Fable of the Two Cats—Preamble to Persian Treaty—Apologues from SÂdee—-Letter from NizÂm-ool-Moolk to Mahomed ShÂh—Death of Yezdijird.

The preceding chapter concluded with an episode upon the life and opinions of the favoured physician of NoosheerwÂn. I must in this return to my subject, the elucidation of the rise and progress of apologues and fables.

It will be admitted by all, that the Persians, in the luxuriance of their imaginations, have embellished wonderfully the less artificial writings of the Hindus. The lowest animal they introduce into a fable speaks a language which would do honour to a king. All nature contributes to adorn the metaphorical sentence; but their perfection in that part of composition called the IbÂret-e-Rengeen, or Florid Style, can only be shown by example, and for that purpose I have made a literal translation of the fable of the "Two Cats;" from which I suspect we have borrowed ours, of the "Town and Country Mouse."

"In former days there was an old woman, who lived in a hut more confined than the minds of the ignorant, and more dark than the tombs of misers. Her companion was a cat, from the mirror of whose imagination the appearance of bread had never been reflected, nor had she from friends or strangers ever heard its name. It was enough that she now and then scented a mouse, or observed the print of its feet on the floor; when, blessed by favouring stars, or benignant fortune, one fell into her claws,

This feast would last for a week or more; and while enjoying it she was wont to exclaim—

"But as the dwelling of the old woman was in general the mansion of famine to this cat, she was always complaining, and forming extravagant and fanciful schemes. One day, when reduced to extreme weakness, she with much exertion reached the top of the hut; when there, she observed a cat stalking on the wall of a neighbour's house, which, like a fierce tiger, advanced with measured steps, and was so loaded with flesh that she could hardly raise her feet. The old woman's friend was amazed to see one of her own species so fat and sleek, and broke out into the following exclamation:

The other answered, 'I am the Sultan's crum-eater. Each morning, when they spread the convivial table, I attend at the palace, and there exhibit my address and courage. From among the rich meats and wheat-cakes I cull a few choice morsels; I then retire and pass my time till next day in delightful indolence.'

"The old dame's cat requested to know what rich meat was, and what taste wheat-cakes had? 'As for me,' she added, in a melancholy tone, 'during my life, I have neither eat nor seen any thing but the old woman's gruel and the flesh of mice.' The other, smiling, said, 'This accounts for the difficulty I find in distinguishing you from a spider. Your shape and stature is such as must make the whole generation of cats blush; and we must ever feel ashamed while you carry so miserable an appearance abroad.

Were you to see the Sultan's palace, and to smell his delicious viands, most undoubtedly those withered bones would be restored; you would receive new life; you would come from behind the curtain of invisibility into the plain of observation:

"The old woman's cat addressed the other in the most supplicating manner: 'Oh, my sister!' she exclaimed, 'have I not the sacred claims of a neighbour upon you; are we not linked in the ties of kindred? what prevents your giving a proof of friendship, by taking me with you when next you visit the palace? Perhaps from your favour plenty may flow to me, and from your patronage I may attain dignity and honour.

"The heart of the sultan's crum-eater was melted by this pathetic address; she promised her new friend should accompany her on the next visit to the palace. The latter overjoyed went down immediately from the terrace, and communicated every particular to the old woman, who addressed her with the following counsel:

"'Be not deceived, my dearest friend, with the worldly language you have listened to; abandon not your corner of content, for the cup of the covetous is only to be filled by the dust of the grave; and the eye of cupidity and hope can only be closed by the needle of mortality and the thread of fate.

But the expected feast had taken such possession of poor puss's imagination that the medicinal counsel of the old woman was thrown away.

"To conclude, next day, accompanied by her companion, the half-starved cat hobbled to the Sultan's palace. Before this unfortunate wretch came, as it is decreed that the covetous shall be disappointed, an extraordinary event had occurred, and, owing to her evil destiny, the water of disappointment was poured on the flame of her immature ambition. The case was this; a whole legion of cats had, the day before, surrounded the feast, and made so much noise, that they disturbed the guests, and in consequence the Sultan had ordered that some archers, armed with bows from Tartary, should, on this day, be concealed, and that whatever cat advanced into the field of valour, covered with the shield of audacity, should, on eating the first morsel, be overtaken with their arrows. The old dame's puss was not aware of this order. The moment the flavour of the viands reached her, she flew, like an eagle to the place of her prey.

"Scarcely had the weight of a mouthful been placed in the scale to balance her hunger, when a heart-dividing arrow pierced her breast.

This fable is a fair specimen of the style of such compositions; but it is in the deebÂchehs, or introductions to letters or books, that "The fiery steed of the two-tongued pen" (meaning a split reed) is allowed to run wild amidst the rich pasture of the verdant field of imagination.

A better proof of the latitude taken on such occasions cannot be given than in the preamble to the treaty concluded by the Elchee on his first mission to Persia, of which the following is a literal translation:— "After the voice is raised to the praise and glory of the God of the world, and the brain is perfumed with the scent of the saints and prophets, to whom be health and glory; whose rare perfections are perpetually chanted by birds[35] of melodious notes, furnished with two, three, and four pairs of wings; and to the Highest, seated in the heavens, for whom good has been predestinated; and the perfume mixed with musk, which scenteth the celestial mansions of those that sing hymns in the ethereal sphere, and to the light of the flame of the Most High, which gives radiant splendour to the collected view of those who dwell in the heavenly regions; the clear meaning of the treaty, which has been established on a solid basis, is fully explained on this page; and as it is fixed as a principle of law, that, in this world of existence and trouble, in this universe of creation and concord, there is no action among those of mankind which tends more to the perfection of the human race, or to answer the end of their being and existence, than that of cementing friendship, and of establishing intercourse, communication, and connexion betwixt each other. The image reflected from the mirror of accomplishment is a tree fruitful and abundant, and one that produces good both now and hereafter. To illustrate the allusions that it has been proper to make, and explain these metaphors, worthy of exposition at this happy period of auspicious aspect, a treaty has been concluded between the high in dignity, the exalted in station, attended by fortune, of great and splendid power, the greatest among the high viziers in whom confidence is placed, the faithful of the powerful government, the adorned with greatness, power, glory, splendour, and fortune, Hajee Ibrahim Khan; on being granted leave, and vested with authority from the porte of the high king, whose court is like that of Solomon; the asylum of the world; the sign of the power of God; the jewel in the ring of kings; the ornament in the cheek of eternal empire; the grace of the beauty of sovereignty and royalty; the king of the universe, like Caherman; the mansion of mercy and justice; the phoenix of good fortune; the eminence of never-fading prosperity; the king powerful as Alexander, who has no equal among the princes, exalted to majesty by the Heavens on this globe; a shade from the shade of the Most High; a Khoosroo, whose saddle is the moon, and whose stirrup is the new moon; a prince of great rank, before whom the sun is concealed. * * * * * * * And the high in dignity; the great and mighty in power; the ornament of those acquainted with manners ******; delegated from the sublime quarter of the high in power seated on a throne; the asylum of the world; the chief jewel in the crown of royalty and sovereignty; the anchor of the vessel of victory and fortune; the ship on the sea of glory and empire; the blazing sun in the sky of greatness and glory; lord of the countries of England and India; may God strengthen his territories, and establish his glory and command upon the seas, in the manner explained in his credentials! which are sealed with the seal of the most powerful, and most glorious, possessing fortune, the origin of rank, splendour, and nobility; the ornament of the world; the accomplisher of the works of mankind; the Governor-General of India!"

This preamble is not less remarkable for its flowery diction than for the art by which it saves the dignity of the king of Persia from the appearance of treating with any one below the rank of a monarch. It is also curious to observe, that after introducing the king of England, how skilfully he is limited to an undisputed sovereignty of the seas, that his power may not clash with that of the mighty Khoosroo of the day, "whose saddle is the moon, and whose stirrup is the new moon," in his dominion over the earth!

Speaking on the above subjects to Aga Meer, I asked him if their monarchs were as much delighted with this hyperbolical style as the MeerzÂs or Secretaries. "Not at all," said he: "the late king, Aga Mahomed, who was remarkable for his hatred of ornament and show in every form, when his secretaries began with their flattering introductions, used to lose all temper, and exclaim, 'To the contents, you scoundrel.'"[36] "Flowery introductions," said the Meer, "if he had lived long enough, would have gone out of fashion; but the present king prides himself upon being a fine writer, both in prose and verse, and the consequence is, as you see in the preamble of this treaty, a composition which I know was honoured by his particular approbation."

It is but justice to some of the most distinguished Persian authors to add, that there are many exceptions to this redundant style of composition. In the pages of their greatest poets, Firdousee, NizÂmee, SÂdee, and Anwerree, we meet with many passages as remarkable for the beauty and simplicity of the expression, as the truth and elevation of the sentiments; and many of their historians have given us plain narrations of facts, unencumbered with those ornaments and metaphors which are so popular with the generality of their countrymen.

How simply and beautifully has SÂdee depicted the benefit of good society in the following well-known apologue!

"One day as I was in the bath, a friend of mine put into my hand a piece of scented clay. I took it, and said to it, 'Art thou musk or ambergris, for I am charmed with thy perfume?' It answered, 'I was a despicable piece of clay, but I was some time in the company of the rose; the sweet quality of my companion was communicated to me, otherwise I should be only a bit of clay, as I appear to be!'"

And in another[37] he has given, with equal force and simplicity, the character of true affection:—

"There was an affectionate and amiable youth who was betrothed to a beautiful girl. I have read, that as they were sailing in the great sea they fell together into a whirlpool: when a mariner went to the young man, that he might catch his hand, and save him from perishing in that unhappy juncture, he called aloud, and pointed to his mistress from the midst of the waves: 'Leave me, and save my beloved!' The whole world admired him for that speech; and when expiring, he was heard to say—'Learn not the tale of love from that wretch who forgets his beloved in the hour of danger.'"

We often meet with Persian letters written in a style at once clear and nervous. Of these there cannot be a better example than that addressed by NizÂm-ool-Moolk, the predecessor of the present SoobÂh, or ruler of the Deccan, to Mahomed ShÂh, the weak and luxurious Emperor of Delhi. This letter, besides the merit of its style, possesses that of conveying a just idea of what Mahomedans conceive to be the duties and pursuits of a good and great monarch, a character which is with them invariably associated with that of a military conqueror.

The following extracts from this well-known production are very literal:

"It is the duty of princes to see that the laws are strictly obeyed; that the honour of their subjects be preserved inviolate; that justice be rendered to all men; and that loyal nobles and ancient pillars of the state, whose claims to reward are established and acknowledged, be distinguished according to their merits. It is their duty, too, to seek for pleasure in woods and deserts;[38] to labour unremittingly in the chastisement of the seditious and refractory; to watch over the rights and happiness of the lower order of their subjects; to shun the society of the mean, and to abstain from all prohibited practices, to the end that none of their people may be able to transgress against the precepts of religion or morality.

"It is also the duty of princes to be constantly employed in enlarging their dominions, and in encouraging and rewarding their soldiery; it being in the seat of his saddle alone that a king can properly repose. It was in conformity to this opinion the ancestors[39] of your majesty established it as a domestic rule, that their wives should be delivered on their saddle-cloths, although the moment of child-birth is of all others the one wherein convenience and comfort are most consulted. And they ordained that this usage should invariably be observed by their descendants, to the end that these might never forget the hardy and manly character of their progenitors, or give themselves up to the slothful and enervating luxury of palaces.

"It is not in the melodious notes of the musician, or the soft tones of the mimic singer, that true and delightful harmony consists; but it is in the clash of arms, the thunder of cannon, and in the piercing sound of the trumpet, which assembles together the ranks in the field of battle. It is not by decking out the charms of a favourite female that power and dominion are to be maintained, but by manfully wielding the sword; nor is it in celebrating the Hoolee[40] with base eunuchs, that men of real spirit are seen to sprinkle each other with red, but it is in the conflict of heroes with intrepid enemies.

"It being solely with the view of correcting the errors of your Majesty's government, and of restoring its ancient splendour, that the meanest of your servants has been moved, by the warmth of his zeal and attachment, to impart his sentiments to your Majesty, he has made up his mind to the consequences of this well-meant freedom, and will cheerfully submit to his fate; being in the mean time, however, determined (God willing) to persevere in the design which he has formed, of endeavouring to re-establish the affairs of the empire by every means that may be consistent with his duty and with propriety."

The affecting death of Yezdijird, the last of the KaiÂnian race of kings, affords a fair specimen of that plain and distinct style in which some of the best histories of Persia are written. It is as follows:

"When the inhabitants of Merv heard that Yezdijird had fled from Persia, and was within their territory, they were anxious to apprehend and destroy him. They accordingly addressed a letter to TanjtÂkh, the King of Tartary, stating, 'The King of Persia has fled from the Arabs and taken refuge with us; we are not inclined to be his adherents, we are more favourably inclined towards you, whose approach we desire, that we may be freed from him, and place ourselves under your protection.'

"As soon as TanjtÂkh received this letter he desired to gain possession of Merv, and marched with a considerable army towards that city. Yezdijird, hearing of his near approach, and of the force by which he was accompanied, departed from the CÂravÂnserÂi where he had alighted, at midnight, unattended and undetermined where to go. As he walked straight forward, he saw a light on the side of a stream, to which he directed his footsteps. He found a miller engaged in the labours of his mill, to whom he said, 'I am a man in desperate circumstances, and have an enemy whom I have every reason to dread; afford me an asylum for this one night; to-morrow I will give you what may make you easy for life.' The miller replied, 'Enter that mill, and remain there.' Yezdijird went into the mill, and laying sorrow aside, went composedly to sleep. When the miller's servants observed that he was gone to rest, and entirely off his guard, they armed themselves with clubs, and falling upon him slew him. Having done this they stripped the body of the gold and silver ornaments, the imperial robe, and the crown: then taking the corpse by the feet, they dragged it along, and threw it into the mill-dam.

"Next day TanjtÂkh arrived at Merv, and the inhabitants sought Yezdijird in every direction. By chance the miller being met, was interrogated. He denied having any knowledge of him; but one of his servants, who was dressed in a woollen garment, having come before them, they, discovering that he smelt strongly of perfume, tore open his garment, and found Yezdijird's imperial robe, scented with ottar and other essences, hid in his bosom. They now examined all the other servants, and found that each had some article secreted about his person; and after being put to the torture they confessed the whole transaction.

"TanjtÂkh immediately sent people to search the mill-dam for the body, which they soon found and laid before him. When he saw the corpse of the king he wept bitterly, and ordered it to be embalmed with spices and perfumes; and he further directed, that after it was wrapt, according to the usage of the KaiÂnian monarchs, in a shroud, and placed in a coffin, it should be sent to Persia to be interred in the same place, and with the same ceremonies, as other sovereigns of the race of KaiÂn.

"TanjtÂkh also commanded that the miller and his servants should be put to death."

What has been said in this chapter, and the examples of the various styles with which my opinions have been illustrated, will satisfy the reader that the mine of Persian literature contains every substance, from the dazzling diamond to the useful granite, and that its materials may be employed with equal success to build castles in the air or upon the earth. My prejudices are, I confess, in favour of the former fabrics, which in the East are constructed with a magnificence unknown to the graver spirits of our Western hemisphere.

[34] This, with some other verses in the fable, are from Persian poets of celebrity, whose stanzas it is an invariable usage to introduce in such compositions.