Flowers from a Persian Garden and Other Papers | Page 4

curious effect, occurring, as they often do, in the midst of a grave discourse. Thus he says of a poor minstrel: "You would say that the sound of his bow would burst the arteries, and that his voice was more discordant than the lamentations of a man for the death of his father;" and of another bad singer: "No one with a mattock can so effectually scrape clay from the face of a hard stone as his discordant voice harrows up the soul."
Talking of music reminds me of a remark of the learned Gentius, in one of his notes on the _Gulist��n_ of Sa��d��, that music was formerly in such consideration in Persia that it was a maxim of their sages that when a king was about to die, if he left for his successor a very young son, his aptitude for reigning should be proved by some agreeable songs; and if the child was pleasurably affected, then it was a sign of his capacity and genius, but if the contrary, he should be declared unfit.--It would appear that the old Persian musicians, like Timotheus, knew the secret art of swaying the passions. The celebrated philosopher Al-Farab�� (who died about the middle of the tenth century), among his accomplishments, excelled in music, in proof of which a curious anecdote is told. Returning from the pilgrimage to Mecca, he introduced himself, though a stranger, at the court of Sayf�� 'd-Dawla, sultan of Syria, when a party of musicians chanced to be performing, and he joined them. The prince admired his skill, and, desiring to hear something of his own, Al-Farab�� unfolded a composition, and distributed the parts amongst the band. The first movement threw the prince and his courtiers into violent laughter, the next melted all into tears, and the last lulled even the performers to sleep. At the retaking of Baghd��d by the Turks in 1638, when the springing of a mine, whereby eight hundred jannisaries perished, was the signal for a general massacre, and thirty thousand Persians were put to the sword, a Persian musician named Sh��h-K��l��, who was brought before the sultan Mur��d, played and sang so sweetly, first a song of triumph, and then a dirge, that the sultan, moved to pity by the music, gave order to stop the slaughter.
To resume, after this anecdotical digression. Sa��d�� gives this whimsical piece of advice to a pugnacious fellow: "Be sure, either that thou art stronger than thine enemy, or that thou hast a swifter pair of heels." And he relates a droll story in illustration of the use and abuse of the phrase, "For the sake of God," which is so frequently in the mouths of Muslims: A harsh-voiced man was reading the Kur��n in a loud tone. A pious man passed by him and said: "What is thy monthly salary?" The other replied: "Nothing." "Why, then, dost thou give thyself this trouble?" "I read for the sake of God," he rejoined. "Then," said the pious man, "_for God's sake don't read_."
The most esteemed of Sa��d��'s numerous and diversified works is the _Gulist��n_, or Rose-Garden. The first English translation of this work was made by Francis Gladwin, and published in 1808, and it is a very scarce book. Other translations have since been issued, but they are rather costly and the editions limited. It is strange that in these days of cheap reprints of rare and excellent works of genius no enterprising publisher should have thought it worth reproduction in a popular form. It is not one of those ponderous tomes of useless learning which not even an Act of Parliament could cause to be generally read, and which no publisher would be so blind to his own interests as to reprint. As regards its size, the _Gulist��n_ is but a small book, but intrinsically it is indeed a very great book, such as could only be produced by a great mind, and it comprises more wisdom and wit than a score of old English folios could together yield to the most devoted reader. Some querulous persons there are who affect to consider the present as a shallow age, because, forsooth, huge volumes of learning--each the labour of a lifetime--are not now produced. But the flood-gates of knowledge are now wide open, and, no longer confined within the old, narrow, if deep, channels, learning has spread abroad, like the Nile during the season of its over-flow. Shallow, it may be, but more widely beneficial, since its life-giving waters are within the reach of all.
Unlike most of our learned old English authors, Sa��d�� did not cast upon the world all that came from the rich mine of his genius, dross as well as fine gold, clay as well as gems. It is because they have done so that many