{155} Chapter Twelve
The Raja said, “I have heard the story of a person who turned away from the calling of his fathers and forefathers and vainly conceived a notion at which he would not succeed and was then unable to return to his former calling. Now tell me which quality is most praiseworthy in rulers and the most suited for the interests of the kingdom, the stability of the state, and the winning of hearts. Is it clemency, generosity, or bravery?”
The Brahman replied, “The best quality for kings, in order that they themselves may be held in awe and respect, that both the military and civilian populations be content and grateful, and that both the kingdom and state remain stable and long-lasting, is clemency. God has said: ‘If thou hadst been severe, and hard-hearted, they had surely separated themselves from about thee’ [Kor. 3:159], and the Prophet has said, ‘Good character is a sign of a person’s good fortune.’ The benefits of generosity are necessarily limited to a few, and bravery is needed only occasionally in a lifetime. Clemency, however, is needed by young and old alike, and its benefits extend to elite and commoner and to military and civilian. One of Mu‘awiya’s sayings is the following: ‘If there were a hair between the people and me, no amount of tension would break it. If they let go I would pull on it, and if they pulled on it, I would let go.’ That is, his clemency was of such a degree that he was able to live and get along with everybody in the world, and even in a time when many of the Prophet’s companions were still alive, he was able to gain control of the community and reign over the face of the earth.
“Anyone who aspires to this must pay attention to these words, for the most beautiful ornaments for kings are judiciousness and clemency. Since the commands of kings affect the lives, marriages, land, and property of the people and their orders are carried out absolutely, if a ruler does not possess the qualities of clemency and judiciousness, with one harsh word a world can be destroyed, people can be harmed and alienated, and many lives and much property can be lost.
“At the base of clemency lie consultation with the wise, sound judgment, and experience, consorting with wise and loyal persons and {156} intelligent and compassionate ones, and avoiding reckless traitors and harmful ignoramuses, for nothing influences people like their companions. The Prophet said, ‘A pious companion is like a perfume maker: even if he doesn’t give you any of his perfume, some of the aroma sticks to you. An evil companion is like a stoker: even if he doesn’t burn you with his fire, some of his stench sticks to you.’
“With generosity a king can enrich the world, and with bravery he can win ten battles, but if he is devoid of clemency, with one outburst everything can be destroyed and everyone can be alienated. Even if he is deficient in the first two, with clemency he can keep the whole world grateful and crush his enemies by having sound judgment. Clemency without judiciousness is not free of defect either, for though many expenses may be borne and much care may be taken, if the end result is imprudence all will be lost and pointless. The Prophet said, ‘A clement man is not given to cursing.’
“When a king who is surrounded by all the paraphernalia of rule does not follow his passion when forgiveness and clemency are called for and does not obey the devil when punishment and wrath are needed, and when his commands and prohibitions are based on reflection and deliberation, his kingdom is safe from attack by enemies and foes, but if there is any negligence in following this conduct, all enjoyment that might have been obtained by the favorability of fate and that would have assisted in keeping things under control and maintaining order in the kingdom can be lost with the slightest curse or harsh word, and its consequences can be disastrous and lead to regret.
“The foremost of all felicities is leadership, but its continuance is tied to the king’s wisdom and perspicacity and his minister’s loyalty and good counsel, for when a king is clement and knowledgeable and has a wise and intelligent advisor known for his righteousness and competence and who is also experienced and compassionate, he will be victorious and triumphant in all affairs, and no matter in which direction he turns success and good fortune will follow him and he will subdue his enemies. Even if he gives an order on a whim or fails to maintain prudence, with his ministers’ and advisors’ counsel and their clemency and kindness it can be rectified, as was the case in the hostility between the king of India and his people.”
“How was that?” asked the Raja.
{157} The King and the Brahmans
It is related that in the land of India there was a king named Habla. One night he had the same terrifying dream seven times and woke up at the end of each. When he awakened the last time he was terrified and spent the rest of the night moaning and writhing as though he had been stung by a scorpion. When the veil of darkness was lifted by the dawn and the king of the stars appeared in the east he arose, summoned the Brahmans, and told them all he had seen. Listening carefully and seeing traces of fear and dread on his face, they said, “It is a terrible dream, and no more frightening dream has ever been heard of. If the king permits, we will withdraw for a while, consult our books, and reflect with the utmost of scrutiny, and then we will report our interpretation with all certainty and insight and come up with a plan for warding it off.”
“So be it,” said the king.
They left him and sat together in private, saying to one another, “Recently he has killed twelve thousand of us. Now we are in possession of his secret, and that gives us the means to exact our revenge. He has made us his confidants, and if there were another dream interpreter in all the realm he would never have relied on us, for traces of his enmity and aversion to us are still obvious in him. Haste must be made before the opportunity slips away. Here’s what we should do. We will speak to him as forthrightly and severely as possible and so frighten him that he will do whatever we suggest. We will tell him that the only way he can be absolved of the blood on his hands is to put to the sword a group of his intimates in our presence. If he asks for a list of names we will say his two sons,1 their mother Irandukht, his secretary Kak, the white elephant he rides, the other two elephants he is so attached to, and the Bactrian camel {158} that can traverse a clime in a night. All these he must put to the sword, and the sword must be broken and buried beneath the earth with them. Their blood must be put in a large jar, and the king must sit in it for a while. When he comes out four of us will come to him from all four sides and recite incantations and blow on him. We will rub blood on his left shoulder and then cleanse his body, wash him, anoint him, and take him safely into the throne room. If he complies with all this and leaves us alone, the evil portent of this dream will be warded off. If he does not do it, he must expect great disaster along with the end of his kingdom and life. If he does as we say we will have our revenge, and when he is alone, weak, and unprotected, we will put an end to him.”
They agreed on this plot and returned to the king, who sent everyone away and listened to what they had to say. He was much taken aback and said, “Death would be better than this plan you suggest. If I kill those beings, who are as precious to me as my own life, what benefit or comfort would I derive from living? Under no circumstances will I remain in the world forever, of course the end of every human being is death, and endless kingship is unimaginable. You will have to come up with a better plan, for between my own death and that of my loved ones there is no difference, especially when so many benefit from their existence.”
“Long live the king,” the Brahmans said. “ ‘Your brother is he who tells you the truth.’ The truth is bitter, and advice untainted by hypocrisy and treachery is harsh. How could the king equate others with himself and sacrifice his life and kingdom for them? It is necessary to listen to the advice of the compassionate and give it weight. The dictum is well known: ‘Obey the commands of those things that make you weep, not the commands of those things that make you laugh.’ The king should consider himself and the kingdom recompense for all things that may be lost, and he should undertake without hesitation that in which there is great hope of salvation. People attain independence only after much pain, and kingdom is won with endless effort. To abandon both of these is far from sound judgment and lofty ambition, and it will result in regret when it is too late. As long as the person of the king remains, women and children can be had, and as long as the kingdom remains stable, servants and the paraphernalia of luxury are possible.”
{159} When the king heard these words and saw how forthright they were in their speech, he was pained. Leaving them, he went to his quarters, put his head on the ground, wept bitterly, and flailed about like a fish out of water. To himself he said, “If I sacrifice my loved ones I will be deprived of the benefits of kingship and the comfort of life. It is clear that I will live only a certain time, for the end of every human is death and kingdom will not last forever. Of what use is kingship to me without my son who is the apple of my eye? Since he will fall into the hands of foes, what difference can it make whether it happens sooner or later? And then there is the son in whom all signs of good fortune can be seen and who would be certain to follow his noble forebears in acquiring honor and ruling.
“Irandukht possesses a beautiful countenance, shining cheeks, and tresses like the night, she is unfailing in her kindness and charming to be with, and she is harmonious in her movements, refined in her character, and soft in her body. How can I enjoy life without her? My minister Bilar is the most competent and cleverest of men, his mind can fathom the secrets of treacherous time, and his second sight can delve into the mysteries of the turning celestial sphere. Without him how can the realm be managed, how can affairs be carried out, and how can income and expenses be balanced and the treasury maintained? The designer of the heavens learned his craft from my secretary Kak, from him the scribe of the sky, Mercury, learned to write, every one of his words is a priceless pearl, with one of his rescripts a hundred thousand soldiers are mustered, and with a stroke of his pen a hundred thousand spears are lifted. Without him how can the needs of the far-flung ends of the kingdom be known, and how can one learn of the situation of enemies and the intentions of foes? If these two competent and knowledgeable counselors, who are like my hands and eyes, are done away with and I am deprived of the benefit of their advice and counsel, how can affairs be carried out, and how can things be managed? The white elephant’s body shines like a full moon and is as adorned and grave as the celestial sphere, and his howdah is like a charming palace and an impregnable fortress. Without him how can I go out to face enemies? The other two elephants are like thunderclouds and as swift as the wind, their trunks are like dragons suspended from the top of a mountain and crocodiles suspended in the sea, in attack they carry {160} off men like whirlpools, in battle they crush opponents like roaring torrents. Without them how can I defeat my foes in battle? Without my Bactrian camel, which leaves the wind in the dust, how can I be informed, how can I send messages? Without my glittering sword, how can I perform in battle?
“If I am deprived of all these things and kill my loved ones and helpers, what pleasure can I have in living? Separation from dear ones is a bitter potion, and managing affairs without a friend and servant is a vain effort and impossible task.”
In short, the king’s distress became known. His minister Bilar thought to himself, “Were I to initiate an inquiry into the reason it would be inappropriate for a servant, and were I to ignore it I would be disloyal.” Therefore he went to Irandukht and said, “He has fallen into such a state, and from the day I entered his service he has kept nothing from me and never deliberated on major or minor affairs without consulting me. He has summoned the Brahmans once or twice and conversed with them. Now he has shut himself up and is lost in thought and wretched. You are the queen of the age, the refuge of the army and the subjects, and second only to the king’s mercy and kindness are your concern and compassion. I fear those charlatans may be encouraging him to do something that will result in regret. You should go find out what has happened and inform me so that I can think up a remedy.”
Irandukht said, “There have been harsh words between the king and me.”
“It is known that when the king is lost in thought his servants cannot interrupt him,” he said. “It isn’t just you. Many times I have heard the king say, ‘When Irandukht is with me, even though I may be sad, I am glad.’ Go, do this as a great favor for all his servants and retinue and for the people.”
Irandukht went to the king, bowed, and said, “What is the cause for your concern? Tell your servants what the accursed Brahmans have said to you so they can console you. One of the requisites of service is partnership in all things, good and bad, welcome and unwelcome.”
“You shouldn’t ask about something that would pain you if you knew,” said the king.
{161} “May the king not be distressed,” said Irandukht. “If, God forbid, there is any cause for concern, it must be confronted with patience and forbearance, for you know that anxiety only increases pain, as is said, ‘Where a patient person has one affliction an anxious one has two.’ There is nothing in the realm of possibility over which one should grieve. Any affliction or worry that befalls can be dealt with. A successful monarch is he who, when something happens, knows how to deal with it wisely. Escape from such events is possible only with intelligence, forbearance, wisdom, and dignity.”
“If what the Brahmans have told me were to be told to a mountain,” the king said, “it would crumble and turn black. Do not persist in asking, for you would be pained if you heard it. Those accursed ones have said that you and your son, all my faithful servants, the white elephant, the other elephants, and the Bactrian camel must all be killed to avert the evil of a dream I have had.”
Irandukht was very clever, and when she heard this she said without a flinch, “ ‘Make it easy for yourself and have no compunction.’ The king should not be worried over this. The lives of his servants are willingly sacrificed to his interests. As long as the king’s person remains women and children can be had, and so long as the kingdom lasts there will be no lack of servants and luxury. However, once the evil of this dream has been averted and the king’s mind is at ease, he must never again rely on that group, especially when it involves killing any living being, for the shedding of blood is a weighty thing and to engage in it without reflection has disastrous consequences. Regret and remorse are to no avail since the past cannot be recalled and the dead cannot be brought back to life.
“The king must remember that the Brahmans do not love him. Just because they are erudite it does not mean that they can be trusted or should be consulted for advice. He who is vile by nature cannot be made beautiful by any ornament, and knowledge and wealth do not give him fidelity or nobility. If you endeavor to train him it is like putting a jeweled collar on a dog or plating a date pit in gold. The Prophet said, ‘Giving knowledge to the unworthy is like hanging jewels and pearls on swine.’ The aim of these scoundrels is not to let their opportunity slip away to assuage the rancor lurking in their hearts from the king’s punishment. First they want to destroy the son who is like the king himself—and may it never {162} be that one has to be content with a substitute! Then they want to eliminate a son with so much nobility, promise, wisdom, and perspicacity and then compassionate servants to whose competence the permanence of the kingdom is tied. Next they want to snatch away the paraphernalia of rule like elephants, the camel, and the sword. I have no importance, and there are many like me in your service, but when the king remains alone and they have gained domination over the kingdom and its people they will do whatever they want. Up to now they have kept themselves in the background because they were weak. Seeing the king’s might and his servants’ allegiance, they did not dare to come forward. Had they seen the slightest defect in either or detected any dissatisfaction in the minds of the king’s servants, they would have split the kingdom up long ago, for nothing stimulates a foe’s boldness like aversion in confidential servants and dissension in the ranks of the military and civilian population. The histories of those who came before us are eloquent on this subject and filled with examples.
“In short, if there is any relief in what they say, by all means do not delay. Carry it out at once. If, however, there is any room for delay, one precaution remains that can be taken.”
The king said, “Speak. What you have to say will be listened to and heard, and no doubt or uncertainty will be allowed to cloud it.”
“The wise Kar-Idun is here,” she said. “Although his origin is near that of the Brahmans, he is more honest and truthful than they are and is more worldly-wise. His view of consequences is more penetrating, and he possesses both erudition and clemency. And what could be better than these two? The Prophet said, ‘Nothing was ever combined with anything better than clemency with knowledge.’ If the king grants him intimacy and discloses the Brahmans’ interpretation of the dream to him he will inform him of the truth. If his interpretation accords with theirs, then all doubt will be eliminated and their recommendation should be carried out. If he indicates something to the contrary the king will know how to discriminate between the truth and falsehood and between good advice and treachery. Nothing stays or impedes the king’s command, and when he gives an order not even the celestial sphere can countermand it.”
These words were agreeable to the king, and he ordered a horse saddled and went in secret to the wise Kar-Idun. When he met him {163} he showed him great veneration, and the wise man bowed respectfully to the king and said, “What has compelled the king to come? If an order had been given I would have come to court. What could be more appropriate than for servants to appear before the king? Are these signs of distress that are perceived in the royal countenance?”
“One day I went to rest, and while I was asleep I heard seven terrifying sounds, after each of which I awoke in terror. After that, when I went to sleep, I had the same terrifying dream seven times, awaking after each. Every time I went back to sleep I had another dream. I summoned the Brahmans and told them. They gave a dreadful interpretation, and that is the cause of the distress you see.”
The wise man asked about the details of the dream. When he had heard all he said, “The king made a mistake. He should not have told them that secret. The king knows well that those accursed ones were not worthy to hear it, for they have neither guiding intellect nor religion to cling to. On account of this dream the king should rejoice and give alms, for it is filled with signs of felicity and portents of good fortune. I will tell him the interpretation now and hold up a brazen shield against their plots. Surely there are loyal supporters and servants in allegiance to repel the treachery of foes before they can attack.
“The interpretation of the dreams is this: The two red fish you saw standing on their tails mean that an emissary will come to the king from King Humayun. He will bring two elephants laden with four hundred rotls of rubies, and they will stand before the king. The two ducks that arose from behind the king and landed in front of him are two horses that will be brought as gifts from the king of Balanjar. The snake that slithered across the king’s foot indicates that the king of Hamjin is sending a sword. The blood the king smeared over himself means a suit of gem-studded purple cloth is being sent to the royal wardrobe from the land of Kasrun. The white camel on which the king was seated means a white elephant that the king of Kaydiun’s emissary is bringing. The thing that glowed on the king’s head like fire is a crown the king of Jad is sending. The bird that pecked at the king’s head is an ill omen even though its effect will not cause much harm except that a person dear to the king will turn away from him. This is the interpretation of the king’s dreams. That he saw them seven times means that {164} emissaries will bring gifts seven times and the king will be glad and happy of their presence, the receipt of the gifts, the permanence of his state, and the length of his life. Do not let the Brahmans deprive the world of his justice and clemency or remove the ornament of his kingdom and state from this age. In the future the king should not make unworthy persons privy to his secrets, and he should not consult on any affair with a wise person until he has tested him. He should realize the necessity of absolutely avoiding associating with base and vile people.”
When the king heard this he was glad, thanked the wise man, rewarded him amply, and departed happy. He waited for the arrival of the emissaries for seven days, and on the seventh day they brought gifts just as the wise man had said they would. The king rejoiced and said, “It was a mistake to tell them my dream. If it were not for heavenly mercy and Irandukht’s compassion the directions of those accursed ones would have resulted in my death and the deaths of all my loved ones and followers. Anyone upon whom fortune smiles should hold dear the advice of loyal people and take care of those who are compassionate, and he should never initiate action before reflecting or neglect judiciousness and caution.”
Then he turned to the minister, the secretary, his sons, and Irandukht and said, “It is not good that these gifts should be taken to our treasury. It would be more appropriate for them to be distributed among you, for you were all in great danger. Irandukht should be especially singled out, for she made great efforts in dealing with this affair.”
“Servants exist to make shields of themselves during troubles,” said Bilar, “and they consider it a benefit of their lives and fruit of their good fortune. If fortune smiles on a person and he follows these rules of conduct, he cannot expect praise or reward. The queen, however, has played a large role in this affair. The crown and the robe should go to her. They are in no way suitable for the others.”
“Both should be taken to the harem,” the king said as he arose.
At once Irandukht and the other women of her rank presented themselves. The king said, “Both of these things should be placed before Irandukht for her to choose one of them.” The crown seemed better to her, but she cast a glance at Bilar to confirm that {165} what she had chosen was approved of by him. He motioned to the robe, but just then the king turned his attention to them. When Irandukht realized that the king had noticed their communication she picked up the crown so the king would not be aware that there had been any collaboration between her and Bilar, and he too quickly averted his gaze so the king would not realize that he had motioned with his eyes. He lived for another forty years, and every time he went before the king he similarly averted his gaze so the king’s suspicion would not be aroused. Were it not for the minister’s intelligence and the wife’s cleverness neither one would have escaped alive.
It was the king’s custom to spend one night with Irandukht and the next night with another wife. One night when it was Irandukht’s turn he went there as usual. She came before him with the crown on her head and stood holding a golden platter filled with rice. The king was partaking of it, conversing with her, and admiring her beauty when one of her fellow wives passed by wearing the purple robe. The king saw her and took his hand from the food in astonishment. Inflamed by lust and desire, he praised her greatly. Then he said to Irandukht, “You did not do right to choose the crown.” When she saw how taken the king was with her fellow wife she flew into a fit of jealousy and dumped the platter of rice over the king’s head, and thus the interpretation the wise man had given came true.
The king had Bilar summoned and said to him, “Look at the mockery this ignorant woman has made of the king. Take her away and have her beheaded so that she and others may not think that when they are so bold we will pardon them.”
As Bilar led her away he thought to himself, “There is no necessity for haste in this action, for this is a peerless woman and the king will miss her, and thanks to her so many escaped the brink of death. I am not certain the king will soon forget. Some time will be necessary for him to calm down. If he repents she will still be alive and I will receive praise. If he persists in his tyranny it will be possible to kill her then. By delaying I will receive three benefits. First, the credit for saving a living being. Second, the king will be glad she is still alive. Third, the subjects of the realm will be grateful to me for saving a queen from whose benevolence all benefit.”
{166} Therefore he took her to a house with a group of intimates who served in the king’s palace and ordered them to take care of her. Then he smeared a sword with blood and went back before the king looking sorrowful and sad. “I have carried out the king’s command,” he said. As soon as the king heard these words—his wrath having subsided—he thought of Bilar’s wisdom, intelligence, and rectitude and was pained, ashamed that he had been hasty and acted with such importunity. He had also been confident that Bilar would delay the execution and would not do anything that could not be undone.
When the minister saw traces of remorse on the king’s countenance, he said, “The king should not be sad. The past cannot be brought back, and what is done is done. Sorrow and regret are debilitating to the body and diminish right thought. Sorrow results in nothing but pain for one’s friends and joy for one’s enemies, and anyone who hears about this will doubt the king’s resolve and steadfastness and will say that he gives such an order impulsively and when it is carried out he shows signs of regret. This is especially true of something that cannot be rectified. If you allow it I will tell you a story appropriate to this situation.”
“Tell me,” said the king.
The Pair of Doves That Stored Up Grain
It is related that a pair of doves gathered grain to fill their nest. The male said, “It is summer, and there is much grain in the field. Let us keep this grain for the winter, and when we find nothing more in the fields we can live on it.” The female agreed, and they parted ways.
When they put the grain away it had been damp and filled the nest. When summer came and the heat affected it the grain dried out and the nest looked less full. The male was away. When he returned and saw less grain he said, “This was supposed to be for the winter. Why have you eaten it?” No matter how much the female insisted she had not eaten it, it was to no avail. He beat her until she died.
During the winter, when the rains were constant, the grain got damp and returned to what it had been. Then the male realized {167} what the cause for the decrease had been. He wailed and moaned and said, “The worst part is that remorse has no benefit!”
“A wise and intelligent person should not be hasty to end a life lest, like the dove, he suffer remorse. The benefit of having perspicacity is that one sees consequences and is not heedless of what is right at the time and for the future. If one has all the means of greatness at his disposal and does not use them at the proper time he will be deprived of their benefits. A successful monarch is one who reflects on the end results and consequences of his actions and who inflicts little harm, does good, and listens to the words of his counselors.
“It is certain that the king has good judgment and a penetrating mind and does not need to hear these ravings, and any command he gives can only be informed by fortune and felicity. It is also certain that the king considers the advice he receives from his counselors as excessively long-winded. All this has been stressed so that the king will not allow worry over one woman to cloud his mind to the extent that he deprives himself of the enjoyment of the twelve thousand women who serve in the palace.”
When the king heard this he really worried about the death of his wife and said, “You acted on a word we spoke in anger and put an end to an incomparable being. You did not reflect and deliberate as would have been proper for a counselor, and words have been spoken that have made me exceedingly regretful of Irandukht’s death.”
“Two persons should always worry,” said the minister. “One is he who is impetuous in doing evil, and the other is he who fails to do good when he can. They both derive little enjoyment of the good things of this world and have much regret in the next.”
“I would be better away from you,” said the king.
“One should distance oneself from two persons,” said the minister. “One is he who thinks good and evil are much alike and who denies torment in the next life, and the other is he who does not restrain his eyes from looking at forbidden things, who does not close his ears to profanity and gossip, who does not keep his loins from impropriety or his heart from greedy, envious, and harmful thoughts.”
{168} “You are a man with ready answers, Bilar,” said the king.
“Three persons are like that,” the minister replied. “A king who shares his treasures with his army and his subjects, a woman who is ready for her husband, and a learned man whose deeds are crowned with success.”
“Your condolences pain me, Bilar,” said the king.
“Such pain is befitting for two persons,” replied the minister, “a rider of a beautiful horse who bears bad news and the husband of a beautiful young wife who does not honor or respect him and from whom he constantly hears rebuke.”
“You killed the queen unjustly with wasted effort,” the king said.
“The effort of three persons is wasted,” said the minister, “somebody who puts on white clothing and makes glass, a washerman who aspires to fine clothing and spends all day standing in water, and a merchant who chooses a beautiful young wife and spends his life traveling.”
“You deserve to be severely tortured,” said the king.
“Two persons should be subjected to that,” said the minister. “One is he who punishes an innocent person, and the other is someone who persists in questioning people and refuses to listen when they apologize.”
“You deserve the label of foolishness, and the garment of shamelessness fits you well,” said the king.
“Three persons deserve those labels: a carpenter who stores wood chips up in his house until there is no room in the house, a barber who is not skilled in his job and nicks people and is thus deprived of his wages, and a rich man who resides abroad and whose property falls into the hands of enemies and does not go to his wife and children.”
“I wish I could see Irandukht,” the king said.
“Three persons wish for something and do not get it,” said the minister, “a worker of corruption who expects to be rewarded by the virtuous, a miser who has expectations of praise by the generous, and an ignorant person who cannot rise above his lust, anger, greed, and envy and wishes he were equal to the good.”
“I have given myself this grief,” the king said.
“Three persons give themselves trouble,” the minister said, “he who does not protect himself during battle and suffers a serious {169} wound, a greedy merchant without an heir who amasses wealth by usury and illicit means and who is attacked by an envious person and winds up in calamity, and an old man who marries a strumpet by whom he is berated every day until he prefers death, and in the end he dies in that state.”
“We must seem much demeaned in your eyes that you speak thus,” said the king.
“A master is demeaned in the eyes of three people,” said the minister. “First is an outspoken servant who does not know the etiquette of conversation with masters and is with them at all times, and the master is fond of levity and profanity and the master has no inkling of demeanor befitting his station and the appropriateness of rebuke. Second is a treacherous servant who takes over his master’s possessions so that in a short time he has more than, and imagines himself superior to, his master. Third is a servant who undeservedly gains a position of trust in his master’s household and learns secrets.”
“I find you to be a wastrel spendthrift and an empty-headed profligate, Bilar,” the king said.
“Three persons can be accused of this,” said the minister. “One is he who invites a foolish ignoramus onto the right way and encourages him to seek knowledge. When the ignoramus is thus emboldened much nonsense will be heard from him, and regret will be to no avail. Next is he who lets a fool gain a position of dominance over himself through improper intimacy and betrays his confidences to him. Every moment lies will be heard from him, evil deeds will be ascribed to him, and regret will not help. Finally there is he who tells his secrets to a person not known for self-control.”
“I take this to be a sign of your shamelessness,” said the king.
“Ignorance and levity are apparent in three persons,” said the minister. “One is he who entrusts his property to a stranger and lets an unknown person judge between him and an adversary. Second is he who claims bravery, patience, wealth, the intimacy of friends, and the ability to control his actions and then can offer no proof of any of them on a day of battle, in a time of adversity, among the wealthy, when facing the wrath of enemies, or when he has an opportunity to dominate. Third is he who says, ‘I am free of carnal {170} desires and enjoy only spiritual pleasures,’ and then falls prey to every whim and indulges in wrath and lust.”
“Do you want to teach us how to be a king and display your false competence to people?” asked the king.
“There are three persons who think they have mastery but are still sunk in ignorance,” said the minister. “One is a novice musician who, try as he may, cannot get his instrument in tune with his fellows and can neither distinguish treble from bass nor tell the difference between a crescendo and a diminuendo. Another is an inexperienced painter who claims to be able to depict but doesn’t know how to mix paints. The third is a lightweight jokester who boasts of something but when put to the test has to ask his underlings for help.”
“You, Bilar, had no right to kill Irandukht,” said the king.
“Three persons have no right to what they do,” said the minister. “One is someone who boasts unjustly and cannot have his words and deeds put to the test. Another is an indolent person incapable of anger. The third is a king who informs any- and everybody of what he intends to do—especially when great affairs are involved.”
“We are afraid of you, Bilar,” the king said.
“There are four things whose fear is baseless,” said the minister. “One is a little bird that sits on a slender branch and, fearing that the sky may fall, flies up into the air to escape. Another is a crane that fears to put its two legs on the ground because of the heaviness of its body. The third is an earthworm that eats dirt and fears there may not be any more. Last is the bat that does not come out during the day in fear that people will be attracted to its beauty and imprison it in a cage like birds.”
“I must bid farewell to all pleasure in life with the death of Irandukht,” said the king.
“Two people are perpetually deprived of happiness,” said the minister. “One is an intelligent man afflicted with the company of the ignorant. The other is a grouch who can find no escape from his own ill humor.”
“You do not distinguish between reward and punishment or between good and evil,” said the king.
“There are four persons who do not do these things,” said the minister. “One is someone who is afflicted with a terrible chronic {171} disease and thinks of nothing else. Next is a dishonest, faithless servant who succeeds in confronting his master. Third is a person who does battle with a brave enemy without having his mind set on ending the affair. Fourth is a tyrant who falls into the hands of a tyrant mightier than himself, for he can only expect great catastrophe.”
“You have spoiled all good things,” the king said.
“This is a characteristic of four persons,” said the minister. “One is he who considers cruelty and temerity as virtues. Another is he who is pleased with his own opinion. Next is he who consorts with thieves. Fourth is he who is quick to anger and slow to pleasure.”
“One should not have confidence in you, Bilar,” the king said.
“The wise have no confidence in four persons,” said the minister. “A riled snake, a hungry beast, a merciless king, and a dishonest referee.”
“Consorting with you is forbidden to us,” said the king.
“Four things do not consort with each other,” said the minister, “piety and corruption, good and evil, light and darkness, and day and night.”
“Our trust in you is ended,” the king said.
“Four persons should not be trusted,” said the minister. “A rash thief, a disobedient servant, a wounded slanderer, and a feeble-minded ignorant.”
“My pain is endless because the sight of Irandukht used to be the remedy for my other cares, and I see no remedy for the pain of separation from her,” said the king.
“Five types of women should be grieved over,” said the minister. “One is she who has a noble character and great beauty and is renowned for her chastity. Another is she who is knowledgeable, forbearing, sincere, and devoted. The third is she who offers good advice and respects her husband in his presence and in his absence. The fourth is she who is agreeable and submissive in good times and bad. The fifth is she from whose companionship much benefit is derived.”
“If anyone were to bring Irandukht back to us, we would give him more wealth than he could desire,” said the king.
“Material gain is dearer than life to four persons,” said the minister, “he who is hired to fight, he who tunnels under massive walls {172} for the sake of little gain, he who engages in commerce on the sea, and he who works in a mine.”
“You have made a wound in our heart that cannot be remedied,” said the king.
“Enmity between four types is like this,” said the minister, “wolf and ox, cat and mouse, hawk and partridge, and owl and crow.”
“With this one act you have negated a lifetime of service,” said the king.
“Seven persons have this defect,” said the minister. “One is he who negates his beneficence and virtue by placing obligations on and annoying others. Another is a king who patronizes the indolent and liars. Third is an ill-tempered person whose irascibility outweighs his charity. Fourth is a doting mother who indulges a disobedient child. Fifth is a generous man who thinks a promise-breaking schemer can be trusted with his property. Sixth is he who takes pride in bad-mouthing his friends. Seventh is one who does not consider veneration for holy men necessary and cannot distinguish between their external appearances and their inner selves.”
“You have deprived me of Irandukht’s beauty by killing her,” said the king.
“Five things negate all good qualities,” said the minister. “Ire disgraces a man’s clemency and makes his knowledge look like ignorance. Grief clouds the mind and emaciates the body. Perpetual battle on the field exposes one to annihilation. Hunger and thirst reduce living beings to naught.”
“After this we will have nothing to do with you, Bilar,” said the king.
“The wise should not be acquainted with six persons,” said the minister. “One is he who consults with someone who is devoid of knowledge. Another is an impatient person who is frustrated by worthwhile acts. Next is a liar who is pleased by his own opinion. Fourth is a greedy person who prefers property to his life. Fifth is a weak person who goes on a long journey. Sixth is a conceited person whose conduct is not liked by his teacher and master.”
“You, Bilar, were better untested,” said the king.
“There are ten persons who can be tested,” said the minister, “a brave man in battle, a farmer at harvest time, a master in distress, a merchant in settling accounts, a friend in need, a relative during {173} calamity, an ascetic in the acquisition of reward, a poverty-stricken person in penury determined to be pious, and a person who claims to have the self-control to forswear property and women.”
When he reached this point and saw signs of anger in the king’s countenance, Bilar fell silent and said to himself, “Now it is time to make the king glad by the sight of Irandukht, for his yearning for her is at its maximum, and he has turned a blind eye to all the nonsense I have been telling him.” Then he said, “Long live the king! I know of no one like him on the face of the earth, there is no sign of his likes in the histories that have come down to us, and there will not be anyone like him until the end of the life of the world. With my feeble power and lowly status I have dared to speak and gone beyond my bounds. Of course the king was not moved to ire. His person is so adorned with clemency and calm and ornamented with patience and solemnity, and his clemency and knowledge are limitless. His forgiveness encompasses all his servants, and his benevolence includes all people. He does little harm and his clemency encompasses all. If any catastrophe comes from the turning of the celestial sphere or any vicissitude strikes to sully the good things given by heaven no one sees the king sorrowful, and his person is devoid of the marks of rage and disquietude. In all difficulties he maintains control of himself nobly and knows that it is imperative to be content with one’s lot. Although he possesses total dominance and all the paraphernalia of power and magnificence, he regally turns a blind eye to the faults of his loyal servants, and if those in a position of privilege are somewhat conceited and insubordinate and either implicitly or openly do something that looks confrontational, they are reprimanded as required by majesty, and thereby the elite and common folk alike, as well as military and civilian, are cowed into obedience. When they witness his might and bow their heads in submission, so much generosity and favor is shown them that it will be recorded in histories of the world.
“Despite such power and might, the king has listened to my immoderate words. How can a servant express his gratitude for this? A sharp sword is present and I am at your mercy. What prevents punishment other than the king’s clemency and generosity? I confess my fault, and if punishment is ordered I deserve it, for I have committed an offense and delayed the execution of the king’s order {174} out of fear of being reprimanded. Now I tell you that the queen is alive.”
When the king heard this he rejoiced and beamed. Then he said, “What prevented me from punishing you in anger was my knowledge of your loyalty and counsel, and I knew that you would delay carrying out the order and that upon consideration you would conclude that Irandukht’s offense, great as it was, did not deserve such punishment. There will be no retribution for your deliberations, Bilar, since you wanted to be certain of our resolve before you carried it out. With such prudence your wisdom and sound judgment have been tested even more, and our reliance on your good service and obedience has increased. Your service has found a position as pleasing as possible, and we will award you the fruit of it as much as possible. Rightly has it been said, ‘Burden an old camel or leave it.’2 Now go and deliver our sincerest apology to Irandukht and say, ‘Without your countenance the sky is without a moon; without your stature the meadow is without a cypress.’ Be quick that you may return all the sooner so that our joy, which has been renewed by news of her life, may be complete and that we may give an order for a happy meeting to take place.”
Bilar said, “That would be right, and there should be no delay in carrying out the order.” Then he went out to Irandukht and gave her the good news of her salvation and the order for her to present herself. Immediately she prepared herself to go to the king, and the two of them went to him together.
Irandukht kissed the ground and said, “How can I express my gratitude to the king for this pardon? If Bilar had not had all confidence in the complete clemency, generosity, and mercy of the king he would never have hesitated.”
“You have done us a great favor,” the king said to Bilar. “I always had complete confidence in your advice, but today it has increased. Be strong of heart, for you have a free hand over our realm. Your command will be obeyed by all who obey us, and there will be no objection made to whatever you think correct in managing affairs.”
“May the king’s fortune always increase,” said Bilar. “It is incumbent upon servants to obey, and if they succeed in that they have no {175} right to expect praise. In addition to the fact the king’s past favors to his servants are obvious, if one spent a thousand years in seeking his pleasure and contentment, it would not suffice for a thousandth of the gratitude demanded. It is only asked that the king not be hasty henceforth lest the results bring regret and remorse.”
“We accept this counsel,” said the king, “and in the future we will give no order without reflection, consultation, planning, and augury.” And he gave Irandukht and Bilar great rewards. They both bowed and gave their opinion that the Brahmans who had interpreted the dream as they had should be killed. The king ordered them tortured, and some were hanged. The wise Kar-Idun was summoned and given great gifts. An order was given that he should be shown the Brahmans as they were.
“This is how traitors and betrayers should be requited,” he said.
When he left, the king said to Bilar, “You should leave and give us rest so that we may go into our private quarters, for it is not right that there should be ‘a beauty in the world and we be deprived; a draft in the goblet and we be sober.’ ”
This has been a story of the excellence of clemency and its superiority over all other regal characteristics. It is well known to the wise that these examples should serve as lessons to readers. Anyone singled out for eternal favor will be guided by the experiences of the ancients and the wise and will lay the foundation of present and future deeds on wisdom and sound judgment.
1. The text is corrupt here. It becomes clear later on that there are two boys, and that is what Kashifi (p. 496ff.) has as well. In the Old Syriac version the boys are the king’s son and a brother’s son (Bickell, Syriac text p. 96, German trans. p. 94), and Ibn al-Muqaffa‘ (p. 179) has “your wife Īrākht, her son Joyar [read Jōbar], and your sister’s son.” In Nasrullah’s version this becomes “the boy Jōbar [variously “two boys”], the boy’s mother Īrāndukht,” et al. In the later Syriac version (Keith-Falconer, p. 221), they are “Īlār, the queen and mother of Gobar your son, who is dearer to you than all your [other] wives, and Gobar your son, whom you love more than all your [other] sons,” et al.
2. The Arab proverb means to ask a person of age and experience or else leave the affair alone.