whose foot was a spring of running water, and he was wont to sit by day
on the summit, that no man might see him, calling upon the name of Allah
the Most Highest and watching those who frequented the spring. One day,
as he sat looking upon the fountain, behold, he espied a horseman who
came up and dismounted thereby and taking a bag from his neck, set it
down beside him, after which he drank of the water and rested awhile,
then he rode away, leaving behind him the bag which contained gold
pieces. Presently up came another man to drink of the spring, who saw
the bag and finding it full of money took it up; then, after satisfying
his thirst, he made off with it in safety. A little after came a
wood-cutter wight with a heavy load of fuel on his back, and sat down by
the spring to drink, when lo! back came the first horseman in great
trouble and asked him, “Where is the bag which was here?” and when he
answered, “I know nothing of it,” the rider drew his sword and smote him
and slew him. Then he searched his clothes, but found naught; so he left
him and wended his ways. Now when the Prophet saw this, he said, “O
Lord, one man hath taken a thousand dinars and another man hath been
slain unjustly.” But Allah answered him, saying, “Busy thyself with thy
devotions, for the ordinance of the universe is none of thine affair.
The father of this horseman had violently despoiled of a thousand dinars
the father of the second horseman; so I gave the son possession of his
sire’s money. As for the wood-cutter, he had slain the horseman’s
father, wherefore I enabled the son to obtain retribution for himself.”
Then cried the Prophet, “There is none other god than Thou! Glory be to
Thee only! Verily, Thou art the Knower of Secrets.”[495]——And Shahrazad
perceived the dawn of day and ceased saying her permitted say.
Now when it was the Four Hundred and Seventy-ninth Night,
She said, It hath reached me, O auspicious King that when the Prophet
was bidden by inspiration of Allah to busy himself with his devotions
and learned the truth of the case, he cried, “There is none other god
but Thou! Glory be to Thee only! Verily, Thou and Thou alone wottest
hidden things.” Furthermore, one of the poets hath made these verses on
the matter:—
The Prophet saw whatever eyes could see, ✿ And fain of other things
enquirèd he;
And, when his eyes saw things misunderstood, ✿ Quoth he, “O Lord, this
slain from sin was free.
This one hath won him wealth withouten work; ✿ Albe appeared he garbed
in penury.
And that in joy of life was slain, although ✿ O man’s Creator free of
sin he be.”
God answered “‘Twas his father’s good thou saw’st ✿ Him take; by
heirship not by roguery;
Yon woodman too that horseman’s sire had slain; ✿ Whose son avenged him
with just victory:
Put off, O slave of Me, this thought for I ✿ In men have set mysterious
secrecy!
Bow to Our Law and humble thee, and learn ✿ For good and evil issues Our
decree.”[496]
And a certain pious man hath told us the tale of
-----
Footnote 494:
The story of Moses and Khizr has been noticed before. See Koran chapt.
xviii. 64 _et seq._ It is also related, says Lane (ii. 642), by
Al-Kazwíni in the Ajáib al-Makhlúkát. This must be “The Angel and the
Hermit” in the Gesta Romanorum, Tale lxxx. which possibly gave rise to
Parnell’s Hermit; and Tale cxxvii. “Of Justice and Equity.” The Editor
says it “contains a beautiful lesson:” I can find only excellent
excuses for “doing evil that good may come of it.”
Footnote 495:
Koran chapt. v. 108.
Footnote 496:
The doggrel is phenomenal.
THE FERRYMAN OF THE NILE AND THE HERMIT.
I was once a ferryman on the Nile and used to ply between the eastern
and the western banks. Now one day, as I sat in my boat, there came up
to me an old man of a bright and beaming countenance, who saluted me and
I returned his greeting; and he said to me, “Wilt thou ferry me over for
the love of Allah Almighty?” I answered, “Yes,” and he continued, “Wilt
thou moreover give me food for Allah’s sake?”; to which again I
answered, “With all my heart.” So he entered the boat and I rowed him
over to the eastern side, remarking that he was clad in a patched gown
and carried a gourd-bottle and a staff. When he was about to land, he
said to me, “I desire to lay on thee a heavy trust.” Quoth I, “What is
it?” Quoth he, “It hath been revealed to me that my end is nearhand and
that to-morrow about noon thou wilt come and find me dead under yonder
tree. Wash me and wrap me in the shroud thou wilt see under my head and
after thou hast prayed over me, bury me in this sandy ground and take my
gown and gourd and staff, which do thou deliver to one who shall come
and demand them of thee.” I marvelled at his words, and I slept there.
On the morrow I awaited till noon the event he had announced, and then I
forgot what he had said till near the hour of afternoon-prayer, when I
remembered it and hastening to the appointed place, found him under the
tree, dead, with a new shroud under his head, exhaling a fragrance of
musk. So I washed him and shrouded him and prayed over him, then dug a
hole in the sand and buried him, after I had taken his ragged gown and
bottle and staff, with which I crossed the Nile to the western side and
there nighted. As soon as morning dawned and the city gate opened, I
sighted a young man known to me as a loose fellow, clad in fine clothes
and his hands stained with Henna, who said to me, “Art thou not such an
one?” “Yes,” answered I; and he said, “Give me the trust.” Quoth I,
“What is that?” Quoth he, “The gown, the gourd and the staff.” I asked
him, “Who told thee of them?” and he answered, “I know nothing save that
I spent yesternight at the wedding of one of my friends singing and
carousing till daylight, when I lay me down to sleep and take my rest;
and behold, there stood by me a personage who said, “Verily Allah
Almighty hath taken such a saint to Himself and hath appointed thee to
fill his place; so go thou to a certain person (naming the ferryman),
and take of him the dead man’s gown and bottle and staff, for he left
them with him for thee.”” So I brought them out and gave them to him;
whereupon he doffed his clothes and, donning the gown, went his way and
left me.[497] And when the glooms closed around me, I fell a-weeping;
but, that night, while sleeping I saw the Lord of Holiness (glorified
and exalted be He!) in a dream saying, “O my servant, is it grievous to
thee that I have granted to one of My servants to return to Me? Indeed,
this is of My bounty, that I vouchsafe to whom I will, for I over all
things am Almighty.” So I repeated these couplets:—
Lover with lovèd[498] loseth will and aim; ✿ All choice (an couldst thou
know) were sinful shame.
Or grant He favour and with union grace, ✿ Or from thee turn away, He
hath no blame.
An from such turning thou no joy enjoy ✿ Depart! the place for thee no
place became.
Or canst His near discern not from His far? ✿ Then Love’s in vain and
thou’rt a-rear and lame.
If pine for Thee afflict my sprite, or men ✿ Hale me to death, the rein
Thy hand shall claim!
So turn Thee to or fro, to me ‘tis one; ✿ What Thou ordainest none shall
dare defame:
My love hath naught of aim but Thine approof ✿ And if Thou say we part I
say the same.
And of the tales they tell is one concerning
-----
Footnote 497:
He went in wonder and softened heart to see the miracle of saintly
affection.
Footnote 498:
In Sufistical parlance, the creature is the lover and the Creator the
Beloved: worldly existence is Disunion, parting, severance; and the
life to come is Reunion. The basis of the idea is the human soul being
a divinæ particula auræ, a disjoined molecule from the Great Spirit,
imprisoned in a jail of flesh; and it is so far valuable that it has
produced a grand and pathetic poetry; but Common Sense asks, Where is
the proof? And Reason wants to know, What does it all mean?
THE ISLAND KING AND THE PIOUS ISRAELITE.
There was once a notable of the Children of Israel, a man of wealth who
had a pious and blessed son. When his last hour drew nigh, his son sat
down at his head and said to him, “O my lord, give me an injunction.”
Quoth the father, “O dear son, I charge thee, swear not by Allah or
truly or falsely.” Then he died and certain lewd fellows of the Children
of Israel heard of the charge he had laid on his son and began coming to
the latter and saying, “Thy father had such and such monies of mine, and
thou knowest it; so give me what was entrusted to him or else make oath
that there was no trust.” The good son would not disobey his sire’s
injunction, so gave them all they claimed; and they ceased not to deal
thus with him, till his wealth was spent and he fell into straitest
predicament. Now the young man had a pious and blessed wife, who had
borne him two little sons; so he said to her, “The folk have multiplied
their demands on me and, while I had the wherewithal to free myself of
debt, I rendered it freely; but naught is now left us, and if others
make demands upon me, we shall be in absolute distress, I and thou; our
best way were to save ourselves by fleeing to some place, where none
knoweth us, and earn our bread among the lower of the folk.”
Accordingly, he took ship with her and his two children, knowing not
whither he should wend; but, “When Allah judgeth, there is none to
reverse His judgment;”[499] and quoth the tongue of the case:—
O flier from thy home when foes affright! ✿ Whom led to weal and
happiness such flight,
Grudge not this exile when he flees abroad ✿ Where he on wealth and
welfare may alight.
An pearls for ever did abide in shell, ✿ The kingly crown they ne’er had
deckt and dight.
The ship was wrecked, yet the man saved himself on a plank and his wife
and children also saved themselves, but on other planks. The waves
separated them and the wife was cast up in one country and one of the
boys in another. The second son was picked up by a ship, and the surges
threw the father on a desert island, where he landed and made the
Wuzu-ablution. Then he called the prayer-call——And Shahrazad perceived
the dawn of day and ceased to say her permitted say.
Now when it was the Four Hundred and Eightieth Night,
She said, It hath reached me, O auspicious King, that when the man
landed upon the island, he made the Wuzu-ablution to free himself from
the impurities of the sea and called the call to prayer and stood up to
his devotions, when, behold, there came forth of the sea creatures of
various kinds and prayed with him. When he had finished, he went up to a
tree and stayed his hunger with its fruits; after which he found a
spring of water and drank thereof and praised Allah, to whom be honour
and glory! He abode thus three days and whenever he stood up to pray,
the sea-creatures came out and prayed in the same manner as he prayed.
Now after the third day, he heard a voice crying aloud and saying, “O
thou just man, and pious, who didst so honour thy father and revere the
decrees of thy Lord, grieve not, for Allah (be He extolled and exalted!)
shall restore to thee all which left thy hand. In this isle are hoards
and monies and things of price which the Almighty willeth thou shalt
inherit, and they are in such a part of this place. So bring thou them
to light; and verily, we will send ships unto thee; and do thou bestow
charity on the folk and bid them to thee.” So he sought out that place,
and the Lord discovered to him the treasures in question. Then ships
began resorting to him, and he gave abundant largesse to the crews,
saying to them, “Be sure ye direct the folk unto me and I will give them
such and such a thing and appoint to them this and that.” Accordingly,
there came folk from all parts and places, nor had ten years passed over
him ere the island was peopled and the man became its King.[500] No one
came to him but he entreated him with munificence, and his name was
noised abroad, throughout the length and breadth of the earth. Now his
elder son had fallen into the hands of a man who reared him and taught
him polite accomplishments; and, in like manner, the younger was adopted
by one who gave him a good education and brought him up in the ways of
merchants. The wife also happened upon a trader who entrusted to her his
property and made a covenant with her that he would not deal dishonestly
by her, but would aid her to obey Allah (to whom belong Majesty and
Might!); and he used to make her the companion of his voyages and his
travels. Now the elder son heard the report of the King and resolved to
visit him, without knowing what he was; so he went to him and was well
received by the King, who made him his secretary. Presently the other
son heard of the King’s piety and justice and was also taken into his
service as a steward. Then the brothers abode awhile, neither knowing
the other, till it chanced that the merchant, in whose home was their
mother, also hearing of the King’s righteous and generous dealing with
the lieges, freighted a ship with rich stuffs and other excellent
produce of the land, and taking the woman with him, set sail for the
island. He made it in due course and landing, presented himself with his
gift before the King; who rejoiced therein with exceeding joy and
ordered him a splendid return-present. Now, there were, among the gifts,
certain aromatic roots of which he would have the merchant acquaint him
with the names and uses; so he said to him, “Abide with us this
night.”——And Shahrazad perceived the dawn of day and ceased saying her
permitted say.
Now when it was the Four Hundred and Eighty-first Night,
She said, It hath reached me, O auspicious King, that when the King
said, “Abide with us this night,” the merchant replied, “We have in the
ship one to whom I have promised to entrust the care of her to none save
myself; and the same is a holy woman whose prayers have brought me weal
and I have felt the blessing of her counsels.” Rejoined the King, “I
will send her some trusty men, who shall pass the night in the ship and
guard her and all that is with her.” The merchant agreed to this and
abode with the King, who called his secretary and steward and said to
them, “Go and pass the night in this man’s ship and keep it safe,
Inshallah!” So they went up into the ship and seating themselves, this
on the poop and that on the bow, passed a part of the night in repeating
the names of Allah (to whom belong Majesty and Might!). Then quoth one
to the other, “Ho, such an one! The King bade us keep watch and I fear
lest sleep overtake us; so, come, let us discourse of stories of fortune
and of the good we have seen and the trials of life.” Quoth the other,
“O my brother, as for my trials Fate parted me from my mother and a
brother of mine, whose name was even as thine; and the cause of our
parting was this. My father took ship with us from such a place, and the
winds rose against us and were contrary, so that the ship was wrecked
and Allah broke our fair companionship.” Hearing this the first asked,
“What was the name of thy mother, O my brother?”; and the second
answered, “So and so.” Said the elder, “And of thy father?”; said the
younger, “So and so.” Thereat brother threw himself upon brother saying,
“By Allah, thou art my very brother!” And each fell to telling the other
what had befallen him in his youth, whilst the mother heard all they
said, but held her peace and in patience possessed her soul. Now when it
was morning, one said to the other, “Come, brother, let us go to my
lodging and talk there;” and the other said, “‘Tis well.” So they went
away and presently, the merchant came back and finding the woman in
great trouble, said to her, “What hath befallen thee and why this
concern?” Quoth she, “Thou sentest to me yesternight men who tempted me
to evil, and I have been in sore annoy with them.” At this, he was wroth
and, repairing to the King, reported the conduct of his two trusty
wights. The King summoned the twain forthwith, as he loved them for
their fidelity and piety; and, sending for the woman, that he might hear
from her own lips what she had to say against them, thus bespake her, “O
woman, what hath betided thee from these two men in whom I trust?” She
replied, “O King, I conjure thee by the Almighty, the Bountiful One, the
Lord of the Empyrean, bid them repeat the words they spoke yesternight.”
So he said to them, “Say what ye said and conceal naught thereof.”
Accordingly, they repeated their talk, and lo! the King rising from his
throne, gave a great cry and threw himself upon them, embracing them and
saying, “By Allah, ye are my very sons!” Therewith the woman unveiled
her face and said, “And by Allah, I am their very mother.” So they were
united and abode in all solace of life and its delight till death parted
them; and so glory be to Him who delivereth His servant when he
resorteth to Him, and disappointeth not his hope in Him and his trust!
And how well saith the poet on the subject:—
Each thing of things hath his appointed tide ✿ When ‘tis, O brother,
granted or denied.
Repine not an affliction hit thee hard; ✿ For woe and welfare aye
conjoint abide:
How oft shall woman see all griefs surround ✿ Yet feel a joyance thrill
what lies inside!
How many a wretch, on whom the eyes of folk ✿ Look down, shall grace
exalt to pomp and pride!
This man is one long suffering grief and woe; ✿ Whom change and chance
of Time hath sorely tried:
The World divided from what held he dearest, ✿ After long union
scattered far and wide;
But deigned his Lord unite them all again, ✿ And in the Lord is every
good descried.
Glory to Him whose Providence rules all ✿ Living, as surest proofs for
us decide.
Near is the Near One; but no wisdom clearer ✿ Shows him, nor distant
way-fare brings Him nearer.
And this tale is told of
-----
Footnote 499:
Koran xiii. 41.
Footnote 500:
Robinson Crusoe, with a touch of Arab prayerfulness. Also the story of
the Knight Placidus in the Gesta (cx.), Boccaccio, etc.
ABU AL-HASAN AND ABU JA’AFAR THE LEPER.[501]
I had been many times to Meccah (Allah increase its honour!) and the
folk used to follow me for my knowledge of the road and remembrance of
the water-stations. It happened one year that I was minded to make the
pilgrimage to the Holy House and visitation of the tomb of His Prophet
(on whom be blessing and peace!), and I said in myself, “I well know the
way and will fare alone.” So I set out and journeyed till I came to
Al-Kadisíyah[502] and, entering the mosque there, saw a man suffering
from black leprosy seated in the prayer-niche. Quoth he on seeing me, “O
Abu al-Hasan, I crave thy company to Meccah.” Quoth I to myself, “I fled
from all my companions, and how shall I company with lepers?” So I said
to him, “I will bear no man company”; and he was silent at my words.
Next day I walked on alone, till I came to Al-Akabah,[503] where I
entered the mosque and found the leper seated in the prayer-niche. So I
said to myself, “Glory be to Allah! how hath this fellow preceded me
hither?” But he raised his head to me and said with a smile, “O Abu
al-Hasan, He doth for the weak that which surpriseth the strong!” I
passed that night confounded at what I had seen; and, as soon as morning
dawned, set out again by myself; but when I came to Arafat[504] and
entered the mosque, behold, there was the leper seated in the niche! So
I threw myself upon him and kissing his feet said, “O my lord, I crave
thy company.” But he answered, “This may in no way be.” Then I began
weeping and wailing at the loss of his converse, when he said, “Spare
thy tears which will avail thee naught!”——And Shahrazad perceived the
dawn of day and ceased to say her permitted say.
Now when it was the Four Hundred and Eighty-second Night,
She said, It hath reached me, O auspicious King, that Abu al-Hasan
continued:—Now when I saw the leper-man seated in the prayer-niche, I
threw myself upon him and said, “O my lord, I crave thy company;” and
fell to kissing his feet. But he answered, “This may in no way be!” Then
I began weeping and wailing at the loss of his company when he said,
“Spare thy tears which will avail thee naught!”; and he recited these
couplets:—
Why dost thou weep when I depart and thou didst parting claim; ✿ And
cravest union when we ne’er shall reunite the same?
Thou lookedest on nothing save my weakness and disease; ✿ And saidst
“Nor goes nor comes, or night or day, this sickly frame.”
Seest not how Allah (glorified His glory ever be!) ✿ Deigneth to grant
His slave’s petition wherewithal he came.
If I, to eyes of men be that and only that they see, ✿ And this my body
show itself so full of grief and grame,
And have I naught of food that shall supply me to the place ✿ Where
crowds unto my Lord resort impelled by single aim,
I have a high Creating Lord whose mercies aye are hid; ✿ A Lord who hath
none equal and no fear is known to Him.
So fare thee safe and leave me lone in strangerhood to wone ✿ For He,
the only One, consoles my loneliness so lone.
Accordingly, I left him; but every station I came to, I found he had
foregone me, till I reached Al-Medinah, where I lost sight of him and
could hear no tidings of him. Here I met Abu Yazíd al-Bustámi and Abu
Bakr al-Shibli and a number of other Shaykhs and learned men, to whom
with many complaints, I told my case and they said, “Heaven forbid that
thou shouldst gain his company after this! He was Abu Ja’afar the leper,
in whose name folk at all times pray for rain and by whose
blessing-prayers their end attain.” When I heard their words, my desire
for his company redoubled and I implored the Almighty to reunite me with
him. Whilst I was standing on Arafat,[505] one pulled me from behind, so
I turned and behold, it was my man. At this sight I cried out with a
loud cry and fell down in a fainting fit; but, when I came to myself he
had disappeared from my sight. This increased my yearning for him and
the ceremonies were tedious to me and I prayed Almighty Allah to give me
sight of him; nor was it but a few days after, when lo! one pulled me
from behind, and I turned and it was he again. Thereupon he said, “Come,
I conjure thee and ask thy want of me.” So I begged him to pray for me
three prayers; first, that Allah would make me love poverty; secondly,
that I might never lie down at night upon provision assured to me; and
thirdly, that He would vouchsafe me to look upon His bountiful Face. So
he prayed for me as I wished, and departed from me. And indeed Allah
hath granted me what the devotee asked in prayer: to begin with He hath
made me so love poverty that, by the Almighty! there is naught in the
world dearer to me than it, and secondly since such a year, I have never
lain down to sleep upon assured provision; withal hath He never let me
lack aught. As for the third prayer, I trust that He will vouchsafe me
that also, even as He hath granted the two precedent for right Bountiful
and Beneficent is His Godhead, and Allah have mercy on him who
said:[506]—
Garb of Fakir, renouncement, lowliness;
His robe of tatters and of rags his dress;
And pallor ornamenting brow as though
‘Twere wanness such as waning crescents show.
Wasted him prayer a-through the long-lived night,
And flooding tears ne’er cease to dim his sight.
Memory of Him shall cheer his lonely room:
Th’ Almighty nearest is in nightly gloom.
The Refuge helpeth such Fakir in need;
Help e’en the cattle and the wingèd breed:
Allah for sake of him of wrath is fain,
And for the grace of him shall fall the rain;
And if he pray one day for plague to stay,
‘Twill stay, and ‘bate man’s wrong and tyrants slay.
While folk are sad, afflicted one and each,
He in his mercy’s rich, the generous leach:
Bright shines his brow; an thou regard his face
Thy heart illumined shines by light of grace.
O thou who shunnest souls of worth innate,
Departs thee (woe to thee!) of sins the weight.
Thou thinkest to overtake them, while thou bearest
Follies, which slay thee whatso way thou farest.
Didst wot their worth thou hadst all honour showed,
And tears in streamlets from thine eyes had flowed.
To catarrh-troubled men flowers lack their smell;
And brokers ken for how much clothes can sell;
So haste and with thy Lord reunion sue,
And haply Fate shall lend thee aidance due,
Rest from rejection and estrangement-stress,
And Joy thy wish and will shall choicely bless.
His court wide open for the suer is dight:—
One, very God, the Lord, th’ Almighty might.
And they also tell a tale of
-----
Footnote 501: