down quietly to eat the fish. "What means this ?" inquired the monkey? "From whose table is this dainty ?"-" The poor," replied the fox, “ cannot afford to flee from bread. Fetters and imprisonment befit the dignity of kings; make not, O sage, your mind uneasy."

The philosophers were loud in their praises of Sindibád, on his concluding this tale, and compared him to the sun, and themselves to the motes in the sunbeam.

"If I am not wiser than yourselves," replied he, "I am, at least, not inferior to you in wisdom. Your case and my own, in this respect, reminds me of the camel, the wolf, the fox, and the pumpkin." They requested to hear the story, and Sindibád related it as follows:

An old wolf and fox, intimate friends, were once travelling together. A short way before them they saw a camel, who joined them, and the three together took the road to the village of the camels. Their only provision for the journey consisted of a pumpkin. They travelled on for a long time, up hill and down dale, till, exhausted by the heat of the road, their eyes became black with thirst. At length they reached a pond full of water, and sat down on its brink. The pumpkin was produced, and after some discussion, it was agreed that this prize should belong to him who was the eldest among them.

First the wolf began :-"Indian, Tajik, and Turk, know that my mother bore me one week before God had created heaven and earth, time and space; consequently, I have the best right to this pumpkin."

"Yes," said the old and crafty fox, "I have nothing to object to this account; for on the night your mother bore you, I was standing by in attendance. That morning it was I that lit the taper, and I burned beside your pillow like a morning taper."

When the camel had heard their speeches to an end, he stalked forward, and bending down his neck, snapped up the pumpkin, observing: "It is impossible to conceal a thing so manifest as this-that with such a neck, and haunches, and back, as mine, it was neither yesterday nor last night that my mother bore me.”

The sages again expressed their admiration of the wisdom of Sindibád, and all agreed that he alone was competent to undertake the difficult task. Repairing into the presence of the king, they acknowledged that they were but babes in wisdom compared with Sindibád; upon which his majesty, addressing the philosopher, begged him to undertake the management and education of the prince. Sindibád consented, expressing his hope and confidence that his efforts would be successful.

He accordingly applied himself with zeal to the education of the prince, but all his efforts were fruitless; all his instructions were like writing upon water. The king, hearing of this, was much concerned. Never does a parent wish ill to his child, but, on the contrary, desires that he may be better than himself. In anger he said to Sindibád, "All your boasted care and exertion have proved but wind; your promises were but the sound of the bell and the drum. Does not even the wild beast, which cannot be taken in the net, become tame at last by persevering efforts? Had due diligence been bestowed upon my son, the rust* would have been effaced from the mirror of his mind."

رفت در کار او
می
اگر سعي

زنگار او
برفتی از آینه

The

،،

Sire," replied Sindibád, "I have made every exertion, and tried every art; but when fate seconds not our efforts, we are not to blame." Then, kissing the foot of the throne, he observed: "The situation of myself and the young prince resembles that of the King of Kashmir, with the elephant and elephant-keeper." The king desiring to hear the story, Sindibád related it as follows:

In the time of the masters of the elephant,* there reigned over Kashmir a wise and prudent king, who had conquered the whole kingdom of Hindustan, from Serendil+ (Ceylon) to Roum and Syria, and to whom were subject all the princes of the world. This sovereign had collected elephants instead of steeds, and in greater numbers than fleas or ants. A certain prince once sent to his court a wild elephant, of prodigious size and impetuosity. The king desired the elephant-keeper to tame him, promising him ample rewards when he had succeeded. After the labour and constant care of three years, the skilful man had not only subdued his ferocity, but made him pliable as wax. He, therefore, brought him to the appointed place, and exhibited him to the king, who was satisfied with his success, and, the royal litter being adjusted, his Majesty seated himself in it, by way of trial.

No sooner had he mounted, than-like a demon that leaps from the bottle;+ like a lion rushing from a thicket-the elephant darted off with the monarch, and flew with the speed of lightning over hill and dale. The prince, with no guide to control or govern the animal, abandoned all hope of life, and all expectation that "the elephant would think again of Hindustan."§

The reader will observe that metallic mirrors, such as those used by the ancients, are here alluded to. Thus a Persian poet says:

درین بوته بسیار بگداختند ز هر آهن آینه کی ساختند

The miraculous defeat of the host of Abraha, on its approach to Mecca for the purpose of destroying the Caaba, occurred in the same year in which Muhammad was born. Abraha and his army are alluded to in the Koran, under the title of the "Lords or Masters of the Elephant," from their bringing with them, according to some, thirteen elephants, which they had obtained from the King of Ethiopia. Others mention but one. Vid. Koran, chap. 105, and Sale's note.

+ Serendil, or, as it is commonly and more correctly written, Serendib, being apparently derived from

the Sanserit

सिंहद्वीप

Lion Island.

چو دیوي که از شیشه بیرون جهد

چو شیري که از بیشه بیرون جهد

This recals the legend of the Bottle Imp. The art of imprisoning spirits in a bottle is elsewhere alluded to as possessed by adepts in the occult sciences. In another part of the Sindibad Namah the following couplet occurs:

بتسخیر در

شیشه کرد دیو مي

ازو جنیان در غرنگ و گریو

And a similar passage occurs in the Bostan of Saadi.

وز آن پیل قطعا نه امید آن

وقتي کند یاد هندوستان که

§ Compare the passage

with the following parallel one from the Diwan of Hafiz, which it illustrates,

یا رسوم پیلبانان یاد گیر

یا مده هندوستان بر یاد پیل

*

Calcutta printed edition, fol. 85,

and

Raising his hands to heaven, he prayed for deliverance.

When the divine

mandate issues forth, elephant and ant are alike impotent to resist it. Tired with the long journey (for it was now evening), and having eaten nothing, the elephant turned and took his way homeward. When he reached his stable, he stooped down, and the prince dismounted unhurt. Enraged with the keeper, he ordered him to be trodden like the ant under the feet of the elephant. Fettered and manacled, he was thrown under the furious animal. Finding himself in this situation, he thus reflected: "The prey that is entangled in the net struggles whether it will or no; and it is never too late to hope for deliverance." He implored the king to forgive one whose hair had grown grey in the service; but he refused. Long he continued to entreat forgiveness, but the king was still inexorable. At length, again repairing into the presence of his majesty, he renewed his entreaties. "I taught the elephant," said he, "whatever was proper; but, as fortune favoured me not, it was of no avail. If the king will spare my life, I will give proof of my assertion."

When his majesty heard this, and beheld the poor man's orphan children at his feet, he ordered him to be unfettered. The keeper then proved the perfect tameness of the animal, by giving it orders to perform a variety of feats, all which it executed. Then addressing the king, he said: "I have taught this animal to perform with its various members the whole of the feats which are practised; but what avails it, when his heart, which is the sultan of the body, listens not to my orders ?"

"In short," observed Sindibád, "what occurred to the elephant-keeper arose from certain evil aspects in his horoscope, and from no fault of his. "Thus, O king," continued the sage, I have examined the horoscope of the prince, and find that all that was evil in it is past: he will henceforward be prosperous. I will now proceed to teach him all I know, to shower upon him all the learning that I have amassed. When six months shall have elapsed from this date, I will have imparted to him the fruit of thirty years' study."+ The ministers and courtiers of the king were amazed at such language, and considered his words as an empty boast. "Attempt it not,” said one of them; "seeing that your six years' labour has been fruitless, how can this be accomplished in six months?" Another courtier said:--" Seeing he learned nothing in his childhood, how can he become a master when he is grown up ?"

There is here a deficiency in the manuscript, viz. after fol. 25th, probably of one leaf; and two leaves that ought to follow are misplaced, and incorrectly numbered, viz. fols. 14 and 15.

and with another from Mír Razí

quoted by the author of the 'Atishkadah:

*

(مير رضي) بگیرید زنجیرم اي دوستان که پیلم کند یاد هندوستان

The allusion would appear to have become proverbial.

So, in the Khatimah to the Rauzat us-Sufa, the author, in stating that the Khataians place those whom they wish to honour on their left hand, assigns this reason: "Because the heart, which is the sultan of the city of the body, has its mansion on that side."

† Επι μησιν έξ, τουτον εκπαίδευσας, πάσης εμπλήσω φιλοσοφίας, ώς μη του παιδός

אמר כנדבר אני אלמוד בן המלך בששה חדשים .impedgrat Tiva pulosuportpov.-Synt שלא ימצא כמוהו בכל ארץ הודו

MS. of Mishlé Sind.

* MS. in E.I.H. Library.

Asiat.Journ.N.S.VOL.35.No.139.

2 A

The king, now satisfied that Sindibád had not been wanting in his exertions, continues him in his office of preceptor to the prince.

Sindibád accordingly resumes his instructions. At fol. 14, the author is describing the philosopher's preparations for his lectures; the beginning of the chapter is wanting.

Sindibád caused the walls of a lofty palace* to be covered over with plaster, so smooth as to have the appearance of a mirror. On one compartment were delineated the signs of the zodiac, with the divisions into degrees and minutes; the fixed stars; the planets, with their courses. On another compartment he drew a map of the world, and represented the noxious and salutary qualities of things, of which some are the cause of disease and other the cure. On a third compartment were inscribed the principles of commerce, religion, and morality; and one's duties towards his superiors and equals. On a fourth were exhibited the principles of music and melody, and the distinctions of the musical modes. On a fifth the rules of justice, the ceremonial of princely dignity, and the forms of equity.

When the whole was completed, Sindibád thus addressed his pupil :— "Prince! the time for application has now arrived; be diligent; it is no time for slumber. The virtues that adorn kings come not by inheritance; they must be acquired."

The prince listened with attention to the instructions of his master. Much did he study; many a bitter cup of poison did he drink. His mind, clear as a mirror, reflected the knowledge depicted on the walls. His progress was rapid, and in a short time he became deeply learned.

When the appointed period was completed, Sindibád said to his pupil :"Praise be to the Lord and Creator of the world, that, through his grace, I shall not be put to shame before men! When to-morrow I take you before the sultan, you will see how they will bite their nails. Rest assured of this, that, of all your equals in age, not one will be a match for you."

Sindibád then during the night took an observation to ascertain the destiny of the prince, and found that an intricate snare threatened his pupil. He was confounded and perplexed by this new difficulty.+ But it is vain to contend against destiny; when it descends, the eye becomes blind.

"Be not cast down," said he to the prince, at the caprice of fortune; but to-morrow, when you appear before the king, whatever questions you may be asked, answer nothing. Bear up for this week; the next, your affairs will become prosperous. If but a word escape your lips, your life and head will be endangered. Lo! I hasten to conceal myself, and no one shall see me for one week, for my life is in peril. I will wait to see whether the two dice of heaven will turn up three sixes or three aces.'

The whole of the next chapter is wanting in the manuscript, but the title of it is given at the end of fol. 15, as follows:-" The king sits in state, and

Ανοικοδόμησε δε τῳ παιδι του βασιλεως νεον οικον ευρύχωρον, και τα εντός του οικου καταλαμπρύνας, ἱστορησεν εν τοις τοιχους του οίκου όσα δίδαξαι τον παιδα εμελλε. Synt.

† Ταύτα τοίνυν ὁ φιλοσοφος καταμαθών από της ατρολογικής μεθόδου, διε ταραχθη. - Synt. p. 9.

* Διο και από την αυριον εγω κατακρύψω εμαυτόν, κ. τ. λ.

Ν

הנה שלחתי לאביך בבשורה שתלך למחר אליו ואני לא ראיתי במזלך ועתה נראה את הכוכבים וישא סנבבר את הכוכבים ויר שאם יפתח בן המלך את פיו בתוך שבעה ימים

מיך יררן וירגן סנדבר

MS. of Mishlé Sindbar.

sends for the prince and Sindibád, but the latter is nowhere to be found. His Majesty questions the prince, who makes no reply."

The title and commencement of the next chapter are also wanting. At fol. 26, the poem proceeds :

:

A peri-faced moon (one of the wives of his majesty*), fair as a houri of Paradise, was secretly enamoured of the prince, but had hitherto found no opportunity of meeting him alone, or of telling him her love. Upon hearing the account of his resolute silence when questioned, she said to herself, "Every occasion has its fitting language;" and repairing to the king, she asked his permission to take the prince to the harem, under pretence of endeavouring to extort from him the secret of his silence. This was granted. But with her also the prince was dumb.

At length she declares her passion for him, and offers to put him in possession of the kingdom in return for his confidence.

Upon this the prince, forgetting in his surprise his promise to Sindibád, breaks silence by asking her how this was to be done? "Easily," replied she, "by one drop of poison which I will administer to the king."

Horror-struck at the idea of such a crime, the prince, after earnestly reprobating it, quits the apartment.

The damsel is alarmed when she reflects on the danger of her situation should the prince reveal the treachery which she had proposed, when the seven days shall have passed, and he shall break silence.+

Full of these apprehensions, she rushed from her apartment into the presence of the king, and, in affected agitation, called loudly for his protection. In an. swer to his inquiries as to the cause of her alarm, she replied: My reputation is scattered to the winds! No sooner had I conducted the prince into the harem than he began to say: 'The reason of my silence is, that my heart is ensnared in your tresses, and my soul slain by the curve of your eyebrows. Now that fortune has put it in my power, I entreat you to lend me your assistance. I have a secret to impart to you. I mean to seize upon the kingdom. The leaders of the troops are already secured in my favour. You can effectually aid me in my purpose by administering poison to my father.""

To this false accusation the king gives credit; and believing that the prince thirsted for his blood, commands that he should be ignominiously put to death.

The executioner is ordered to behead him. Meanwhile, the vizirs, who were met together in council, on hearing this inconsiderate sentence, were greatly concerned. The eldest addresses them on the necessity of warning his majesty of the danger of precipitation, and of the folly of trusting to the testimony of women, giving it as his conviction that the charge, if inquired into, would be found to be false, and that the innocence of the prince would be ultimately established. Another of the vizirs was of opinion, that, as they had not been consulted on the subject, it was unnecessary for them to interfere, and that silence was their safest course. To this argument the eldest vizir replied, that if they neglected to listen to his advice, the same thing might happen to them at last as befel the monkeys.

The vizirs requesting to hear what that was, he thus related:

When you have quitted Naháwand, going out by the Lion's gate, there lies beyond it a village called Búzínah-gird, the neighbourhood of which is thickly

* Μια των αυτου γυναικων. - Synt. ii.

In Syntipas, the prince informs the damsel that he is only to keep silence for seven days, without which she cannot be supposed to be acquainted with the fact.