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Title: Bagh O Bahar, Or Tales of the Four Darweshes

Author: Mir Amman of Dihli

Release Date: May 17, 2004 [EBook #12370]

Language: English

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Produced by Jeroen Hellingman and Distributed Proofreaders From scans of the Million Book Project

BAGH O BAHAR; OR TALES OF THE FOUR DARWESHES.

Translated from the Hindustani of Mir Amman of Dihli

By Duncan Forbes, LL.D.,

Professor of Oriental Languages in King's College, London; Member of the Royal Asiatic Society of Great Britain and Ireland, author of several works on the Hindustani and Persian Languages.

1874.

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