performing his Promise the Remedies he gave him changed the Tertian into a Semi-tertian so that the Patient's Relations would not suffer him to come any more Well then said he pay me half the Sum promis'd since I have expell'd half the Sickness He was so ignorant as to insist upon the Name and seem'd to believe that the Semi-tertian is less than the Tertian Feaver though it is double the Tertian And whatever could be said to him he still demanded half the Money 67. An Egyptian Lady sent for a famous Astrologer and desired him to tell her what it was that troubled her Mind The Astrologer erected a Scheme and made a tedious Descant upon each of the Celestial Houses in his Figure which he set off with the less Grace as being vex'd with perceiving the Lady was not to be edified with his elaborate Non-sense At last he held his Tongue and the Lady threw him a Drachm or as you should say a Shilling The No-Conjurer seeing how little she gave him added that by his Figure he could perceive she was none of the most generous or richest She told him this was the first Truth he had said Then the Astrologer looking still upon his Scheme ask'd her Whether she had lost any thing Yes said she the Money I gave you 68. The Learned of India own'd the great Wisdom and other Talents of Bouzourgemhir but found fault with him for wearying with Expectation those that consulted him Bouzourgemhir hearing of their Reproach said 'T is fitter I should think upon what I have to say than that I should repent of having said something amiss 69. A King had pass'd Sentence of Death upon a Criminal who having but his Tongue in his Power bellow'd out a thousand Curses against the King The King having ask'd what he said one of his Viziers who would not heighten his Resentment against the condemn'd Malefactor answer'd The Criminal Sir says that God loves those who moderate their Anger and pardon those who have offended them Upon this the King moved with Compassion pardon'd the Prisoner Another Vizier who hated him that had spoken to the King said Men of our Quality and Character ought not to tell Lies to their Soveraigns that abandon'd Wretch has revil'd the King and spoken unworthy things against his Majesty The King angry at that Discourse said The Lie of thy Brother Vizier pleases me better than thy Truth Observation The first Chapter of Gulistan begins with this little Story but I must observe by the way that Gentius who has translated it into Latin did not well understand the Place His Words are Lingua quam callebat convitiis regem proscindere cepit He ought to have translated Lingua quam habebat or quae illi supererat and to have understood it as I have done 70. A King had no Love for one of his Sons because he was little and his Looks not so taking as his Brothers On a certain Day this Prince perceiving that his Father look'd upon him with Contempt Sir says he a wise and prudent diminutive Man is better than a dull and stupid over-grown Sot whatever is big and bulky is not always the mostprecious the Sheep is white and neat and the Elephant ugly and unclean Observation Time shew'd that this Prince had more Heart than his Brothers for he signalized himself in the War whilst his Brothers had not the Courage to face the Enemy 71. A King having embarqued at one of his Ports was no sooner on Board but one of his Pages began to tremble for Fear and howl most hideously And whatever could be said to quiet him his Howlings and his Fears increas'd so that the King was disturbed with them At last one of the Prince's Retinue said That if his Majesty would give him Leave he would find means to make him hold his Tongue The King having consented the other caus'd the Page to be thrown over-board but the Sea-men being fore-warn'd of what they were to do plung'd him only twice or thrice and drew him up again by the Hair just as he laid hold on the Rudder of the Ship believing they really design'd to drown him When they had drawn him up he slunk into a Corner and was as still as he was loud before The King being well pleas'd with the Cure ask'd the Man who had wrought it the Reason of it The Page answer'd He neither knew before what it is to be plung'd into the Sea nor what it is to be freed from the Fear of immediate Drowning so that the Danger he had been in makes him better relish the Pleasure of having escaped 72. Hormouz King of Persia after he was raised to the Throne caused his Father's Viziers to be imprison'd He was ask'd what Crimes they had committed to deserve this hard Usage I do not know that they are guilty of any answer'd the King But notwithstanding the repeated Assurances I have given them of my Goodness and Clemency I perceive they are still possessed with Fear and put no Considence in my Words This makes me fear lest they plot my Ruin and in this I have followed the Counsel of the Politicians who say We must fear him that fears us Observation Of four antient Kings of Persia named Hormouz as will be observed hereafter this is the first or the second of that Name because both were good Princes The third was a Tyrant and the fourth reigned but one Year 73. A King of the Arabians being decrepit with Age and on his Death-bed a Courier came to tell him that his Troops had taken a certain Town made the Garison Prisoners of War and caused the People to submit to his Obedience Upon this with a deep sigh he cry'd This News is nothing to me it concerns my Enemies Observation He understood his Heirs whom he look'd upon as his Enemies 74. Hagiage was a Governour of Arabia under the Reign of Calife Abd'ulmelec Son to Mervan of the Family of the Ommiades but extreamly hated by reason of his Exactions and Cruelties Once meeting with a Derviche of Bagdat he recommended himself to his Prayers Presently the Derviche lifting his Eyes to Heaven said Great God take his Soul Hagiage was not satisfied with that Prayer but murmur'd at it But the Derviche replied It iâ— good for you and for all the Mussulmans Observation Abul-pharage in his History calls this Governour Hagiage Son to Jousouf and the Author of the Gulistan Hagiage Jousouf It must also be observed that Abd'ulmelec Son to Mervan was made Calife in the 60th Year of the Hegyra and therefore the Author of the Gulistan is mistaken when he says that this Derviche was of Bagdat since this Town was not built till the 145th Year of the Hegyra of our Lord 762. 75. A Prince succeeding the King his Father became Master of a considerable Treasure of which he was very liberal to his Troops and other Subjects One of his Favourites imprudently playing the Privy-Counsellor said to him Your Ancestors
was debating and every Vizier except Bouzourgemhir deliver'd his Opinion The others asking the Reason of his Silence he answer'd Viziers are like Physicians who give Remedies to the Sick only when they are in great danger You all say so many good things that I were to blame should I add any thing of my own 86. The Calife Haroun Erreschid having conquer'd Egypt placed there one Cosaib the vilest of his Slaves for a Governour The Reason he gave for it was his Indignation against Pharaoh who would have been taken for a God Now Cosaib was a Negro as dull and rustick as may be imagin'd as he show'd himself in several Occasions especially in this The Husband-men in hopes of some Diminution of the Taxes they lay under presented him a Petition upon an Inundation of the Nile which had unhappily destroyed all the Cotton they had sown Cosaib answer'd You ought to have sown Wool it would not have been lost 87. Alexander the Great was ask'd How he had been able to subdue the East and the West a thing which other Monarchs of riper Years had not been able to perform with greater Treasures State and Forces He answer'd I did no Harm to the Nations I conquer'd with God's Assistance and never said any thing but Good of the Kings with whom I had to do Observation Alexander the Great is famous amongst the Mahometans under the Name of Iskender but they are divided as to the Nation whence he was originally Some write that he was Son to Darab King of Persia and that having ascended the Throne after Dara his elder Brother the same with Darius he conquer'd the whole World Others come nearer the Truth saying he was the Son of Phillip Both agree as to the Extent of his Conquests and ascribe him very great Wisdom improv'd by Aristotle his Master They say likewise that in the Course of his Victories he sought for the Fountain of Life but it was only discover'd by Hizir General of his Army and in their Meaning this Hizir is the same with Elijah who is not dead because he drank of this Water They likewise call'd him the Horned because of his great Power in the East and in the West I am almost perswaded that the Eastern Nations have given him that Denomination on occasion of the Greek Medals of Lysimachus especially those of Silver where he is represented with Horns and that those Medals being fallen into their Hands they took them for Medals of Alexander because they could not read Greek so that they could not distinguish one from the other Besides that those Medals being larger than those of Alexander those Nations seem the more excusable for having inferr'd from their Largeness and Beauty that they were rather made for Alexander than for any other 88. A Derviche being invited to the Sultan's Table did eat much less than he us'd to do at home to make his Sobriety observable and after the Meal made his Prayer longer than others that he might raise a proportionable Opinion of his Devotion When he came home he order'd some Meat to be got ready saying that he would eat His Son who had some Wit said to him But Father have you not eaten at the King's Table Not much answer'd the Derviche lest either he or his Courtiers should say I am a great Eater The Son replied Then Father I doubt you must say your Prayer over again for I fancy 't is little better than the Meal Observation On occasion of this Son of the Derviche it is good to observe that though the Derviches lead an austere Life which might perswade us they have some relation to Monks and Friars yet most or all of them are married except the Calenders The Mahometans find no fault with it having this Maxim amongst them That there is no monastie Life in the Mussulman Religion La rubbaniet filisâ—am by which they mean that the Vow of Chastity is not admitted among them 89. The Author of the Gulistan writing concerning himself has these words While I was very young I us'd to watch and read the Alcoran One Night as I was in that Exercise and all our Family asleep except my Father near whom I was See Father said I to him none so much as lifts up his Head to pray to God but all are so fast asleep that they seem to be dead My Father stop'd my Month saying It were better you should sleep as they do than to observe their Faults as you do 90. In an Assembly a Person of Quality was commended for his Prudence and a very honourable Character given of him The Party concern'd lifted up his Head and said I am such as I know my self to be 91. A King ask'd a Derviche Whether he did sometimes remember him in his Prayers Yes answered the Derviche I remember you when I don't think on God 92. A devout Man saw in a Dream a King in Paradise and a Derviche in Hell and being surprized at it would needs know why he had seen them both in Places so different from those in which they are imagined to be after Death It was answer'd him That the King was in Paradise for having lov'd the Derviches and the Derviche in Hell for his servile Dependance on Kings 93. A certain Derviche who eat 10 Pound of Bread per diem and spent the whole Night in Prayers was told by a Man of Sense that it were better for him to sleep and eat but half so much Bread 94. The Author of Gulistan says further in speaking of himself I was a Slave at Tripoli amongst the Franks and a certain Friend from Halep knowing me as he pass'd by redeem'd me for ten Pieces of Gold and carried me with him to Halep where he gave me his Daughter in Marriage and an hundred Pieces with her for her Portion But being a wicked ill-tougu'd Scold she reproach'd me sometime after with my Poverty and told me that her Father had redeem'd me from the Chains of the Franks 〈…〉 I answer'd It is true he procur'd my Liberty for ten Pieces but he made me your Slave for a hundred 95. A certain King being about an Affair of great Importance made a Vow that if he accomplish'd his Design he would distribute a considerable Sum amongst the Derviches The Affair succeeding according to his Desire the King that he might be as good as his Word put the Money in a Purse and gave it to an Officer to distribute but the Officer knowing what sort of Men the Derviches were kept the Purse till Night and restoring it to the King told him he could find never a Derviche How 's that answered the King I know there are above 400 in the Town The Officer replied Sir the Derviches take no Money and those who do are no Derviches 96. One having ask'd a certain Learned Man what he thought of the Distribution of Bread settled upon the Derviches He was answer'd that if the Derviches did eat with a Design to make
that have heard any thing considerable of Ginghizkhan But the Publick are to hope for this Advantage from his History that M. de la Croix the Father hath collected from several Arabian Persian and Turkish Authors which he is about Printing Mean while being to report some of his remarkable Sayings taken out of Mirkhond one of his Historians I shall only acquaint you passingly to give you some Idea of his Grandeur that by his Conquests he became Emperor of Great Tartary China the Indies Persia and all those Countries which lie on the South of Muscovy upon the Caspian and Black Seas He died in the Year of the Hegira 624. and of Jesus Christ 1226. The Victory above-mentioned he gain'd from Taiank Khan King of best part of the Greater Tartary in which that King was so wounded as he died in a few Days after and this Victory opened the way to all the other Conquests which rais'd Ginghizhan to that Height of Grandeur already mentioned 170. Giongikhan prayed Ginghizkan his Father to spare the Life of a young Prince of Mecrit who was very dexterous at his Bow his Father and two Brethren being killed just before in a bloody Battel Ginghizkan refused and said to him the People of Mecrit are those whom of all People of the World we have least Reason to trust The Prince of whom you now speak is at present no more than a Pismire but may in time grow a Serpent And moreover a Prince has never less Cause to dread an Enemy than when he hath put him in his Grave Observations Giougikhan was the eldest Son of Ginghizkan who gave him the absolute Command over all the Country from the Great Tartary to the Caspian Sea and the Euxin Sea a part of Muscovy being included therein He died some time before Ginghizkan The Country of Mecrit is a Province of Mogolistan in the Greater Tartary whose King and People had traversed Ginghizkan's Designs in his Youth and entred into all the Leagues which were formed against him and therefore there 's no Reason to wonder that he would not listen to the â—ntreaties of his Son Giougi but sacrific'd that young Prince to his own Resentment 171. Ginghizkan seeing his Sons and nearest Kinsmen assembled about him drew an Arrow out of his Quiver and broke it then he drew out two and broke them both at once and so he did by three and by four but at last took out so many that it was not possible for him to break them and then discoursed to them as follows My Children says he the same thing will befal you that hath happened to these Arrows Your Ruin will be unavoidable if you fall by one or two at a time into the Hands of your Enemies but if you be strictly united together it will never be in the Power of any to hurt or destroy you And to perswade them yet more to such an Union he told them further that in the time of a great Frost a Serpent which had divers Heads would have crept into a Hole to prevent its being frozen to Death but the Heads did so embarass one another that he 〈◊〉 〈◊〉 impossible to creep into any Hole and so was killed by the Frost but at the same time another which had but one Head and many Tails sheltered it self in the first Hole it met with and so sav'd its Life Observation Ginghizkan succeeded in his Design of establishing a good Correspondence in his Family which continued for many Years amongst his Posterity who preserv'd for a long time that great and potent Empire which was form'd under the Absolute Soveraignty of one But he who had the Government did not obtain the same by the Right of Succession or Priority of Age but by Election with the Consent of all the rest in a general Meeting where they agreed that the Person elected should enjoy the same Authority with which Ginghizkan did reign which will be made appear more fully in the History of Ginghizkan and his Successors when the same is published 172. Ginghizkan had taken into his Service the Secretary of a Mahometan King whom he had conquered to employ him in his Dispatches and having occasion to write to the King of Moussoul to demand Passage for a Detachment of Troops that he was sending toward that side he sent for this Secretary and told him in very precise Terms what he would have writ The Secretary being accustomed to a pompous Stile and abounding with Emphatical Titles which all the Mahometan Princes of that time did arrogate to themselves wrote a Letter in Arabick garnish'd with fine Thoughts and curious Words and presented it to Ginghizkan for his Approbation who caus'd it to be interpreted to him in Mogul which was his Language but he found it of a Stile contrary to what he intended and told the Secretary that that was not it which he had ordered him to write The Secretary would have defended himself and answered that that was the ordinary manner of writing to Kings Ginghizkan who would not bear with any Body's making Replies to him repartee'd in Anger You have a Rebel's Heart and have writ in such Terms to Bedr-eddin which was the King of Moussoul's Name as will render him more haughty upon reading my Letter and less disposed to do that which I demand Observations Ginghizkan did not content himself with this Reprimand but did also cause the Secretary to be slain for being so bold as not to do precisely what he commanded Bedr-eddin King of Moussoul was at first no other than chief Minister of State in that Kingdom under Azz-eddin Masoud of the Race of the Atabecks to whom he succeeded after his Death He reigned long and died in the 659th of the Hegira and 1260th of Jesus Christ The Reader will not be displeased if we exhibit the Contents of the Letter which Ginghizkan wrote to the King of Moussoul in his own Stile It is reported by Mirkhond as follows The Great God hath given to me and my People the Empire of the Surface of the Earth All those who submit without Compulsion have their Lives Goods Estates and Children safe God who is eternal knows what is to befal them If Bedr-eddin submit himself and give Passage to our Troops it shall be well with him If he do otherwise what will become of his Country his Riches and the City of Moussoul when once we shall come before it with all our Troops Ginghizkan and his Successors assum'd no other Title than that of Khan 173. Ginghizkan having rendred himself Master of the City of Bokhara assembled the Inhabitans and making an Harangue to them said amongst other things People your Crimes must needs be very enormous since the Anger of the Almighty hath sent me against you who am one of the Scourges of his Throne Observation Bokhara is a City of Maveranahan or Transoxiana which was very large rich and well peopled but Ginghizkan after he rendred himself Master of it ordered Fire to
Son I know that you have no need of Advice yet my fatherly Affection obliges me to tell you that you ought to carry your self so as your Subjects may bless you when they sit under the Shadow of your Clemency and Bounty and have a true Relish of the Pleasures of a quiet and peaceable Life under a good Government In order to this take care that your Officers exact nothing from them but according to Justice and that they don't exceed the Limits of the Law in levying the Revenues of the Kingdom By this Conduct you and I shall both of us be esteem'd prais'd and bless'd and our Subjects will wish us all manner of Happiness and those powerful Motives will prevent our falling short of our Duty I hope that you will practise all these things for I am perswaded that you aspire to be as glorious a Monarch as any upon Earth Observation Mirza Ibrahim Sultan made a good Use of the excellent Education and those good Advices which Schahroh gave him on making him King of Persia in the 827th of the Hegira and 1414th of Jesus Christ His Seat was in the City of Schiraz where he died in the 838th of the Hegira and 1434th of Christ Schahroh his Father being still alive He lov'd Vertue and those who profess'd it but particularly learned Men to whom he gave great Gifts and chiefly to Schereseddin Ali of the City of Jezd who wrote the Life of Timour or Tamerlan in Persian which M. de la Croix junior hath translated into French that the Publick may have the Benefit of the same as being the best History of that Conqueror all that have hitherto been publish'd being defective in abundance of things 191. Schahroh had disposed of the Kingdom of Persia to Mirza Iskender one of his Nephews before he gave it to Mirza Ibrahim Sultan but Mirza Iskender's Loyalty was not long-liv'd Schahroh would not believe the first News which he had of his Revolt and upon the Representation made to him by his Ministers that his Empire would never be in Peace while that Prince liv'd He answered that they spake like wise Politicians but if through Ignorance or Heat of Youth my Son Mirza Iskender is hurried on to this foolish Enterprize it may be that good Advice will oblige him to come to himself and acknowledg his Fault but if he do not then it belongs to us to take such Measures as may prevent his disturbing the Peace of our Subjects Observations Mirza Iskender was Son to Mirza Omer Scheich one of the Sons of Timour and Schahroh had given him the Kingdom of Persia after the Death of Mirza Pir Mehemmed the other of Mirza Omer Scheich's Sons Upon the certain News of his Revolt Schahroh attempted to reclaim him by a kind Letter but understanding his Obstinacy he march'd and took the City of Ispahan from him by force which he had taken from Mirza Rustem Mirza Iskender fled but being overtaken by some Horsemen they brought him to Schahroh who put him into the Hands of his Brother Rustem whom he ordered to take care of him and comfort him but Mirza Rustem put out his Eyes that so he might render him uncapable of raising any farther Commotions or attempting the Kingdom again From those remarkable Sayings of Schahroh and other Particulars of his Life which we have related in pursuance of this Design we may easily judg that his History deserves to be published and it is so much the more considerable that it includes a Reign of 4â— Years full of singular Occurrences for Schahroh began to reign Anno 1404 and died in 1446. And for Abdurrizack Eâ—endi the Author he was his Iman and Judg of his Army when it was in the Field his Father having had the same Imployments before him And he was besides imployed by Schahroh in divers Embassies so that what is writ is from very good Memoirs And this History together with that of his Son Schahroh and his Successors almost to the Beginning of the Sophies of Persia who reign at this Day by that same Author is translated into French from the Persian and ready for the Press 192. In the Reign of Vlugbeg King of Maverannahar and Turquestan Kadi-zadeh Roumi who was very learned in the Mathematicks was Professor at Samarcand in a College with three other Professors where he taught with so much Reputation that those Professors attended his Lessons with their Scholars after which each of them taught their own Lessons in their several Schools Vlugbeg displaced one of these Professors and put another in his Place which occasion'd Kadi Zadeh Roumi to keep at home and teach no more Lessons Vlugbeg having notice thereof thought he had been sick and having a great Veneration for him because of his Learning he went to see him and found him in perfect Health and asking why he discontinued his Lessons Kadizadeh answered A certain Scheich did once give me Advice not to engage in any Court-Imployment because Courtiers were subject to be displaced and I engaged in a Professor's Place thinking it had not been a Court-Imployment but now I understand the contrary by my Collegue's Disgrace and therefore retired for â—ear of being exposed to the like Affront Observations Vlugbeg took this Answer in good part and did not only restore the deposed Professor but made an Oath that he would never depose any other Kadizadeh Roumi was called otherwise Mouca Pacha and was Son to one Cadis of Brousse in the Reign of Sultan Murad I. Son to Sultan Orkhan and therefore he was called Kadizadeh Roumi i.e. the Son of Cadol of the Country of Roum in Khorassan whither he went upon account of the Reputation of the learned Mahometans of that Kingdom which did then flourish He understood the Mathematicks and was one of those concerned in Vlugbeg's Astronomical Tables but he died before they were finish'd and publish'd These Particulars are reported by Cogia Efendi in his Ottoman History towards the End of the Reign of Sultan Murad I. where he mentions the learned Men who were famous at that time 193. A Mahometan seeing an Arabian Book whose Text was in red Letters with short Notes in black so that there was more red than black said that they look'd like Flies upon Beef 194. Schems-eddin Mehemmed Fanari Cadis of Brousse in the Reign of Sultan Bajazet Ildirim was worth 150000 Sequins and had a great Train and Equipage In the mean time he affected to appear Poor by a very plain Sute and a little Turban though the Cadis of his Rank wore them very large And whereas he bought his Clothes with Money made of the Silk of his own Worms to excuse the Riches which he had from other Places and the Splendor of his House he said I cannot gain any more by the Labour of my Hands Observations 150000 Sequins make about a Million of Livers in French Money This Cadis who was very learned hath writ several Books which are much esteemed by the
Hormouzan you have given me my Pardon and don 't you keep your word Omar being surpriz'd and asking how he understood it You have said answer'd the Prisoner I had nothing to fear till I had drank and I have not drank yet The Company confess'd Hormouzan was in the right and Omar granted him his Life Observations It has been observed before me that Schouschter is the antient Suza where the Kings of Persia used to winter it being situated in a very warm Climate as well as the whole Province of Khousistan which is still one of the Provinces of the Kingdom of Persia bordering to the West on the Persian Gulf. 〈◊〉 forgot the gracious Pardon of Omar and was one of his Murderers 3. Taher the Founder of the Empire of the Taherians in the Province of Khorassan had killed the Calife Emin and by that Murder raised Mamoun Emin's Brother to the same Dignity But Mamoun who trusted not Taher notwithstanding he was so much beholden to him sent him into Khorassan as his Governour in order to remove him from Court Whilst he was in that Station Mamoun declared for Calife after him Ali Riza the 8th amongst the 12 Imams Successors of Ali and sent him into Khorassan where Taher perform'd the Ceremony of the Coronation in the City of Merou and taking the Oath to him he said My Right-hand has raised Mamoun and my Left pays the same Duty to you Ali Riza answer'd The Left-hand that raises an Imam to the Throne may be call'd the Right Observations This Action of Taher and the Murder of Calife Emin gave occasion to the calling him Two-handed He died in the Year of the Hegyra 210. that is 825 of our Lord having taken the Title of King sometime before his Death The Saying of Ali Riza is grounded upon this that being Ali's Issue and consequently Mahomet's Off-spring by reason of Fatima Daughter to Mahomet whom Ali had married he thought himself worthier of the Califâ—ship than Mamoun and his Predecessors whom he and all the Abettors of Ali look'd upon as Usurpers His Authority as Calife was acknowledg'd and Money coined with his Name but his Power that was then equal to that of Mamoun lasted only about two Years for Mamoun repenting of his Gift caused him to be poison'd at Tous in Kâ—orassan where he died After his Death his Corps was carried and buried in a Place call'd Senabad belonging to the same Town where a Tomb was erected for him Since that time the Mahometan Superstition has drawn thither such vast Numbers of People that a Town has been built there with the Name of Mesched signifying the Tomb of a Person that has been put to Death or rather of a Martyr because the Mahometans look upon Ali Riza as such For amongst them those that are put to Death by the Prince's Command or killed in the War are call'd Martyrs and believed to be such The Devotion at the Tomb of Ali Riza does still continue and the Mahometan Pilgrims do yet resort thither especially those of Khorassan and the Neighbouring Provinces Khorassan of which mention will be yet made in this Book is a great Province or rather a considerable Kingdom on this Side the River Oxus comprehending the Provinces of Ariana Bactriana and the Paropamisades of the Antient The Vzbees are at this time Masters of that Kingdom together with that of Maveâ—amahar that is of the Transoxiana or Sogdiana of which Samarcand named by Q. Curtius Maracande is the Capital 4. Jacoub the Son of Leits who having seized upon the City of Sistan and the Dominions depending upon it had made himself Soveraign enter'd the Province of Khorassan to subdue it and went to attack Mehemmed the 5th Successor of Taher in the Town of Nisabor which he had chosen for the Capital of his Kingdom Mehemmed hearing of his Approach sent to assure him that he was ready to submit if he brought Letters with the Seal of the Calife but that he was very much surprized he should come against him in an hostile Manner without Order Jacoub who acknowledg'd not the Authority of the Calife drew his Scimiter out of the Scabbard saying Here 's my Order and so enter'd Nisabor where he made Mehemmed Prisoner with 160 Persons more of his Family and sent them to the Town of Sistan under a strong Guard Observation Leits the Father of Jacoub of whom we speak here was call'd Leits Saftar that is the Copper-Merchant because of his Profession and from that Name Saffar Jacoub together with his Brother Amrou and Mehemmed Son to Taher who ran after him were sirnamed Saffarans Jacoub from his Youth had such a strong Inclination to bear Arms that his Father endeavoured in vain to bind him to his Trade and was forced to leave him to himself When he was Master of his own Actions he turn'd Highway-Man but was still so honest as to leave something to those he robbed Upon a time he broke into the Treasury of Dirhem Governour of Sistan for the Calife and in the Dark laying his Hand upon something that glitter'd he put what he laid hold of into his Mouth believing it was precious Stones but finding it was Salt he went out without carrying any thing away The next day the Governor hearing that his Treasury had been broken up and nothing diminished made a Proclamation that the Robber might safely discover himself and that he should not only not be punished but that he would do all he could to oblige him Upon this Jacoub appear'd and the Governor asking him why he carry'd nothing away Jacoub told him this Story and added I thought I was become your Friend by eating of your Salt and that by the Laws of Friendship I was not allow'd to diminish any thing belonging to you Dirhem gave him some Employment which he discharged with so much Valour and Conduct that at last by degrees he made him General of his Army But after the Death of Dirhem Jacoub laying hold of his Power expell'd the Sons of Dirhem seized upon Sistan and after that conquer'd Khorassan Persia and several other States of which he made a vast and powerful Empire He died in the Year of the Hegyra 262. of our Lord 875. 5. Amrou Leits considerably inlarg'd the Kingdom left to him by his Brother Jacoub and to do it yet more he resolved to destroy the Calife and proclaim'd War against him But the Calife opposed to him Ismail the first King of the Family of the Samanians and Ismail taking him Prisoner sent him to the Calife Amrou was a very magnificent and liberal Prince so that no less than 300 Camels were employ'd in carrying his Kitchin Utensils when he was in the Field The Day he was overcome and taken Prisoner by Ismail he saw near him his chief Cook who had stuck to him and he ask'd him whether he had any thing to eat The Cook that had yet some Flesh left put it presently on the Fire in a Pot and went to look
Sense This Behloul had probably another Name and this seems but a Nick-name by which however he 's now best known 27. Behloul coming to attend the Calife the Grand Vizier said to him Behloul I have good News for you the Calife makes you Overseer of the Apes and Swine of his Dominions Then prepare your self replied Behloul to obey my Commands for you are one of my Subjects 27. A Learned Man wrote to a Friend whilst a troublesom busy Fellow that stood near look'd over his Shoulder to see what he was writing The Learned Man perceiving it broke off the Matter of his Letter to write the following words If an impertinent busy Fellow that stands near me did not look over what I write I would have written you several other things which must be kept to our selves The Fellow having read it said I swear I neither look'd upon nor read what you wrote The Learned Man answered You Sot why then do you speak as you do 29. A Weaver that had entrusted a School-Master with something came to demand it again whilst the Master was sitting at his Door leaning upon a Cushion and giving their Lesson to his Scholars that sate about him Sir says he to the School-master I want the thing I have entrusted you with I desire you to restore it me The School-master ask'd him to sit down and to wait till the Lesson was finish'd But the Weaver being in haste and the Lesson lasting somewhat long as he perceived the School-master shaking his Head which was customary with him when giving his Scholars their Lesson he fancied that the Lesson consisted in nothing else but shaking his Head and so said Pray Sir rise and go for me I 'll keep your Place and shake my Head for you while you fetch what 's mine because I cannot stay Which made both Master and Scholars fall a laughing Observations It must be understood that this School-master sate cross-leg'd or his Heels inward upon a Carpet or Matt after the Custom of the East 'T is also customary amongst the Mahometans thrô all the East to shake or nod the Head backwards and forwards when they read as we see by this Instance that this School-master and the Children that were under him did though as to the Master perhaps he might have abstained from it but it was his Custom The Jews shake also their Heads in the Synagogues whilst they say their Prayers but side-ways and not backwards and forwards as the former Both pretend that this Nodding or Agitation makes 'em more attentive in their Prayers 30. In a very dark Night a blind Man walk'd through the Streets with a Light in his Hands and a Pitcher of Water upon his Back A Night-walker met him and said you Fool what do you do with that Light Are not Night and Day both alike to you 'T is not for my self answered the blind Man laughing that I carry this Light but for such heedless Fellows as you are lest they should justle against me and break my Pitcher 31. A Learned Man extraordinary ugly talking with a Friend in the Street a pretty Lady going by stop'd and look'd stedfastly upon him for some time after which she went her way The Learned Man sent his Servant after her to know what she would have She answered Tell your Master I had committed a grievous Sin with my Eyes and I look'd about for a Punishment proportionable to my Offence and I thought none was so great as to be staring upon his ugly Face 32. The same Learned Man related the following Story I never received a greater Mortification than this A Lady upon a time took me by the Hand in the Street and brought me to a Founder's Shop to whom she said Just so you understand me After which she left me I was the more surprized at this Accident that I could not understand what she would be at and desired the Founder to explain it to me He told me That Lady came to have me cast the Figure of the Devil and I answered I had no Pattern for it She has met with you and brought you to my Shop that I might take you for my Pattern 33. A Mahometan who had a very long Nose and was 50 Years of age courted a Lady and said he was not fickle and unconstant as young People used to be especially that he was very patient how troublesome soever a Wife might prove The Lady answered It must needs be so for had you not the Patience to bear with a Wife how should you have born with your Nose for 50 Years 34. A Mahometan very neat and fine seeing another that went mean and neglected and did not care to be shaved told him If you don't take off your Beard your Face and Head will be alike Observation Though the Mahometans especially married Men suffer their Beards to grow yet for all that they take a great care to have it shav'd down about their Cheeks and round their Face and cut their Beard with Scissors so that one Hair may not be longer than another which quite alters the Air of the Face 35. One of Ali's Race quarrelling with another Mahometan asked him Why are you my Enemy whilst Religion obliges you to say in your Prayers O God bless Mahomet and his Posterity The other answer'd The Prayer says those of his Posterity that are good and pure but you are not of that Number Observation The Race of Ali is considered in Persia both by reason of Ali and Fatima his Wife Daughter to Mahomet because they are reckon'd as descended from Mahomet by Fatima The Xeriffs are the same amongst the Turks as the Posterity of Ali amongst the Persians But the Turks believe not with the Persians that Ali's Race are the true Successors of Mahomet to the Dignity of Calife and derive not the Nobility of their Xeriffs from thence but from Fatima of whom they are descended 36. An Inhabitant of Arabia Deserta sate at Table with the Calife who spy'd a Hair on the Morsel he was putting to his Mouth Arabian said the Calife hold take off the Hair that is upon your Meat The Arabian answer'd There 's no eating at a Table where the Master looks so narrowly upon his Guests that he perceives even a Hair upon the Morsels they are eating And upon this he rose swearing never to eat more at a Calife's Table 37. A very rich Mahometan dying during a Tyrant's Reign the Tyrant's Vizier cited the Deceased's Son before him and ask'd him an Account of what his Father had left The Son gave it very exactly and added at the End My Father has made you and me Co-heirs and equal Sharers of all his Goods The Vizier laughed in himself at the Wit of the Son and was satisfied with taking one half of the Estate for his Master's Use 38. A Turk being ask'd what he would choose rather either to plunder to Day or to enter into Paradise to Morrow He answer'd I 'll take
Giami Mevlana being an Arabian Word that signifies our Master is a Title given to the Learned either in Divinity Law or other Sciences and is as a Sirname to those that have distinguished themselves from the rest as our Doctors take the Title of Magister Noster That Gazel in which there was no Elif gives me occasion to observe that such an Affectation has been in fashion amongst the Greeks who have made entire Poems wherein a certain Letter of the Alphabet was not to be found 50. Messihi and Schemi two Turkish Poets and Friends having been together on a Day from Constantinople to Galata to ogle the Women at Church another Poet said that Messihi the Mussulman went with a Wax Candle to the Christians Church Observation The Jest such as it is partly consists in that Messihi signifies in Arabick a Christian and Schemi a Wax Candle Messihi and Schemi liv'd in the Reign of Sultan Soliman as Letifi relates in his History of the Turkish Poets 51. The Physician Mehemmed Son to Zekeria being in company with some of his Disciples met with a mad Man that star'd a while upon him and then grinn'd and laugh'd in his Face Assoon as Mehemmed was come home he order'd some Epithymum to be prepar'd and took it His Disciples ask'd him Why he took that Remedy since he seem'd not to stand in need of it Because that brain-sick Fellow laugh'd at me return'd he for I doubt he would scarce have done so had he not read in my Face some of that Melancholy which he has but too much of and the Sight of which pleas'd him as Birds of a Feather flock together Observations That Mehemmed Son of Zekeria is that famous Arabian Physician known by the Name of Razis which is not his proper Name but an appellative Name of the Town Reï in the Kingdom of Persia where he was born according to the Rules of the Arabick Grammar as from Paris we make Parisian Thus Razis was not an Arabian but a Persian and if he be call'd an Arabian Physician 't is because he has written in Arabick and withal practised and taught the Physick of the Arabians Those that are acquainted with Plants know that Epithymum is the Dodder which grows about Thyme by Filaments of Threeds still in use amongst Physicians to purge Melancholy This Observation of the Life of Razis is drawn from the Persian Instruction of Emir Ousor el Maali Kikiaous King of Mazanderan for his Son Ghilan Schah under the Title of Kabous-nameh This King lived in the 5th Century of the Hegyra since he observes in his Book that he went in Pilgrimage to Mecca in the Reign of Calife Caim-Billah in the Year of the Hegyra 420. of our Lord 1029. 52. A Woman consulting Bouzourgemhir Vizier to Khosrou King of Persia upon some Affair to which t'other could give her no Answer she said to him Shame on you must you be in so high a Station and not able to give me an Answer the King's Favour and Salary are finely bestowed Bouzourgemhir only answer'd I am not paid for what I know not but for what I know Observation Khosrou is that same King of Persia who is call'd Nouschirvan and Anouschirvan under whom Mahomet was born and Bouzourgemhir was his first Minister The Eastern Writers speak of Nouschirvan as the Pattern of a perfect Prince and of Bouzourgemhir as an Example to all Ministers of State 53. A Taylor of Samarcand living near the Gate that led to the burying Place had by his Shop-board an earthen Pot hanging on a Nail into which he threw a little Stone when any Corps passed by and at the end of every Moon he told over the Stones that were in his Pot to know the Number of the Deceased At last the Taylor died himself and sometime after one that knew nothing of his Death seeing his Shop shut up ask'd what was become of him So one of the Neighbours of the Deceased answer'd The Taylor 's gone to the Pot as well as the rest Observation Kikiaous relates that Story in his Instruction for the Prince his Son where he makes him remember that we must all die both old and young 54. A young Man given to Jesting met with an old Man a hundred Years of Age who went almost double and could hardly support himself with a Staff Hark ye me Scheich what did this same Bow of yours cost you cry'd he that I may buy me such a one The old Man answer'd If God give you Life and you have but Patience you shall have one like this for nothing Observation Scheich signifies an old Man but is also a Title of Honour and Dignity for it appears by the Histories of the East that it is given to the Sons of the Great as we find in the History of Tamerlan Mirza Omer Scheich one of his Sons 55. Kikiaous King of Mazanderan in his Instruction for his Son relates the following Story Camil one of my Father 's Chiaoux being 70 Years of Age had a mind to buy a Horse A Jockey brought one that seem'd fine and strong and the Chiaoux bought him Now sometime after he look'd into his Mouth and found 't was an old Horse so he sold him off to another out of hand I ask'd him Why he parted with the Horse and why the other bought him He answer'd He who bought it of me is a young Man unacquainted with the Inconveniences of old Age and so is excusable for having been deceived by the out-side but I should not had I kept the old Jade while I so well know what a wretched thing 't is to be old 56. A King of Persia in a Passion deposed his Grand Vizier and put another in his room however as he was satisfied with his former Services he told him he might choose in his Dominions what Plaâ—e he best lik'd to enjoy there with his Family what he had got by his Bounty The Vizier answer'd As for the Wealth your Majesty has so liberally bestowed upon me I have no need of it and I entreat you to take it again but if your Majesty has yet some Affection for me I most earnestly beg for my abode some Desart Village which I may people and cultivate by my Care and the Industry of my Domesticks The King gave order to look about for some such Village as he desired but after a most exact Enquiry the Commissioners reported that they could not find so much as one The King told it to the deposed Vizier who then said to him I knew very well Sir that there was not so much as one waste Place in all the Dominions your Majesty had entrusted to my Care so that what I have done was that you might be inform'd in what State I restore them to you and that my Successors may give as good an Account of them as I do my self Observation Kikiaous obseâ—ves that the King was so well satisfied with the Ingenuity of his Vizier that he desired him
Sir have â—oarded up this Treasure with great Trouble and Care You ought not then to lavish it away with so much Profuseness as you do You know not what may happen to you hereafter and you have prying Enemies that eye you Take care lest you should fall in want The King incensed at that Advice reply'd God has given me a Kingdom to enjoy it and to be liberal and not barely to be the Keeper of a Treasure 76. Venison was roasted for Nouschirvan King of Persia in the very place where he had hunted it himself But when he went to sit down to eat it no Salt was to be found so a Page was sent to the next Village for some and order'd by Nouschirvan to pay for it lest it should become an evil Custâ—m and the Village should suffer A Courtier said that was not worth speaking of neither could he see what Harm could arise from it But Nouschirvan replied All the Vexations in the World have proceeded from small Beginnings and afterwards have so much increased that they have attain'd that 〈◊〉 height we see them at 77. 'T is past Dispute that the Lion is the noblest and the Ass the vilest of all Beasts yet the Wise say An Ass that carries his Burden is better than a Lion that devours Men. 78. A griping Woodmonger bought Wood of the poor Peasaâ—ts at a low raâ—e and sold it very dear to the Riâ—h One Night a Fire broke out in his Kiâ—chin and spread till it reach'd his vast Stores of Wood and consumed them altogether Sometime after while he said I don't know how the Fire begun in my House one of the Company told him It broke out by the Smoke that went out of the Heart of the Poor whom your Covetousness hâ—s undone 79. A Wrâ—stling-Master of 360 Tricks of his Art had taught 359 to one of his Disciples and kept but one for himself The Scholar being young and active had made so good use of his Master's Lessons that he made bold to challenge him The Master accepted the Challenge and they both appeared before the Sultan and a great Crowd of People The Master who knew very well that his Scholar was stronger than he gave him no time to make an Advantage of it but presently lifted him up very artfully from the Ground with both Hands and threw him over his Head upon the Ground which caus'd the Spectators to give a joyful Shout The Sultan rewarded the Master and blam'd the Scholar who yet said he had not been overcome by Force but meerly by a Trick of the Art that had been concealed from him The Master replied I grant it I had kept it for such a day as this according to the Maxim of the Wise That how great soever our Affections be for a Man we must never give him such an Advantage over us as might cause him to prevail if he became our Enemy Observations There are yet Wrestlers among the Eastern Nations like those of the Antients These have nothing on when they wrestle except Leather Breeches from the Knees to the Loins and they besmear their Body with Oil for that purpose 80. A King passed by a Derviche who did not so much as lift up his Head to look upon him The King being one of those who are offended at the least thing was incensed at this want of Respect and said This sort of dirty Fellows in Rags are meer Brutes The Vizier also said to the Derviche Why do you not pay to the King the Respect that is due to him The Derviche answer'd Let the King expect Veneration from those that expect his Favour but know that Kings are established for the Preservation of their Subjects but that the same Obligation lies not upon Subjects to pay Respect to Kings The King having heard his bold Discourse desired the Derviche to ask him something I only ask said the Derviche that you may let me alone Observation Diogenes made very near the same Complement to Alexander which is not strange for most of these Derviches are properly speaking the Sectators of that Chief of the Cynick Philosophers they affect to show the same Indifference for the things of this World 81. Nouschirvan in his Council was debating a very weighty Affair The Viziers proposed every one his Opinion Nouschirvan proposed also his Bouzourgemhir followed it and being asked Why he had preferr'd the King's Opinion to those of the Viziers he answer'd The Success of the Affair in Hand is uncertain and therefore I thought it was better to follow the King's Advice that we might be free from his Anger if the thing proved unsuccessful 82. A wandring Rascal who had assum'd the Dress of one of Ali's Progeny came to a Metropolis with the Caravan of the Pilgrims of Mecca and reported every-where that he came from that Pilgrimage Having intruded into the Court he read to the King a piece of Poetry of which he pretended to be the Author One of the chief Officers newly come from the Army said to the King I have seen him at Baâ—ra on the Festival Day of the Sacrifice how can he say he has perform'd the Pilgrimage of Mecca Besides his Father is a Christian of the Town of Malatia What Relation is there between a Nephew of Ali and a Christian Besides the Poetry he had recited as his own was discover'd to be the Poet Envert's The King who perceiv'd he was a Cheat order'd him some Blows and Banishment At this Order my Gentleman threw himself at the King's Feet saying I beseech your Majesty to give me lâ—ave to say but one word for my self and I 'll submit to any Punishment whatever if what I say be not true The King consented and said What hast thou to say Travellers reply'd he may lie by Authority Observations The Pilgrims of Mecca celebrate the Festival of the Sacrifice on the Mountain Ararat where they offer every one a Sheep But since on that Day the pretended Pilgrim was at Baâ—ra on the Persian Gulf which is very far from that Mountain Ararat 't is an infallible Sign he was not a Pilgrim of Mecca Malatia is a Town of Natâ—lia in the antient Cappadocia Enveri is an Antient Persian Poet. 83. Two Brothers were in Posts very different from each other One was in the Service of the Sultan and the other earn'd his Livelihood by the Sweat of his Brows so that one lived at Ease and the other had much ado to get Bread The Rich said to the Poor Why don't you get into the Sultan's Service as I have done you would free your self from so many Plagues you must undergo The Poor replied And you why do you not work to free your self from such a contemptible Slavery 84. A Courier came to Nouschirvan and told him that God had freed him from an Enemy He ask'd Are you not also to tell me that I shall always live and never die 85. In the same Nouschirvan's Council where he was present an Affair
themselves stronger for the Service of God they might lawfully eat thereof but if they become Derviches only that they may eat they eat their own Damnation 97. A Derviche having left his Convent and betaken himself to hear the Lectures of a Professor in a certain College I ask'd him says the Author of Gulistan seeing he had chang'd his Profession What Difference he found betwixt a Learned Man and a Derviche He answer'd That a Derviche did withdraw himself from the Waves and Tempests of the World but a Learned Man did also withdraw others Observation The Derviches amongst the Mahometans don't enter into such strict Vows as the Religious amongst the Papists but do freely quit their Habit Rule and Cloister to embrace what other Profession they please The Mahometans have a great Number of Colleges founded by Sultans and private Persons where there are Pensions settled upon Professors to teach those things which are necessary for acquiring the Title of Learned at which they arrive by degrees as our Doctors do in the Universities of Europe and the Sciences which they learn are all of them concerning Religion and the Laws which amongst them are unseparable 98. A Mahometan who had given many Proofs of his extraordinary Strength being in such a Passion that he was stark mad and foam'd at the Mouth a certain Sage who knew him seeing him in that Condition enquir'd what was the Matter and understanding that some Body had spoke ill of him answer'd How can that Wretch carry a thousand Weight and is he not able to bear one Word Observation That it is more emphatical in the Persian for the same Word that signifies to carry or bear signifies also to bear up under or to support 99. An old Man of Bagdat having married his Daughter to a Shoe-maker he kiss'd her so hard that he bit her Lip till it bled again whereupon the old Man told him that his Daughter's Lips were not of Lather 100. A Learned Man being at a loss how to dispose of his Daughter she was so very ugly though she hâ—d a vast Portion did at last marry her to a blind Man That same Year an Empiricâ— who restor'd the Blind to their Sight arriv'd in the Island of Serendib and the Learned Man being ask'd why he did not make use of him for his Son-in-Law he answered I am afraid if he could see that he would put away my Daughter she is so very ugly and therefore it is better that he continue blind Observation Serendib is the same with the Island of Ceylon and that which the Antients call'd Taprobane 101. A Derviche speaking to a King who had no great Esteem for those of his Profession says to him We have neither the Might nor Power which you have in this World yet we live more contentedly than you Death will at last make us equal and at the Day of Judgment we shall have the Advantage to be above you Observation The Mahometans do expect a Day of universal Judgment as well as we for the Punishment of the Wicked and the Reward of the Just 102. In the City of Halep a poor African said to some rich Merchants who were assembled together Gentlemen if you who are rich would do what in Equity you are obliged to do and if we poor Men could be therewith contented there would be no more Beggars in the World 103. There were two Princes Sons to a King of Egypt the one of which applied himself to the Study of Sciences and the other to heap up Riches The latter became King and upbraided his Brother as having but little of the World for his share But the Prince replied Brother I bless God that I have the Inheritance of the Prophets that is Wisdom for my Share whereas your's is only the Lot of Pharaoh and Haman viz. the Kingdom of Egypt Observation This Pharaoh according to the Mahometan Traditions is he who was drowned in the Red-Sea and Haman was his Chief Minister who put his wicked Designs in Execution He was also according to them the first of the Egyptian Kings named Pharaoh and of a very low Extract His History they give thus That his Father was one Massib a Cow-keeper who dying and leaving him an Infant his Mother bred him a Joiner but not liking that Trade he put himself Prentice to a Coster-monger but did not continue long at that Imployment neither Then he fell a Merchandizing but was also disgusted with that way of Living because at a certain Pass they exacted a Toll of him equal in value to his Merchandise so that out of Spite he turn'd Highway-man At last he found Means to post himself at one of the Gates of the Metropolis of Egypt todemand a Toll in the King's Name of every thing that came in or went out tho without any Warrant but being discovered by exacting the same Toll on the Corps of one of the King's Daughters who was going to be interred he redeem'd himself from Death by the great Sums which he had amass'd Fortune however did not abandon him he found a Way still to be made Captain of the Watch and when advanced to that Charge had an express Order from the King of Egppt to put to Death all those whom he found abroad in the Night The King himself going abroad one Night to communicate some secret Affair to one of his Ministers without giving notice thereof to Pharaoh was seiz'd by the Watch who would not believe him to be the King and brought him before Pharaoh who would not believe him neither but forc'd him to a-light from his Horse and cut off his Head And after the Action having discovered that it was really the King finding himself strong enough he went and forc'd the Palace and declar'd himself King He introduc'd Idol-worship and would be own'd as God himself In fine he pursued the Israelites and was drown'd in the Red-Sea All these Particulars are to be found in the History of the Prophets of Kesani 104. A King of Persia sent a Physician to Mahomet who staid some Years in Arabia without any Practice whereat being aggrieved he presented himself to Mahomet and complaining told him that those who had a Right to command him had sent him thither to profess Physick but that no Body had made use of him so that he had never sound any Occasion to let them see what he could do Mahomet answer'd It is the Custom of our Country not to eat but when we are hungry and to leave off with an Appetite The Physician replied That 's the Way to preserve Health and have no need of a Doctor and taking his Leave return'd to Persia 105. Ardeschir Babekan King of Persia ask'd of an Arabian Physician how much Nourishment was needful per diem who answer'd One hundred Drachms the King said that was not enough to furnish Strength The Physician replied that 's enough to carry you but if you take more you must carry it Observation Ardeschir Babekan
was the first of that Race of the Kings of Persia who reign'd until such time as they were expell'd by the Mahometans His Father's Name was Sasan whence it came to pass that he and the following Kings were call'd Sasanians according to the Antient History of the Persians or what remains of it in the Arabian Writings 106. Two Sophies of the City of Vasete took Meat of a Butcher upon Credit and did not pay him whereupon he dunn'd them every Day with ill Language which put 'em to mighty Shame but they bore it patiently because they had no Money A certain witty Man who perceiv'd how it was with them told that it was much easier to entertain their Appetites with the hopes of good Cheer than to entertain the Butcher with the hopes of his Pay Observations The Sophies are the most eminent and noted of all the Religious Mahometans both because of their Orthodox Sentiments as to Religion the Regulation of their Life and the Purity of their Morals according to the Original of their Name which signifies Pure and chosen Ones The Kings of Persia of the present Race are also call'd by the Name of Sophi as deriving their Original from Mouca Cassem the seventh of the 12 Imams who died about the Year of the Hegâ—ra 183 and of Christ 799. pretending that the Sect of Ali from which the 12 Imaâ—s are descended is the best and most pure because their Ancestors have always distinguish'd themselves by a singular Zeal for the Mahometan Religion The City of 〈◊〉 was formerly a considerable Town in that Part of Arabia which carries the Name of Erak 107. An officious Mahometan entertain'd a Derviche belonging to a very rich Man and told him he was perswaded that that Man would be very bountiful to him if he were well inform'd of his Poverty nay he was at the trouble himself to go to the rich Man's Gate and procure him Entrance The Derviche went in but seeing the Man melancholy and hanging his Lip he came out again immâ—diately without so much as speaking one word to him His Guide who waited for him ask'd why he came out so speedily To which he answer'd I did not like his Looks I acquit him from all the Charity that ever I expected from him 108. Hatemtai was in his time the most bountiful and freehearted of all the Arabians and being ask'd If ever he had seen or heard of any one Man who had a nobler Heart than himself He answer'd That one Day after I had made a Sacrifice of forty Camels I went out to the Fields with some Arabian Lordâ— and seeing a Man who had gathered a Burden of dry Thorns to burn I ask'd him why he did not go to Hatemtai where there was a great Concourse or People to partake of his Feast he answered me He that can furnish himself Bread by his own Labour needs not be obliged to Hatemtai This Man said he had a nobler Soul than I. 109. A certain King having need of a Sum of Money to give the Tartars to prevent their Incursions ino his Country understood that a Beggar had a very considerable Sum by him and sending for him demanded part of it in loan promising that it should be repaid as soon as the Revenues came in The Beggar answered That it would be very unworthy in his Majesty to defile his Hands with that Money which he had scrap'd together by Begging To which the King replied That he needed not trouble himself about that it was to be given to the Tartars so that it would be such Men such Money Observation These Tartars are those of Grand Tartary who have been always accustomed to make Incursions upon their Neighbours and from them the Crim Tartars though they have been separated a long time do still retain this Custom which hath cost the Germans and Poles so many Thousands of Men since the beginning of the last War 110. The Author of Gulistan from whom we have had some of the preceding Articles speaks of himself in the following Terms I knew says he a Merchant who travelled with a hundred Camels loaden with Merchandize and had forty Slaves and Domesticks to wait upon him One Day he got me along with him into his Ware-house and entertain'd me the whole Night with a Discourse which had no end He told me that he had such a Man for his Partner at Turquestan such and such Funds in the Indies Then he shew'd me a Bond due to him for so much Money in such a Province and told me that he had such a Man bound for such another Sum and then changing his Note he said that he design'd to settle himself in Alexandria because there they had a good Air but correcting himself forthwith No says he I will not go thither the African Sea is too dangerous I have a Mind to take one Journey more and after that will retire to a Corner of the World and leave off Trading I ask'd him what Journey that was He answered that he would carry Sulphur from Persia into China where it is sold at a great Price from thence I will bring China-Ware to sell in Greece and from Greece I will carry Stuffs of Gold to the Indies from the Indies I will bring Steel to Halep from Halep I will trade with Glass into Arabia Foelix and from Arabia Foelix I will carry painted Cloths into Persia and when I have done this I will bid farewel to Trade which is carried on by so many toilsom Journies and spend the rest of my days in a Shop He spoke so much upon this Subject that at last he made himself weary and concluded with an Address to me to tell him something of what I had seen and learn'd in my Travels To which I answered by asking him if he had ever heard what a certain Traveller said when he fell from his Camel in the Desart of Gour viz. That there were only two things which were capable of filling the covetous Man's Eye viz. Sobriety or the Earth which is thrown upon him after his Death Observations This Narrative is not only excellent for the Character which it gives of a Merchant who sets no Bounds to his Avarice but is also curious in imparting to us after what Manner and with what Sorts of Merchandize they trade in the Levant Those long Journies above-mentioned are at this very Day undertaken by Land and oftentimes one Man performs them all and sometimes more Turquestan is a Province of Great Tartary of vast Extent of which the City of Caschgar is the Metropolis It took its Name from the Turks who inhabit the same and from thence it is that vast Swarms of People of that Name have come at different times of which the Turks who do now enjoy the Empire of Constantinople are a part By the African Sea the Author of Gulistan understands the Mediterranean which washes the Coast of Africa on the South And as to his calling it dangerous it
was because the Christians were Masters of it in his time and that the Mahometans had not a free Trade therein The Desart of Gour lies upon the River Jordan betwixt Damascus and the Dead-Sea through which lies the Road from Syria to Arabia There is also a Country of this Name near the River Indus which borders upon the Khorassan 111. The same Author of Gulistan says of himself that a certain Man of little Sense but big and fat and richly cloth'd passing by on a brave Arabian Horse and having an huge Turban upon his Head he was ask'd What he thought of the Brocard with which that great Fellow was cloth'd To which he answer'd That it was just like sorry Writing in Characters of Gold Observation At this very Day those belonging to the Law in Constantinople viz. the Mufti the Cadileskers the Mullas or the Cadis of the first degree wear Turbans of a surprizing Bigness for without an Hyperbole there are some of them almost two Foot broad They are made with very much Art and Curiosity and though they be so mighty large yet are very light there being nothing in them but the sinest of Cloth and Cotâ—on and when any of these Gentlemen fall short of the Capacity which they ought to have then wo be to him for the Turks in imitation of the Author of Gulistan make their Mocks at him and his big Turban 112. An Highway-Man ask'd a Beggar if he were not ashamed to hold out his Hand to every Body that he met and beg Money The Beggar answered It is better to hold out the Hand to obtain a Farthing than to have it cut off for robbing a Penny 113. A Merchant having had a considerable Loss forbad his Son to speak of it to any Body the Youth promis'd to obey but ask'd what Advantage he should have by his Silence The Father answer'd that thereby we shall only have one Misfortune to bear instead of two viz. the Loss it self and our Neighbours rejoicing at it 114. A certain young Man who had made a great progress in his Studies but naturally â—imorous and reserv'd being at a time among other Students did not speak one word His Father thereupon says to him Son why don't you also show us something of what you know The young Man answered Because I am afraid that something be also ask'd at me that I know not 115. Galen seeing a base common Fellow treat a Man of Learning in a scurrilous manner said concerning the Learned Man that he would not have had any thing to do with the other if he had been really a Man of Letters Observation Galen was not only a Physician but a great Philosopher and therefore we have no Reason to wonder that Saadi should have mentioned this witty Saying of his which he might have learned from some Greek Book translated into Arabick or from some Learned Christian in his Travels 116. The Courtiers of Sultan Mahomet Sebecteghin ask'd at Hassan de Meimend Grand Vizier to that Prince what the Sultan said to him concerning a certain Affair The Vizier begg'd their Pardon saying that he would take care how he inform'd those of any thing who knew every thing They replied You are Minister of State and the Sultan will not stoop so low as to communicate to such as we what he will communicate to you The Vizier rejoin'd that 's because he knows that I will tell it to no Body and therefore you don't do well to ask me such Questions Observation Meimend is a City of Khorassan the Birth-place of the Grand Vizier to Sultan Mahomet Sebecteghin 117. Saadi says also in speaking of himself that he was about buying a House but not fully resolved on it when a certain Jew said to him I am one of the Elders of the Quarter you cannot make Application to a fitter Man than my self to tell you what that House is buy it upon my word I 'll engage to you that it has no fault Whereupon I answered him says Saadi it has one great one viz. to have such a Neighbour as you Observation That though the Mahometans have a great Aversion for all those who are not of their Religion yet they hate the Jews more than they do the Christians and therefore it was that Saadi was unwilling to hire an House in that Quarter where there were Jews 118. A Poet going to see a Captain of Robbers repeated some Verses which he had made in his Commendation but instead of being pleas'd with his Verses he ordered him to be strip'd and chas'd out of the Village and set the Dogs after him The Poet stoop'd to take up a Stone to defend himself against the Dogs but it was frozen so hard that he could not pull it up whereupon the Poet said These Highway-Men are wicked People they let loose the Dogs and fasten the Stones Observation The Author of Gulistan adds that this witty Saying made the Captain of the Highway-Men laugh who heard it from a Window so that he call'd to the Poet to ask what he pleas'd and he should have it The Poet answered him If you have a mind to do me a Kindness I demand no more but the Garment that you have robb'd me of The Captain of the Highway-Men taking Compassion on him did not only restore his own but gave him another furr'd Vest 119. An Husband lost his Wife who was a great Beauty but her Mother who was very hateful to him dwelt still with him by virtue of a Clause in the Agreement at her Daughter's Marriage in case she survived her A Friend ask'd him How he took with the Loss of his Wife To which he answered That I am not so much troubled that my Wife is dead as that her Mother is alive 120. I lodg'd says the Author of Gulistan with an old rich Man at Diarbekir who never had any Children but one Son who was then in Company the old Man told me that God had often heard his Prayers in a Valley not far from the Town where great Devotion used to be perform'd near a certain Tree His Son who heard those Words said with a low Voice to his Comrades I wish I knew where that Tree were I would go thither and pray for my Father's Death Observation Diarbekir is a great City of Mesopotamia which our Geographers call by the Name of that same City and being upon the Grand Signior's Frontiers towards Persia there 's a Bassa there who hath divers Sangiacs under him 121. The same Author says of himself That by an Excess of youthful Folly and Passion he did once on a time abuse his Mother with ill Language who being vex'd at his bitter Taunts retir'd to a Corner with Tears in her Eyes and said to me Now that you have the Strength of a Lion you have forgot that you were once young as appears by your being unsensible of what I have done for you You would not treat me thus as you do if you remembred the
Time of your Infancy and how I hugg'd you in my Bosom 122 The Son of a certain covetous Wretch bâ—ing dangerously ill his Friends advised the Father either to cause the Alcoran to be read or to offer a Sacrifice saying that perhaps it might prevail with God to restore his Son's Health The Father thinking upon this about the space of a Moment said It 's best to read the Alcoran because the Flock is at too great a distance One of those who heard this Answer said He prefers the Reading of the Alcoran because that is only Lip-labour but the Money that he must have expended for a Sacrifice lies at the bottom of his Heart Observation The Mahometans read or cause to be read either the whole Alcoran or Parts of it on divers Occasions as for the Soul of the Deceased for one that is sick before a Battel in publick Calamities and other pressing Necessities as believing it a proper Method to appease the Wrath of God and they do also sacrifice Sheep upon the same account Schahroch Son of Tamerlaâ— being about to give Battel to Emir Cara Jousof who had declared himself King of Persia and establish'd his Throne at Tauriz ordered the Chapter of Conquest which is the 48th of the Alcoran and contains 29 Verses to be read 12000 times by the Hasiz that is those who have the Alcoran by Heart and followed his Army 123. A certain old Man being ask'd why he did not marry answered that he did not care for old Women To which it was replied that it were easy for him who was rich to find a young one To which he rejoin'd seeing I do not care for old Women because I am old my self how do you think that a young Woman should have any Inclination or Love towards me 124. A certain Sage said to an Indian who learned to throw Wild-fire That Trade is not proper for you whose House is built of Cane Observation The Eastern People speak often of this Wild-fire and by their Account of it it would seem that they make use of Bitumen in the Composition 125. A Mahometan who was a silly Fellow and had sore Eyes addressed himself to a Farrier for a Cure who applied the same Plaister to him that he us'd to do to the Horses whereupon the Man became blind and made his Complaints to the Courts of Justice The Cadis being inform'd of the Matter of Fact chas'd him away saying Be gone you have no Cause of Action against this Man for you would never have gone to a Farrier instead of a Physician if you had not been an Ass 126. A Son being sat in a Church-yard on the Tomb of his Father who had left him a great Estate discours'd thus to the Son of a poor Man My Father's Tomb is of Marble his Epitaph writ in Characters of Gold and the Pavement round the same of regular inlaid Work But your Father's Tomb what is it two Bricks one at Head and another at Feet with two Inch thick of Mould upon his Câ—rps The poor Man's Son answer'd Hold your Peace for before your Father shall be able to move the Stone with which he is covered at the Day of Judgment my Father will be arriv'd in Paradise Observation It is the Custom of the Mahometans to put one Stone at the Foot and another at the Head of the Tombs of their Deceased and according to the Person 's Estate those Stones are the more or less polished or adorn'd and often-times they put fine white Marble instead of the Stones and then the Marble or Stone is in form of a Column and very often with a Turban cut out upon the Head thereof conformable to the Profession of the Deceased or with a Woman 's Head-dress if it be that of a Woman and upon the Column there is usually an Epitaph in Sculpture or in Characters engraven in Relief for I do not remember that I have seen any engraven hollow as we do usually in Europe The Epitaph does for the most part contain the Profession of the Mahometan Religion the Name and Quality of the Deceased with an Invitation to those that pass by to repeat the first Chapter of the Alcoran for the repose of his Soul And some of them are in Characters of Gold The richer Sort are at great Expence in Representations and in the Neighbouring Buildings as Mosques Hospitals Fountains and Schools with Revenues for their Maintenance The publick Burying places are always without the Gates of the Cities and none are interred in the Cities but Princes and Persons of great Note who are buried with their Families near the Mosques which they founded This same Method is observed in Villages and Country Towns where the Burying-places are always a-part from the rest of the Houses and along by the High-way that those who pass by may be thereby excited to pray for the Souls of those who are interred there And besides the Stones and Marble there are Places where the Friends of the Deceased plant Rosemary or some other Plant at the Head and Feet of the Deceased And in some Places Women go on Fridays and lament over the Sepulchres of their Husbands or other Relations and Friends 127. The Great Iskender or Alexander the Great having taken a certain Town he was inform'd that there was a Philosopher of great Note in the same and ordering him to be brought before him he was amaz'd to see him such a deformed Fellow and could not forbear to utter some words which signified as much The Philosopher understood him and although he was in great disorder because of the Sacking of his Country yet answered smiling It is true that I am deformed but you must consider my Body as the Scabbard whereof my Soul is the Sword and that it is the Sword which cuts and not the Scabbard Observation I don't remember this Passage of Alexander the Great in any Greek or Latin Author nor never heard that any of 'em did mention it neither do I find that any of the Philosophers whose Names are come to our Knowledg did ever mention it and in effect it savours more of the Sagacity of the Eastern People than of the Greeks But however that is it deserves to be remark'd and the Easterlings not knowing the true Author may be allow'd to ascribe it to Alexander the Great whom they have rank'd amongst the Heroes of their Country 128. A Philosopher said I have writ 50 Volumes of Philosophy but they did not please me I extracted 60 Maxims out of them neither did they give me Satisfaction In sine I pick'd out 4 from amongst those 60 wherein I found what I sought for which are as follow viz. Never esteem Women so much as you do Men for a Woman is always a Woman let her Birth and Quality be never so good Let your Riches be as great as possible set not your Heart upon them because the Revolutions of Time scatter them Discover your Secrets to no Body no
the Eastern Courts which are very stormy the Courtiers have need of these sorts of Examples to prevent their falling into despair if they happen to be obliged to go back after having been advanced in Service 137. A certain Derviche us'd to visit a Sultan very familiarly but he observ'd one Day that the Sultan did not look so kindly upon him as he had usually done and thinking what might be the Cause conjectured that it might be because he came to him too often whereupon he forbore to visit and make his court to him as he was wont to do Some time after the Sultan met him and ask'd Why he forbore to visit him The Derviche answered I thought it better to have your Majesty ask me that Question than to witness your Displeasure at my seeing you too often 138. A Favourite ...... to Cobad King of Persia had a great deal of trouble to keep in his Horse which would needs be up foot-sides with the King 's Cobad taking notice of it demanded of him what Regard Subjects ought to have for their King when they ...... The Favourite answered The principal thing they are to observe is not to let their Horse eat so much Barley as was customary the Night before they are to have the Honour ...... that so they may avoid such confusion as I am in at present Observation Cobad King of Persia was Father to Nouschirvan who succeeded him in whose Reign Mahomet was born In the Levant they give Barley to their Horses and not Oats they not being so common as Barley there 139. Nouschirvan King of Persia having treated all his Court with a magnificent Feast on the Day of Nevrouz observ'd during the Treat that a Prince one of his Kinsmen hid one of the Golden Cups under his Arm but took no notice of it When the Guests rose from Table the Officer who had the Charge of the Golden Vessels cried Let no Man go out for he miss'd one of his Golden Cups and must have it again Nouschirvan answered Don't trouble your self about that he that took it will not restore it and he who saw him take it will not tell who is the Thief Observation Nevrouz is the Day when the Sun entred into Aries and signifies the New Day because among the Persians it is the first Day of the Solar Year which was observ'd in the Reigns of the antient Persian Kings but the Mahometans observe the Lunar Year Yet the Persians continue ever since to celebrate that Solemn Festival upon the Day of Nevrouz by a great Treat to their Court and at that time they drink all their Wine in Golden Cups as may be seen by the Relations of the Travellers of our Time 140. Hormouz King of Persia Son of Sapor bought a Bargain of Pearls which cost him 100000 Pieces of Gold but he was not pleas'd with them One Day his Grand Vizier told him that a Merchant offered 200000 for them and that the Gain being so considerable he would do well to sell them seeing his Majesty did not like them Hormouz answered 100000 Pieces of Gold which we have disburs'd is a small thing for us and the other 100000 which you propose is a Gain too inconsiderable for a King and besides if we play the Merchant who must act the King's Part and what will become of the Merchants Observation There were four Kings of Persia named Hormouz according to the Catalogue that we have in the Eastern Histories and he who is mentioned here was the first of the Name and third of the fourth and last Race of the Antient Kings of Persia which the same Historians call Sasanians from Sasan Father of Ardischir Babecan the first King of that Race Sapor his Father caus'd Tchendi Sapor in the Khouzistan to be built from whence came the Physician Bacht jeschâ—ua of whom we spoke before There was another Sapor King of Persia before this but he was of the Ascanian Race as the Easterlings call it and are the same whom we call Arsacides He was Successor to Ask who gave the Name to all the Race and rendred himself so formidable to the Romans Of Ask the Greeks and Romans made Asak and from Asack Arsack whence came the Name of Arsacides 141. During the Minority of Sapor Son to Hormouz King of Persia Tair Prince of the Arabians made a cruel War upon the Persians wherein he pillaged the Capital of the Kingdom and made Sapor's Sister a Slave But when Sapor came of Age to govern himself he attacked Tair and took him in a Fortress by the Treachery of Metaca his own Daughter who opened the Gate of the Fortress and having rid himself of Tair he made a great Slaughter of the Arabians and being at last wearied of his Butchery that he might render his Cruelty so much the greater by a lingring Death he ordered that they should only break the Shoulder-Bones of such as they met Melik one of Mahomet's Ancestors ask'd him What Animosity it was that inspir'd him with so much Cruelty against the Arabians Sapor answered The Astrologers have told me that the Destroyer of the Kings of Persia was to be born amongst the Arabians and it is in hatred of him that I exercise this Cruelty whereof you complain Melik replied It may be that the Astrologers are mistaken and if it should happen as they say it were better for you to cause this Butchery to cease that so he may entertain less Prejudice against the Persians when that time comes Observation Sapor mentioned in this Article is the 2d of the Name of the Race of the Sasanians as his Father Hormouz was in like manner the 2d of that Name of that same Race and because of his Cruelty in breaking their Shoulders the Arabians gave him the Name of Sapor Zou l'â—â—ctaf i. e. the Shoulder-Breaker and thus they did always distinguish him from others when they spoke of him in their Books 142. A very young Highway-Man was brought before a Calife who commanded that his Right-hand should be cut off saying that so the Mussulmans might not be exposed to his Robberies any more The Highway-Man begg'd the Calife's Mercy saying God made me with both Hands I pray you don't suffer me to be made Left-handed The Calife commanded still to cut off his Hand for it was against the Will of God that Robbers should be suffered The Criminal's Mother being present answered O Emperor of the Faithful he is my Son and gets my Living by the Labour of his Hands I beseech you that you would not suffer him to be maim'd for my sake The Calife persisted in his Resolution and said I will not take his Crime upon me His Mother insisted and said O Emperor consider his Crime as one of those for which you beg God's Pardon every Day Whereupon the Calife granted what was desired in favour of the Highway-Man Observation Emperor of the Faithful or Believers is the true Interpretation of the Title of Emirelmoumeniâ— which the
Emperors by an Ambassador By what Methods he became so firm and stable in his Empire The Emperor answered him We employ none but such Persons as are experienc'd in the Administration of our Affairs we promise nothing but what we perform we punish no Body according to the Height of our own Passion but according to the Merit of their Crime we give Employments to none but Persons of Quality and take Advice from none but Persons of good Sense 152. That same Nouschirvan would have this engraved upon his Tomb All that we have sent before us is our Treasure and he that would rather reward Evil than Good is not worthy to live quietly Observation By that Expression All that we have sent before us Nouschirvan meant all his Good Works 153. Plato said that Hunger is a Cloud which rains Knowledg and Eloquence and Satiety is another Cloud which rains Ignorance and Dulness He said further When the Belly is empty the Body becomes Spirit but when it is full the Spirit becomes Body He said moreover That the Soul finds its rest in sleeping a little the Heart in few Disquiets and the Tongue in Silence Observation I don't know that those remarkable Words of Plato are to be read in his Works or that they are to be found in any of our Antient Authors I found them in a Collection of different Matters in Arabian Persian and the Turkish Language which I brought from Constantinople He who collected them cites his Author whence he had every Article except in some places as in this which I think worthy of its room here 154. A Poet read some Verses to an Emir which he had made in his Praise and as he read them the Emir said That is well that is well The Poet finished his Reading but the Emir said nothing else to him Upon which Silence the Poet told him you say that is well that is well but that won't buy Meal Observation By the Name of Emir we are to understand the General of an Army or Governour of a Province 155. One told Alexander the Great that a certain Prince whom he had not yet conquered was able and experienced in Martial Affairs and that therefore it were advisable to surprize and attaque him by Night To which he replied What will People say of me if I overcome him as a Robber 156. One demanded of a wise Man What a Friend was He answered That it is a Word which hath no Signification 157. The Sage Locman being on his Death-bed sent for his Son and as he gave him his Blessing said to him My Son that which I would more especially recommend to you now in the last Moments of my Life is to observe six Maxims which comprehend all the Morals of the Antients and Moderns Never engage your self to the World but in proportion to the short Duration of your Life Serve the Lord your God with all that Zeal that the Occasions which you have of his Help does require Labour for Eternity which abides you and consider the Time of its Duration Do your utmost to rid your self of Contention whence one can never get out again after they have been once thrown headlong into it If you be in haste to commit Sin consider before-hand what Strength you have to bear the Fire of Hell and the Chastisement of God When you have a mind to sin seek for a Place where God cannot see you Observation The Eastern People have a Collection of Tables under the Name of Locman whom they call the Wise and give much the same Account of him that the Greeks do of Aesop but they do neither agree as to the Time when he flourish'd nor his Country some hold that he was one of the Patriarchs and Job's Sister 's Son others write that he was contemporary with David and was 30 Years at his Court but most say that he was an Abyssine and by Consequence a Black and Slave to a Merchant And all agree that he was a Man of consummate Prudence and Wisdom and endued with an extraordinary Quickness of Wit His Tomb is according to them at Remlah the same that we call Ramah in the Holy Land betwixt Jerusalem and Joppa Mahomet speaks of him in the 31st Chapter or otherwise the 31st Sourate of the Alcoran which is called the Sourate of Locman 158. Locman being ask'd from whom he learn'd his Vertue answered From those that had none for I abstain'd from every thing that I observ'd vitious in their Actions 159. Ali recommended to his Sons Hassan and Hussein to practise the following Directions My Children says he never despise any Man look upon your Superiours as your Fathers upon your Equals as Brethren and Inferiours as Children 160. Hagiage who was afterwards Governour of Arabia besieged the City of Mecca and Abdullah the Son of Zebir defended the same who being reduced to Extremity and perceiving that he was in hazard to be taken by Storm retired to his own Habitation Whereupon his Mother said to him Son if you sight for a good Cause it cannot be maintain'd but by your Sword return then to the Battel and consider that you fall a Martyr if you be slain Abdullah answered Mother I am not afraid of Death but hate to have my Head cut off after I am dead His Mother replied Son the Sheep after its Throat is cut feels no Pain when it 's roasted Observations After the Death of Caliph Maavia Son to Iczid this Abdullah possessed himself of Mecca with its Dependancies and several other Countries and maintain'd himself above nine Years till he was killed in the last Assault at taking of the Place After his Death Hagiage cut off his Head which he sent to Medina and affixed his Body to a Cross This Siege of Mecca and the Death of Abdullah happen'd in the 71st of the Hegira and the 690th Year of Christ The Mahometans never make War but some way or other Religion is concern'd in it and therefore they look upon all those who are killed as Martyrs 161. The Caliph Mehdi Father of Caliph Haroun Erreschid was in the Temple of Mecca and said to a certain Mansour â—f you want any thing ask it of me The Mansour answered It would be a Shame for me to ask any thing that I needed from any other but God in the Temple of God Observation According to the Mahometan Tradition the Temple of Mecca was the first Temple consecrated to God and they will have it to have been built by Adam and rebuilt afterward by Abraham and Ishmael and therefore they make it one of the five Precepts of their Religion to go thither in Pilgrimage 162. The Caliph Haroun Erreschid having a mind to reward Bakht Jeschoua who cur'd him of an Apoplexy made him his Physician and allowed him the same Salary that he did to the Captain of his Guards saying The latter guards my Body but Bakht Jeschoua guards my Soul Observation Bakht Jeschoua is the same with George the
Son of Bakht Jeschoua mentioned before He was very young when he cur'd Haroun Erreschid of that Apoplexy which was the first thing that rais'd his Fortune at the Court of the Caliphs 163. The Caliph Mamoun Son of Haroun Erreschid took great Delight in giving Pardons and said If it were known what Pleasure I have in pardoning all Criminals would make Application to me to feel the Effects of my Clemency Observation Mamoun was not only a sweet-natur'd mild and merciful Prince as appears by this Piece of his History but also very liberal and skilful in the Art of Governing and was moreover the most learned of all the Caliphs and being an Admirer of Philosophy and the Mathematicks caus'd several Books of those Sciences to be translated from the Greek and Syriack into Arabick He was also well versed in Astronomy and ordered several Astronomical Tables to be composed which were called Mamoun's Tables 164. The Caliph Vathik Billah being at the Point of Death said All Men are alike and become equal at the Hour of Death from which Kings Subjects nor no Man is exempted and then addressing himself to God said Thou whose Kingdom doth never perish have Mercy upon him whose Kingdom is perishing Observation The Caliph Vathik Billah was Grandson to Caliph Haroun Erreschid and Nephew to Mamoun His Father to whom he succeeded was called Mutassem Billah He was valiant and bountiful and being a Lover of Poesie he always made Poets welcome to his Court and was their Benefactor He reigned only five Years and some Months and died in the Year of the Hegira 231. and of Jesus Christ 845. 165. The Caliph Muterid Billah stood in need of Money to prepare for a Campagne and was informed that one of the Magi who dwelt at Bagdat had great Sums in ready Cash and having called for him demanded a Loan of the same to which the Wise Man answered that it was at his Service Upon this Frankness the Caliph ask'd him if he had an entire Confidence in him and if he was not afraid that he would never restore him his Money He answered God hath entrusted you with the Government of his Servants who acknowledg your Power and the Publick believe that they may trust your Word and that you govern with Justice and after all this can I be afraid to trust you with my Estate Observation This Caliph died at Bagdat in the 289th Year of the Hegira and the 901st of Christ 166. Gelal-Eddevlett Melec Schach one of the first Sultans of the Family of the Selgiucides who reign'd in Persia did one Day say his Prayers to Mesched in the Khorassan at the Tomb of Ali Riza when one of his Brothers rebelled against him as he came from Prayers he ask'd of his Grand Vizier if he could guess what he had prayed to God for The Grand Vizier answered You have prayed that he would grant you the Victory against your Brother The Sultan replied I did not pray so but thus Lord if my Brother be more sit to govern the Mussulmans than I give him the Victory against me but if I be more proper than he grant me the Victory against him Observation Those Sultans or Kings called Selgiucides take their Denomination from Selgiuc the General of a mighty Inundation of Turks who passed the Oxus into the Khorassan in the Reign of Mahmoud Sebecteghin who is mentioned before Dogrulbeg Grandson to Selgiouc began their Empire which was divided into divers Branches in the 429th of the Hegira and 1037th of Jesus Christ Some Authors have very corruptly called him Tangrolipix and Monsieur Bespier in his Notes upon Ricaut's State of the Ottoman Empire hath taken a great deal of Pains to find out the Correction of it that of Togrulberg is the best and he might have also found out Dogrulbeg if he had known that the Turks pronounce the Arabick Ti as D but this he could not know for the little Turkish Language which he understood he learn'd in Normandy Nor does that Word come from Tangri which signifies God in Turkish as he pretends but from Drogu which signifies Right and Dogrulbeg signifies the right Lord. Gelal-Eddevlett Melek-Schach which another Author calls Gelal-Eddin was the third Sultan after Dogrulbeg and died in the Year of the Hegira 485. and of Jesus Christ 1092. 167. The Caliph Soliman who was of comely Personage look'd upon himself in a Glass in Presence of one of his Ladies and said I am the King of the Youth The Lady replied You would be the finest Merchandize in the World and the most sought after if you were to live always but Man is not eternal and I know no other fault in you but that you are mortal Observation The Caliph Soliman was the 7th of the Race of the Ommiades who did reign before the Abassides He died in the 99th Year of the Hegira Anno Christi 717. 168. At his Return from the unsuccessful Siege of Moussol Salahh-din King of Egypt and Syria fell into a very dangerous Distemper which had well nigh cost him his Life Nassir Eddin Mehemmed his Cousin hearing the News of it wrote forthwith to Damascus from Hims where he himself was to sollicite those whom he thought his Friends to order it so that he might be declared Sultan in case Salahhdin should die But Salahhdin recovering a little time after Nassir Eddin Mehemmed fell sick and died himself Salahhdin who had been informed of his Procedure seiz'd all his Estate and Riches and some time after had a Desire to see his Son whom he had left behind him of about ten Years of Age who being brought before him the Sultan knowing that there was Care taken of his Education ask'd of him what part of the Alcoran he was reading To the Surprize of all that were about him he answered wittily and boldly that he was at that Verse which says that those who devour the Estates of Orphans are Tyrants Observations Salahhdin is that Saladin who is so famous in our Histories of the Croisades and retook Jerusalem in the 585th of the Hegirah and of Christ 1189 four Years after the Siege of Moussoul here spoken of which was the first Enterprize that ever miscarried with him When he came before the Place Sultan Atahek Azzeddin Masond demanded Peace and offered to quit him all Syria but Salahhdin being over-ruled by his Council continued the Siege which Azzeddin sustained with so much Vigour that he was constrained to raise it with Shame and retire after having made a Peace far less advantageous than that which he had rejected Hims is the Name which the Arabians give to the City of Emessa in Syria 169. In a Battel which Ginghizkhan won the Officers of the contrary Army did Wonders which retarded his Victory for some time Ginghizkhan seeing them said with Admiration that a Monarch who hath such brave Fellows in his Service may live very securely Observations There are none almost but those few who understand the Oriental Books
He said to his Son Mirza Vlug-Beg when he made him King of Maverannahar or Transoxiana and Turquestan The Almighty made us this high Present which we now enjoy and hath gratified us with that absolute Authority that I do at this time possess without any regard to my Weakness and Faults A Soveraign who is convinced of the Worth of an Empire ought in the first place to return Thanks for his Kindnesses He ought to be tender and compassionate towards all those who are in Adversity and to remember what God said to the Prophet David whom he establish'd as his Vice-gerent upon the Earth To render Justice to Men. Entertain Learned Men with Veneration and Respect and don 't go astray from the Precepts of the Law nor of those who have explained it Maintain those who are the Interpreters thereof in their Honours and Dignities and do your utmost to make the Judges do their Duty according to the Laws Take the people of the Country under your particular Protection so that none may vex them but that on the contrary they may have all manner of Justice done them for it 's they who contribute to the Support and Encrease of the Revenues of the State Govern your Souldiery with pleasant Looks and good Words for they are the Strength and Stay of your Kingdom Take care also that they be duly paid and augment the Salaries of such as signalize themselves and expose their Lives for the Preservation of the Publick but chastise those who come short of their Duty In fine take care that you never depart from Justice upon any Occasion and entrust your Frontiers to none but Governors of great Experience who will take care to keep the Fortresses in good Repair Observations Vlugbeg the eldest of Schahrob's Sons reigned a long time in the Kingdom of Maverannaâ—ar and Turquestan during his Father's time After his Death he had some Wars to maintain his Right of Succession to the Country which his Father left him at his Death but he was quickly disturb'd in his Possession by Factions which were form'd against him and particularly by the Revolt of his own Son Mirza-Abdulletif for that unnatural Wretch made War upon him overcame him and committed a Patricide on his Person so much the more detestable that he had not only acquitted himself well as to his Valour but was also bountiful wise and learned by which and his Love for learned Men he obtain'd a Reputation which distinguish'd him from all the Princes of his time In effect the Observator which he built at Samareand will perpetuate his Fame for thither he drew Mathematicians and Astronomers who from their Observations publish'd Astronomical Tables The Alcoran being the Foundation of the Religion and Civil Laws of the Mahometans the Interpreters of that Book have acquired great Authority amongst them and therefore Schahroh who understood it very well and observ'd religiously what it contain'd recommended it to his Son to have a Veneration for them and to maintain them in their Honours and Dignities as one of the principal Means to get the Love of the People who cannot bear it with Patience to see the Chiefs of their Religion and those who have the Administration of the same despised and ill-treated 187. That same Schahroh said to Mirza Mehemmed Gehangir one of his Nephews when he gave him a considerable Principality on the Condition before mentioned To the end that you may carry your self as you ought consider that God never deprives those who do Good of the Reward which they deserve Be merciful and good towards those who depend upon you because they are God's Creatures Command your Officers not to treat them harshly but to cherish the Poor and to observe the Laws and Statutes And as to your own particular Concern do nothing but with Prudence and Wisdom and set the good Advice which I give always before you 188. He said also to Mirzakidon another of his Nephews to whom he gave the Kingdom of Candahar with its Dependancies Exercise Justice and be not guilty of Vexation Injustice nor Tyranny for that is the way to ruine your self Forget not that Kingdoms which are govern'd by just and equitable Princes altho Infidels continue a long time but that the Reigns of Tyrants is never of long Duration Behave your self with Moderation and Wisdom in every thing Take Care of your Reputation and to draw the Blessing of your Subjects upon you by your Liberality and Bounty and thus you may reign a long time Observations Mirza Kidon was the Son of Mirza Pir Mehemmed Son of Mirza Gehangir the eldest Son of Timour and Mirza Gehangir died while his Father was alive After his Death Timour gave the Kingdom of Candahar to Mirza Pir Mehemmed who made the Town of Balkh his Capital but his Reign continued not long after Timour's Death for he was assassinated by Pir Ali Taz whom he entrusted with the Administration of his Government Schahroh chastised this Rebel and in the first place gave Balkh and its Dependances to Mirza Kidon and some time after the Kingdom of Candahar But this Prince did not follow Schahroh's Advice as he ought to have done He rebelled some Years after but was taken and Schahroh contented himself with keeping him in Prison The Mahometans perswade themselves that their Religion is true and know that just Kings of other Religions as Christians and Pagans do reign and have reigned a long time and therefore it is that they made this Maxim which Schahroh makes use of here to perswade Mirza Kiâ—on that being of the true Religion as he believ'd his Reign should à sortiori be of a long Continuance by a good Administration of Justice 189. He said also to Mirza Baikra another of his Kinsmen when he gave him the Countries of Hamadan and Loristan Exercise Justice over the People with whom I entrust you govern them peaceably and gently and take care that no Man attempt to treat them harshly Take the same Care of the Poor and Mean that you do of the Rich and Great Protect the Merchants and Tradesmen they are the Birds of the Commonwealth and bring Plenty into the same by their Traffick and Commerce Observations Mirza Baikra took no more care to improve Schahroh's Instructions than Mirza Kidon did and became a Rebel also like him But Schahroh was also indulgent to him as he was to Mirza Kidon In calling the Merchants the Birds of the Common-wealth Schahroh alluded to those which transport Merchandize from Kingdom to Kingdom as is still practised in the Levant 190. He said moreover to Mirza Ibrahim Sultan his Son when he establish'd him King of Persia in the City of Schiraz The greatest Glory of a Kingdom consists in having numerous Troops a great Train Following and Equipage but its chief Strength consists in having a good Counsel keeping their Frontiers well fortified the Passes well guarded in preserving their Subjects from Oppression and maintaining Religion Thanks be to God my
according to the World has no Wealth Behave your self bravely in Fight and be not disheartned lest you also dishearten your Soldiers The true use of Wealth is to dispose generously of it The World and Paradise may be compar'd to two Women who have but one Husband who loves the one more than the other The Friendship that is contracted with a Mad Man involves Men into speedy Misfortunes It is better to be alone than in the Company of the Wicked Answer the Friendship of your Friends and have the same regard for them they have for you A Miser who hoards his Money is like a Man who has Bread before him and yet Starves Make use of your Wealth to gain the good Will of all Men. We are daily respected and honoured while Death is closer to us than the Seam of our Shoes We die in the mid'st of Pleasures and Debauches without knowing that we die People never abandon their Monarch nor withdraw from their Allegiance without effusion of Blood The Wise can never be Poor Falshood is always attended with Dishonour A Lye which tends towards Peace is to be preferr'd to a Truth which occasions Sedition Whoever is absolutely wean'd from the World is free from all Vexation No Man discovers his want of sence more than he who begins to speak before he who speaks has done speaking There is no true Wealth without Virtue Whoever intrusts an affair of Consequence to one who is not capable to discharge that Trust soon repents it and shows the shallowness of his understanding to Men of good sence An Enemy may become a Friend by Gratifications but the more we indulge our Passions the more they rebel We acquire the good Will of our Neighbour by being kind to him Wise Men never give hopes to take them away again Those who are of a generous Nature seldom have any thing to give and those who are Rich are seldom Liberal He who would be thought Learned passes for an ignorant Person before God and before Men. He who designs to attain any perfection in Learning must never suffer himself to be govern'd or rul'd by Women Wealth is design'd to live more at ease but we do not live to heap up Wealth We afflict the Poor in pardoning those who oppress them by Extortions Take heed of those you do not know Those who suffer themselves to be guided by their desires are commonly Poor The best way to succeed in our Projects is to conceal our Secrets Two sorts of Men labour in vain he who gets and does not enjoy what he gets and he who learns of a Master whose Actions are not answerable to what he knows nor yet to what he Teaches The Learned Man whose Manners are Vitiated resembles the Blind who holds a Flambeau in his hand to light others whilst he does not see himself The Trees we Plant yield us Fruit but Men destroy those who have settled them in the World It is better to keep our Secrets to our selves than to confide them to others He who rails at other Mens Behaviours before you uses you in the same manner before others The Learned know those who are Ignorant because they have been Ignorant themselves but an Ignorant Man can pass no Judgment on the Learned because he has never been Learned He who flatters you hates you in his Soul Kings stand more in need of the Counsel of the Wise than the Wise stand in need of the Favour of Kings How should one rely on the Friendship of an ignorant Man since he is an Enemy to himself Three things are not lasting in Nature Riches without Trade Science without Dispute and a Kingdom without Severity Ill grounded Hopes are never lost till death We wrong the Good in pardoning the Wicked The more Experience we have the Wiser we are The World would perish were all Men Learned Laziness and over-sleeping do not only divert us from the Service of God but they also introduce Poverty Excess and Vanity ruine the best Estates We must do Good if we expect to receive any 'T is necessary to seek out a good Neighbour before we take a House and a good Companion before we undertake a Journey Do not discover all your Secrets to your Friend because he may become your Enemy Neither do your Enemy all the harm you can because he may become your Friend We must take as much care to blame our selves as to blame others Anger begins with Folly and ends with Repentance He must needs be unhappy who suffers his Reason to be sway'd by his Passions A wise Enemy is more estimable than a foolish Friend There is no Vertue like Prudence no Mortification equal to the Consequences of Vice no Goodness like the Goodness of Manners and no Riches equal to the Pleasure of being contented with what we have Whoever contracts a Friendship with his Friends Enemies seeks an occasion to offend his Friends It is not necessary to venture our â—ife in Affairs which may be accommodated by Money It is better to be Poor than to get an Estate by indirect means It is not safe to follow the Counsel of an Enemy Nevertheless it is proper to hear it in order to do the contrary of what he says and good Sense requires it Nothing is worse than a learned Man whose Science is useless Excessive Passion makes all Men fly you and ill-tim'd Carresses make them disrespect you Therefore you must not be too severe lest they despise you nor too kind lest they insult over you Two sorts of Men are never satisfi'd those who seek after Science and those who hoard Money Strike the Serpent's Head with your Enemy's Hand you can never fail of success one way or other If your Enemy overcomes the Serpent will be kill'd and if the Serpent get the advantage your Enemy will no longer be in the World Never be the Harbinger of ill News to one who may be troubled thereat leave that Task to another He who has no Education is like a Body without a Soul Never accuse any one of Rebellion to the Prince unless you are sure the Prince will credit you otherwise you will ruine your self The Wise tho' depriv'd of all Necessaries are to be prefer'd to the Ignorant who abound in all things The stupid or ignorant are full of themselves Whoever speaks too much is apt to Lye or to say useless things Too much Precipitation is attended with Repentance and Patience with good Success Those are Rich who are satisfi'd with little Hearken to learn and keep Silence for thy own preservation Men are divided into two Classis The one find what they seek for and yet are not contented the others seek and do not find Whoever advises a conceited Man wants Counsel himself Every Man thinks he has more Wit than his Neighbour and every Father fansies his Son surpasses all others in Comeliness Well govern'd Subjects are better than great Armies He declares himself guilty who justifies himself before he
awes them their Fate is like that of a Man who being press'd by drought goes down to the Nile to drink and there perceives a Crocodile the sight of which will not permit him to take Water The Grave alone can extinguish Lust It is better to starve than to wrong the Poor Meat is the Nutriment of the Body but Conversation is the Food of the Soul Those who are guilty of the most enormous Crimes are in some measure more tolerable than a proud Beggar Lyes last but a moment but Truth will endure for ever Princes are like Beauties the more Lovers a beautiful Lady has the greater is her Glory So the more numerous a Prince's Court is the more the Prince is esteem'd and respected Nothing can reflect more on any Man than to affirm a thing which is publickly known to be false The basest thing in Nature is to have the Power to do good and not to do it Good Manners ought to be the Ornament of Men and Gold the Ornament of Women If any Man reprehends you for your Faults be not angry at him but act the things he tells you Science is prejudicial to him who possesses it when it is not accompany'd with Wisdom and good Conduct Poison'd Victuals are preferrable to dangerous Discourses If you design not to be an ill Friend be not of a revengeful Temper There are six things on which we ought never to ground our Hopes The Shadow of a bare Cloud because it only passes The Friendship of disaffected Persons because it passes like Lightning The Love of Women because the least trifle extinguishes it Beauty because it tarnishes at last tho' never so accomplish'd False Praises because they signifie nothing And finally the Riches and Goods of this World because they waste and consume If you are desirous to live without Crosses do not fix your Affections on the World In order not to receive an Affront do not remove that which you have not plac'd A wicked Man who is happy is unworthy of his happiness If you would not have Men to discover your Faults never discover the Faults of others Combat against your self you will acquire the Tranquility of the Soul Do nothing out of Passion you will free your self from a long Repentance If you would be esteem'd by others esteem them In order to please every Body suit your Discourse according to every ones Inclination Never laugh without Cause for so to do is a double Folly Fine Raillery gives a relish to Conversation as Salt does to Meat Jest with your Equals lest you grow angry when they return you Jest for Jest Men take after those they frequent Never quarrel with any one Quarrels are below a Man of Honour None but Women and Children are allow'd to quarrel The Mâ—ney which is best employ'd is that which is 〈◊〉 out for God's sake The Remedy of an afflicted Heart is to submit to the Will of God If occasion obliges you to quarrel do not say all the Evil you know of him you are sallen out with do it in such a manner as to leave room sor an Accommodation Lust is the distemper of the Soul Words show the Wit of Man and his Actions show the bottom of his Heart It is harder to manage a good Estate well than to acquire it The presence of Friends causes a real and a lasting Joy A small Estate manag'd with Prudence is better than great Treasures ill employ'd The Elevation of Men without Merit is a vexation to honest Men. Great Expences bring in Poverty The greatness of Kings appears in the Administration of Justice Tranquility and Health are acquir'd by Labour Lend your Friend Money as seldom as you can to avoid the Vexation of asking for it again When you are oblig'd to lend him any suppose you give it him and never ask for it again but tarry till he gives it you Be moderate towards him who does you harm you will confound him The Consolation of those that are in Affliction is to see their Friends A Friend easily becomes an Enemy and when once he is an Enemy he can hardly become a Friend again We commonly prejudice Enterprises by applying our selves too earnestly and too eagerly to them The Pleasures we enjoy near Princes commonly scorch our Lips Eloquence is the source of Riches Impart what you have to those who deserve it but never covet what others injoy if you would be thought a very honest Man If you desire your Wife should be honest do not take her above your Condition A Father must be grave and serious with his Children that they may always fear him and never despise him Honour your Father your Son will honour you Beware of a Friend who loves your Enemy The Degree of Science is the highest of all the Degrees of Elevation You must break absolutely with Friends who break with you No Man is without Faults but yet endeavour to have none We must keep a fair Correspondence with the Wicked as well as with the Good because we sometimes stand in need of the assistance of the first as well as of the last The Joy of Life proceeds from a pure and clear Conscience A Drachma of Gold given to a poor Relation is more than a hundred Drachma's given to another who is not related to thee Measure every one according to his Measure You must be faithful and sincere in Friendship and live with your Friends as if you were to fall out with them at some time or other For ought you know they may turn Enemies at last 'T is easier for Science or Learning to perish than 't is easie for learn'd Men to die Frequent the World every one in proportion to his Merit The Peoples Devotion is Superstition The Poor ought never to contract a Friendship with those that are more powerful than themselves because those that are above us never love us Cordially Considering the Off-spring of Man 't is strange he should magnifie himself Every Man is sensible of the Good or Ill he does Never contract a Friendship with Self-interested Friends because they only aim at their own Interest and have no real Kindness Be ever diffident of two sorts of Men of a Potent Enemy and of a Dissembling Friend Whatever part of the World we are in we must always suffer Avoid making an Enemy who is greater than your self Never Railly those who are of an uneven Temper or giddy headed 'T is better to adorn the inside than the outside Whoever has no Friend is a stranger where-ever he goes Diffidence is a sign of Wisdom and of Prudence The Pleasures of this World are nothing but deceit If any ill Action be imputed to you take great care to clear your self of 〈◊〉 If you have any ordeâ— to execute do it alone and without a Companion to the end you may not fail in the execution and that you may have the approbation of him who has employ'd you If any one begs your Pardon for any