PREFACE.

The Bagh O Bahar, or "Garden and Spring," has, for the last half century, been held as a classical work throughout our Indian empire. It highly deserves this distinguished fate, as it contains various modes of expression in correct language; and displays a great variety of Eastern manners and modes of thinking. It is an excellent introduction not only to the colloquial style of the Hindustani language, but also to a knowledge of its various idioms and popular phrases.

The tale itself is interesting, if we bear in mind the fact, that no Asiatic writer of romance or history has ever been consistent, or free from fabulous credulity. The cautious march of undeviating truth, and a careful regard to vraisemblance, have never entered into their plan. Wildness of imagination, fabulous machinery, and unnatural scenes ever pervade the compositions of Oriental authors,—even in most serious works on history and ethics. Be it remembered, that jinns, demons, fairies, and angels, form a part of the Muhammadan creed. The people to this day believe in the existence of such beings on the faith of the Kur,an; and as they are fully as much attached to their own religion as we are to ours, we ought not to be surprised at their credulity.

I have rendered the translation as literal as possible, consistent with the comprehension of the author's meaning. This may be considered by some a slavish and dull compliance; but in my humble opinion we ought, in this case, to display the author's own thoughts and ideas; all we are permitted to do, is to change their garb. This course has one superior advantage which may compensate for its seeming dulness; we acquire an insight into the modes of thinking and action of the people, whose works we peruse through the medium of a literal translation, and thence many instructive and interesting conclusions may be drawn.

To the present edition numerous notes are appended; some, with a view to illustrate certain peculiarities of the author's style, and such grammatical forms of the language as might appear difficult to a beginner; others, which mainly relate to the manners and customs of the people of the East, may appear superfluous to the Oriental scholar who has been in India; but in this case, I think it better to be redundant, than risk the chance of being deficient. Moreover, as the book may be perused by the curious in Europe, many of of whom know nothing of India, except that it occupies a certain space in the map of the world, these notes were absolutely necessary to understand the work. Finally, as I am no poet, and have a most thorough contempt for the maker of mere doggerel rhymes, I have translated the pieces of poetry, which are interspersed in the original, into plain and humble prose.

D. FORBES

58, BURTON CRESCENT, July, 1857.

THE PETITION OF MIR AMMAN, OF DILLI.

Which was Presented to the Gentlemen Managers of the College [of Fort William].

May God preserve the gentlemen of great dignity, and the appreciators of respectable men. This exile from his country, on hearing the command [issued by] proclamation, [1] hath composed, with a thousand labours and efforts, the "Tale of the Four Darweshes," [entitled] the Bagh O Bahar [2] [i.e. Garden and Spring,] in the Urdu, e Mu'alla [3] tongue. By the grace of God it has become refreshed from the perusal of all the gentlemen [4] [of the college]. I now hope I may reap some fruit from it; then the bud of my heart will expand like a flower, according to the word of Hakim Firdausi, [5] who has said [of himself] in the Shahnama,

"Many sorrows I have borne for these thirty years; But I have revived Persia by this Persian [History.] [6] I having in like manner polished the Urdu tongue, Have metamorphosed Bengal into Hindustan." [7]

You gentlemen are yourselves appreciators of merit. There is no need of representation [on my part]. O God! may the star of your prosperity ever shine!

MIR AMMAN'S PREFACE.

"The Name of God, Most Merciful and Gracious."

The pure God! what an [excellent] Artificer he is! He who, out of a handful of dust, hath created such a variety of faces and figures of earth. Notwithstanding the two colours [of men], one white and one black, yet the same nose and ears, the same hands and feet, He has given to all. But such variety of features has He formed, that the form and shape of one [individual] does not agree with the personal appearance of another. Among millions of created beings, you may recognise whomsoever you wish. The sky is a bubble in the ocean of his [eternal] unity; and the earth is as a drop of water in it; but this is wonderful, that the sea beats its thousands of billows against it, and yet cannot do it any injury. The tongue of man is impotent to sound the praise and eulogy of Him who has such power and might! If it utter any thing, what can it say? It is best to be silent on a subject concerning which nothing can be said.

VERSE.

"From earth to heaven, He whose work this is, If I wish to write his praise, then what power have I; When the prophet himself has said, 'I do not comprehend Him.' After this, if any one pretends to it, he is a great fool. Day and night the sun and moon wander through their course, and behold his works— Yea, the form of every individual being is a sight of surprise: He, whose second or equal is not, and never will be; No such a unique Being, Godhead is every way fit. But so much I know, that He is the Creator and Nourisher. In every way his favour and beneficence are upon me."

And blessings on his friend, for whose sake He created the earth and heavens, and on whom He bestowed the dignity of prophet.

VERSE.

"The pure body of Mustafa is an emanation of Divine light, For which reason, it is well known that his body threw no shadow. [8] Where is my capacity, that I should sufficiently speak his praise; Only with men of eloquence this is an established rule." [9]

And blessings and salvation be on his posterity, who are the twelve Imams. [10]

VERSE.

"The praise of God and the eulogy of the prophet having here ended; Now I begin that which is requisite to be done. O God! for the sake of the posterity of thy prophet, [11] Render this my story acceptable to the hearts of high and low."

The reasons for compiling this work are these, that in the year of the Hijra, 1215, A.D. 1801, corresponding to the [12] Fasli year 1207, in the time of his Excellency the noble of nobles, Marquis Wellesley, Lord Mornington, Governor-general, (in whose praise the judgment is at a loss, and the understanding perplexed, and in whom God has centred all the excellent qualities that great men ought to possess. In short, it was the good fortune of this country that such a chief came here, from whose happy presence multitudes enjoy ease and happiness. No one can now dare to injure or wrong another; and the tiger and the goat drink at the same ghat; [13] and all the poor bless him and live,) [14] the pursuit of learning came into vogue, and the gentlemen of dignity perceived that by acquiring the Urdu tongue, they might hold converse with the people of India, and transact with perfect accuracy the affairs of the country; for this reason many books were compiled during this same year, according to orders.

To those gentlemen who are learned, and speak the language of Hindustan, [15] I address myself, and say, that this "Tale of the Four Darwesh" was originally composed by Amir Khusru, [16] of Dihli [17] on the following occasion; the holy Nizamu-d-Din Auliya, surnamed Zari-Zar-bakhsh, [18] who was his spiritual preceptor, (and whose holy residence was near Dilli, three Kos [19] from the fort, beyond the red gate, and outside the Matiya gate, near the red house), fell ill; and to amuse his preceptor's mind, Amir Khusru used to repeat this tale to him, and attend him during his sickness. God, in the course of time, removed his illness; then he pronounced this benediction on the day he performed the ablution of cure: [20] "That whoever will hear this tale, will, with the blessing of God, remain in health:" since which time this tale, composed in Persian, has been extensively read.

Now, the excellent and liberal gentleman, the judge of respectable men, Mr. John Gilchrist, (may his good fortune ever increase as long as the Jamuna and Ganges flow!) with kindness said to me, "Translate this tale into the pure Hindustani tongue, which the Urdu people, both Hindus and Musalmans, high and low, men, women and children, use to each other." In accordance with his honour's desire, I commenced translating it into this same dialect, just such as any one uses in common conversation.

But first this guilty being, Mir Amman, of Dilli, begs to relate his own story: "That my forefathers, from the time of King Humayun, served every king, in regular descent, with zeal and fidelity; and they [21] also (i.e. the kings), with the eye of protection, ever justly appreciated and rewarded our services. Jagirs, titles and rewards, were plentifully bestowed on us; and we were called hereditary [22] vassals, and old servants; so that these epithets were enrolled in the royal archives. [23] When such a family (owing to which all other families were prosperous) dwindled to such a point! which is too well [24] known to require mention, then Suraj Mal, the Jat, [25] confiscated our Jagir, and Ahmad Shah the Durrani, [26] pillaged our home. Having sustained such various misfortunes, I abandoned that city, which was my native land, and the place of my birth. Such a vessel, whose pilot was such a king, was wrecked; and I began to sink in the sea of destitution! a drowning person catches at a straw, and I sustained life for some years in the city of 'Azim-abad,

[27] experiencing both good and bad fortune there. At length I left it also—the times were not propitious; leaving my family there, I embarked alone in a boat, and came in quest of a livelihood [28] to Calcutta, the chief of cities. I remained unemployed for some time, when it happened that Nawwab Dilawar Jang sent for me, and appointed me tutor to his younger brother, Mir Muhammad Kazim Khan. I stayed with him nearly two years; but saw not my advantage [in remaining there any longer.] Then, through the assistance of Mir Bahadur 'Ali Munshi, I was introduced to Mr. John Gilchrist (may his dignity be lasting.) At last, by the aid of good fortune, I have acquired the protection of so liberal a person, that I hope better days; if not, even, this is so much gain, that I have bread to eat, and having stretched my feet, I repose in quiet; and that ten persons in my family, old and young, are fed; and bless that patron. May God accept [their prayers!]

"The account of the Urdu tongue I have thus heard from my ancestors;—that the city of Dilli, according to the opinion of the Hindus, was founded in the earliest times, [29] and that their Rajas and subjects lived there from the remotest antiquity, and spoke their own peculiar Bhakha. [30] For a thousand years past, the Musalmans have been masters there. Mahmud of Ghazni [31] came [there first]; then the Ghori and Lodi [32] became kings; owing to this intercourse, the languages of the Hindus and Musalmans were partially blended together. At last Amir Taimur [33] (in whose family the name and empire remain to this day), conquered Hindustan. From his coming and stay, the bazar of his camp was settled in the city; for which reason the bazar of the city was called Urdu. [34] Then King Humayun, annoyed by the Pathans, went abroad [to Persia]; and at last, returning from thence, he punished the surviving [Pathans], and no rebel remained to raise strife or disturbance.

When King Akbar ascended the throne, then all tribes of people, from all the surrounding countries, hearing of the goodness and liberality of this unequalled family, flocked to his court, but the speech and dialect of each was different. Yet, by being assembled together, they used to traffic and do business, and converse with each other, whence resulted the common Urdu language. When his majesty Shahjahan Sahib Kiran [35] built the auspicious fort, and the great mosque, [36] and caused the walls of the city to be built; and inlaid the peacock throne [37] with precious stones, and erected his tent, made of gold and silver brocade; and Nawwab' Ali Mardan Khan cut the canal [38] [to Dilli]; then the king, being pleased, made great rejoicings, and constituted the city his capital. Since that time it has been called Shajahan-abad, (although the city of Dilli is distinct from it, the latter being called the old city, and the former the new,) and to the bazar of it was given the title of Urdu-e Mu'alla. [39]

From the time of Amir Taimur until the reign of Muhammad Shah, and even to the time of Ahmad Shah, and Alamgir the Second, the throne descended lineally from generation to generation. In the end, the Urdu language, receiving repeated polish, was so refined, that the language of no city is to be compared to it; but an impartial judge is necessary to examine it. Such a one God has at last, after a long period, created in the learned, acute and profound Mr. John Gilchrist, who from his own judgment, genius, labour and research, has composed books of rules [for the acquisition of it]. From this cause, the language of Hindustan has become general throughout the provinces, and has been polished anew; otherwise no one conceives his own turban, language and behaviour, to be improper. If you ask a countryman, he censures the citizen's idiom, and considers his own the best; "well, the learned only know [what is correct]." [40]

When Ahmad Shah Abdali, came from Kabul and pillaged the city of Dilli, Shah 'Alam was in the east. [41] No master or protector of the country remained, and [42] the city became without a head. True it is, that the city only flourished from the prosperity of the throne. All at once it was overwhelmed with calamity: its principal inhabitants were scattered, and fled wherever they could. To whatever country they went, their own tongue was adulterated by mixing with the people there; and there were many who, after an absence of ten to five years, from some cause or other, returned to Dilli, and stayed there. How can they speak the pure language of Dilli? somewhere or other they will slip; but the person who bore all misfortunes, and remained fixed at Dilli and whose five or ten anterior generations lived in that city, and who mixed in the company of the great, and the assemblies and processions of the people, who strolled in its streets for a length of time, and even after quitting it, kept his language pure from corruption,

his style of speaking will certainly be correct. This humble being [viz. Mir Amman], wandering through many cities, and viewing their sights, has at last arrived at this place.

INTRODUCTION.

I now commence my tale; pay attention to it, and be just to its merits. In the "Adventures of the Four Darwesh, [43]" it is thus written, and the narrator has related, that formerly in the Empire of Rum [44] there reigned a great king, in whom were innate justice equal to that of Naushirwan, [45] and generosity like that of Hatim. [46] His name was Azad-Bakht, and his imperial residence was at Constantinople, [47] (which they call Istambol.) In his reign the peasant was happy, the treasury full, the army satisied, and the poor at ease. They lived in such peace and plenty, that in their homes the day was a festival, and the night was a shabi barat [48]. Thieves, robbers, pickpockets, swindlers, and all such as were vicious and dishonest, he utterly exterminated, and no vestige of them allowed he to remain in his kingdom. [49] The doors of the houses were unshut all night, and the shops of the bazar remained open. The travellers and wayfarers chinked gold as they went along, over plains and through woods; and no one asked them, "How many teeth

have you in your mouth," [50] or "Where are you going?"

There were thousands of cities in that king's dominions, and many princes paid him tribute. Though he was so great a king, he never for a moment neglected his duties or his prayers to God. He possessed all the necessary comforts of this world; but male issue, which is the fruit of life, was not in the garden of his destiny, for which reason he was often pensive and sorrowful, and after the five [51] regulated periods of prayer, he used to address himself to his Creator and say, "O God! thou hast, through thy infinite goodness blest thy weak creature with every comfort, but thou hast given no light to this dark abode. [52] This desire alone is unaccomplished, that I have no one to transmit my name and support my old age. [53] Thou hast everything in thy hidden treasury; give me a living and thriving son, that my name and the vestiges of this kingdom may remain."

In this hope the king reached his fortieth year; when one day he had finished his prayers in the Mirror Saloon, [54] and while telling his beads, he happened to cast his eyes towards one of the mirrors, and perceived a white hair in his whiskers, which glittered like a silver wire; on seeing it, the king's eyes filled with tears, and he heaved a deep sigh, and then said to himself, "Alas! thou hast wasted thy years to no purpose, and for earthly advantages thou hast overturned the world. And all the countries thou hast conquered, what advantage are they to thee? Some other race will in the end squander these riches.

Death hath already sent thee a messenger; [55] and even if thou livest a few years, the strength of thy body will be less. Hence, it appears clearly from this circumstance, that it is not my destiny to have an heir to my canopy and throne. I must one day die, and leave everything behind me; so it is better for me to quit them now, and dedicate the rest of my days to the adoration of my Maker."

Having in his heart made this resolve, he descended to his lower garden. [56] Having dismissed his courtiers, he ordered that no one should approach him in future, but that all should attend the Public Hall of Audience, [57] and continue occupied in their respective duties. After this speech the king retired to a private apartment, spread the carpet of prayer, [58] and began to occupy himself in devotion: he did nothing but weep and sigh. Thus the king, Azud Bakhht passed many days; in the evening he broke his fast with a date and three mouthfuls of water, and lay all day and night on the carpet of prayer. Those circumstances became public, and by degrees the intelligence spread over the whole empire, that the king having withdrawn his hand from public affairs, had become a recluse. In every quarter enemies and rebels raised their heads, and stepped beyond the bounds [of obedience]; whoever wished it, encroached on the kingdom, and rebelled; wherever there were governors, in their jurisdictions great disturbance took place; and complaints of mal-administration

arrived at court from every province. All the courtiers and nobles assembled, and began to confer and consult.