benevolence too

Wherefore, then, givcst thou not ear imto Kowajah's complainings 1

See second note
t Tlie

Avicenna

name

at

page

05.

of a celebrated

in the A\'est.

Arabi;m

physician, erroneously

called

MUHAMMAD, BANGASH.

KH\VA.1AH

1329

II.

Separation from thee,

That nanght

in

me

The ensanguined
heart

ISlj

O my

my

The

clear colour of

now, without thee,

face deiicndeth

By

so disconsolate,
!

clieeks

consumed.

is all

upon thy existence

and tinged wdth

colourless,

it is

down my

breast

was unacquainted with the world's

and

profits

and

blood.

losses

benefits

ills

the sight of thyself, without wine thou didst inebriate me.

Though

yearn and long for

The rapturous
I

my

rent to atoms, and

is

me

hath made

tears chase each other

And
I

friend

remaineth, bnt misery and woe

sight of thee

it,

is

become immersed therein

cannot procm-e

it

in the

world

become unattainable to me.

at times I sink

at

times

rise

again

But out of the vortex of the ocean

of thy love I cannot emerge.

The whole country unto me hath dark become without thee

thou, the bright sun

Thou

art a

mighty

among

river, in

all saints

and holy men

waves and billows rolling

But no one drinketh one mouthful from the mighty stream.

My

mind

will not

become comforted by any other person,

Than by thee only;

*

thou, of all poles

Among- the three hundred and

with authority as teachers

and

five

props,

deemed

me

who, among the Sufis,

qualified to invest others

these nine consist of the pole of poles, three

and these nine alone can be deemed perfect

teachers or spiritual guides.

he was a

the pole* unto

fifty-six persons

are accounted holy men, nine only are

poles,

now

It is to his spiritual guide, the pole of

disciple, that the poet addresses the lines above.

whom

KmvAJAn muhammad, bangash.

330
I

was wont to

For

buy, that iu life

we always together should be

was utterly ignomut regarding the dread torrent of death.

The extent of thy goodness,

my beloved

from the

For thou didst

not,

Thou wert the

altar of the aspirations

For

was beyond computation

countenance to any one show.

veil, tliy

and exigencies of

at the thresliold of the Highest, acceptable were

all

thy prayers.

111.

would

relate

unto thee the wondrous works of

tlio

ravishers of the

heart.

But

I will

God

know naught concerning

my

There

And
I

is

no

still

The

reproacheth me, that

tears,

also,

my

thus wander, with breast on

my

thirst shall bo
fire, till

both high and low, great and small,

afflictions of

lay

down

ailing,

the sick they increase

have not done enough.

quenched

me

will xuidei-stand

unto the physician go?

there

is

skilful physicians remiiiuing

no cm-e

for

they have

them

tliat

need not medicine

For those, with this malady afflicted, obtain no ease to their pain.

'/

all left

the land

Hajjpy are the whole and the healthy,

time shall end.

a mistress have, so cruel and unkind

doth any one, without being

For there are no

life I

but she showeth no sympathy towiU-ds

God

Let not any one,

This

my breast.

from

may heap upon me

even though in her sen-ice

no such cool water, whereby

shed floods of

it

any one recreant unto love should be found

relief,

heart

I shall

When

they abstract

bear whatever cruelty the beloved

forbid that

I obtain

For

it

KHWAJAH MUHAMMAD, BANGASH.

" I have

Who

meted unto every one

then shall change the

assigned

his destiny," so the

lot

He

luito

331
KurTui saith

Khwajau Muhammad

IV.

Shonldst thou become the possessor of the world's throne and

sceptre,

Be not arrogant

for

the end thou wilt be plundered and

in

despoiled.

All will be equally on a par, one with the other, after death,

Whether

it

be the beggar, the wealthy man, or the prince.

Since thy place, at

last, is

the dark earth beneath.

Manifest neither gladness nor predilection for the world's

It will

become shattered

To whatever degree thou

If thou considerest

The Almighty

it

affixirs.

atoms by the stones of death,

to

niayest the body's glass vessel guard.

thy duty, the necessities of the poor to

will never let thee be

relieve,

under necessity unto any one.

"When a friend presenteth himself, show thy bounty

to the

utmost

Since there are merely these five days of existence for thee.

Adorn thy

piety

by good actions and praiseworthy deeds

For a bride without adornment and jewels

The whole of this darkness

If

thou lightest up within

shall
it,

't is

unusual to

see.

be expelled from thine heart,

the lamp of love divine.

Wlien are such things brought about by armies or by

legions,

As

are accomplished

by the

fervid enthusiasm of love

KHWAJAII MUHAMMAD, BANGASH.

332
If the lover

be small iu stature, but be great iu heart,

Tlien of what use

uuto him

^Eaj's gigantic stature

is

1*

and the

Love hath brought dishonour, both

iu this -world

Upon one Majnun

^lausui", Hillaj's son.J

^^^lat

;t

upon another

would the sportsman

in the forest

him by

If the partridge did not acquaint

The

f\ime of Kasra's justice

But tyranny's

scai*

hath uuto

know concerning

all

time remained.

remaineth branded Hujuj's forehead upon.]!

The imfinished and incomplete woof

of the world's
it

thou

it,

so loudly calling

The weaver by no means soever can

If

next.

warp behold

to perfection bring

a lover, of slander and aspersion have no fear

aii;

But become thou the target

^Vhat are the sins of

of every one's arrow of reproach.

Khwajah Muhammad

AMien the ocean of His mercv

in the eye of God,

waves of beneficence rolleth

in

V.

How much

base one

longer,

for the world's love

wilt thoii

wander ?
(^uaff of the inebriating

honey
*

is

cup of love divine,

tliat

both sugar and

Og, king- of BiLshan.

t See note at page 29.

J

The name of

a Sufi teacher,

stage of Sufi-ism, and

words, "

am

God. "

who

who

said to

is

jtroclaimed, " 1

The constant

have att;uned the highest

am

the truth ;" or, iu other

repetition of this impious phrase

alarmed the orthodox priesthood, and he wae therefore seized and impaled.

11

Tlie

name

of a Persian king, Cyrus.

See note at page

'201.

KHWAJAH MUHAMMAD, BANGASH.

thoii,

its

seekei-

concerned

333

about the world to come, that

is

Place not thy affections on the transient world, tho'

were gold

effect

dust

its

whatever wpon thee

mito a breast- work round thine heart,

like

all

But the counsel of monitors taketh no

For

eternal, be

is

the love of the

world

Happy

the inspired,

beloved

who

are filled with the

remembrance of the

The general world

are imacquainted with the raptures and bliss

thereof

The Perfect One's

praise

is

the embelhsher of the mouth,

if

thou

art wise

Come, polish the mirror of thine heart from the tarnishing dust
thereon
O,

what rapture have those lovers that drink of the wine of love

With the

beloved, solely occupied, they are free from all griefs

and woes

Khwajah Muhammad

Cast away,

But

both

for a tittle of the perfect saint's pain

life

and

and goods
aflBiction

for

pray

it
!

VI.

Entertain not,

Dost thou
'T

is

brother

to depai-t

Whether the
one,

great friendship towards the world

and pass away

"Whether king or beggar,

Not

not, the raids of separation,

on

the world

all will

all sides

is

perceive

not thy taiTying place

certainly to the grave go

down

prelate, or the priest, or the accomplished in learning,

by any contrivance,

shall

from death's debt escape

334

KHWA.TAH MUHAMMAD BANGASH.

Thcj who

are

With that of

by sanctity

tlic

inspired, jnirsuo not

Beloved One,

thci-e is

mundane

love

no love to be compared

Since thou .showest such yearning after the world's gi-oatness,

"^Miat

is it

after all

was calmly reposing

When

The

in

abode, along with

my

taV)lets of

my

heart have been blotted

all

over by

in bereavement's flame,

Hence sighs and lamentations,

beloved,

me hand-bound away

me

loved ones, from time to time, have been taken fi-om

Khwajah Muhammad,

I,

my

the hoi-semen of separation carried

my

All

and of thy dear fiiends think

reflect well,

gi-ief

consume

irrepressibly, issue

from

my

naouth

VIT.

Since
It

He

created thee for well-doing and virtuous actions.

man!

bchoveth not,

Unto the
Let

it

Creator,

that thou shouldst evil commit.

day and

night, render

not be that thou for a

moment

due meed of praise

fail in

Upon the throne of contentment sit, and a

And midcr what obligation wilt thou then,
The
If

world's duration

is

but short

it

will

doing so

sovereign become

Let

it

to lord or chieftain

l)e ?

soon pass away

thou art anxious as to thy award hereafter, now

Be prudent, and do not the

is

thy time

world's transient pleasures pursue

not be that the prosperous be ruined by the advei-se.*

Tlie torrent of death hath cai-ried

whole peoples away

Then what stay canst thou make upon the

* The prosptTous here

" worldly pleasures."

signifies

face of the flood

"immortal joys," nnd the ndverse,

KHWAJAH MUHAMMAD, BANGASH.

TlioTi wilt

be awakened,

last,

.at

by the

herald's

335

summons,

Notwithstanding thou maj^est upon the softest couch repose

In no way shalt thou be able the

Even

shouldst

surromid

thou

death to escape.

toils of

thousand

seventy

thyself

screens

Since sweet existence

How much

with

is

ever melting like imto snow away,

and rebeck,

longer, with harp

thou

wilt

i-evel

and

rejoice?

Sometimes the green com

is

cut

down

sometimes the ripe

^Miat dependence canst thou place, then, upon youthfulness or age

Kkwajah Muhammad

Fear,

fear, fear for

There, what answer wilt thou make,

if

thyself

the Almighty question thee

The hopes of Khwajah MuhajMmad are upon Thy mercy placed

If

Thou rebukest him he hath not

tlie

power to reply

VIII.
If thou takest into consideration the
"\^1ien wilt

return

thou be

able, for

many favours

even one of them,

of the Almighty,

fitting

One of the favours He hath bestowed upon thee

faith

The

thanks to

is

Islam's true

other, that

He

hath placed thee the

gi-eat

Huma's

shadow''^

beneath.

Let

it

not happen, that in the end, thou shoiddst lament about that,

For which,
*

137.

like the nightingale,

jMuhammad

the Prophet

is

thou constantly

probably meant here

sacrificest thyself.

but see note at page

KHWAJAH MUHAlfMAD, BANGASH.

336
The world
If thoii

Thou

shall

make

embrace thy

w-ith affection,

unto the object of thy wishes,

shalt, at that time, attain

When

and thy hands

feet

thyself the dust of the feet of holy men.

thou shalt make thy

life

and goods an oblation xmto them.

behoveth thee to consider each respiration as the

It

last

For death many people hath honieless and desolate made.

Mankind come

How
But

into the world,

and soon from

I will

depart

eschew even the sovereigiity of the world

Thou make Khwajaii Muh.vmmad

If

it

canst thou then place any hope upon this transient abode

itself,

a beggar, at his loved one's

door.

IX.

If

thou possessest the love and regard of the Almighty,

Thou

wilt tear thyself

away

V)oth

from brother and from

friend.

Like unto Majnun, thou wilt begin in wilds to wander

Thou

wilt never take accomit of the thorns

and brambles by the

way.
Until thou easiest not off entirely

contender in the race

all

thy superfluous

Day and night thou piu'suest this transient world.

And hast, foolish one turned from the inunortal
!

At

last,

He

will

take away from thee, by

This borrowed garment,* that

The body,

flesh,

thou wilt never reach the goal.

is

away.

force, for ever,

so very precious luito thee.

the borrowed garment of

tlie t^oiil.

KHWAJAH MUHAMMAD, BANGASH.

The beasts of the

field,

when

grazing, eat not

But thou turnest not away thy

shall be

face

337

up every

melted the saint-like teacher's crucible within,

Until

it

Thou

wilt not be able to separate this silver

from

its tin alloy.

Notwithstanding, before him, thou mayest the beloved

Still,

herb,

from any one thing.

pi*aise

thou canst not manhood from the impotent hope.

Khwajah Muhammad, am immersed in the ocean of grief,

wilt save me from this raging flood.
If thou, my master
I,

X.

Give

ear,

brother

Be

not,

By

its deceit, it

It passeth

And some

maketh people

make xmio

thee

despiteful luito each other

of fate, romid the heads of

filled.

mankind revolve

the severe bridle of fasting, cm-b the lusts of the flesh

The

object of food

is

clothe the

body

to keep

Though but two

is

wilt be miable, this steed to restrain.

Although thou mayest have

body and soul together, and no more,

in

thy possession aU sorts of things.

necessary,

and

it

behoveth us so to

or three yards of blanket or of canvas

do.

it be.

Thy every breath is a pearl and coral of inestimable price

Be careful, therefore, and guard every respiration well

Let the whole of thy words be conformable with thy deeds

And

in

time or other, the tm'u for thy head shall come.

For with a halter thou

To

around a golden cup with deadliest poison

The millstones

By

unto the request

by the contemptible deception of the world, led astray

no wise in vain and foolish conversation indulge

7j

KHWAJAH MUHAMMAD, BANGASH.

338

me what extent of torment thou wilt be able

And commit no more sin than may be equivalent

thereunto.

By

last,

Tell

the rain of spring

The paper

viill

become

dress in which thou

Unto the money-changer,

all

mayest have clothed

exterior

its

saturated at

and

interior

Notwithstanding thou shouldst, with gold,

The head

of this arrow will not

to bear

bi'ass

thyself.

wiU be known

ever so enwrap.

come out from thy bones.

Until thy flesh shall have been by the sharp diamond incised.*

was because he made use of words of arrogance and

It

pride,

That Satan himself was wholly from God's mercy deban-ed.

Without doubt,

all

good and

all

misfortune are from the Almighty

Wherefore then unto doubt, givest thou a place in thine heait

In thy ways indeed, thou art

Even now that thy years

still

more

silly

are beyond forty

than

and

childi'en,

fifty passed.

Shouldst thou drink one mouthful from the cup of love,

Like unto Khizrt and Mihtar
I

am

filled

me

KnwAJAH Muhammad, am

If thou,

thou wilt never die

with teiTor and dismay, beyond

For the Tempter waylayeth

I,

Iliyas,;}:

my

master

wilt

all

bounds

before and on every side

prostrate at thy threshold,

but take

me by

the hand

XI.

The

love of the world hath

made

thee so insensate,

That thou hast wholly forgotten the duties of

*

It

is

believed that the

wound which

religion.

diamond touches

heal.

I See note at page 48.

} Ellas, said to have been a grandson of Shem, son of ^'oah.

will

never

KHWAJAH MUHAMMAD, BANGASH.

Like unto the

Thou

art of

cat,

thou art ever upon the watch

no use soever to any one, save the

33.9

rat.

Outwardly, thou hast clothed thyself in sanctity's dress,

deceiver

thou vender of barley, but shower of wheat

^Mien the opportunity hath passed away, then wilt thou grieve

And when
Thou

And

hearest with thine ears the cries of the outcast

the cries at thy decease too, shall reach others' ears.

Mankind He hath created

Thou

art not a beast

not sinfully,

theii

walk in righteousness' ways

to

biit

worthily act

^^1len thou leavest the body's house, take viaticimi with thee

For there,

Thou

beloved

art a pilgrim,

Bind up thine

The path
Arise

If one,

and wilt depart

effects,

in front the

and

it

reflect

for obtaining
:

and

effort,

anxious therefore be

tliy

go not alone

companions

select

cannot the goal attain

without striving so to do.

Every morning and evening

raise

thy voice unto God

Tears of blood shed in the depth of thy heart's emotion

All other love, save one,

From

it.

upon the long journey before

Tempter haunteth

even with every

can reach

means

are no

search about thee

No man

is

naught but deadly poison

the cupbearer's goblet, then, joj'fuUy take one draught

Groan and lament, but

so that

Remember thy beloved

in thine heart,

The

the cup of death shall be given thee to quaff.

woi-ld is black,

no one

and maketh man's

But drink thou the wine

of love,

* To become face-blackened,
be honoured and exalted.

is

to

may

hear thee

but with

silent lips

face so too at last

and red-faced become

become disgraced

!*

and red-faced,

to

340

KHWAJAH MUHAMMAD, BANGASH.

O Khwajah Muhammad

Without anxiety,

sleep not

Since thou hast been by death's repeated warnings apprised

I,

Khwajah MumvMMAD, am

But,

hider of Axults

of sins and offences full

my

place

Thee

trust in

XII.

From

shield

all ills,

For save Thee, there

Thou me,
is

Unto

Tliee I

Of

things, both of faith

all

The
I

flesh

have intrusted the

and the

my Protector
my Protector

God,

none other,

affairs of

Of the

devil, alas

world's calamities

Since, everywhere.

"Wlien

For on

draw near unto

this road I

Every morn

me

waylay

sinful

and woes,

my

art

Tlaee,

evei-}"T\-here

shield

have no dread

from

my

guide

Protector

with Thee I for union yeani

my

Khwajah Muhammad Thy

That he may ever praise and

Protector

ill,

go Thou before,

prayer of

acce})t the

Protector

Tliee,

I shall

art the Protector

have no other friend but Thee,

cry unto Thee

Then, one morn,

Upon

Thou

both worlds

and comitry, Thou

have no means of escape, save through

call

Protector

heart,

love bestow,

upon thy name,

Protector

XIII.

Wherefore dost thou not follow righteousness,

When

thy beloved

friends,

my

stony heart

one after the other, continually

dis-

appear ?
Tho\i

who hast bound

so

many

loads

upon thy back, and

set

oiit
1

b)\v wilt

thou pass along the path

in front, so

narrow and confined

KHWAJAH MUHAMMAD, BANGASH.

Biun

thyself and

Draw

near,

become

suitor

Give up this world

From
The

ashes, if thoa truly lovest the beloved

leave

to the negligent

it

heedlessness' dark film,

gai-ment's
seized

hem

moth true

learn thou from the

of

341

my

make thou

patron

saint,

love

and the remiss

the mirror bright

have, with both hands

In the conflict with the flesh and the devil I shall conquer perhaps.

As the breath
thee
I will

of the charmer to the afflicted, such

But the

a sight of

become thy

Let both

is

my

life

sacrifice,

thou anchorite at the loved-one's door

and goods be an

mediator

oblation,

face of the beloved, so beaiitiful,

unto thee

show thou unto me

Rivers have overflowed, and distant lands have become flooded

But, alas

of thirst I die, at the brink of a

Khwajah Muhammad

Give not away, wholly, to sorrow,

For the Perfect One

firate

will confer

mighty stream

honour upon the servants at His

XIV.

Unto the whole and

healthy, I

am

unable of

my

heart's state to

speak

And
To

should

not

this degree I

That

From

tell

it,

am

am become

unable

a reproach

am

altogether unable out of

grief,

on account of slander,

For through shame,

am

its

pain to endure.

all

people amongst,

my own
am

house of sorrow to go.

fallen,

with eyes closed

unable to look any one in the

face.

KHWAJAU MUHAMMAD, BANGASH.

342

Mj

throat hath become so embittered by the cup of separation,

That
I

cannot taste aught of the sweetness of this world.

cannot make

my

beloved acquainted with

For tlu-ough fear of the

I

kill-joy, I

am

would leave the beloved, and depart

am

The

tears of separation flow so continually

That

any way the bonds of

my

cannot upon

to a far distant land

But

iinable in

my condition
my case to state.

unable

affection to break.

my

down

eyeballs retain the image of

For

I,

my own vitals I am
Khwajah Muhammad, am luiable, openly,

But

am

Like the

tulip,"'

the blood of

cheeks,

my

beloved.

over consuming

altogether a recreant and a speaker of falsehood

Since, to the love of the beloved, I cannot

my

to speak.

life

devote.

XV.
I

am

For

a complainant against absence

it

^ly love

is

And from

My

a complainant

am

the immortal soul, and

the form containing

the separation of the body

its soul,

is

it

am
is

alas

separation

not criminal,
that

my

If prosperity

them

tliat I

heart

is

attend

what dost thou require of me

grieve and complain so

broken, and

me

my

breast with

in all other things,

bitter indeed

very vitals have become entirely consumed in the flames

Alas

'T

separated me, weeping and wailing, ray loved-one from

much
fire

what

consumed

shall I

do with

For without thee,

tlic

whole world hath become desolate to

The

tulip of a blood-red colour.

me

KHWlJAH MUHAMMAD, BANG ASH.

my heart,

The anguish of

on thy account, every moment iucreaseth

Henceforth of remedy or cure

The physicians neglected

And, at the Last Day,

343

to

I shall

quite hopeless become

make her acquainted with my case

them by the collars therefore

I will seize

Khwajah Muhammad

make thou

resignation thy daily task

Entertain no hope that, from this world, thou shalt constancy find

my

Since according to

Say, say,

desire thou never earnest unto me,

relentless fate

in

what

have offended thee

XVI.

Show thou no yearnings for the greatness of this world

For many tribes, at death's wail, have desolate become
Those dear

friends,

who were

like spring's flowers unto,

In the sultry heats of autumn, grew withered, and decayed.

They

are all

now

prostrate fallen, the

Who, with turbans placed

And
Of

many

Those youths and

Whose hands were

fair

amiivei'saries

fair to lie

have come and passed away.

maidens are now buried in the dust,

still

more

soft

than even velvet

itself.

excellent of their time have passed from the world away.

Around whom

their disciples gathered their discourses to hear.

Upon what wound

For,

iipon.

they w'ho were wont upon the couches of the

their deaths,

The

dank earth

so jauntily, rode their fiery steeds.

of mine

w'ill

the physicians salve apply

with the diamonds* of separation

wounds.
*

See note at page 338.

am

all

covered with

KHWAJAH MUHAMMAD, BANGASH.

34 4

Wheu
I,

mind the pleasant meetings of friends

I call to

KnwAJAii MunAMMAO weep, but not

fur

so dear,

any crime.

XVII.

The whole of

my

grief

is

love for thee, love, love for thee

My

heart

My

very vitals are become gorged with red, red blood,

is

to

atoms broken

Though clothed

Thou

my

Thou

hast expelled

me

entirely

the black crows within

when

life

I die,

from the

again,

towiU'ds

when

me

I die

my

giU'den,

many, very many

hast not shown aught of kindness in

so,

blood

all

white

all

wounds upon me, again and

foraier ones unhealed are

Of what use shoiddst thou do

And

hath become blood,

garments outwardly white,

iuflictest fresh

Altho' of

Thou

in

it

love

consimie the ripe, ripe fruit

it

Thy dark tresses have the wht^)le land with fragrance

Thy curls are as the musk-pods of Chin, all peifumc,
Those sleepy eyes of thine are

lions,

both

tierce

filled

all

perfume

and ravenous

For they bear away Khwajau Muham^iad unto death, cruel death

XVIII.
Since thou art the sovereign over the whole of the
Intiuirc after the condirion of the

Break not hearts

It is

My

for

they arc

wretched and distressed

iiibies of

Badakhshan

dithcult to repair such broken things again

Ill-art

fair,

and soul are entirely bound up

in lovo

\''<v

Look then, these thine own heart-bound ones upon

thee

KHWAJAH MUHAMMAD, BANGASH.

The

345

flowers of the parteiTC have all revived thereby

For the zephyr hath come from the nosegay of thy

AVhen they beheld, with their

The waists

thy stature and

eyes,

face.

figure,

of all the adorned ones crooked became.

They have deprived me altogether of sense and xmderstanding

Those gentle, tender words of thine, so pleasant and so sweet.

My head
If

than the seventh heaven

thou makest

me

shall be higher exalted,

one of the sitters in thy court.

Like imto thee, there

is

none other of disposition so noble

Didst thou, indeed, from the angels this natm-e acquire

The heart

By

of

Khwajah that thus speaketh, hath been

carried

away

the wiles and persuasion of those closed-mouthed ones.

Life

and goods, as an oblation

For

I,

to them, will I give

Khwajau Muhammad, am

the disciple of the

fair

XIX.

who were enamoured of the red roses of the parterre,

Have now the nightingales of grief and sorrow become.
They,

With

cries

and lamentations thou grievest

Since the roses have

all

for

them

been scattered by autumn's dread

blast.

who were then intoxicated with the flowers' pei'fume.

become requited by separation's dread pangs.
now
Have

They,

Their pastimes and their laughter were apart from the world

The

As

world's pleasxu-es and joys

yet,

When

became deadly poison to them.

they had not tasted of union's sweet

fruit,

loving friends became severed in soitow and gTief.

KHWAJAH MLHAMMAD, BANGASH.

346

few short days, the bhss of conjunction they enjoyed

P'or a

But now

j-ears of separation

Should they now

Since grief

is

from destiny, they cannot escape

flee

the portion of lovers from the beginning of time.

The physicians of the

How

age, if they are cognizant of

arc they thus so ignorant of Ktiwajah

With sighs and with

For

have their portion become.

gi-oans, I will

ever long that the hour of

much.

Muhammad's pangs

lament unceasingly

my

union were come

XX.

Many youths and maidens have the dark dust's captives

Tlie fair focos uf whom are the source of the giief of om*

hearts

Place not your hojjes upon this transient world, for

no j)enna-

nent abode

The whole of

us,

t is

become,
!

each in his

They who were the

gi-eat

own good

men

time, shall follow after

them

of the land, and possessed the wealth

thereof;

From

the world have wholly disappeared, both

name and

trace of

them.
They, before
In the

whom

the poor were wont in hinnility to stand,

tomb, on their backs

For munificence and

fallen,

have now mouldered away.

for justice their

names

still

remain,

Though ITatim Ta-yr, and Nosherwanf have long from

the world

departed.

See third note at page 207.

f See sepond note at page

'201.

KHWAJAH MUHAMMAD, BANGASH.

Neitlier

Happy

My

by power, uor by entreaty

who

the sanctified,

is

347

there any escape from death

are occupied with eternal things

heart hath become rent to atoms by the diamond* of separation

For, one after the other, all

my

dear friends have been severed

from me.

must hence depart

All

When

what can Khwajah Muhammad

for

lujpe,

holy and venerated prophets have mito the dust gone down

XXL
Fruitlessly in the world thy lifetime thou hast passed,

^Vhether

it

extended unto

sixty, or

unto eighty years

The fortunate have

carried

But thou, save

hast no other result acquired

The

evil,

away advantage from

it
!

friends of thy acquaintance have all gone from thee

And

still

When

thou perceivest

grief

man

afflict,

he sleepeth not

of himiau parents born

Thy

fathers

And

thou, above all others, wilt not alone escape

and grandfathers

all

man, with open eyes asleep

not,

it

and sorrow man

Art thou a beast, or a

hath death cut

Alive in the world not one will remain behind

No

off
!

one can have taken on himself thy obligations to

fulfil

Thy beard from age is white, and thy back is bent

How much longer then canst thou expect erect to remain
Thy

sixty years have passed,

and thou

art old

become

Yet thou accountest thyself of the age of fourteen

* See note at pag-e 338.

still

't

KHWAJAH MUHAMMAD, BANGASH.

348

If thou art \rise, turn devotee,

For they who this

The

life

veil of scepticism

And unto

-world forsake

from thy face draw aside

the Master's will let thy assent be given

Become thou the servant

Tliat wine

and the

choose, are in both worlds free

at the winc-scUci's' door,

from the cup of love be given imto thee

Thou One and Only

tJod

unto righteousness direct me,

That, the straight path upon, I

may come \mto Thee

If I liavc evil cothmitted, a rtlde slave consider

And pardon
AMien

man

But Thou

Thou
For the

Thou

me

me, according to Thine own peculiar way

giveth aught to another, again he taketh

art God,

and takcst not back thy

all-possessing Deity

the sinner Khwajah

ait the hidcr of thy servant's sins,

Khwajah Muhammad's rend

THE END.

Lord

it

again

gifts

Muhammad

rich always gi^aut liberty their aged slaves

In mercy, of

unto

not Thou the

veil

free

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AND OF THE PRESS, ON THE ABOVE WORKS
:

"The works show everywhere marks of gTeat and conscientious

and several European scholars, as the testimonials and extracts
labour
show, have spoken very hig-hly of the manner in which the Author has
performed his task. Captain Raverty has devoted many years to the
;

OPINIONS OF THE PRESS.

study of Pushto, and these volumes, the result of those
toil

Grammar on

(comprising: a

Grammar,

tli^

3-ears of patient

plan of Sir William Jones's Pei-sian

a Dictionary, and a large selection of Prose and Poetry) will

supply the Pushto student with ever}- facility for mastering- the lan-

guage.

Jieport

of the Asiatic Society of Bengal,

to the

Government of

India.

From M. Bernhard Dom, D.D., Privy Counsellor, and Professor of

Oriental Languages in tJie Imperial Academy of St. Petersburg.*
''

Although

Preface to the

do not agree with you in some points discussed in the

first

edition of

your Afghan Grammar, and other works

3-et I shall,

with pleasure, express

the

Afghan

field of

lore.

my

My own

full ajiprobation

of your exploits in

exertions in this verj' field will

now

happy that my favourite

language (the Pughto) has found in you a master whose long residence in
the East has enabled him to outvie me. But you will readily accord me
the merit of having worked with some success upon my very scant}'
materials.
I hope that the British Government will confer on you that
reward which vou so fully deserve."
almost entirely disappear before yours

hut

I feel

" The Grammar of Lieut. Raverty, which is sufficiently elaborate, and

which the rules are supported by copious and well-chosen extracts
from classical Pushto Authors, will be gladly hailed by every linguist. A
Dictionarv and Text-book, promised by the same Author, will supply all
the helps required to master a language which ought not to be neglected,
at least by those who rule Peshawar, the valley of the Yusufzjes
In his preliminar}* dissertation, Lieut. Raverty canaiid the Derajat.
in

vasses the opinions of others with regard to the family of languages to

which Pushto should be assigned, without, however, recording

This

we

his

own.

regret; for being in other respects an accomplished linguist, and

possessing probably a better knowledge of Pushto than

pean, he was very competent to decide the point."

any other Euro-

Athenceum, August

30th, 1856.

"Captain H. G. Raverty has published two volumes on the language

and literature of the Afghans, under the titles of A Dictionary of the
Afghan Language' and 'The Gulshan-i-Roh ;' the latter being selec'

'

Tlip

lirst

Oriental scholar wlio wrote on the Af^jlian Langiinjro.

OPINIONS OF THE PRESS.

ing-

and verse, from pieces in the same tongue.

and abiHty with which the iirst is compiled, and the

the

name

tions, in prose

of Captain Raverty

a sufficient guarantee."

is

Of the

learn-

latter selected,

Athenceum, Sept.

24:th, 1861.

" At

last, after

many

years of expectation,

we have just

received from

Captain Raverty a good instalment of Afgh an literature, consisting of three

magnificent volumes
(He is not to be blamed for the delay which

and his Grammar at least

might have been published long ago if it had not been for the old adage
Habent sua fata libelli.') .... The first edition, which was printed at
Calcutta in 1855, has now been followed by a second edition, which has
had the benefit of the Author's careful correction.*), and will probably
has occurred in the publication of his works

'

Grammar of this interesting and important language

many years to come. ... On the practical importance of an Afghan
Grammar we need not waste any words. The English army paid with

continue the standard

for

best blood for the blunders of those

its

treachery of the Afghans,

language of the people,

We

and subdued.

Mohammed
to excite the
believers,

tion of himself

''

and

That within

new

t^ale's

in their

own

who knew

years of

their

Journal, that

the

traitor,

English

officers,

language, to the murder of the un-

command

in Persian, in order to

that language, of the friendly disposi-

his followers."

five

to

eyes of the

tiie

while giving his words of

convince the English,

Lady

Akber, was able, before

A fgh ans,

unable to fathom the

ignorance of the
they thought they had both conquered

whom

read in

who were

owing

chiefly

Saturday JReview, Nov. 24th, 1860.

its first

edition of Captain Ravertj^'s

demand should arise for

Grammar, and that he should

publication

A fgh an

be encouraged, by a full subscription

list,

with the improved

to join

Grammar a substantial Afghan Dictionary and a Reading

Book, we may take to be good evidence of work well done. Captain
Raverty, who has distinguished himself greatly as an Oriental linguist,

edition of his

without finding his worldly position as an Indian

degree bettered by his labours, studied the

A fgh an

and made an Afghan Grammar

for himself,

with his regiment in the

1849 and 1850.

officer to

be in any

language for himself,

when

.stationed at Peshawar
Only two men had at
that time mastered the language, and of these two men, one was a
j'ears

.... In the excellence of Captain Raverty's own

Garden of Friendship,' we have a substantial faith while as to that in

Russian Professor.
'

OPINIONS OF THE PRESS.

it

which

open to

is

in these volumes

might of

itself

all eyes,

we may say

makes of them

almost entice a

at

man

to

that the beauty of the printing-

any

rate a

Garden of Tj'pe, that

Examiner, Sept.

study Pushto."

8th, 1860.

" Of Captain llaverty's three handsome quarto volumes, v,e can say no
more at present than that they are remarkable monuments of the industry,
enterprise, and linguistic attainments of their Author and Editor."
Spectator, Sept. 1st, IbGO.

" It will hardly be believed that before the year 1855 there was no

Grammar

to be had in England or in India, from which an English officer

might acquire the rudiments of the language of Afghrinistan. Xor can it
be too often repeated, that, even before the beginning of the Afghan wars,
the Russian Government had appointed a Professor of Pushto (the language of the Afghans) at St. Petersburg. There, at St. Petei'sburg,
young officers and diplomatists had to pass examinations in the dialect of
the warlike mountaineers of Roh while our generals and ambassadors,
employed on missions of the liighest importance in the very heart of that
country, had to depend for information on the honesty of interpreters.
Afghan chiefs were able to talk treason in Pusjito before the noses of our
generals, while assuring them of their fidelity in high-flown strains of
Persian eloquence. "W'e would not willingly open that sad chapter of
Indian history if its lessons had not already been forgotten. But if we
;

read Captain Raverty's Introduction to his Pushto

story over again.

Grammar,

the thanks not oidy of the Indian Government, but also of

scholars in Europe.

it is

the old

Captain Raverty has deserved, by his publications,

Pushto

is

all

Oriental

a language of considerable interest in the

Uterary history of the East, and Captain Raverty's works have enabled

who take an interest in these subjects to form a more correct and

comprehensive view of the literature of that nation than the earUer, but
those

less

complete pubUcations of Professor Dorn at

claim for Captain Raverty

i)ublic support,

St.

Petersburg.

and we are glad indeed

We

to see

that his long, and very valuable, and laboi-iuus undertakijig, has already
received an
success of a

and Nai'y

amount of encounigenient \\ Inch argues well fur the future

work which is, to all intents and purposes, national." Anni/

Gazette, February

W. M. WATTS,

dtli, 18(51.

CROWN COIKT.

TKMPI.t: BAR.

THIS BOOK

IS DUE ON THE LAST D4.TE

STAMPED BELOW

AN INITIAL FINE OF

25

CENTS

WILL BE ASSESSED FOR FAILURE TO RETURN

THIS BOOK ON THE DATE DUE. THE PENALTY
WILL INCREASE TO 50 CENTS ON THE FOURTH
DAY AND TO $1.00 ON THE SEVENTH DAY
OVERDUE.

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1353
1953

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AUG 27

1977

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THE UNIVERSITY OF CALIFORNIA LIBRARY