Thy counsel is always good;
How can any one oppose thy command—
Who would dare to express himself otherwise?
Thy command [will be] the support of the life and the happiness of the father and the daughter. If they had seen in a dream this happiness, they would not be able to contain themselves in this world, especially in a state of wakefulness. But for every transaction there is custom and propriety, [so that] if they [i.e. the litter attendants] escort at this moment the daughter to the city, people will raise doubts, and foster a suspicion touching the King, [on the score] of undue haste and impatience, and will assert that the King had carried off this lady by force and abuse of power, and [thus] would arise [tittle-tattle respecting] the question and answer of the lovers, and the exulting triumph[[30]] of the enemies. This is the right course to pursue: if the King grant permission, we will convoy the daughter to Sipahsālār, that he may do for this discharge of duty whatever is the custom; and, having provided suitable paraphernalia, send back the daughter to the Pādishāh; and thus both the vizier’s dignity would be maintained, and also the [love] affair of the Pādishāh be accomplished in a becoming manner.”
The giving of a dowry is indispensable, and without it no marriage is legal. According to the rank in life of the bride, it consists of a wardrobe, jewels, furniture, slaves, eunuchs, and a sum of money varying in amount. No portion of the dowry can be taken away by the husband against the wife’s wish. She remains absolute mistress of the whole of her own property, inherited, or otherwise acquired. (Voyages de M. Chardin en Perse, &c.; Lane’s Modern Egyptians.)
Page [6]. “He caused the necessary ceremonies to be performed.”—Here again the text is fuller than our translation:
“And the marriage-knot was tied in strict conformity with the law. And when the ceremony was concluded, all the secretaries of the government wrote letters of congratulation, and apprised Sipahsālār of the submission to this insult. When Sipahsālār read the letters a flood of tears poured down from his eyes, and the fire of enmity kindled a flame in his heart. And although the King had settled the matter religiously and according to the law, yet when all that had transpired reached his ears, his heart bled to overflowing, by reason of the excess of affection for his daughter. Sipahsālār, considering it good policy, wrote a letter of thanks to his Excellency the Pādishāh, replete with all kinds of expressions, evincing joy and felicity: ‘This is indeed happiness, that such powerful support should be extended towards me! I am utterly unable to quit myself of the obligation I am under for this high honour, now that his Majesty has placed this crown of glory on the head of his slave. As soon as I arrive in the royal presence, I will kiss the ground of felicity.’
“Dissembling, he penned these phrases, and concealed the [evil] intention of his wrath, and day and night was devising deceit and stratagem.”
The Vizier of Āzādbakht could ill brook his rights as a father being set at naught. The parent, or nearest adult relation, is always the deputy of the future bride to effect the marriage contract. Moreover, Sipahsālār considered this tyrannical proceeding as an ungrateful return for his services with the army. Notwithstanding the King’s rather brusque manner of wooing, however, the lady is represented as being devotedly attached to him, and she braved the perils of the desert for his sake.
Page [8]. “To seek an asylum from the King of Kirmān.”—The text has also the following quatrain:
The King of Kirmān is a great dispenser of justice;