A great number of different books are mentioned as the sources from which the stories have been derived. Among them are the Táríkh Yamíní, Táríkh-i Násirí, Táríkh-i Mulúk-i 'Ajam, Taríkhu-l 'Abbás, Majma'u-l Amsál, 'Aínu-l Akhbár, Sharfu-n Nabí, Faraj b'ada-1 Shiddat, Khalku-l Insán, Fawáid-i Kutb-i Hikáyátí, Miftáhu-1 Hajj, Sarru-l Darí, Shajratu-l 'Akl, Akhbár-i Barámika, etc. The work has been a popular one, and has served as a mine from which many subsequent writers have drawn largely. Hájí Khalfa notices three different Turkish versions, and one of these has been described by Hammer-Purgstall. Besides the Jámi'u-l Hikáyát the author produced a Persian Tazkira, bearing the title "Lubábu-l Albáb," which is, however, more of an Anthology than a Biography. Copies of the Jámi'u-l Hikáyát are not uncommon. Sir H. Elliot used in India two large folio MSS., one containing 850, and the other 1000 pages. There is a fine copy in the East India Library. The Editor has had three large MSS. for use and reference. One fine perfect copy in Naskh characters belonging to Mr. H. T. Prinsep, size, 16 x 11 inches; another in folio belonging to the late Raja Ratan Sing, of Bareilly, in which the third Kism is deficient, and lastly, a MS. which formerly belonged to Ranjit Singh and is now the property of Mr. Thomas. This last contains only the first two Kisms, but as far as it goes it is fuller and more accurate than the others. The different copies vary considerably in the number of stories.1 Stratagem of the Minister of King Fúr of Hind. It is related in the books of the people of Hind that when Fúr the Hindu succeeded to the throne of Hindustán, he brought the country under his rule, and the Ráís made submission to him. 1 See Hájí Khalfa II. 510; Rampoldi VI. 485, 514, XI. 185; Gemäldesaal II, 244 et passim; Assassins, 221, Goldene Horde XXVII; Firishta I. 23, 212, IV. 420; Jahrbücher, No. 70. He had a minister exceedingly clever and intelligent, unequalled in ability and unsurpassed in ingenuity. This minister maintained a firm government and made himself most valuable to his master. Under him the power of the Brahmans was curtailed and their mummeries unheeded; hence they hated him, and conspired to overthrow him. They at length resolved to write a letter to Fúr in the name of the deceased Ráí to this effect :"I am very happy where I am, and the affairs of my State are well administered, still I am distressed for the want of my minister, for I have no one like him to confer with,-you must send him to me." They sealed this with the royal signet, and gave it to one of the king's personal attendants, with directions to place it on his pillow while he was asleep. When the king awoke, he saw the letter, and having read it he sent for his minister and showed it to him, telling him that he must prepare for a journey to the next world. The minister evinced no repugnance, but expressed his willingness to go. He knew full well that the dead cannot write, and that they have no power to send letters and messengers, so he felt assured that this was a plot of the Brahmans. He said to the King, "Grant me one month that I may make preparation for my departure to satisfy my enemies, redress some injuries, and bestow a few gifts and offerings on the meritorious, so that I may depart in peace." The King granted the respite. The minister then had a large hole dug in the open ground, and all around it he had quantities of firewood placed. He then had a tunnel dug from his house to this hole, and made its outlet immediately under the firewood. When all things were ready, the minister took leave of his master, who gave him a letter addressed to his father saying, "According to your command, I have sent my minister, and I am now awaiting further directions from you, for I will do whatever you desire." The King proceeded to the appointed place, the minister placed himself under the firewood, and the Brahmans set fire to it. The minister then went through the tunnel to his home, and remained closely concealed there for four months. At the end of that time, he one night sent information to the King that his minister had returned from the other world. The King was amazed, but the minister waited upon him, and kissing the ground, presented a letter written in the language of the King's father, which said, "You sent me the minister in compliance with my direction, and I am greatly obliged; still I know that your kingdom is going to ruin without him, and that all the affairs of State are in confusion, so I send him back to you, and make this request, that you will despatch the Brahmans to me, so that I may be at peace and your throne may receive no injury from them." When the King had read this, he called the Brahmans before him and made known to them the communication he had received. They were greatly alarmed, and saw that it was all a trick of the minister's, but as they were unable to expose it, they were all burnt. Rải Shankal and Bahrám Gür. When Bahram resumed the government, and again exercised a beneficial influence over his subjects, he desired to examine the country of Hindustán, and bring it under subjection. So he placed his army and country in charge of his brother Zasí, and clothing himself in the garb of a merchant he went to Hindustán. At that time the Ráí of Hind was named Shankal, who in dignity and prosperity, in territories, treasures, and armies, ex celled all the other Ráís. Bahram arrived in his territory, and made himself acquainted with all its affairs. It happened that at this time a huge elephant made its appearance in the forest without the city, and so distressed the people that all traffic on the road was put a stop to. The King's men were unable to prevent this, but Bahram went out against it, and, single-handed, killed it. This exploit being reported to the Ráí, he called Bahrám before him, and asked him who he was, whence he had come, and for what reason he had hitherto kept aloof from him. These questions Bahrám answered by saying that he was a native of Irán, that he had fled thence to save his life, which had been attempted by the king of that country, who for some reason had become inimical to him. On hearing this, Shankal treated him with great kindness and received him into his especial favour. Bahrám remained in attendance upon Shankal, until shortly after a powerful enemy rose up against and threatened the Ráí, who, deeming himself not sufficiently strong to hold his own, wished to submit to, and become a tributary of his invader. This, however, Bahram would not hear of, but, putting himself at the head of an army, expelled the enemy. This feat made his courage famous throughout Hindustán, and Ráí Shankal, having witnessed his valour, and how by his aid the enemy had been overthrown, loaded him with honours. One day, Bahram was drinking wine in the company of the Ráí, and having become intoxicated, blurted out the following Persian verses : "I am that ferocious lion; I am that huge elephant; My name is Bahrám Gúr, and my patronymic Bújabala.” 1 Shankal heard this, and becoming aware that his friend was Bahrám, he rose up, and leading him into the presence chamber, and kissing the ground before him, excused himself for his apparent neglect, saying, "though greatness is depicted in your countenance, yet I, through my blind folly, have hitherto been wanting in the respect due to so exalted a character. I stand before you stupified, and shall ever bless my fate, if you will but condescend to take up your abode at my residence, and grace my poor house with your august presence. I am altogether and devotedly at your service. Your orders shall be my law, even should you command me to leave my kingdom and become an exile." Bahram answered, "You have nothing to reproach yourself for; you have invariably treated me with the greatest kindness and hospitality, and have done all, nay, more than all, that could 1 The Hadáiku-l Balaghat and the Majma'u-s Sandya say that this was the first verse composed in the Persian language. be expected. One request I would make of you. You have in your harem a daughter, whose beauty outshines the sun, and whose figure shames the cypress. Give her to me, by so doing our friendship will be more strongly cemented, and you will have laid me under the deepest obligation to you." Shankal promptly complied, and gave him his daughter in marriage, and many gifts and presents. He also made such magnificent preparations for the ceremony, that they became the topic of conversation amongst all people. Bahrám, protected by the prestige of his name, returned to Irán. His army and subjects came forth to meet him, and celebrated the joyous occasion by sacrificial offerings, almsgiving, and every sort of festivity. Bahrám, gratified by the delight his subjects showed on his return, gave orders that the taxes of seven years should be refunded to them, and that for the ensuing seven years, all business should be set aside, and the people should give themselves up to complete ease and pleasure. Accordingly, all devoted themselves to the pursuit of pleasure, and neglected their professions, and trade, and farming; in consequence of which, an utter stagnation of all commerce ensued. No grain was grown-a dearth followed, and the condition of the people was altogether changed. On seeing this, Bahram directed that the people should divide the day into two portions,—the first half was to be spent in work and business, and the other half in ease and enjoyment. This arrangement being carried out, the time flew by with lightning speed. The Solis of Persia. Bahrám Gúr, while out hunting, observed a party of shopkeepers diverting themselves in the evening with drinking in a boat without musicians. He asked them why they had no minstrels, and they replied that his Majesty's reign was a happy one for musicians, who were in great demand, and could not be obtained even for a high price. They themselves had offered VOL. II. 11 |