Ch 04 On The Advantages Of Silence Story 08
Several officials of Sultan Mahmud asked Hasan Muimandi one day what the sultan had told him about a certain affair. He replied: ‘You must yourselves have heard it.’ They rejoined: ‘What he says to thee he does not think proper to communicate to the like of us.’ He answered: ‘Because he trusts that I shall not reveal it. Then why do you ask me to do so?’
A knowing man will not utter every word which occurs to him.
It is not proper to endanger one’s head for the king’s secret.
Related quotes
Ch 05 On Love And Youth Story 01
Hasan Maimundi was asked that, as the Sultan Mahmud possesses so many beautiful slaves, each of whom is a marvel in the world, how it happens that he manifests towards none of them so much inclination and love as to Iyaz, although he is not more handsome than the others. He replied: ‘Whatever descends into the heart appears good to the eye.’
He whose murid’ the sultan is
If he does everything bad, it will be good.
But he whom the padshah throws away
Will not be cared for by anyone in the household.
If anyone looks with an unfavourable eye
Even the figure of Joseph will indicate ugliness
And if he looks with the eye of desire on a demon,
He will appear an angel, a cherub in his sight.
Ch 03 On The Excellence Of Contentment Story 21
It is related that a sultan thus addressed a miserly beggar who had accumulated great riches: ‘It is evident that thou possessest boundless wealth and we have an affair on hand in which thou canst aid us by way of a loan. When the finances of the country are in a flourishing condition it will be repaid.’ The miser replied: ‘It is not befitting the power and dignity of a padshah to soil the hands of his noble aspirations with the property of an individual like myself who has collected it grain by grain.’ The king replied: ‘It does not matter because the money will be spent upon infidels: The wicked women should be joined to the wicked men.”
If the water of a Christian’s well is impure
What matters it if thou washest a dead Jew therein?
They said: ‘The lime-mortar is not clean.’
We replied: ‘We shall plug therewith the privy holes.”
I heard that he refused to comply with the behest of the king, began to argue and to look insolently; whereon the king ordered the sum in question to be released from his grasp by force and with a reprimand.
If an affair cannot be accomplished with gentleness
He forsooth turns his head to impudence.
Who has no regard for himself
It is proper that no one should pay him any.
Sultan
If I were promised safety,
if I could meet the Sultan
I would say to him: O my lord the Sultan!
my cloak has been torn by your ravenous dogs,
your spies are following me all the time.
Their eyes
their noses
their feet are chasing me
like destiny, like fate
They interrogate my wife
and write down all the names of my friends.
O Sultan!
Because I dare to approach your deaf walls,
because I tried to reveal my sadness and
tribulation,
I was beaten with my shoes.
O my lord the Sultan!
you have lost the war twice
because half our people
has no tongue.
poem by Nizar Qabbani
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Ch 03 On The Excellence Of Contentment Story 20
A king with some of his courtiers had during a hunting party and in the winter season strayed far from inhabited places but when the night set in he perceived the house of a dehqan and said: ‘We shall spend the night there to avoid the injury of the cold.’ One of the veziers, however, objected alleging that it was unworthy of the high dignity of a padshah to take refuge in the house of a dehqan and that it would be best to pitch tents and to light fires on the spot. The dehqan who had become aware of what was taking place prepared some food he had ready in his house, offered it, kissed the ground of service and said: ‘The high dignity of the sultan would not have been so much lowered, but the courtiers did not wish the dignity of the dehqan to become high.’ The king who was pleased with these words moved for the night into the man’s house and bestowed a dress of honour upon him the next morning. When he accompanied the king a few paces at the departure he was heard to say:
‘Nothing was lost of the sultan’s power and pomp
By accepting the hospitality of a dehqan,
But the corner of the dehqan’s cap reached the sun
When a sultan such as thou overshadowed his head.’
Ch 01 Manner of Kings Story 29
A vezier paid a visit to Zulnun Misri and asked for his favour, saying: "I am day and night engaged in the service of the sultan and hoping to be rewarded but nevertheless dread to be punished by him." Zulnun wept and said: "Had I feared God, the great and glorious, as thou fearest the sultan, I would be one of the number of the righteous."
If there were no hope of rest and trouble
The foot of the dervish would be upon the sphere
And if the vezier feared God
Like the king he would be king.
Ch 01 Manner of Kings Story 36
There were two brothers: one of them in the service of the sultan and the other gaining his livelihood by the effort of his arm. The wealthy man once asked his destitute brother why he did not serve the sultan in order to be delivered from the hardship of labouring. He replied: "Why labourest thou not to be delivered from the baseness of service because philosophers have said that it is better to eat barley bread and to sit than to gird oneself with a golden belt and to stand in service?"
To leaven mortar of quicklime with the hand
Is better than to hold them on the breast before the amir.
My precious life was spent in considering
What I am to eat in summer and wear in winter.
O ignoble belly, be satisfied with one bread
Rather than to bend the back in service.
Ch 01 Manner of Kings Story 28
A solitary dervish was sitting in a corner of the desert when a padshah happened to pass by but, ease having made him independent, he took no notice. The sultan, in conformity with his royal dignity, became angry and said: "This tribe of rag-wearers resembles beasts."’ The vezier said: "The padshah of the surface of the earth has passed near thee. Why hast thou not paid homage and shown good manners?" He replied: "Tell the king to look for homage from a man who expects benefits from him and also that kings exist for protecting subjects and subjects not for obeying kings."
The padshah is the guardian of the dervish
Although wealth is in the glory of his reign.
The sheep is not for the shepherd
But the shepherd for the service of it.
Today thou beholdest one man prosperous
And another whose heart is wounded by struggling.
Wait a few days till the earth consumes
The brain in the head of the visionary.
Distinction between king and slave has ceased
When the decree of fate overtakes them.
If a man were to open the tombs of the dead
He would not distinguish a rich from a poor man.
The king, who was pleased with the sentiments of the dervish, asked him to make a request but he answered that the only one he had to make was to be left alone. The king then asked for advice and the dervish said:
"Understand now while wealth is in thy hand
That fortune and kingdom will leave thy hand."
Ch 08 On Rules For Conduct In Life - Admonition 08
As long as an affair can be arranged with gold, it is not proper to endanger life.
When the hand is foiled in every stratagem
It is licit to put the hand to the sword.
A Sultan's Daughter
I am the daughter of a Sultan and i need your love,
I am the daughter of a Sultan and i need your hand in marriage;
Come and see my father's wealth,
Come and taste my father's wealth,
For you are the only man in my mind.
A Sultan's daughter is what i am and i am in love with you,
So come and be my husband to be on this sweet love of mine.
Oh my handsome man, that is all that i am on this love;
'Asalaam-u-alaikum! ..... Wa-alaikum Salaam! ! '
Please come and let me take you to my father;
For you are the very man i want to marry.
poem by Edward Kofi Louis
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The Sultan
I am the Sultan on your love,
So my sweet lady do open the door of your love for me;
I am the Sultan living next to your heart and,
I am in love with you my sweet lady.
I want to marry you so,
Come and open your sweet door of love to me;
For i have been studying you for a very long time among the ladies.
Come and let me marry you my beautiful woman,
For i still hope to see the day that you will be mine;
And thereafter, have you as a married wife to my Palace.
One day i will come to you with my officials,
One day i will knock at your door;
For you are the right woman needed t my Palace.
poem by Edward Kofi Louis
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Keep It Proper
Keep it proper!
You never know on you who might peep.
When you do a thing discreet.
You never know on you who might peep.
It's best that you keep it proper.
You never know on you who might peep.
Especially when you're seen in the streets.
You never know on you who might peep.
Keep,
It
Proper.
You never know on you who might peep.
Distorting what you do to deceive.
You never know on you who might peep.
It's best that you keep it proper.
You never know on you who might peep.
When a seeker seeks a weakness to heat.
You never know on you who might peep.
Controversy lovers love it,
More obscene.
People feed sensations that wound and bleed.
With a caring less of who's affected by misdeeds
Keep,
It
Proper.
You never know on you who might peep.
Distorting what you do to deceive.
You never know on you who might peep.
Yes it's best that you keep it proper.
You never know on you who might peep.
When a seeker seeks a weakness to heat.
You never know on you who might peep.
It's best
That you keep it proper.
You never know on you who might peep.
Yes it is best
That you keep it proper.
You never know on you who might peep.
Yes it is best that you keep it proper,
That business to express on the streets.
You never know,
On you
Who might peep.
poem by Lawrence S. Pertillar
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Ch 01 Manner Of Kings Story 06
It is narrated that one of the kings of Persia had stretched forth
his tyrannical hand to the possessions of his subjects and had begun
to oppress them so violently that in consequence of his fraudulent
extortions they dispersed in the world and chose exile on account of
the affliction entailed by his violence. When the population had
diminished, the prosperity of the country suffered, the treasury
remained empty and on every side enemies committed violence.
Who desires succour in the day of calamity,
Say to him: 'Be generous in times of prosperity.'
The slave with a ring in his ear, if not cherished will depart.
Be kind because then a stranger will become thy slave.
One day the Shahnamah was read in his assembly, the subject being
the ruin of the dominion of Zohak and the reign of Feridun. The vezier
asked the king how it came to pass that Feridun, who possessed neither
treasure nor land nor a retinue, established himself upon the
throne. He replied: 'As thou hast heard, the population
enthusiastically gathered around him and supported him so that he
attained royalty.' The vezier said: 'As the gathering around of the
population is the cause of royalty, then why dispersest thou the
population? Perhaps thou hast no desire for royalty?'
It is best to cherish the army as thy life
Because a sultan reigns by means of his troops.
The king asked: 'What is the reason for the gathering around of
the troops and the population?' He replied: 'A padshah must practise
justice that they may gather around him and clemency that they may
dwell in safety under the shadow of his government; but thou
possessest neither of these qualities.'
A tyrannic man cannot be a sultan
As a wolf cannot be a shepherd.
A padshah who establishes oppression
Destroys the basis of the wall of his own reign.
The king, displeased with the advice of his censorious vezier,
sent him to prison. Shortly afterwards the sons of the king's uncle
rose in rebellion, desirous of recovering the kingdom of their father.
The population, which had been reduced to the last extremity by the
king's oppression and scattered, now assembled around them and
supported them, till he lost control of the government and they took
possession of it.
A padshah who allows his subjects to be oppressed
Will in his day of calamity become a violent foe.
Be at peace with subjects and sit safe from attacks of foes
Because his subjects are the army of a just shahanshah.
Ch 01 Manner of Kings Story 22
A king was subject to a terrible disease, the mention of which is not sanctioned by custom. The tribe of Yunani physicians agreed that this pain cannot be allayed except by means of the bile of a person endued with certain qualities. Orders having been issued to search for an individual of this kind, the son of a landholder was discovered to possess the qualities mentioned by the doctors. The king summoned the father and mother of the boy whose consent he obtained by giving them immense wealth. The qazi issued a judicial decree that it is permissible to shed the blood of one subject for the safety of the king and the executioner was ready to slay the boy who then looked heavenwards and smiled. The king asked: "What occasion for laughter is there in such a position?" The youth replied: "A son looks to the affection of his father and mother to bring his case before the qazi and to ask justice from the padshah. In the present instance, however, the father and mother have for the trash of this world surrendered my blood, the qazi has issued a decree to kill me, the sultan thinks he will recover his health only through my destruction and I see no other refuge besides God the most high."
To whom shall I complain against thy hand
If I am to seek justice also from thy hand?
The sultan became troubled at these words, tears rushed to his eyes and he said: "It is better for me to perish than to shed innocent blood." He kissed the head and eyes of the youth, presented him with boundless wealth and it is said that the king also recovered his health during that week.
I also remember the distich recited
By the elephant-driver on the bank of the Nile:
"If thou knewest the state of the ant under thy foot
It is like thy own condition under the foot of an elephant."
Conversation with God
One day while I was dreaming I heard a soft like voice
It called me to a pond
and asked to recite
the stories of my childhood
I thought it very strange
Then with deafening noise it came
It took me to the pond and asked me 'what I could see'
'I see me' I replied
'Very good' it said
'Now do you see' it asked
'I see a little child with hair as bright as fire'
'Who is that child' it asked
'It is me' I replied again
'Do you remember what that child was like'
'No' I replied
'Until you become a child again you'll see no more'
'I do not understand' I said
'You will' came the voice
'When' I asked
'When you believe that I am real'
'But you are real' I answered
'Only one who truly believes can understand'
poem by Rachel Branscombe
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Ch 05 On Love And Youth Story 20
It is related that the qazi of Hamdan, having conceived affection towards a farrier-boy and the horseshoe of his heart being on fire, he sought for some time to meet him, roaming about and seeking for opportunities, according to the saying of chroniclers:
That straight tall cypress my eyes beheld
It robbed me of my heart and threw me down.
Those wanton eyes have taken my heart with a lasso.
If thou desirest to preserve thy heart shut thy eyes.
I was informed that the boy, who had heard something of the qazi’s passion, happening to meet him in a thoroughfare, manifested immense wrath, assailed the qazi with disrespectful and insulting words, snatched up a stone and left no injury untried. The qazi said to an ullemma of repute who happened to be of the same opinion with him:
‘Look at that sweetheart and his getting angry,
And that bitter knot of his sweet eyebrow.’
The Arab says: ‘A slap from a lover is a raisin.
A blow from the hand on the mouth
Is sweeter than eating bread with one’s own hand.
In the same way the boy’s impudence might be indicating kindness as padshahs utter hard words whilst they secretly wish for peace:
Grapes yet unripe are sour.
Wait two or three days, they will become sweet.
After saying these words he returned to his court of justice, where some respectable men connected with him kissed the ground of service and said: ‘With thy permission we shall, doing obeisance, speak some words to thee although they may be contrary to politeness because illustrious men have said:
It is not permissible to argue on every topic.
To find fault with great men is wrong.
‘But as in consequence of favours conferred by thy lordship in former times upon thy servants it would be a kind of treachery to withhold the opinion they entertain, they inform thee that the proper way is not to yield to thy inclinations concerning this boy but to fold up the carpet of lascivious desires because thy dignity as qazi is high and must not be polluted by a base crime. The companion thou hast seen is this, and our words thou hast heard are these:
One who has done many disreputable things
Cares nothing for the reputation of anyone.
Many a good name of fifty years
Was trodden under foot by one bad name.”
The qazi approved of the unanimous advice of his friends and appreciated their good opinion as well as their steadfast fidelity, saying that the view taken by his beloved friends on the arrangement of his case was perfectly right and their arguments admitting of no contradiction. Nevertheless:
Although love ceases in consequence of reproval
I heard that just men sometimes concoct falsehoods.
Blame me as much as thou listest
Because blackness cannot be washed off from a negro.
Nothing can blot out my remembrance of thee.
I am a snake with broken head and cannot turn.
These words he said and sent some persons to make inquiries about him, spending boundless money because it is said that whoever has gold in his hand possesses strength of arm and he who has no worldly goods has no friends in the whole world:
Whoever has seen gold droops his head,
Although he may be hard to bend like iron-backed scales.
In short, one night he obtained privacy but during that night the police obtained information that the qazi is spending the whole of it with wine in his hand and a sweetheart on his bosom, enjoying himself, not sleeping, and singing:
Has this cock perhaps not crowed at the proper time this night
And have the lovers not had their fill of embrace, and kiss
Whilst alas for only a moment the eye of confusion is asleep?
Remain awake that life may not elapse in vain
Till thou hearest the morning call from the Friday-mosque
Or the noise of kettle-drums on Atabek’s palace-gate.
Lips against lips like the cock’s eye
Are not to part at the crowing of a silly cock.
Whilst the qazi was in this state one of his dependants entered and said: ‘Arise and run as far as thy feet will carry thee because the envious have not only obtained a handle for vexation but have spoken the truth. We may, whilst the fire of confusion is yet burning low, perchance extinguish it with the water of stratagem but when it blazes up high it may destroy a world.’ The qazi, however, replied:
‘When the lion has his claws on the game
What boots it if a jackal makes his appearance?
Keep thy face on the face of the friend and leave
The foe to chew the back of his own hand in rage.’
The same night information was also brought to the king that in his realm such a wickedness had been perpetrated and he was asked what he thought of it. He replied: ‘I know that he is one of the most learned men, and I account him to be the paragon of our age. As it is possible that enemies have devised a plot against him, I give no credit to this accusation unless I obtain ocular evidence because philosophers have said:
He who grasps the sword in haste
Will repenting carry the back of his hand to his teeth and bite it.’
I heard that at dawn the king with some of his courtiers arrived at the pillow of the qazi, saw a lamp standing, the sweetheart sitting, the wine spilled, the goblet broken and the qazi plunged in the sleep of drunkenness, unaware of the realm of existence. The king awakened him gently and said: ‘Get up for the sun has risen.’ The qazi, who perceived the state of affairs, asked: ‘From what direction?’ The sultan was astonished and replied: ‘From the east as usual.’ The qazi exclaimed: ‘Praise be to Allah! The door of repentance is yet open because according to tradition the gate Of repentance will not be locked against worshippers till the sun rises in its setting place.’
These two things impelled me to sin:
My ill-luck and my imperfect understanding.
If thou givest me punishment I deserve it
And if thou forgivest pardon is better than revenge.
The king replied: ‘As thou knowest that thou must suffer capital punishment, it is of no use to repent. But their faith availed them not after they had beholden our vengeance.
‘What is the use to promise to forego thieving
When a lasso cannot be thrown up to the palace?
Say to the tall man: “Do not pluck the fruit”,
For he who is short cannot reach the branch.
‘For thee, who hast committed such wickedness, there is no way of escape.’ After the king had uttered these words, the men appointed for the execution took hold of him, whereon he said: ‘I have one word more to speak in the service of the sultan.’ The king, who heard him, asked: ‘What is it?’ And he recited:
‘Thou who shakest the sleeve of displeasure upon me
Expect not that I shall withdraw my hand from thy skirt.
If escape be impossible from this crime which I committed
I trust to the clemency which thou possessest.’
The king replied: ‘Thou hast adduced this wonderful sally and hast enounced a strange maxim but it is impossible according to reason and contrary to usage that thy accomplishments and eloquence should this day save thee from the punishment which I have decreed; and I consider it proper to throw thee headlong from the castle that others may take an example.’ He continued: ‘O lord of the world, I have been nourished by the bounty of this dynasty, and this crime was not committed only by me in the world. Throw another man headlong that I may take the example.’ The king burst out laughing, pardoned his crime and said to his dependents who desired the qazi to be slain:
‘Everyone of you who are bearers of your own faults
Ought not to blame others for their defects.’
Ode to the Sublime Porte
Great Sultan, how wise are thy state compositions!
And oh, above all, I admire that Decree,
In which thou command'st, that all she politicians
Shall forthwith be strangled and cast in the sea.
'Tis my fortune to know a lean Benthamite spinster --
A maid, who her faith in old Jeremy puts;
Who talks, with a lisp, of the "last new Westminster,"
And hopes you're delighted with "Mill upon Gluts";
Who tells you how clever one Mr. Fun-blank is,
How charming his Articles 'gainst the Nobility; --
And assures you that even a gentleman's rank is,
In Jeremy's school, of no sort of utility.
To see her, ye Gods, a new number perusing --
Art. 1 - "On the Needle's variations", by Pl--e;
Art. 2 - By her fav'rite Fun-blank - so amusing!
"Dear man! he makes poetry quite a Law case."
Art. 3 -"Upon Fallacies", Jeremy's own --
(Chief Fallacy being, his hope to find readers); -
Art. 4 - "Upon Honesty", author unkown; --
Art. 5 - (by the young Mr. M--) "Hints to Breeders".
Oh, Sultan, oh, Sultan, though oft for the bag
And the bowstring, like thee, I am tempted to call --
Though drowning's too good for each blue-stocking hag,
I would bag this she Benthamite first of them all!
And, lest she should ever again lift her head
From the watery bottom, her clack to renew --
As a clog, as a sinker, far better than lead,
I would hang round her neck her own darling Review.
poem by Thomas Moore
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Going Through My Head
Is it worthy to keep and maintain notes,
On the proper execution of social etiquette?
Or expressing flawless elocution,
When asked to publicly speak...
At a dinner party when a food fight erupts,
Over misunderstanding what was heard.
When the key speaker mispronounces words,
Intending to impress.
Or leaves those who are contributors believing,
They are being described as leechers...
Instead of donators that has afforded a success.
There has been an absence of preparation.
'I specifically asked my speech writer,
To replace the word 'suckers' for philanthropers.
That word might have been a thought,
Going through my head in the early stages...
To incorporate 'my' own experiences.
And not meant to be verbally said.
This has clearly been a misinterpretation of intent.
And for that I apologize.'
poem by Lawrence S. Pertillar
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Ch 08 On Rules For Conduct In Life - Maxim 01
Property is for the comfort of life, not for the accumulation of wealth. A sage, having been asked who is lucky and who is not, replied: ‘He is lucky who has eaten and sowed but he is unlucky who has died and not enjoyed.’
Pray not for the nobody who has done nothing,
Who spent his life in accumulating property but has not enjoyed it.
Moses, upon whom be peace, thus advised Qaroon (Korah): ‘Do thou good as Allah has done unto thee.’ But he would not listen and thou hast heard of his end:
Who has not accumulated good with dirhems and dinars
Has staked his end upon his dirhems and dinars.
If thou desirest to profit by riches of the world
Be liberal to mankind as God has been liberal to thee.
The Arab says: Be liberal without imposing obligations and verily the profit will return to thee.
Wherever the tree of beneficence has taken root
Its tallness and branches pass beyond the sky.
If thou art desirous to eat the fruit thereof
Do not put a saw to its foot by imposing obligations.
Thank God that thou hast been divinely aided
And not excluded from his gifts and bounty.
Think not thou conferrest an obligation on the sultan by serving him
But be obliged to him for having kept thee in his service.
Malaysiana - Quirky Hang Tuah Poem
Hang Tuah was
a fake loyalist
to friend, to king
if he was so
insistent on protocol
he should have turned
himself in
to the Sultan
instead of go hiding
Confucius was most
articulate about
absolute royalty
and loyalty
it means if the king
wants you dead
you would gladly do so
at his knees
hang tuah was a quack
if he was so insistent
of killing best friend jebat
who stood up for him
he should have taken
a hard look at his
own loyalty
running away in hiding
that too was punishable
by death by Malacca laws
but it was jebat who
had to take all
kris, blood, dejections
and the bowel churning
falsity of a great friend
and all for his
pure love and blind
loyalty - to a friend
who turned out
to be an opportunist
the greatest losers
first jebat, second
the sultan
the way he was
tuah probably did
flirt with the palace girl
poem by John Tiong Chunghoo
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432
When You Got In
I Went Out
Such Is The Wrong Timing
Of Your
Compassion
Then We Talk
About The Proper Timing
Of Our Desires
You Set The Time, The Place, And The Mood
Now It Is Not Just Desire But
Love
Yes, Love,
But Sometimes I Still Wonder
What Love Is
When Two People Meet At The Proper Time
The Proper Place, And The Proper Mood
When Everything Seems Right
And Yet
Feels So Wrong
When Everything Is Supposedly Proper
And Yet
There Is Still This
Feeling Of Impropriety
I Am 48 Years Old And You Are 49
And I Am Just Asking
When We All Want To Be Inside The Room Of
Ecstacy
And Yet
They All Want Us
Out
Just Because They Also Feel
That The Timing May Be Right
But It Simply Does Not
Look All Right
And Then You Are A Little
Bit Irritated And You Ask
Finally
poem by Ric S. Bastasa
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