Revised translation of the Chahár maqála : ("Four discourses") of Nizámí-i-ʼArúdí of Samarqand, followed by an abridged translation of Mírzá Muhammad's notes to the Persian text / by Edward G. Browne.

Nizami Aruzi

Date:: 1921

Credit: Revised translation of the Chahár maqála : ("Four discourses") of Nizámí-i-ʼArúdí of Samarqand, followed by an abridged translation of Mírzá Muhammad's notes to the Persian text / by Edward G. Browne. Source: Wellcome Collection.

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$his care and protection, (\ so that through that bounty and beneficence the people of Lamghan had reached their proper position and were able to dwell on that border ; but that, since their prosperity was still somewhat shaken, they feared that, should he demand the contribution on their possessions that year, some of them would be utterly ruined, and that, as a consequence of this, loss might accrue to the royal coffers. The minister, Ahmad-i-Hasan, therefore, extending his favour, excused them the taxes of yet another year. During these two years the people of Lamghan grew rich, but this did not suffice them, for in the third year their greed reasserted itself, and, hoping again to be excused, the same deputation again appeared at Court and made a similar representation. Then it became apparent to all the world that the people of Lamghan were in the wrong. So the Prime Minister turned the petition over and wrote on the back of it:—Al-kharaju khurd- jun, adauhu dawauhu ”—that is to say, “ The tax is a running sore1: its cure is its discharged And from the time of this great statesman this saying has become proverbial, and has proved useful in many cases. May the earth rest lightly on this great man ! Anecdote VII. There arose great statesmen under the ‘Abbasid dynasty, and indeed the history of the Barmecides is well known and famous, and to what extent and degree were their gifts and rewards. H asan [ibn] Sahl, called Dhur-Riydsatayn2 (“ the lord of two commands”), and his brother Fadl were exalted above the very heavens, so much so that Ma’mun espoused Fadl’s daughter and asked her in marriage. Now she was a damsel peerless in beauty and unrivalled in attainments ; and it was agreed that Ma’mun should go to the bride’s house and remain there for a month, and after the lapse of this period should return home with his bride. On the day fixed for their departure he desired, as is customary, to array himself in better clothes. Now Ma’mun always wore black; and people supposed that he wore it because black was the distinctive colour of the ‘Abbasids ; till one day Yahya ibn Aktham3 enquired of him, “ Why is it that the Prince of Believers prefers black garments ? ” Ma’mun replied to the judge, “ Black garments are for men and for the living; for no woman is married in black, nor is any dead man (A.) buried in black.” Yahya was 1 Literally “a wound of a thousand fountains,” probably a carbuncle. 2 There appears to be a confusion here between the two brothers. Hasan ibn Sahl was the father of Puran, al-Ma’mun’s bride, while Facll bore the title of DhuW- Riydsatayn. See de Slane’s Ibn Khallikan, vol. i, pp. 268-272, and 408-409; vol. ii, pp. 472-476. Also the Latdlfoil-Maldrif oi Ath-Tha‘alibi (ed. de Jong), PP* 73-74> where a full account is given of this marriage. 3 See de Slane’s Ibn Khallikan, iv, pp. 33-51.$