Not every oyster contains a pearl; not every archer hits the target.
“Of what use,” the kite inquired, “was it to see the grain when thou couldst not discern the trap of thine enemy?”
“Caution,” said the captive vulture, “availeth not with Destiny.”
When the decrees of past eternity are brought to action, the keenest eyes are rendered blind by Fate.
In the ocean, where no shore-line appears, the swimmer strives in vain.
STORY OF A CAMEL
A young camel said to its mother: “After thou hast made a journey, rest awhile.”
“If the bridle were in my hands,” was the reply, “no one would ever see me in the string of camels with a load upon my back.”
Fate is the helmsman of the ship of life, no, matter though the owner rend his clothes.
O Sadi! look not for aid from any man. God is the giver, and He alone. If thou worship Him, the door of His mercy sufficeth thee; if He drive thee away, no one will ease thee. If He make thee to wear a crown, raise thy head; if not, bow thy head in despair.
DISCOURSE CONCERNING HYPOCRISY
Who knows that thou art not pledged to, God even though thou standest in prayer without ablution?
That prayer is the key to hell which thou performest only before the eyes of men.
If the high-road of thy life lead to aught but God, thy prayer-mat will be thrown into the fire.
He whose heart is good and makes no outward show of piety is better than one of outward sanctity whose heart is false.
A night-prowling robber is better than a sinner in the tunic of a saint.
Expect not wages from Omar, O son, when thou workest in the house of Zaid.
If in private I am bad and mean, of what avail is it to pose before the world with honour? How much will the bag of hypocrisy weigh in the Scales of Justice?
The outside of the hypocrite’s coat is neater than the lining, for the one is seen and the other is hidden.
CHAPTER VI. Concerning Contentment
He knows not God nor performs His worship who is not contented with his lot.
Contentment maketh a man rich — tell this to the avaricious.
O irresolute one! be tranquil, for grass grows not upon revolving stones.
Pamper not thy body if thou be a man of sense, for in so doing dost thou seek thine own destruction.
The wise acquire virtue, and they that pamper their bodies are devoid of merit.
Eating and sleeping is the creed of animals; to adopt it is the manner of fools.
Happy is that fortunate man who, in meditation, prepares for the last journey by means of the knowledge of God.
To him who knows not the darkness from the light the face of a demon is as that of a Houri.26
How can the falcon fly to the sky when the stone of avarice is tied to its wing?
If thou pay less attention to thy food than to worship thou mayest become an angel. First cultivate the qualities of a man, then reflect upon the character of angels.
Eat in proportion to thy hunger; how can he give praises who scarce can breathe by reason of his gluttony?
He whose stomach is full is void of wisdom. The prey is entrapped in the snare because of its greed.
STORY OF THE KING OF KHWARAZM 27
A covetous man paid an early morning visit to the king of Khwarazm, and twice prostrated himself to the ground before him.
“Tell me, O father,” his son inquired, “didst thou not say that Mecca was thy place of worship? Why didst thou to-day repeat thy prayers before the king?”
Contentment exalteth the head; that which is full of avarice comes no higher than the shoulder.
He who has wrapped up the volume of his avarice needs not to write to any one, I am thy slave and servant.”
By begging wilt thou be driven from every assembly; drive it from thyself, so that no one may drive thee away.
CONCERNING THE EVIL OF OVER-EATING
Some said to a pious man who was stricken with fever: “Ask for some conserve of roses from such a one.”
“Oh, friend!” he replied, “it were better to die in bitterness than to endure the affliction of his sour face.”
A wise man does not eat conserve of roses from the hand of one whose face has been soured by pride.
Pursue not that which thy heart desires, for the pampering of the body destroys the fires of life.
The gluttonous man bears the weight of his corpulence; if he obtain not food, he bears the weight of grief. It is better that the stomach should be empty than the mind.
STORY OF A GLUTTON
In company with some religious mendicants I entered a date-grove in Busra. One of the party was a glutton. He, having girt his loins, climbed up a tree, and, falling headlong, died.
The headsman of the village asked, “Who killed this man?”
“Go softly, friend,” I answered; “he fell from a branch— ’twas the weight of his stomach.”
STORY OF A RECLUSE
The Amir of Tartary presented a silken robe to an elderly recluse, who, putting it on, kissed the hand of the messenger, and said: “A thousand praises to the king! Excellent is this splendid robe, but I prefer my own patched habit.”
If thou hast relinquished the world, sleep upon the bare ground — kiss it not before any one for the sake of a costly carpet.
STORY ILLUSTRATING THE EVIL OF AVARICE
To a poor man who had naught to eat but bread and onions, a foolish man remarked:
“Go, wretched man, and bring some cooked meat from the public feast. Ask boldly and be not afraid of any one, for he who is modest must go without his share.”
Acting on this advice, the beggar put on his cloak and started off. The servants of the feast tore off his clothes and broke his arm.
Weeping, he cried: “Oh my soul! What remedy is there for one’s own actions? One seized by avarice becomes the seeker of his own misfortunes. After this, the bread and onions are good enough for me.”
A barley loaf procured by the exertions of one’s own arm is better than a loaf of flour from the table of the liberal.”
STORY OF AN AMBITIOUS CAT
A cat who lived in the house of an old woman of humble circumstances wandered to the palace of a noble, whose slaves repulsed the animal with arrows.
Bleeding from many wounds, the cat ran off in terror, thus reflecting: “Since I have escaped from the hands of those slaves, the mice in the ruined hut of the old woman are good enough for me.”
Honey is not worth the price of a sting; better it is to be content with the syrup of dates than expose oneself to that.
God is not pleased with him who is not contented with his lot.
STORY OF A SHORT-SIGHTED MAN AND HIS HIGHMINDED WIFE
A certain child having cut its teeth, the father bent his head in anxious thought and said: How can I obtain the bread and food of which the child will now have need?”
“Be not alarmed,” his wife replied, “for, until our child shall die, He who gave him teeth will send him bread. A rich man provides for his slave; why should not He who created the slave do likewise? Thou hast not the trust in God that the purchased slave reposes in his. master.”
I have heard that in olden times stones became silver in the hands of saints. Think not that this is contrary to reason — when thou hast become contented, silver and stones will be as one to thee.
Say to the devotee who worships kings that a king is poorer than a darwesh.
A dinar satisfies a beggar; Faridun was but half content with the whole of the kingdom of Persia.
A beggar free from care is better off than a troubled king.
The villager and his wife sleep more happily than the king ever did in his palace.
Though one be a king and the other a cotton-carder, when they sleep in death the night of both becomes day.
When thou seest a rich man filled with pride, go and give thanks, O thou who art poor, that thou, praise be to God! hast not the power
to inflict injury upon any one.
STORY OF A HOLY MAN WHO BUILT A HOUSE
A holy man built a house as high as his own stature. Some one said to him: “I know thee able to erect a better house than this.”
“Enough,” he cried, “what need have I of a lofty roof? This that I have built is high enough for a dwelling which I must leave at death.”
Set not thy house in the path of a flood,28 O slave, for never will it be perfected.
STORY OF A SHEIKH WHO BECAME KING
A certain king died, and, having no heir, bequeathed the throne to a venerable sheikh. When the recluse heard the roar of the drums -of empire, he desired no longer the corner of seclusion. He led the army to left and right, and became so strong and valiant that he filled the hearts of the brave with fear.
After he had slain a number of his enemies some others combined together against him and reduced him to such straits in his fortified town that he sent a message to a pious man, saying: Aid me with thy prayers, for the sword and arrow do not avail.”
The devotee laughed and said: Why did he not content himself with half a loaf and his vigils? Did not the wealth-worshipping Korah 29 know that the treasure of safety lies in the corner of retirement?”
DISCOURSE CONCERNING RICHES
The generous man may attain to perfection although he possess not gold.
Dost think that if a mean man became a Korah his sordid nature would be changed?
If he who trades in liberality obtain not bread, his nature remains yet rich.
Generosity is the soil, and riches the seed that is sown; give, that the root may not be destitute of a branch.
Exert not thyself in the amassing of wealth,. for evil is the smell of stagnant water; strive,. rather, to be generous, for running water becomes a flood.
The miser who falls from position and wealth but seldom stands a second time upon. his feet.
If thou be a precious jewel, 30 grieve not, for Time will not pass thee by; it is the brickbat by the wayside that goes unheeded. Shavings of gold that fall from the scissors are searched, fog with a candle.
CHAPTER VII. Concerning Education
Those who turn the reins of their desires from unlawful things have surpassed Rustam 31 and Sam 32 in valour.
None is so fearful of the enemy as thou, slave of thine own passions.
The earthly body is a city, containing both good and evil; thou art the King and Reason is thy wise minister.
In this city, the headstrong men pursue their trades of avarice and greed; Resignation and Temperance are the citizens of fame and virtue; Lust and Wantonness the thieves and pick-pockets.
When the king shows favour to the wicked, how can the wise remain in peace?
The passions of evil, envy, and hatred are inherent in thee as is the blood of thy veins. If these thine enemies gained in strength they would turn their heads from thy rule and counsel; no resistance do they offer when they see the mailed fist of Reason.
Night-thieves and vagabonds wander not in the places where the patrols guard.
The chief who punishes not his enemy is bereft of power by the strength of the latter.
More on this point I will not speak — a word suffices to him who puts into practice what he reads.
DISCOURSE CONCERNING THE EXCELLENCE OF TACITURNITY
Be silent, O thou who knowest many things! for he that speaketh little will be free from reproach on the Day of Judgment.
The man of many words is deaf; no counsel does he heed like silence.
When thou desirest continually to speak thou findest no sweetness in the speech of others.
Those who reflect upon right and wrong are better than triflers with ready answers.
He that speaks little thou dost never see ashamed; a grain of musk is better than a heap of mud.
Beware of the fool whose volume of words is as that of ten men — a hundred arrows shot and each one wide of the target. If thou art wise, shoot one, and that one straight.
Utter not slander before a wall — oft may it happen that behind are listening ears.
Enclose thy secrets within the city walls of thy mind, and beware that none may find the gates of thy city open.
A wise man sews up his mouth: the candle: is burned by means of its wick.
STORY CONCERNING THE KEEPING OF SECRETS
Takash, king of Persia, imparted a secret to his slaves, adding, “Tell it not to any one.” For a year they kept the secret in their hearts; in one day it became diffused throughout the world.
The king ordered the slaves to be executed. One among them begged for mercy, saying: “Kill not thy slaves, for the fault was thine. Thou didst not dam up that secret when it was a spring: why seek to arrest its course now that it has become a flood?”
Entrust jewels to treasurers, but be the keeper of thine own secrets. Thou hast the power until the word be spoken; then, does it gain mastery over thee.
Speech is a demon confined in the well of the mind: leave it not free on thy palate and tongue. When the genii has escaped from the cage, no stratagem will bring him back.
STORY ILLUSTRATING THE FACT THAT SILENCE IS BEST FOR FOOLS
There was once in Egypt a religious mendicant who never opened his mouth in speech. Wise men assembled around him from far and near, like moths around a candle.
One night, he reflected: “Merit is concealed beneath a silent tongue. If I remain thus silent, how will men know that I am learned?”
Therefore he indulged in speech, and his friends and enemies alike found him to be the most ignorant man in Egypt. His followers dispersed and his glory vanished. So he went on a journey and wrote on the wall of a mosque: “Had I but seen myself in the mirror of understanding I should not imprudently have torn the veil from off my mind. Although deformed, I exposed my figure in the thought that I was handsome.”
A little-talker has a high reputation.
Silence is dignity, and the concealer of blemishes.
Express not in haste the thoughts of thy mind, for thou canst reveal them when thou wilt.
The beasts are silent, and men are endowed with speech — idle talkers are worse than the beasts.
STORY ILLUSTRATING THE FOLLY OF IMPERTINENCE
In the course of a dispute some one uttered improper words and was, in consequence, seized and nearly throttled.
“O thou conceited fellow!” said an experienced man, if thy mouth had been closed like a bud, thou wouldst not have seen thy skirt torn like a flower.”
Dost thou not see that fire is nothing but a flame, which at any moment can be quenched with water?
If a man possess merit, the merit speaks for itself, not the owner of the merit.
If thou hast not the purest musk, claim not to possess it; if thou hast, it makes itself known by its perfume.
DISCOURSE ON SLANDER
Speak no evil concerning the good or the wicked, for thus thou wrongest the former and makest an enemy of the latter.
Know that he who defames another revealeth his own faults.
If thou speak evil of any one, thou art sinful, even though what thou sayest be true.
STORY CONCERNING THE SAME SUBJECT
To one who stretched his tongue in slander, a wise man said: “Speak not evil of any one before me, so that I may not think ill of thee. Although his dignity is lowered, thine own honour is not increased thereby.”
WHY THIEVING IS BETTER THAN SLANDERING
Some one said: “Thieving is better than back-biting.”
I replied: “That is strange to me. What good seest thou in thieving that thou givest it preference to slander?”
“Thieves,” he explained, live by virtue of their strength and daring. The slanderer sins and reaps nothing.”
SADI AND HIS ENVIOUS CLASS-FRIEND
A fellow-student at Nizamiah displayed malevolence towards me, and I informed my tutor, saying: “Whenever I give more proper answers than he the envious fellow becomes offended.”
The professor repl
ied: The envy of thy friend is not agreeable to thee, but I know not who told thee that back-biting was commendable. If he seek perdition through the path of envy, thou wilt join him by the path of slander.”
STORY OF SADI’S CHILDHOOD
When a child, unable to distinguish between right and wrong, I once resolved to fast, and a certain devout man thus taught me to perform my ablutions and devotions: “First,” he said, “repeat the name of God, according to the law of the Prophet; secondly, make a vow; and thirdly, wash the palms of the hands. Then wash thy nose and mouth three times and rub thy front teeth with thy forefinger, for a tooth-brush is forbidden when fasting. After that, throw three handfuls of water upon thy face; then wash thy hands and arms up to the elbows and repeat thy prayers by the telling of -cads and the recital of the attributes and praises of God. Lastly, wipe again thy head and wash thy feet — thus end in the name of God.”
“No one,” added the old man, “knows the form of ablution better than myself. Dost thou not see that the elder of the village has become decrepit?”
Hearing these words, the elder cried: “O impious wretch! Didst thou not say that the use of a tooth-brush was unlawful in fasting? — I suppose, then, that slander is lawful? Before thou settest about a fast, wash first thy mouth of improper words.”
STORY OF A SUFI’S REBUKE
Some Sufis were sitting together in private, when one of them opened his mouth in slander.
“Didst thou ever make a crusade in Europe?” he was asked.
“Beyond the four walls of my house,” he replied, “I have never placed my feet.”
“Never have I met so unfortunate a man,” observed the questioner. “The infidel remains safe from his enmity, yet a Mussulman escapes not the violence of his tongue.”
CONCERNING ABSENT FRIENDS
In relation to an absent friend, two things are unlawful. The first is to squander his possession; the second, to speak evil of his name.
Look not for good words from him who mentions the names of men with scorn, for behind thy back he says those things which he said to thee of others.
He only is wise who concerns himself with his own affairs and is indifferent to the world.
WHERE SLANDER IS LAWFUL
The Collected Works of Saadi Page 6