CHAPTER XX

_Of the Vanity of Adornment_

O thou who art as the veil behind which hides seductive beauty, thou who

canst not be captivated by the wish for notoriety, fasten not thy heart

on ornaments and adornment; do not love inordinately pearls and precious

stones. Doubtless the sight of these objects rejoices the eye, but they

are not suitable for men. For him, gold is the source of all benefits;

for woman, it is the ornament of the body. Leave finery, then, to women,

make a generous use of thy riches. Be not with thy sparkling garments

like unto a gilded box of perfume.

Do not pride thyself on the splendor of thy raiment, but content thyself

with a modest outfit. Although moral purity is indeed estimable, still

the fabrics which cover thy body should be spotless. Do not torment

thyself with the search of all manner of tissues for thy adornment. All

who see anyone arrayed after that fashion shrug their shoulders in

passing him. Whatever be the costume adopted by thy equals, adopt it

thyself. Let thy garb be conformed to theirs, however different thy

fortune may be. Let the carpets and fringes of thy hangings, and all the

objects thou dost use, be not distinguished by inordinate luxury. If

thou art able to wear sable, is not the fox’s fur as useful? It is

nothing, after all, but the skin of a dead animal; nothing is less

precious in the eyes of wise men. Luxury in furs and raiment throws man

into ruinous expenses; he gets into debt to keep up his pomp, and adds

to his troubles and anxieties.

Do not dissipate thy goods inconsiderately: prodigality is detested by

God. A wise man, to teach the value of wealth, used this just and

reasonable comparison: To acquire riches, to accumulate a capital which

keeps us in ease, is as difficult as to tear a cliff away from the earth

and carry it to the summit of a mountain; to spend our money is as easy

as to let it roll to the base. Appreciate after that, which of the two

requires the more trouble, and weigh all thy actions in a just scale.

Suspend from thy ear the pearl of my words. O soul of thy father, beware

of debt! Debt changes a man completely; were he a Plato, it makes of him

a Medjnoun. His body is in perfect health, his morals are diseased; he

bears on his neck the yoke of his creditor. Debts make a fool of a wise

man; they enervate the most heroic hearts, their day of reckoning is

like that of death, and they lead to prison as death to the tomb. What

is that, then, when a harsh creditor throws every day trouble into the

heart of the debtor, when usurious interests, increasing the capital,

make his body bend under an unsupportable burden; when the creditor,

invoking the aid of the law, calls to his assistance false witnesses;

when, crushing his victim under the feet of violence, he dishonors him

in the eyes of everyone until that moment when, unable to vindicate

himself, the end of life draws near?

O light of mine eyes, may Almighty God preserve thee from the scourge of

debt! Better is it a thousand times to sell thy raiment and carpets, to

go to rest fasting and in tatters, than to have creditors and lose thy

peace in litigation. Lend to no one at usurious interest; it becomes the

source of disputes. The fear of God is rare in this world: people are

always ready to conceal and deny the truth; the most incontestable

rights are unceasingly contested; all are busy in denying or taking

oaths. A delay is demanded, then another. The money which is refused

thee is eaten up by the expenses of justice. Is thy debtor the relative

of some personage? claim thy money if thou dost dare; even at the hour

of payment he goes to see that personage, warms his zeal by some

present, and says to him: “What, lord, thou art here, and yet such an

one would force me to pay!” Immediately this oppressor mounts his horse,

and goes to the cadi and mufti; then thou wilt be threatened with the

wrath of the judges, and thou wilt be continually urged to renounce thy

pretensions. If all these artifices have no effect, thy adversary will

stir up the waves of lying, will raise up false witnesses, will produce

legal deeds and manufactured _fetvas_. Whatever thou mayst do in the

vain hope of winning thy cause, he will do all to make it of no avail.

Such is the custom of our times. Woe to him who lends his money to

another!

=THE ASCENSION OF MAHOMET=

[_Translated by A. P. Courteille and Robert Arnot_]

INTRODUCTION

In the journal of Antoine Galland, the celebrated translator of the

“Arabian Nights,” we read on page 29 of M. Charles Schefer’s edition:

“Thursday, January 14: I purchased for his excellency (M. de Nointel) a

book entitled ‘The Marvels of Creatures,’ written in old Cufic

characters with sixty-six illustrations representing different fabulous

actions of Mahomet for the establishment of his pernicious doctrines,

such as his ascension to heaven, his descent to hell, etc.; I bought it

for twenty-five piastres.”

This manuscript to which Galland, although he was of small experience in

such matters, gives so singular a title, was brought to France and

presented to Colbert by the Marquis de Nointel. Colbert, who prided

himself on his knowledge of the treasures of his library, commissioned

François Pétis de la Croix, the elder, to prepare a notice of his new

acquisition. The learned Orientalist, after a minute examination of the

manuscript, recognized the fact that it would be impossible for him to

decipher it. He, therefore, contented himself with giving a detailed

description of the curious miniatures with which the manuscript is

ornamented, and introduced it with the following note: “Translation of

the inscriptions in the Turkish language which give the subjects of the

sixty-four illustrations of the book ‘Leilet el Mirage,’ written in

curious script, in the library of Monseigneur Colbert, by La Croix,

Interpreter and Secretary to the King. ‘The Night of the Ascension’

treats of the Mahometan faith and of the story of Mahomet. This is

assumed with some justice, not only on account of the Turkish and Arabic

inscriptions which it contains, but also on account of the words that

have been deciphered in the queer script in which it is written. For

instance, the profession of faith of the Mahometans in the forty-fourth

and forty-fifth illustrations, which is painted in miniature capitals,

can be easily read. Its script is fundamentally Arabic and is ancient;

not that which we ordinarily call ancient Arabic, of which there are

several books from five to six hundred years old; but another ancient

script called Cufic, used by the people of Cufa, to distinguish them

from the other Arabs, several figures of their letters resembling that

Chaldaic script which was originally Syriac.”

THE ASCENSION OF MAHOMET

All praise and thanksgiving to the Almighty, the Everlasting, who has

created and disposed the 18,000 worlds, he who has no equal, the sole

pre-eminent Being, the sovereign Lord, the most high God. May his glory

shine forth forever! May his holy name be hallowed! There is no other

God but he. A hundred thousand prayers and blessings upon the Friend of

the most high God, the chief of the 124,000 prophets, Mahomet the chosen

of God! May the celestial graces fall in abundance on the children and

the four companions of the Prophet of God (on whom be benedictions!).

May the Lord deign to favor them all!

Now you must know that the title of this work is “The Book of the

Ascension.” We have translated it from that book known as “The Way of

Paradise” into the Turkish language, that a greater number of readers

may derive profit from it. Since it is completely translated, we hope,

by the grace of God, that many intelligences may be thereby enlightened.

Imam Bagavi (may the divine mercy rest doubly on him!) in his book

entitled “The Beacon Lights” has narrated an Arabic tradition, the

substance of which is as follows:

Enis Ibn Malek tells concerning the Prophet that, on the night of the

ascension, Gabriel came to him, leading Borak, all saddled and bridled.

When the Prophet (blessed be his name!) prepared to mount him, Borak was

restive. Whereupon Gabriel exclaimed, Never hath a nobler before God

than Mahomet mounted thee, O Borak! At which words Borak sweated from

fright.

Moreover, one of the Prophet’s companions, named Malik, gives the

following story of Oumm Hani, the sister of Ali: One night, the Prophet

(on whom be blessings forever!) lodged in our house. In the morning he

arose, and said to us: There happened to me many strange adventures last

night. What were they, O Mahomet? we asked. I will tell you. Listen to

me. Know that last night Gabriel and Michael came to me, each

accompanied by 66,000 angels, and leading with them an animal called

Borak, saddled and bridled. Smaller than a mule and larger than an ass,

his face was like that of a human being, while his tail and hoofs were

like those of a cow. (In another book we read that his tail and hoofs

resembled a goat’s.) He had the rump of a horse, and carried an emerald

green saddle, a harness of pearls, and turquoise stirrups. Gabriel

approached me and said: O Mahomet, almighty God, who hath overwhelmed

thee with his gifts, and hath granted thee innumerable favors, hath

decreed that this night thou shalt ascend to heaven to contemplate there

the works of his omnipotence, and to receive the graces which he

desireth to bestow on thee.

Hardly had I heard these words, continued the Prophet, when I sprang up

to perform my ablutions. Gabriel presented to me in a ewer of red

hyacinth the water of the Kaoucer, which flows in paradise, and when I

finished my ablutions, he poured on his wings the water I had used. Why

dost thou thus? I asked. That the most high God may not cast me into

hell-fire on the day of the resurrection, he answered.

When I left the house, Michael, leading Borak by the bridle, and other

angels carrying 66,000 luminous banners, around each of which were seven

divisions of angels--when they saw me they all bowed down, and I

returned the greeting. Then I mounted Borak, the distance between the

strides of whom when I made him tread the earth was as far as the eye

could reach; and when I turned the bridle toward heaven, he soared in

the air like a bird. We all repaired to the Holy House at Jerusalem, and

entered the Mosque el Aksa. There I beheld all the prophets, with

Abraham, Moses, and Isaac at their head. Advancing, they greeted me, and

exclaimed: Rejoice, O thou whom the Almighty hath loaded with gifts; for

all that thou dost ask of the Lord this night will be granted unto thee.

Then Gabriel made the call to prayer. Abraham the prophet said to me: O

Mahomet, do thou perform the functions of imam; for we should all pray

under thy direction. Then I, as imam, prayed; and immediately afterward,

implored the blessing of God for my followers, and all the prophets

raised their hands to heaven, crying Amen!

O Mahomet, arise, for we must continue our journey, said Gabriel, and

arising, I saw before me a ladder of light, resting on the earth and

reaching to heaven. Gabriel bade me mount the ladder, and I obeyed,

while repeating the invocation, In the name of the merciful and pitying

God, and many others. Thus without trouble I arrived within sight of

heaven, where I saw a sea so immense that none knew its extent save the

Lord of all. O Gabriel, I said, what is this sea? It is that which is

called the Sea of Kaoucer, he answered; which is suspended in space by

the divine omnipotence, and no one save almighty God knows its extent.

When we had traversed this sea and pursued our journeys by the order of

God, we reached the first heaven. I saw that it was made of an enamel

the color of turquoise, with a thickness which it would take 500 years

to cross. Gabriel knocked at the gate, and had no sooner called the

angel intrusted with the guard of the gate than he asked, Who art thou?

Gabriel, bringing Mahomet with me. Apostle of God, said the angel, has

the time of thy coming then arrived? And opening the gate of heaven with

great demonstrations of joy, he saluted me, and I him; then he added: Be

welcome, O Mahomet, enter and honor with thy presence the celestial

world. I entered and I perceived seven choirs of angels ready to receive

the commands of him who guarded the gate, and who all saluted me. There

I saw a personage whom I did not know. It is Adam the prophet, said

Gabriel, greet him.

I therefore went to salute him, which salute he returned, saying to me,

Be welcome, O Mahomet, thou art come at a seasonable hour. May

prosperity be with thee forever! Then I saw that Adam (on whom be

blessings!) glanced to his right, and smiled with a satisfied air; then

looked to his left, and became anxious and tearful. What aileth Adam? I

asked of Gabriel. At the right hand of Adam, answered he, are the souls

of the prophets, of the saints, and true believers. While contemplating

them his heart is joyous, and he smiles. On the contrary, at his left

are the souls of the infidels, of the perverse and incredulous. The

sight of them is painful to him, and he weeps.

I passed beyond, and saw a white cock, whose head was under the throne

of God, and whose feet clutched the earth. Who is that cock? I asked

Gabriel. ’Tis an angel, said he, who counts the hours of the day and

night. When the hour of prayer comes, he crows and recites the _tesbih_;

and when the cocks on earth hear him, they crow in their turn and recite

the _tesbih_.

Farther on, I saw an angel, who was half snow and half fire. Who is that

angel? I asked of Gabriel. ’Tis the angel whose voice is so sonorous

that when he recites the _tesbih_ men say, It thunders! He had two

_tesbihs_ in his hands.

Farther on, there was a white sea. What is this sea? I asked of Gabriel.

It is, said Gabriel, that which is called the Sea of Life.

We pushed forward, and at length we reached the second heaven. I saw

that it was of white pearls. Its breadth was that of a 500-years’

journey. Gabriel knocked at the gate, and a voice asked, Who art thou? I

am Gabriel, and with me is Mahomet, the chosen Prophet of God, he

replied. Immediately the angel, filled with joy, opened the gate of this

heaven. We entered and saluted the angel, who returned our salute, and

said: Rejoice, O Mahomet, for the Almighty grants thee great graces

to-night! Twenty choirs of angels, ready to receive the orders of him

who guarded the gate, surrounded us, and saluted.

Farther on, I came near unto a gigantic angel. Who is that angel? I

asked. It is he who rules the concerns of all creatures. At a distance I

beheld an angel who had seventy heads, and moreover, seventy tongues in

each of his heads. With each of these tongues, he was reciting seventy

kinds of _tesbih_. Passing beyond this place, I saw two personages. Who

are they? I asked. One, said Gabriel, is Jacob the prophet, and the

other is the prophet Zachariah. I saluted them, and they said to me: O

Mahomet! be welcome! Thou dost honor with thy presence the celestial

world. May the gifts of the most high God make thee to prosper!

Going on, I saw a white sea, on the shores of which a multitude of

angels recited the _tesbih_.

At length we reached the third heaven, where Gabriel, knocking at the

gate, had no sooner called than the angel who was the sentinel of the

gate asked, Who art thou? I am Gabriel, and Mahomet is with me. I saw

that this heaven was of red hyacinth. Then the angel said to me, Be

honored, O Mahomet, with the gifts of almighty God! There were thirty

choirs of archangels under the orders of this sentinel of the gate, and

30,000 angels beside were ready to obey each archangel. All saluted me,

which I returned, and then they wished me well. Going on, I saw two

personages in a delightful spot. The countenance of one of them was as

the full moon. Who are those persons? I inquired. They are, said

Gabriel, the prophets Jacob and Joseph. I approached them, and exchanged

greetings, whereupon they said: Welcome, O Mahomet! The Lord hath

promised us that we should behold Mahomet; a hundred thousand

thanksgivings to him for that we have gazed upon thy blessed face! All

that thou shalt beg of him to-night, he will grant unto thee.

Withdrawing from them, I perceived two more persons. I questioned

Gabriel, who answered, One is David the prophet, and the other is

Solomon the prophet. I greeted them, and they returned the salute,

saying, O Mahomet! enjoy the gifts of the Lord, and forget us not! Then

they added: Thanks to God, we have seen thy ever-glorious face! And they

wished me well. Passing on, I saw on the shore of a vast sea a gigantic

angel seated on a throne. He had seventy heads. A multitude of angels

seated on thrones surrounded him, and all were reciting the _tesbih_.

Farther on we arrived at the fourth heaven. Gabriel knocked on the gate

and called. The angel who guarded it opened it joyfully, and said to me,

bowing down, Welcome, O Mahomet! Be thou honored with the gifts of the

most high God!

Journeying farther, we reached the fifth heaven, which is made of gold.

When Gabriel had knocked at the gate and called, the angel joyfully

opened it, and saluted me, saying, Be thou welcome, O Mahomet, thou wilt

be honored with the gifts of the Lord! And he wished me well. After an

interval, I beheld together the prophets Ishmael, Isaiah, Haroun, and

Lot. I greeted them, and they said to me: Whatever thou dost beg this

night, O Mahomet, God will grant it unto thee without excepting

anything; ask of him the salvation of the souls of all those who follow

thy laws.

Pursuing my way, I came to a sea of fire. On the day of the

resurrection, said Gabriel, this sea of fire will be thrown into hell,

and those who dwell in hell will be tormented by this fire.

We passed this place, and reached the sixth heaven, which is made of

pearls. Gabriel knocked at the gate. The guarding angel opened it,

greeted me, and said, Be thou welcome, O Mahomet; thou dost crown us

with joy by coming to visit the celestial world; be thou crowned with

the graces of the Lord! And he called down upon me the blessings of God.

Sixty choirs of angels, standing around him, recited the _tesbih_.

Farther on I saw a _keuchk_ on which stood a person entirely veiled, and

surrounded by a great multitude. Who is that? I asked. It is the prophet

Moses (on whom be blessings!) answered Gabriel. I went to him, and

saluted him. He saluted me in his turn and said, O Mahomet, be thou

welcome! Happy is thy arrival! Proceed, said Gabriel to me, ascend

higher. At these words, Moses began to weep. Wherefore dost thou weep?

asked Gabriel of him. Alas! I imagined that my place and rank were above

all; and here is Mahomet, coming after me, who surpasseth me by far; his

followers will be more numerous than mine, and they will enter before

them into paradise. Then the august voice of almighty God spoke to Moses

in these words: O Moses! I have made thee illustrious among all by

speaking to thee face to face; I have delivered thee from the malice of

thine enemies. Why not return thanks unto me for the gifts thou hast

received from me? I passed on, and I saw the prophet Noah and the

prophet Edra. I exchanged salutations with them, and they loaded me with

benedictions: Be thou welcome, O Mahomet! they said, with demonstrations

of joy.

Pursuing our journey, we arrived at the seventh heaven. Gabriel, going

before me, knocked at the gate and called. The angel who guarded it

opened with joy, and we entered. Then he said to me: Welcome, O Mahomet!

who dost honor us with thy visit! Mayst thou be honored in thy turn!

There were seventy choirs of archangels under the command of the angel

who guarded this heaven made of light. There remained vacant not the

smallest space; the angels occupied the whole heaven. We passed through

this place and came to a vast _keuchk_, before which was erected a great

chair of emerald green. A person with a white beard, seated in this

chair, was leaning on the _keuchk_. Who is he? I asked. It is thy

ancestor, the prophet Abraham, said Gabriel. I went to salute him. He

returned the salute, saying, O pre-eminent prophet, be welcome! May God

bless thy coming! Gabriel said to me: Behold thy residence and that of

all those who follow in thy footsteps. Then he added, Enter that house

and visit it, for every day 70,000 angels come to visit it. I also saw a

band of creatures, half of whom were in white tunics, and the other half

in white tunics striped with black. They are those who follow thee, said

Gabriel. Then, addressing those who wore white tunics, he said, Enter

with your Prophet. And he permitted them to enter, but he refused

entrance to those garbed in the tunics striped with black and white.

Passing on, I saw a sea as black as ebony. On beholding it, my sight

became as it were obscured with gloomy shadows. In this sea, I saw an

innumerable throng of angels. I inquired of Gabriel: Why is the water of

this sea black? No one save the Lord of all knows the nature of this

sea, he answered. On the shore I saw a gigantic angel, his head touching

the base of the throne of God, and his feet resting on the earth, and

able to ingulf in his mouth the seven strata of the earth. At some

distance I saw another angel of gigantic proportions, having seventy

heads as large as this entire lower world. Each of these heads possessed

seventy tongues. Night and day he recited the _tesbih_ in honor of the

Most High. Near him was an angel so enormous that if the water of all

the earth’s seas had been poured into one of his eyes, it would not have

sufficed to fill it. Farther on was an angel bearing 10,000 wings.

Beside him was a sea, in the waters of which he plunged only to come

forth immediately shaking himself. Every one of the drops which fell

from his dripping wings became an angel by the creative power of God.

Not far distant was another angel with four heads: one resembling that

of a man, another like that of a lion, another still resembling the

head of the bird houmaï, and another like that of a bull.

Proceeding, we attained the _sidret-el-mountehâ_. That which is thus

called is a large tree, some of whose branches are of emerald, others of

pearls, with foliage similar to elephants’ ears. Its fruits are of

considerable size. From the foot of this tree gush four springs which

flow into as many canals. Two of these canals are open to the skies, but

the two others are covered. Of the first two, one is the Nile flowing

through the city of Misr, and the other is the Frat, which flows through

the city of Koufa. As to the other two whose beds are subterranean, one

is the Selsebil, which flows through paradise; and the other pours into

the basin of the Kaoucer. The water of these two rivers is whiter than

milk and sweeter than honey. Angels coming toward me, greeted me, and

brought three goblets, which they presented to me. In one was milk, in

another wine, and in the third was honey.

I took the one containing milk, and drank it. Seeing that I did not

touch the others, the angels said to me: Thou hast done well to choose

the milk and to drink it, for all those who follow in thy footsteps will

go forth from this world with faith. I was overjoyed at these words.

Then Gabriel said, I shall not go farther. And, pausing at this place,

he returned to his own form. I saw him stretch his 600 wings, with one

shoulder in the east and the other in the west. I said to him, What form

is this, O Gabriel? It is mine, he replied, that in which I was created.

As the wisdom and knowledge of the creatures who dwell on the surface of

the earth do not go beyond the _sidret-el-mountehâ_, they have given him

the name of Gabriel, which signifies, the lotus of the last boundary.

Then he added: O Mahomet, approach now as near as it is permitted unto

thee to approach, and prostrate thyself.

I therefore advanced, and when I reached that point nearest to the

throne, I prostrated myself to the earth, and I saw the supreme Lord

with the eyes of my heart. At that moment I heard the voice of God

saying to me: Lift up thy head, and glorify my name! Raising my head

immediately, I cried, _Etlaiyât lillahi ouessalaouât ouettaïbat_, which

means, Let all be for God, whether it be the praises, homages, and

_tesbihs_ uttered by the tongue, or acts of devotion, such as alms,

tithes, and offerings performed with the aid of temporal goods. After

which I heard these words: _Esselâm aleïka eïuânnebi oue rahmet ullah

oue berekâtouhou_, which, being interpreted, is, Mayst thou be delivered

from the terrors of the next world and from its chastisements! Mercy,

benedictions, and prosperity be upon thy head! Then I said: _Esselâm

aleïna oue ala ibâdillahissâlihina_, which signifies, May the salvation

which cometh from God and his divine mercy be with me and with his

faithful servants! At the same time, all the angels, seeing that I had

been accorded the honor of approaching so near to the divine Majesty,

exclaimed:

_Ach’ adou en lâ ilaha illâllahou oue ach’ adou enne Mahometan abdouhou

oue reçoulouhou_, that is, We bear witness that the supreme Lord is the

only living God, and that there is no other God but he. Furthermore we

testify that Mahomet is his servant, and his chosen Prophet!

Then the Lord said to me: O Mahomet, I impose upon thee fifty prayers to

be said within the space of a day and a night; go and prescribe these

fifty prayers for them who follow in thy footsteps.

I bowed down before the divine Will, and, retracing my steps, I betook

myself to the prophet Moses (on whom be blessings forever!). He asked

me: Mahomet, what hath the Lord required of thee? O Moses, I answered,

he hath required fifty prayers to be said in the space of a day and a

night.

Mahomet, he continued, thy followers will never recite those fifty

prayers. I, who went before thee, have known and proved many men, and I

have received many blows from the people of Israel. Go, then, and

proffer another request. It may be that the Lord God, out of his great

mercy, will excuse thee from some of these fifty prayers.

I therefore returned and groaned in entreaty before the throne of God.

Mahomet, said a voice, I remit ten of the fifty prayers. Thou shalt

therefore only recite forty.

Again I turned back to Moses, and told him what the Lord God had said.

Go once more, he answered, pray and lament; perchance God will make

another concession.

I went and prostrated myself, bewailing my fate. The Lord, hearkening

favorably unto me, remitted another ten prayers and only demanded thirty

of me. Moses, on my return, said,

O Mahomet, turn again to God, who will surely make another concession.

Thirty prayers are yet too many. I went, I entreated, I presented my

request. I obtained the remission of another decade, and was ordered to

say twenty only.

It is still too much, said Moses, when I had rejoined him. Thy followers

cannot acquit themselves of the obligation, and will be deemed

rebellious before the Lord. Seek again; doubtless thou wilt obtain what

thou askest.

I went, I implored, and God excused me from ten more prayers; there

remained now but ten. I came back to Moses. O Mahomet, ten prayers are

still too many; it is to be feared that the faithful cannot say them.

All that thou dost ask this night, God will grant unto thee. Arise,

therefore, and ask again. I went, and entreated, moaning, and God

excused me from five more prayers. When I returned to Moses, he said: If

thou shouldst return, the Lord God would not desire to send thee away

disappointed in thy hopes, but he will doubtless come to the rescue of

thy followers.

I rejoiced to have obtained so great favors, and was satisfied.

Then the voice of the Almighty said to me: O Mahomet, to him of thy

followers who will recite in the ardor of faith these five prayers, I

promise to give the recompense due to fifty. Nor is this all; should one

of the faithful form the resolution to perform a good work, I will order

the angels to inscribe ten good deeds on the record of his life. If, on

the contrary, he commit an evil deed, I will command it to be inscribed

as one only. I will blot out the sins of those who do penance with a

sincere heart, and to those who shall fast during thirty consecutive

days I will grant for each day the reward of ten, which will make a

total of 300 for the thirty days. Whoever will fast six days in the

month of Schevval, I will grant him for each day the recompense of sixty

days, so that he shall receive the reward for 360 days of abstinence.

And to all these I will grant paradise at their deaths.

I said unto the Lord God: My God, thou hast given sovereignty over all

to Solomon, the miraculous rod to Moses, and to Isaiah the power to

bring the dead to life.

The Voice of Voices replied: O Mahomet, I have raised thee above all.

Moreover, I have suffered all thy followers to approach me, and I will

grant them participation in my mercy.

And the voice of the Most High pronounced unto me 90,000 utterances:

30,000 on laws, 30,000 on the spiritual life, and 30,000 on the essence

of truth. Then I was given this commandment: Proclaim unto all the

30,000 utterances concerning the laws; tell those on the spiritual way

to those whom thou desirest, but not to those whom thou wilt reject;

repeat not importunely to anyone the words on the essence of truth.

Having passed beyond, I saw 700,000 (seventy _touman_) curtains, some of

light, others of fire, and of hyacinth; some of pearls, and others of

gold. Each one has seven choirs of angels for guardians. I had no sooner

reached a curtain when an angel, advancing, took me by the hand and made

me cross it. Having traversed in this manner 70,000 curtains, I

perceived the arch, the celestial throne. It was so large that in

comparison with it heaven and earth with its seven strata are as

nothing. God created the arch of red hyacinth. A multitude of angels

circled around it, reciting the _tesbih_ night and day in honor of the

Lord of all. I saw also, ranged in circles around the arch 700,000

tents, each one of the dimensions of this lower world, and the distance

from each tent to the next was a space the breadth of which was a

50,000-years’ journey. In each tent were fifty choirs of angels all

adoring God; some standing, others seated, and others bowing their

foreheads to the ground while they were reciting the _tesbih_. I passed

through the tents, and was preparing to take off my sandals, intending

to ascend the arch, when I heard the voice of the Almighty saying:

O Mahomet, remove not thy sandals, that their contact may bless my

throne.

I ascended the arch, and prostrating myself to the earth before the Lord

God, I cried, Glory and praise to thee forever! Then I returned.

* * * * *

Now must be told how the Prophet (on whom be blessings forever!) visited

paradise and hell.

In his book entitled “The Beacon Lights,” Imam Bagavi (may the mercy of

God be with him!) has quoted this _hadis_ written in Persian, and which

is as follows: “Paradise is conquered by difficult tasks, such as

prayer, fasting, pilgrimage, and holy wars. To enter it we must bind

ourselves to spiritual exercises and be exact in all the practices of

the true religion. Hell, too, is gained by the toils of concupiscence

and by all kinds of desires.”

The Prophet (blessings upon him!) also says: When the Lord God, after

having created Paradise, had adorned it with all kinds of delights,

Gabriel was commanded to go to journey through it. Gabriel examined it,

and saw that God, by an effort of his omnipotence, had prepared for his

servants a multitude of delights which no eye had ever seen, and no ear

had ever heard described. O my God! he exclaimed, whoever hears the

description of paradise, will have no rest until he will have attained

it.

Then it was that the Almighty surrounded the four sides of paradise with

irksome tasks; such as fasting, prayer, pilgrimages, holy wars,

moderation of desires (contentment), and watches consecrated to

adoration. It was ordained by the supreme Will that no one should enter

paradise unless he had passed through these arduous trials. Gabriel

knowing this, said: If it is thus, no one will have access to this abode

of delights.

Likewise, when God had created hell, he called to Gabriel, Go, Gabriel,

and visit hell also. Gabriel beheld in hell all kinds of punishments and

tortures which no one could ever describe. O my God! he said, no one

will ever enter this hell.

Therefore the Lord surrounded the four sides of hell with all kinds of

inordinate desires, with the passion for wine, unlawful intercourse with

women, unbridled love of lucre, tyranny, and the exaggerated search for

pleasure. At this sight, Gabriel exclaimed, My God, I see well indeed

that no one will escape this hell.

Now let us return to the subject. When the Prophet returned, after

having been granted access to the throne, Gabriel received this

commandment from the Lord:

Guide my friend Mahomet that he may see the marvels of the paradise I

have prepared for believers; then let him also contemplate the various

punishments of hell that I have arranged for the wicked.

Whereupon Gabriel said unto me: O Mahomet, thou must first visit the

basin of Kaoucer, which was created for thee; then we shall see

paradise.

We proceeded then immediately to the Kaoucer. On the edge of this basin

I perceived a great quantity of _koubbèh_, that is domes, some of pearls

and others of red hyacinth or of emerald. The slime of these waters is

of musk and the pebbles which carpet the bottom of the basin are of red

hyacinth. The extent of the basin of Kaoucer is that of a month’s

journey. The waters are whiter than milk, sweeter than honey, and more

highly perfumed than musk. All around the basin, and more numerous than

the stars in heaven, there are golden vases and goblets of silver, of

hyacinth, of emerald, and of pearls for those who wish to quench their

thirst. Whoever drinks of this water never again feels the pangs of

thirst.

In the Word (the Koran), the supreme Lord thus expresses himself: “_Ana

ateïnakal kaoucera fe salli li rebbika ouenhar inna châniyaka houa

bilabtar_,” which, being interpreted, means: “O Mahomet, I have given

thee beside many goods the basin of Kaoucer. Pray, then, in honor of thy

Benefactor, and sacrifice victims unto him. Whoever saith unto thee that

thou art _abtar_ [maimed] will be so himself, and not thee.”

The Prophet had by Khadija a son named Abd Allah, who died at an early

age. A person called As, having been to see the Prophet to tender him

his condolences, was returning to his home, when he met on the way some

infidels of the tribe of Koraïchites. As, they said to him, where hast

thou been? I have been to see that _abtar_ to tender him my condolences,

he answered. Now it is a custom among the Arabs to call _abtar_ he whose

son dies at an early age; indeed the meaning of this term is really who

hath no offspring, no end. When the Prophet (on whom be blessings

forever!) learned that the heathens had treated him as _abtar_, he was

thereby much grieved. Then Gabriel brought him this _surate_.

O Mahomet, the supreme Lord giveth thee the basin of the Kaoucer;

evidence thy gratitude by prayers, supplications, and offerings. Whoever

doth treat thee as _abtar_ will merit himself that epithet; he will be

honored neither in this world nor in the next. As for thee, we will

raise thee to such a degree of veneration that until the day of

resurrection thy name shall be invoked after mine in prayer.

When the Prophet heard these words of the sovereign Lord, his heart was

filled with joy. Gabriel also said: O Mahomet, the first to drink of the

water of the Kaoucer will be those who threw in their lot with thee when

thou didst go from Mecca to Medina, and who accompanied thee to this

city, leaving behind their wives and children. Next will come those who

have renounced the pleasures of this world, the small, the humble, the

poor, and thy companions who were esteemed of no account. On the four

sides of the basin will be stationed Abou Bekr, Omar, Osman, and Ali.

Whoever hates one of thy companions, will not be given to drink of this

water.

Afterward Gabriel said, O Mahomet, now thou must visit paradise. When we

reached its gates, Gabriel knocked. Who art thou? asked the angel who

guarded the gate. Gabriel, and with me is Mahomet the chosen Prophet of

God.

Immediately the angel joyfully opened the gate and welcomed us. In a

garden created by the Lord of All for those who follow in my footsteps,

I saw a multitude of houris. Some were seated on thrones, and others

sportively clasped each other’s hands. Birds fluttered around and

finally alighted on the heads of these houris. On a certain day (the day

of Azineh, Friday) they mount goats and go to visit each other, and

spend their time in laughter and amusements; then they separate after an

exchange of good wishes.

I saw also a _keuchk_ in the centre of the gardens. A multitude of

houris were laughing and dallying on the lawns which surrounded it. To

whom does that _keuchk_ belong? I asked. To Omar, answered the houris,

among whom I recognized Romeïca, the wife of Talka.

Is it indeed thou whom I see here, O Romeïca? I said.

It is I indeed, O Prophet. The Most High hath shown mercy unto me, and

hath granted me the grace of entrance into paradise.

When the Prophet was asked for details concerning the dwellers in

paradise, he answered: These fortunate beings are of the stature of

Adam, whose height was sixty cubits, and of the age of the prophet

Isaac, who was thirty years of age when he was on earth; they are as

handsome as the prophet Joseph, and in their bearing they are like unto

the prophet Jacob, on whom be blessings forever! They have neither hair

nor beards, and their eyes are anointed with _surmeh_. In their hearts

there exists neither envy nor hate. They are no more susceptible to pain

than to old age, and they are subject to none of the necessities of

human nature. As for the houris, whatever the number of the tunics they

wear, they are all transparent; one beneath the other; their flesh is

seen under the tunics, and their bones beneath the flesh, and even the

marrow of the bones appears distinctly. Nor do the houris entertain

sentiments of envy. Each follower of the true faith has also a tent

entirely of gold, sixty _igadj_ (300 miles) in diameter.

Gabriel next said to me: O Mahomet, now that thou hast seen the dwelling

place of thy friends, it is time to visit the spot destined for the

enemies of the most high Lord.

Then did I see that hell was a terrible and horror-inspiring region. At

the gate stood an angel of sinister and terrifying mien. Who is that

angel? I asked Gabriel. His name is Mâlik, he replied. He is the prince

of hell whose entrance he guards. Since his creation, he has never

smiled, nor has he exchanged with anyone whomsoever the slightest

colloquy. I saluted him, but he did not return the salutation.

It is Mahomet, said Gabriel. Immediately Mâlik offered me apologies,

saying: Rejoice, O Mahomet, on account of the gifts of the Lord, who

hath desired thee to behold the works of his omnipotence, and who hath

generously loaded thee with so many benefits.

O Mâlik, said I, breathe once upon the fires of hell. Mâlik blew once,

and Gabriel and I stood stricken with terror.

I saw in the middle of hell a tree which shaded a space 500-years’

journey in dimension. Its thorns were like lances, and its excrescences

resembled the heads of _dio_ (demons). Gabriel said to me: This tree is

the _zakkoum_, whose fruit is more bitter than poison. The dwellers in

hell taste it only to reject it at once.

At the foot of this tree I saw a band of reprobates whom the angels were

torturing by cutting off their tongues, which were always renewed and

cut off anew. Who are these wretches? I inquired of Gabriel. They are,

he replied, those leaders who have not ceased to say to others: Drink

no wine, commit no impure actions, and beware of wicked and perverse

deeds, while they themselves, not practising their own precepts, commit

all kinds of reprehensible acts.

I also saw another company of persons whose flesh the angels were

cutting off and forcing them to eat.

And who are they? I asked. They are those, answered Gabriel, who mocked

Mussulmen to their faces, and said evil of them in their absence,

without fearing the day of the resurrection.

Again I saw a group of men whose abnormally enlarged stomachs prevented

them from moving an inch. Who are they? I asked. They are the greedy,

who were insatiable in their thirst for gain. Some more I saw whom the

angels were tormenting by pricking them with lances. Who are those

yonder? I inquired. Those, he answered, who, denouncing Mussulmen to

their oppressors, used violence to take possession of their goods; and

not content with that, by practising slander among Mussulmen, breed

rivalries, wrangling, and discord. Farther on was a band of men

suspended by chains in the midst of the flames of hell. And who are

they? They are those, said Gabriel, who prayed hypocritically when they

were on earth that they might be honored as pious and virtuous persons.

They had no other aim but temporal advantages, and thought not of the

rewards of the future life nor did they reflect upon the day of the last

judgment.

I saw also a number of women suspended by their hair in hell. From their

nostrils whirlwinds of flame gushed forth. Who are those women? I asked.

They are the immodest ones, said Gabriel, who allowed their hair to be

seen by strangers, who, enticed by this sight, coveted these women. And

thereby sprang up between them criminal relations, for they had lost all

fear of the last judgment.

Beyond were some women whose feet and hands were bound. Serpents and

scorpions swarmed over them, stinging and biting them. Who are these

women? I asked. They lived in impurity, Gabriel answered, without ever

praying, or performing ablutions, nor do they request anyone to teach

them the laws of ablutions. Neither have they ever learned in what

prayer consists. Again I saw some women hung by their tongues in the

midst of hell-fire. And who are these? They left their husbands no

repose by their unceasing scolding and bickerings. They went out from

their homes without permission and committed shameful actions.

[The Prophet (may salvation attend him!) said that paradise would be the

reward of the women who obey the commandments of the Lord of All, and

who trouble not their husbands with scolding and quarreling.]

At some distance, I beheld a group of people whom the angels were

tormenting by pouring poison down their throats. What have these people

done? said I. They consumed the goods of orphans without thought of the

day of the last judgment.

Next I saw a multitude of women suspended by their breasts, who were

being tormented without mercy or respite. I sought to learn who these

women were. They brought into the world, said Gabriel, the fruit of

their criminal deeds; then, by pretending that they were legitimate,

these mothers gave to them the inheritance of others, and bestowed on

them wealth which was not lawfully theirs.

Farther on, I perceived some with grindstones hung around their necks.

They were bound hand and foot, and angels tortured them unrelentingly.

Who are these? I inquired of Gabriel. They paid not the tithes of their

wealth. Full of indulgence for their desires, they thought not of this

great day, and through the avarice which filled their souls, they could

not resolve to purify their wealth by alms.

Again I beheld a band of wretches, with blackened faces, their necks and

hands loaded with chains, and who were undergoing frightful tortures. I

asked their crime. They always greeted the great with flattering

compliments, answered Gabriel.

At some distance was a group of men whose tongues protruded from their

mouths. Their heads were as those of swine, and they had legs and tails

similar to those of asses. They are, said Gabriel, those who bore false

witness, as they possessed not the fear of the Most High.

Some also I saw who were slain and brought to life alternately, while

they were asked, What good hast thou ever done?

Some, too, were enchained by their necks. Angels poured poison in their

throats and cruelly chastised them. Who are those unfortunates? I asked.

Those who drank wine, answered Gabriel, and died unrepentant.

I also saw at the gate of hell a certain number of chests, filled with

serpents and scorpions writhing out only to return. Gabriel, questioned

by me, replied: These are the haughty, with hearts full of pride and

harsh in their deeds, whom these serpents and scorpions will torment

until the day of the resurrection, and who will suffer eternally.

The Prophet (upon whom be blessings forever!) says: O ye who follow my

way, weep without ceasing through fear of hell, and do ye those deeds

which shall earn for thee happiness in the next world; for terrible are

the agonies of hell! Its depth is equal to the distance between heaven

and earth. When the Lord God created hell, he ordered the angels to keep

it burning for a thousand years in succession, when it became red. When

they had kept it burning for another thousand years, it became white.

Still another thousand years it was kept burning, and it became black.

As for the infidels who enter hell, their skin is of the thickness of

forty cubits; their teeth are as large as Mount Ohod. Everyone occupies

a space equal to the distance which separates Mecca from Medina. The

reprobates, in the very heart of hell, weep so that their countenances

have furrows like canals, and when their tears are exhausted, blood

commences to flow from their eyes.

When I returned, after having successfully visited paradise and hell, I

received from the Lord God the following commandment: O Mahomet, now

that thou hast seen the marvels of my omnipotence, go, tell them to

those who follow in thy footsteps. Promise paradise to the faithful, and

seek to warn the infidels, the hypocrites, and the vicious by inspiring

them with the fear of the tortures of hell. As for thee, do thou

persevere with patience in the holy practices of the true religion; be

thou mild in thy speech and kind in thy deeds. Invoke my name before all

thy actions, for I am nearer unto thee than is thy soul itself. Even if

the infidels invoke my name, I will not leave them without hope. O

Mahomet, let not thy heart be puffed up with pride, for I love not those

who are intoxicated with vanity.

After the Lord God had spoken to me, Gabriel made me mount on his

wings, and so brought me to the mount of Kâf. I saw that this mountain,

which is entirely of emerald, completely surrounds the earth. Gabriel,

by the command of God, showed me two cities on the summit of Mount Kâf,

one situated to the eastward, and the other to the west. One was called

Djabalaça and the other Djabalaka. Each of them had a thousand gates;

and from one gate to the next there was a distance of an _igadj_. All

the houses were exactly the same size. While the mosques were situated

far from the dwellings, the cemeteries were at their very doors. Who are

these people? I asked. Followers of the religion of Moses, answered

Gabriel, and said unto them, Here is Mahomet, whereupon they all cried

out, Praise to the most high Lord of all, who hath granted us a sight of

thy blessed countenance! And they all without an exception embraced my

faith at once. Then I inquired why all their houses were the same size.

It is because, answered they, there is no jealousy or envy among us, and

therefore no desire to excel each other. But what is the reason, I again

asked, of the distance of the mosques from your residences, while the

cemeteries are within a stone’s throw? If we have built our mosques at

some distance, said they, it is to remind us that heaven will be our

future reward, whereas we have our cemeteries near by that we may be

unceasingly reminded of death. Then they added, O Mahomet, we pray, we

observe the fasts, we practise charity toward each other, we entertain

no wicked sentiments in our hearts, we conceive no projects of hate nor

of revenge, nor do we encourage spite; honoring our fathers and mothers,

we avoid all that will give them pain; we beware of all wicked deeds.

Now give us advice, and enlighten us with thy precepts. I answered thus:

Live always in the fear of almighty God, suffer not your hearts to be

puffed up with pride, and humbly submit yourselves to the yoke of the

law.

All having unreservedly resolved to put my words into practice, I arose

and we went to visit them all individually, and they swore allegiance to

the true faith.

May the Lord of all accord them the grace of good works, and the

scrupulous practice of the true religion; may he deliver them from the

torments of hell, and make them participate in the joys of paradise.

Amen and amen, O Ruler of all worlds!

THE MARVELS OF THE FOURTH HEAVEN

The Prophet (may grace and blessings be upon him!) said also: I reached

the fourth heaven, which was created of pure silver and which is called

Aziloun. It has a portal of light adorned with a lock of light.

[According to another description, it was made of pearls.] Compared to

it, the seven strata of the earth are as a ring in the midst of a vast

plain. On the fastening of the gate are engraved these words: “There is

no other God but Allah; Mahomet is His Chosen Prophet.” At this gate was

stationed an angel [named Azraël according to one story, and Moucâil

according to another]. After we had knocked on the gate as before and

answered the question he put to us, he opened the gate. I saw there

innumerable marvels, eight only of which will be mentioned in this book:

First. Moucâil, the angel who is stationed at the gate, exercises a

supervision over all that exists, and he has under his command 400,000

angels. His _tesbih_ is as follows: Glory be to the Creator of darkness

and light, of the dazzling sun, and the silver moon! Glory be unto the

Lord God, the Most High!

Second. I saw there my brother Moses, blessings be upon him forever!

[According to another account, this interview took place in the sixth

heaven.] Gabriel having bidden me by a sign to do so, I approached, and

saluted him. He arose, pressed me to his heart, and kissed me between my

eyes, saying, Glory be to Allah, who hath permitted me to behold thy

countenance, and hath given me the honor of seeing thee. Then he

gladdened me by the tidings of a great number of marvellous gifts of the

Lord, and said:

This night thou wilt be brought even unto the feet of the sovereign

Majesty, to that sanctuary where no creature hath access. Forget not

when thou art there the feeble and the faithful; ask a share for them of

all that may be granted to thee; endeavor to obtain for them as many

mitigations of the lawful commandments as possible. I hearkened unto

him, and overheard him as he recited this _tesbih_: Glory be to him who

guides whom he wills in the right way, and leads astray whom he wills!

Glory be to the All-Merciful, the All-Pitiful!

Third. As I went away, Moses began to weep. When I asked him the cause

of his tears, It is because, he said, there has been sent after me a

young apostle whose followers will enter paradise in greater numbers

than mine.

[According to another account, he thus explained the motive of his

tears: The children of Israel regarded me as the most honored of all the

sons of Adam by the most high God, and now is this young man more

honored than I, and the favor of which he is the object will be

necessarily shared by his followers. He will be the first of the

prophets in the eyes of God, and his followers will be the first of all

nations.]

The Lord God having summoned the angels, all approached on their knees

and began to recite this _tesbih_: Glory be to the All-Merciful and

All-Pitiful! Glory unto him from whom nothing is hidden! Glory unto the

supreme Master of all worlds!

Is it thus that they worship? I asked of Gabriel.

Yes, he answered, and pray to God that thy followers may be granted the

grace to do likewise. I asked, and the Lord God, hearkening unto my

prayer, commanded this posture in the _namâz_ (orison).

Fourth. I beheld in this heaven Meriem-Khatoun, the mother of Moses, and

Acièh, the wife of Fer’oun. All three came toward me. Meriem had for her

use 70,000 _keuchk_, all of emerald. The mother of Moses had 70,000

_keuchk_ of white pearls, and Acièh had 70,000 of red hyacinth and

70,000 of red coral.

Fifth. An angel was seated on a throne, with moody air and contracted

brows. At each of the four corners of this throne were 700,000 steps of

gold and of silver. All around there was such a multitude of angels that

God alone could know their number.

On the right of the throne I saw resplendent angels, all clothed in

green, breathing exquisite perfumes, pronouncing words which charmed the

ear, and whose countenances were of such dazzling beauty that the eye

could not gaze upon them. On the left I saw the angels of darkness, with

faces and garments of black, of discordant speech, and exhaling a

pestilential odor. As they uttered the _tesbih_ flames leaped out from

their mouths. Before them were spears, maces, and piles of fire-arms

whose aspect could not be borne. The angel who was seated on the throne

was covered from head to foot with eyes as brilliant as Venus and Mars.

He had as great a number of wings. He held in his hand a leaflet, and

before him was a small board on which he fastened his eyes and never

raised them. There was also before him a tree whose leaves God alone

could number, and on each leaf was written the name of a mortal. The

angel had also a sort of basin at his disposal. Sometimes he plunged his

right hand therein and drew out an object which he handed to the

luminous angels on his right, sometimes he seized the object with his

left hand and delivered it to the angels of darkness.

At the sight of this angel, my heart was filled with awe, a trembling

seized my whole body, and I felt my strength abandoning me. I questioned

Gabriel, who said: It is Azraël, whose face no one can behold; he who

destroys joys and who sunders all ties. Then, addressing him directly,

Gabriel said, Behold, O Azraël, the Prophet of recent times, Mahomet,

the friend of the All-Merciful. Azraël raised his head, smiled, and

arose to do me honor.

Be thou welcome, he said. The Most High hath created none more worthy of

reverence than thou; thy people are also the most favored of all in his

sight. As for me, I feel more compassion for thine, than for their

fathers and mothers. Thou hast rejoiced my heart, I answered, and thou

hast freed my soul from its anguish. Nevertheless, there remains one

care. Why do I see thee so full of sadness and grief?

Apostle of God, he replied, since almighty God appointed me to this

ministry I fear that I shall not worthily fill the office and that I

shall be unable to render account for it. And what, then, is that bowl?

I asked. It is the entire lower world from Mount Kâf to Mount Kâf; it

occupies no more space than that in my eyes, and I wield there a supreme

power. And that small board? It is that which marks the appointed hour

of every creature. And this leaflet? It is the record of all that

happens. And that tree? On its leaves are inscribed the names of all

creatures, happy or unhappy, with their felicity or their misery. If

anyone be sick, his leaf becomes yellow. When the moment of his death

comes, this same leaf falls on the tablet, where his name is blotted

out. Then I stretch forth my hand and seize his soul whether it be in

the east or the west. If it be the soul of one blessed, I give it to the

angels on my right, who are the angels of divine mercy. If it be the

soul of a reprobate, I consign it to those on my left, who are the

angels of damnation.

And what is the number of all these angels?

I know not; only every time I receive the soul of one dying there are

present 600,000 angels of mercy and 600,000 angels of damnation, who

observe to which category the soul belongs, and those who have assisted

once at this function will never return to witness it again until the

day of the resurrection.

Angel of Death, I said, is it indeed thou who dost seize the souls of

all dying?

Since I was created I have never moved from this place where thou dost

see me now, but I have in my service 70,000 angels, each of whom has

likewise under his orders 70,000 angels. When I desire to seize a soul,

they go to conduct the soul of the dying one into his throat, whence I

receive it, stretching forth my hand from this throne.

I entreat thee, said the Prophet, to consider the weakness of my

followers and to take them only with gentleness and care.

I call Allah to witness, said Azraël, he who hath created thee the seal

of prophets and his chief friend, that the Creator (everlasting glory to

him!) in person urges me 70,000 times night and day to take the souls of

the followers of Mahomet gently, and to let all my dealings with them be

as considerate as possible. Assuredly I have more affection for them

than their own mothers.

Sixth. I also saw there a sea whose waters were whiter than snow.

Gabriel, questioned by me, told me that it was called the Sea of Snow,

and if a drop of its waters escape the heavens and earth would perish

with cold.

Seventh. I saw the blooming temple _beïti ma’mour_. [According to

others, the _beïti el ma’mour_ was situated on the _sidret-el-mountehâ_

above the seventh heaven. However this may be, this is the description

of it given by the Prophet.] It is a mansion of red hyacinth with two

portals of green emerald. Ten thousand lustres of red gold hung from the

ceiling, adorned with hyacinths and gems every one of which shed forth

more light than the sun. At the door of this temple was placed a pulpit

of gold and a minaret of white silver, whose height was that of a

500-years’ journey. Since the temple was created, and so it will be

until the day of the resurrection, every day 70,000 angels coming under

the arch bathe in a sea of light; they make the circuit like pilgrims

clad with the _ihrâm_, repeating _Lebbeïk, lebbeïk_ (We are here, we are

here); and once they have performed this duty their turn will never come

again until the day of the resurrection.

Then Gabriel, taking me by the hand, led me to the blossoming temple and

said to me, Apostle of God, perform here the functions of imam, and let

the angels take thee for a model. I said a prayer of two _rik’at_, and I

served as model for the angels who people the seven heights of the

heaven. At the sight of this multitude surrounding me there came to my

mind that my followers might unite in the same manner. He who penetrates

all secrets and hidden things made a commandment of the desire nestling

in my heart: O Mahomet, there should be among thy followers a meeting of

this kind and which will be a day of reunion, _yeomi djum’a_.

[In certain commentaries it is said that on the day of reunion the

angels who people the heavens meet at the blossoming temple. Gabriel

recites the _ezân_ upon the minaret, Esrâfil pronounces the _khotbèh_ in

the pulpit; Mikaïl fills the office of imam, and the angels of the seven

heavens follow his directions.

When the prayer of the day of reunion is finished, Gabriel says: O ye

angels, bear witness that I yield the recompense for my _ezân_ to the

_muezzin_ of the followers of Mahomet. Esrâfil, in his turn, says that

he yields to their _khatib_ the reward of the _khotbèh_, and Mikaïl

abandons to them the recompense for the _imamat_, while the angels do as

much for all the faithful who join in common prayer. Then the most high

God, speaking to the angels, says: Do ye think to show me what

generosity is, I who am the Creator of generosity! Be ye witnesses that

I remit all the sins of the followers of Mahomet, and that I deliver

them from hell!]

Eighth. There, it is said, the Prophet saw the sun, which, according to

a tradition, is 160 times the size of the terrestrial globe. According

to Ibn-Abbas, its breadth is that of a 60,000-years’ journey. When God

created the sun, he made for it a golden barge, on which he placed a

throne of red hyacinth, with 360 steps, on each one of which were 1,000

angels. The sun was placed on the barge, which is placed on a throne by

360,000 angels. Every day they guide the barge on the sea of the fourth

heaven from sunrise to sunset; then they devote themselves to the

adoration of the Most High. The next day, 360,000 other angels come to

take the places of those who did this service the day before; and so

will it be until the day of the resurrection without the recurrence of

the same angels’ turn. The Lord God has said: The sun goes to its fixed

point.

According to certain commentaries, the fixed point of the sun is beneath

the arch, to the foot of which this star is brought back every night,

and where it is prostrated before the Most High until the dawn. At that

moment, obedient to the divine command, it comes forth from the east,

and so it will be until the approach of resurrection day. It will then

receive the command to rise in the west. This tradition is preserved in

the book of the deceased Imam Talebi, entitled “Araïs” (“The

Betrothed”).

Then, said the Prophet, I reached the fifth heaven.

Without pausing, we proceeded forward. As soon as we had reached the

fourth heaven, Gabriel, always at his post, passing before me, knocked

at the gate, saying: Open! Who is there? he was asked. I, Gabriel, he

replied, accompanying Mahomet, the king of apostles. Be ye welcome!

exclaimed the angels who guarded the gate, and who, opening the gate,

approached us. This heaven was of gold entirely red. Here was an angel

named Salsail. He advanced to meet us, and Gabriel saluted him,

whereupon Salsail said to me: Receive our congratulations, O Mahomet!

Thou who art in so great favor with the Lord God, thou who art the

greatest of all prophets! It is for thee to intercede for thy followers,

O well-beloved of the Lord, for thee whose happy star has made thy

followers the most fortunate of all!

I saw innumerable choirs of angels standing to receive the commands of

Salsail. All recited unceasingly the _tesbih_, nor did they grow weary

night or day. Here, too, I saw David, whom I saluted. He returned the

salutation and said to me, Welcome, O apostle of truth, venerable

brother, august prophet! With David I also saw Solomon in this heaven.

As soon as they saw me they came to meet me, and exchanged salutations.

Here I saw seated on a throne an angel whose luminous brilliancy filled

the heaven. So imposing and majestic was his appearance that none can

look upon his countenance. His head almost touched the arch, while his

feet reached down below the earth. The entire universe was for him as a

plain where each particular man is as a porringer.

Before him also was a large tablet on which he constantly fixed his

eyes. Opposite the angel was a gigantic tree whose boughs were covered

with green leaves, and two awe-inspiring spears were suspended before

him; one white, and the other black. Entirely absorbed in his ministry,

the angel paid attention to no one, and his harsh and frowning features

gave him an altogether terrible and forbidding expression. At the sight

of him, my soul was seized with awe, my heart grew cold, and my body

trembled. Who, then, is that angel? I asked of Gabriel. At what task is

busied this being of such imposing mien? Behold, said Gabriel, him who

slays the sons despite their fathers’ cries, who makes children orphans,

and causes the rich to weep even as the poor; he who dissolves all

unions, and turns laughter into tears; Azraël himself, who bears away

all souls, and leaves lifeless those who were replete with life.

I then approached him, and saluted him, but so occupied was he, that he

did not glance toward me.

Brother, cried Gabriel to him, turn to this side; doff thy fierce

expression, for here is the prophet of recent times, the friend of

Allah, and the prince of apostles. He raised his head and saluted me,

saying: Pardon me, O imam, for during the long time that I have been

busy in accomplishing my work, I have not lifted my head a single time.

Tell me, I said, what is that tablet, what is that tree, and what are

those spears?

O Mahomet! he answered, this tree causes the death of all those who live

on earth. Every one of them has his leaf on this tree, although the

slime of which they were moulded was taken from the earth. Every one of

them also has his name written on the leaf which is assigned to him as

well as on this tablet. In whatever part of the world he is when his

existence reaches the fatal hour, his leaf dries and falls at once. At

the same time his name is erased from this tablet and disappears, even

as he himself is wiped out and departed from the life of the earth. It

is then that I take possession of his soul so inevitably that no one can

find a way to escape his destiny. As for myself, I never have one minute

of distraction and let nothing escape me, and never do I hearken unto

the entreaties of anyone. If it be the soul of one of the elect, I seize

it with this white spear. If it be, on the contrary, the soul of a

reprobate, I use the black lance. If the soul be that of a faithful

follower of thy creed, O Mahomet! I assist him to ascend to heaven in

light; but if it be that of an infidel, I suffer it to fall in torment

down to hell amid encircling gloom.

* * * * *

Having again resumed our journey, we soon reached a lofty castle, to the

summit of which the eye could not attain, and the surpassing beauty of

which the intelligence was powerless to grasp to its full extent.

THE ROSE AND THE NIGHTINGALE (Gül and Bülbül)

BY

MOHAMMED FASLI

[_Metrical Translation by J. von Hammer-Purgstall and Epiphanius

Wilson_]

I

Blessed is the phrase that praises Allah’s name;

It is the very rosary of God’s word;

For through it blooms the rose-bed of the soul;

And through it sings the bosom’s nightingale.

Each single letter has the rose’s hue,

And thus adorns the rose-field of our faith.

B is the bloom of the creation’s rise,

The rose that stands on plains of Paradise.

S is the sultan, ruling over M;

The dew-drop sparkling on the lip of buds.

A is the cypress of God’s kindliness,

The buds of sanback, buds of promise true.

The L leads on to leaves of happiness,

Like the curled locks that deck the grove of truth;

The H is like the eyes of hyacinths;

Fresh as the rosebud when it starts to blow;

The R is like the nation of the rose,

Hither and thither tossed by morning wind.

The H is the mild breeze that sweeps the plain,

And is a symbol of eternal grace;

What is the N but Eden’s Nenuphar

The dot rests on it like a pistil point.

The J is, as it were, a jasmine flower,

Bending above a violet full in bloom.

The double mark that stands above the L

Is dew upon the leaf of hyacinths.

The points are nothing else but drops of dew,

That rest on tulip, rose, and violets.

The vowels of the sentence breathe their sounds

Like breezes scenting glades of Gulistan;

Emblems of peace are seen on every side,

Like to the peace of Eden in the world;

So do we come at last to Gulistan,

And on the new-blown roses gaze with joy.

And you, oh Fasli! to the rose-bed come,

And sing your ardent passion for the rose.

II

THE PRAISE OF GOD, THE WONDERS OF GOD, AND HIS MARVELLOUS WORKS

Thou didst with fire make red the rose’s heart,

And kindle passion in the nightingale;

Thou didst lend sweetness to the open air,

And scatter in the East the scent of musk;

To thee the spring-time owes her living crown;

The groves of roses owe their fame to thee.

’Tis thou didst paint the rose’s gallery;

And China’s flowery land had birth from thee.

The festival of roses is from thee;

The rose guests owe their genial hours to thee;

Thine is the burning aloe of the East;

Thine, the loud warbling of the nightingale;

From thee, the rose her glowing color takes;

From thee, the nightingale her melody;

The tulip’s bosom glows with love for thee;

Delight in thee perfumes the cypress boughs;

Great nature’s heart is opened at thy smile;

And by thy grace the vernal waters flow.

Thy wrath bows down the violet to the dust.

’Tis at thine indignation that it wilts.

Thou lightest tapers in the forest glade,

And sometimes in thy flames the tulip dies;

And the narcissus, like a beggar crouched,

Thou dost ennoble with thy crowns of gold;

Yet, ’tis their voices and their tongues that praise

With melody, thy name in woodland glades.

Yea, from the very seeds thy praises rise;

And the spring’s tender nurslings speak thy name.

The living and the dead recount thy praise,

The fount, from which the light of living streams;

No man can worthily extol thy name.

Sing then thyself, the glory that is thine;

Who art the only power that at a word

Didst call into existence heaven and earth.

The breezes of the west did softly blow

Where solid land and ocean were to be.

And, as thy simple fiat sounded forth,

The earth was fashioned and the world was framed.

’Tis thou that gavest her station to the earth,

Thou madest hidden treasures in the hills.

Thou sendest down thy rain-drops on the dust;

Refreshing all the leafage of the plants.

Thou didst unite the earthly elements

And raise the arches of the firmament.

And yoke the four refractory winds of heaven;

The great world-dragon is thy talisman.

The stream of life to all things didst thou yield;

To snake and ant alike thou givest meat;

And the earth’s treasures by thy grace are known,

And by thy grace are all things possible.

Upon the page of night, with master hand,

The shining precepts of thy law are writ.

And gloriously emblazoned by the signs

And letters of the azure firmament.

For wisdom of Bismillah is the B,

As Allah is great nature’s origin.

Next comes the spirit of the universe;

Our Scripture is the mother of all books,

And on its page is written plain to see,

“He in the heavens has made himself a throne.”

And under it the scribe Almighty wrote

The verses that depict the holiest throne.

Next the seven heavens in order he described;

In the first chapter of Alcoran’s scroll.

The sea and land are separated there,

And holy Scripture was the volume named.

Then did he write those jewels of the world,

The Proofs, the Ordinances, and the Laws.

In the last chapter did he treat of man,

And so the sacred record was complete.

III

AN ADDRESS TO GOD’S MUNIFICENCE, HOLINESS AND PURITY

Thou art the Maker, both of man and beast,

Body and life, thou gavest unto both.

Yet gavest man the attributes distinct

Of beauty, and of intellectual light.

Thou madest the face of man to be a glass,

To mirror all thy beauty’s radiance;

And as thy sun-like beauty shot its rays,

So beauty in the beautiful is praised.

In beauteous calm thou gleamest over all;

Where’er I gaze, thy splendor I behold;

And not a landscape owns a single charm

But what thy shining beauty yields to it.

Oh thou omnipotent, a pinch of dust

Thou turnest to the splendor of the world.

And a friend’s face becomes a face of fire,

For there thy well-loved light is shining out.

Thou to the fair dost give the radiant cheek,

To those in love the light step of the dance.

Thou makest wave the locks of Medschnuus,

And every hair becomes a snare of love.

Yet all this beauty flows again to thee;

And every beauteous look reflects thy face;

And in the eyes of lovers, thou dost see

Naught but thine own perfection in a glass.

Beloved in thine own beauty’s radiance,

Art thou by all, as thou art meet to be.

And wheresoe’er thy beauty shall be seen,

The fame of thy great loveliness is loud.

But when thy glance serenely shines on men,

It makes the happiness of lovers full.

For thou alone on earth art harmony;

And aught beside is but an idle dream.

The world’s life is illusive, nothing more

Than the reflection on a mirror’s face;

Things are no more than words to being brought,

And names the sole realities of life.

The sun of beauty casts its light abroad,

And all it touches kindles into life.

Thy power astounds the human reason; makes

The mind to totter and the brain to reel.

No human wit thine essence comprehends;

Reason and intellect before it fail.

No man can grasp thy nature, nor can plumb

With intellectual glance thy truth’s abyss.

Men’s understanding is a cradle-child;

And only by thyself canst thou be known.

O God, I was conceived and born to sin,

And to the passion that degrades my soul;

Fast held, enamored by the beautiful,

Grief was my portion for my earliest years;

In empty brains did sensual longing burn,

And wine bedrenched me like an empty skin.

Eager I yielded to the goblet’s charm,

And lingered like a drunkard over cups;

Draught after draught, I took the ruddy wine,

And threw the pleas of virtue to the wind.

And all of life’s religion I renounced,

And turned from all devotion’s practices;

Yet what would profit oft-repeated prayer

To one like me who stand aloof from God?

If to the mosque I sometimes turn my way

’Tis only to behold the beauty there.

I lift mine hands in prayer toward the place

Where the fair women of the assembly sit.

Oft at the Portal Beautiful I wait,

To mask my sins by such religious guise.

Sad is the plight in which I find myself;

O Lord, forgive the evil I have done.

For under thy control, O Lord most high,

Are works of good and works of evil set.

Were it obedient for a thousand years,

The world could never see thee as thou art

And sins committed for a thousand years

Could not impair one jot thy worthiness.

And I, who can do nothing of myself,

How could I, Lord, obedient prove to thee

Yet in thy unity do I believe,

And with a heart sincere observe thy law.

Show me the pathway of the unity,

That in it I may lead myself aright.

Grant that mine eyes may still reflect thy face;

My heart receive the light thy knowledge yields.

Leave not my soul in darkness absolute,

But cast the light of grace upon my path.

Drive from my breast the instincts that degrade,

And fill it with the radiance of thy love.

Oh, make mine eyes reflect thee constantly;

My tongue forever speak of thee alone;

My heart be filled with love of thee, and lit

With all the splendor of thy unity.

Let me behold thy secret state unveiled,

And manifest to me thyself alone.

For why should human glances seek the light

And turn toward the countenance of God?

Make me with wine of love inebriate,

And of my nothingness, thy creature form.

I call for the delirium of love;

And naught but thee, Jehovah, do I seek.

Therefore the name of God is on my lips;

And still I cry, “There is no god but God.”

I care not that my soul perdition see

So long as I behold the great Amen.

Grant only that my soul be filled with truth.

And my heart led along the path of light.

Sincerity my rule I do ordain,

And gratitude the watchword of my life.

Of secret falsehoods shall my heart beware;

Of pride and rancor’s desolating flame.

Oh, change my being; open wide to me,

Poor as I am, the treasury of thy grace,

And quench the flame of anger in my soul.

Kill in me avarice, and concupiscence;

Let pleasure never dominate my life,

Nor chastity be wanting in my heart.

Inflame me not with wrath’s pernicious fire,

But quench it in the steady stream of thought.

Send me not forth on paths of cruelty

And give thy justice to direct the world.

Make truthfulness my guardian; and let me see

The dear Kaaba stone of my desire.

Contentment be my storehouse as I haste

Upon my journey to the wished-for land,

And when the vision dawns upon my sight,

Grant that I never more may leave thy law.

Grant that my habits ne’er may master me,

But custom ever change at my command.

May I be ne’er abandoned by thy grace,

May my obedience ever perfect be;

And bend my wishes to the mood of prayer,

That they may burst in flowers of happiness.

Cast, when I kneel, my intellect to earth,

That thus my prayer may never be disturbed.

When I am set on honor’s lofty seat,

Give me the strength to bear prosperity.

Keep me untainted by hypocrisy,

And in thy service make my mind sincere.

Grant daily growth to my obedience,

May it be nourished on the Prophet’s lore,

And let my tongue flow ever in thy praise.

IV

HYMN OF PRAISE TO THE LORD OF LORDS, TO THE GLORY OF HIS CREATURES, AND

TO THE PROPHETS

He, the first cause of all created things;

The bloom of planetary elements;

In all the treasures of his mighty heart,

Is the great light that lights existences;

And in the order of celestial things

He is the circle’s first and utmost line;

And he, the all-respected, all-beloved,

Mahomet, Mustapha, and Mahmoud named,

Sprung from the house of Haschim, Koreish’ stem,

First published to the world the Monuments.

From out God’s secret treasure-house he came,

Like to the light of morning in the East,

To be on earth the prophets’ guide, to be

The great director of the pure in heart.

When on the world his features cease to shine,

It seems as if the sun was veiled in heaven;

And when his grandeur does not rear itself,

The very heavens no longer soar aloft.

Without the shadow of his mightiness,

The throne itself would totter in decay.

When he is wroth, he in confusion throws

The water’s torrent and the dust of earth;

His dazzling existence could not fail,

But both the worlds of heaven and earth were gone.

The world and all therein exist for him;

Angels and men and demons of the air;

And the nine heavens their being owe to him;

For him the heavens their revelations make;

He is the world’s foundation, cause, and end,

And he preserves the beauty of the world.

His law remains the age’s guiding light;

And in his countenance does Allah shine.

Mankind in guilt and dire perplexity

Had wandered blindly from the way of truth.

Until the loving-kindness of his law

Recovered them, and brought them to the path,

Before the splendor of his law arose,

The human race was separate from God.

Mahomet showed the path that led to God;

He was the polestar in the arch of night;

The leader of the pilgrims on their way;

The refuge of the rulers of the world:

For when Mahomet on the earth appeared,

He shone the candle of intelligence.

Mahomet, called the prophets’ prince to be,

Was first in excellence of holiness.

Mahomet rules the future of the world;

In him existence is not bound by space;

Mahomet is the source of light to all;

The guide and guardian of the universe.

Adam was once the glory of the world,

But he is Adam’s greater counterpart.

’Twas he that rescued Noah from the flood;

And so preserved the good of all the earth.

Enoch ascended into paradise,

But he, an earthly creature, mounted heaven.

While Abraham was eminent for love,

Mahomet only keeps the throne of love.

And while on Sinai does Moses stand,

Mahomet holds the highest place in heaven.

’Tis true that Jesus waked the dead to life;

Life to the dust was by Mahomet given.

Though Joseph was of comely countenance,

Mahomet is the Saviour beautiful.

God to King Solomon great wisdom gave,

The prophet’s wisdom was Mahomet’s dower.

Though David was God’s caliph on the earth,

Truth in Mahomet is epitomized.

Endless the pomp of his nobility,

And endless is his honor and his power.

When to his mighty power he gave free course,

He ripped the curtain of the moon apart.

And see what mighty miracles he wrought;

“I have been poisoned,” said the lamb to him.

Like the dim cypress that in summer springs,

He cast no shadow on the ground he trod;

But light invested him from head to foot,

And people saw his pathway shadowless.

Shadows from out the realm of darkness come,

And never shadow yet has beamed with light.

Yon full-orbed moon casts light, not shadow down,

Yet on the cornfields flings the shadowed trees.

So like a shade-tent did the people cast

Their shadows on him in the sunlight clear.

His beauteous eye, the window of his soul,

Was raven black amid the dazzling light.

He saw, at once, in all directions, all,

Before, behind him, near him, or far off.

For in that eye was light as sunbeam clear,

And by it was the sun itself eclipsed.

Vain were it all his miracles to count,

Though I should labor to the judgment day;

Though I should speak them with a thousand tongues,

Ten thousand yet unsung I should omit.

Only his passage to the highest heaven

Can yield full witness of his excellence.

V

HOW HE, THE MASTER OF BOTH WORLDS, ON THE NIGHT OF HIS CELESTIAL JOURNEY

ROSE FROM THE BOSOM OF THE EARTHLY MULTITUDE TO THE SUMMIT OF THE DIVINE

UNITY

’Twas night, and yet, as in the light of day,

The earth lay bathed in splendor brilliant.

For like a company of princes ranged

The happy stars were shining overhead.

And the full moon her silver radiance poured;

’Twas the great feast time of the Ramazan.

On such a night the moon was throned in heaven

Above the thousand star specks of the world;

A queen surrounded by nobility.

His house was flooded by the moonlight clear.

And from the moon, now fourteen nights in orb,

Came Gabriel, the messenger of heaven.

He said: “Oh thou who like the moon on earth,

And like the sun in purity of light

Art eminent, and lord of honors here,

Accept the thousand greetings that I bring,

For with this greeting God a summons sends,

To the enjoyment of his majesty.

This journey, then, with longing keen begin,

For the All-Wise desires thee at his side.

Forsake the crowd to meet the unity

And taste the presence of all purity.

The angels all are ranked below thy seat,

Thou art the princely ruler of the heavens.”

As Ahmed listened to the messenger

He praised the Lord of heaven with fervent prayer.

Calmly he mounted on the cherubim,

And rose in haste toward his celestial friends.

He moved like some fresh morning wind that blows,

Toward the sanctuary of Zion’s hill.

Soon he, the master of all grace, arrived;

And, as the leader of the spirits pure,

He stood in heaven, and through the stars he passed,

While constellations honored his approach.

As in the primal heaven he sat enthroned,

The moon was waxing to her fullest orb.

With deep obeisance did the queen of night

Welcome the visit of the prophet form.

Thence to the second heaven he bent his way;

The heaven of Mercury blessed him as he came.

There on heaven’s page were pointed out to him

The dazzling wonders of creation’s work.

To the third heaven at last he soared aloft,

And Venus welcomed him with kindly grace.

Deep bliss his ardent breast with rapture filled,

As lutes of love their dulcet notes resound.

In the fourth heaven o’er radiant meads he trod,

His shadow lent a lustre to the sun.

Peacefully fell that shadow on the star,

Filling with light the spot that welcomed it.

At the fifth heaven he glanced, and lo! he saw

That Mars had drawn his falchion, full of fear,

Yet with submissiveness the man of God

He welcomed, greeting with obeisance due.

On the sixth throne elate sat Jupiter,

Once happy, festive, lord of heaven and earth.

By him the Prophet was received with smiles

And prospered on his way with happiness.

Saturn, the ruler of the seventh ring,

Received him in the circle of his light.

“I come,” the Prophet said, “from dark to light;

Repulse me not, I pray thee, from thy door.”

Thence he ascended by the sunlit path,

To that clear region where the stars are fixed,

And in the radiance of his approach,

Great joy was caused through all the region high.

And as his gracious shadow there was cast,

He found himself upon the meadow plain,

Whose carpet spreads before the throne of God.

And he who was the first in highest heaven,

Heard in that radiant place a voice, that cried,

“Oh, tread my plains, for in thy steps is peace.”

O’er the whole region did he wend his way

And stood at last before the Tree of Life.

Before the Tree of Life he paused a while;

For there his guide had bidden him to repose.

Thence to the throne of his dear God he passed,

The God unlimited by time or space.

All the dark memories of the world were lost,

For there the light of the one God beamed forth.

And there he took his station next to God,

Higher than prophet or than seraphim.

His inmost soul was lost in ecstasy.

For God within that circle sole exists;

God infinite and absolute is there,

In the full splendor of his attributes.

There is the light of life divine revealed,

Clear as a spotless diamond in heaven.

There saw he what no eye before had seen,

And heard what yet had reached no human ear.

For speech in heaven is wordless, and the heart

Speaks out aloud, yet with no uttered sound.

From thence he was permitted to return

To the waste hill land of his native home.

He traversed heaven and blessed it with his face,

Returning on his way to earth again.

And when he reached his couch, he found that all

That boundless journey through the infinite

Had happened in the twinkling of an eye.

The prophets greeted him with loud acclaim,

And spread the joyous news of his return,

And all who heard it, turned their minds to God.

All were transported with celestial joy.

All rendered thanks of gratitude to Heaven.

The hearts and souls of all were filled with light,

Plunged at the moment in the Sea of Truth.

VI

A BLESSING ON THE PROPHETS, THE MEDIATORS OF THE PEOPLE, WITH A PRAYER

OF INTERCESSION AND A GREETING TO HIS COMPANIONS

All hail to thee, thou messenger of God!

My heart goes out to thee, and ye, who stand

As mediators in the path of truth,

Weigh well the good and evil of the heart.

Prophet, my spirit is with rapture filled.

Be gracious to me, listen to my cry,

For when thou pleadest for sinners all the band

Of followers pay their homage at thy feet.

For in the bygone days there was revealed

A rule of right and wrong, and in the scale

Of justice all was cast. The world for thee

Has hoped, O mediator, all the world.

Become thou, then, a mediator for me,

And make me with the peace of Eden blest.

Why fear I when my guilt is infinite,

If infinite the grace that thou canst give?

For my infirmities are without bound,

And in transgression am I swallowed up.

My sins, my sins are multitudinous

And I have failed to see the end of God.

Now at thy footstool do I prostrate lie,

I touch thy hands, I supplicate thy face,

For if thy kindness will not intercede

What is the intercession of this sigh?

And if thy tenderness refuse support

My soul must wander in the maze of grief,

And yet I hope thy interceding prayer

Will win some respite to my tortured soul;

And I call myriad blessings on thy head

And upon all who follow in thy train,

On all who travel on the path of good;

To all the leaders of the saintly band;

On those the four elect ones, on all friends;

On the primordial powers of either world.

Upon the sovereign king of wisdom’s realm,

On Ebubeker, who is lord of truth,

Then upon him who is the one just lord,

Omer, the noblest, purest among men;

Next upon him, the Koran’s faithful scribe,

Upon the lordly Osman, Haffan’s son;

On Ali, friend of me and friend of all;

To whom all realms of knowledge were revealed.

Next on the pair, for whom my vision thirsts--

On Hassan and on Huscin, princes both,

Noblest in purpose and in dignity;

On Omar, Hamsa, Abbas, whom I greet,

With myriad salutations, while I lay

A thousand gratulations at their feet.

VII

WHAT WAS THE OCCASION OF THIS POEM AND THE ARRANGEMENT OF THE NARRATIVE

Upon a morn, a glorious morn of June,

When eastern light, with many colored charm,

Tinted the gentle birth throes of the year;

And streams with ardent longing ran their race,

And cloudless azure floated o’er the world,

The rose and tulip oped their petals wide,

Within a garden fair as paradise,

Where sand and soil were clothed in dazzling green.

All earth was blushing in the morning ray,

As if a second Eden had arisen.

The tulips ranged along the mountain walls,

Held up their chalices with eager hands.

And all the flowers were waking out of sleep,

And day was changing watch with vanished night.

Narcissus flowers had filled their golden cups,

Stanching their thirst in draughts of diamond dew.

Each rose within the garden seemed a king,

And every floweret was a belted knight.

The nightingales were sighing in the grove,

And deep delight the stream and forest filled.

The cypresses were bending in their dance,

And all the world was radiant with joy.

Within the garden stood a company

Of friends, on joy and recreation bent;

For great and small, either by night or day,

In pleasure banquets to that garden came.

But I within the wood remained aloof,

And wandered, lost in solitary thought.

Then came to me a man of a refined

And gentle aspect, and of noble race.

For many a year this friend of mine had laughed

And wept with me, in pleasure or in pain.

Then said he, “Friend of mine, arouse thyself.”

Nor dally here in listless indolence,

For spring has tinted bright the dewy world,

And God’s enchantments fill the garden glade;

On the world’s leaf he writes the message clear:

“Oh, come and see God’s monument on earth!

Why tarriest thou? Behold this circling realm!

How beautiful is earth--’tis paradise.

For vernal life revives the blooming year,

And if thou live the thought must raise thy heart.”

I, as I heard these pleadings of my friend,

By his benignant influence was swayed.

Into the garden as he led the way,

I entered; there a grove of roses stood.

We crossed a level area, where we saw

The scene adorned with flowering elder-trees.

The place was noble, for the hillside shone

With the fresh loveliness of Eden’s bower.

Such scenes unlock the heart and make it glad,

And over all they spread the balm of peace.

The fresh blown roses hung on every side;

From every copse the nightingales were heard.

And in this place of beauty marvellous

A thousand words passed swift ’twixt friend and friend,

And kindly greetings rose, and hearts were soothed

With genial conversation; poesy

Lent to the converse of the band her charm,

And prose and verse alternately they quote;

Mesnevi’s tale was subject of debate;

And meaning and expression were discussed.

Then with my friend I held a colloquy;

And, in a kindly mood, he said to me;

“The nightingale is singing loud to-day,

And thou, whose heart is drinking in delight

From the soul utterance of the nightingale,

How comes it thou art silent in the world?

Thy breath and utterance should impart new life;

Thy word give healing, from thy mouth should come

The stream that yields refreshment unto men.

Why art thou dumb and lifeless; without song?

Write thou a volume with poetic grace

Replete, and show the compass of thy power;

God gave to thee the poet’s destiny.

Whence is thy mood of careless indolence?

He in whom mind is more than fleshly might

Alone can frame a song that moves the heart.

Write, then, a book which shall transmit thy name

Down to the records of remotest time.

For certainly, the name of him whose mind

Dwells on the beautiful shall never die.”

Now as I listened to this kind advice,

A keen ambition seized upon my soul.

I answered: “Friend, thy counsel I approve;

Thy words have made me opulent in soul;

I lend my ear to all that thou hast said,

For he who would gainsay thee is a fool.

But, though with ample skill and wit enough

I might a book in one short week compose,

The world would scorn imagination’s work,

Although my power of utterance be supreme.”

Then all the circle to my plea demurred,

Laying a thousand fetters on my heart.

“But,” I continued, “’tis for daily bread

We toil, and scarce the pen can meet the need;

When with my brain as pilot I proceed,

A thousand cares for corporal wants molest;

Entangled thus, invention fails my mind,

And all my spirit’s best emotions die.”

“Stay,” said my friend, “this argument is vain,

Vain are these timid pretexts. Courage take.

Is not the nightingale in prison bars

Forever wont to pour her dolorous chant?

And in its cage the cheerful popinjay

Learns to repeat the words of human folk,

And chatters with untiring gaiety,

And warbles in a rapture of delight.”

“My friend,” I answered, “in these times of ours

The world is nothing but the slave of gold;

Honor and office is the aim of all,

While merit follows like a slave on foot.

How sordid is the spirit of the world!

True fame alone from generous wisdom springs.

Where can we find the scholar exquisite?

Alas! the world is full of ignorance;

Who cares to-day for books of verse or prose?

Who dares to tread the path of poetry?

There may be magic in the song you sing,

But the dull world is dull to every note.”

He answered: “What does all this babbling mean?

No man of purpose can this plea allow.

Think’st thou the world as empty as thou say’st?

Leave off repining, and, with courage bold,

If thou hast jewels, bring them to the mart;

The buyer is not difficult to find.

If thou hast merit wherefore this delay?

How canst thou heedless waste the fleeting hour?

Merit will always win the praise of men.

But bring thy beauty boldly into view.

The Shah will first of all make recompense;

He knows to treasure up the worth of words;

A critic he, in poetry and prose,

Expert, munificent as well as wise.

To him thy poem must thou dedicate,

Thy poem rare and writ in double rhyme.

And in this work thy name along with his

Shall live unto the very judgment day.”

Soon as the Shah was named, I felt in vain

Were all excuses, and I answered him:

“Friend of my soul, I will the work begin.

I swear it on my head, this very day!

Yet in what style shall it accomplished be?

That I may execute a splendid work.”

He said: “My dearest friend, what other theme

But the rose legend can suffice for thee?

The legend of the beauty of the rose,

The legend of the lover nightingale.

Tell us the lot, the plight of bird and flower,

And all they did and were; set this to rhyme

In that fine book of thine, and with the skill

Of thine unerring genius, tell the tale.”

Moved by these words, I took my pen in hand

And went with eager longing to the task.

The legend of the nightingale I wrote,

And dedicated it to him who rules

The land, and with the Shah’s name in the front

I made a book that all the world has praised.

VIII

PRAISE OF THE PEARL OF LORDSHIP, THE HEAVEN-GREAT PRINCE, WHOSE PITY AND

WHOSE PURPOSE EXTEND FROM HEAVEN TO EARTH

The Shah, our heavenly highness and our king,

Is as an angel or a Jupiter;

Face of the moon and beauty of the sun

Are his; his fortune and his blood are peers.

A prince is he of high and happy line,

Of fair renown and intellectual power.

The very glory of the Osman house,

Elected as the Sultan of the land,

Is Shah Mustapha Ben Suleiman, born

A very shah from royal ancestors.

He is the man, who by his skill to guide,

Has filled the earth, the age, with happiness.

Worth is alone the banner and the crown

Which win, by merit, throne and diadem.

Worthy successor of the Osman kings

Among the sultans, like a monument

He stands, a sun of bright prosperity.

Shah of the moon and mirror of success.

He in the shining jewel case of bliss

We style the pearl of lofty destinies,

A shah who is so filled with rectitude,

That he is the Nuschernan of his time;

So brilliant he in generosity

That he eclipses Hatim Tais’ renown.

His justice is the ruler of the world,

Which by his grace is nourished and upheld.

His righteous mind gives happiness to all,

His loving-kindness is their highest gain.

He visits with severity the bad,

But on the good he heaps his favors high.

And as he grace and wrath in men perceives

He takes the goblet or he draws the sword.

He is a hero of full gallant mien,

Whose aspect is the dread of Rusteman.

As blows across the mead the autumn breeze

And the reeds quake, so quake the hearts of foes.

When Gog and Magog thunder forth their threats

Their vanquished power is driven back again;

And when the lands with panic fear are struck,

The armies of the foe are trod in dust.

And Tahmas trembles at his gleaming sword

As Euas once before great Timur quailed.

The Persian’s head was ruddy with his gore;

No wine ran ever in a redder stream.

His royal heart had then divided cares,

To terrify his foes, and heal his friends.

Fear of the Shah dissolved the foeman’s rage,

His pity melted friendly hearts in love.

The fear of him made Rusteman grow weak,

And fly, with bloody spoils behind him trailed.

And while his loving-kindness calmed the world

He won the love alike of young and old.

And while his might and power waxed eminent

He brought the hearts of all to beat with his.

As the high cypress flings a shadow round,

His presence crushed in agony his foes;

Before his greatness and his loftiness,

The spirit of earth’s peoples ebbed away.

And were the doughty Dschemschid living yet,

He’d give himself in slavery to the Shah.

When Skender first his gleaming grandeur saw

He wished to be the slave of such a king.

Were Feridum to see his greatness now,

He would have promised fealty to his house.

And on his threshold Cæsar would have dropped,

Like to a slave, his laurel-covered sword.

O clemency, thou hast the whole round world

Led captive by thy rule of righteousness.

Through all thine age of sighs and bitter tears,

Thou only art beloved by night and day,

And in that age, great Alexander sees

The wolf and lamb together take their food.

No robber now in ambush waits to kill,

Our only ambush is in woman’s looks;

And no man beats his breast for grief and woe,

But beats a drum tap in the mood of joy.

How shall I estimate thy happy peace!

The happy splendor of thy sanctity!

Were all the trees and bushes turned to pens,

And every leaf were changed into a book,

And the seven seas were darkened into ink,

And every space was written o’er and o’er,

By thousand writers, only one exploit,

Out of one thousand, would recorded be.

And as we here would offer up our prayer,

Let our petition be on justice based.

For thou, as is the sun among the stars,

Art potentate o’er all the climes of heaven;

Sagacious Padishah and Lord of Light

Art thou; for wisdom has enthroned thee Shah.

May God decree full length of years to thee,

And bring a just dishonor on thy foes.

Thee may God’s grace conduct to happiness;

And fill the earth with thy transcendent name.

Long mayst thou wear the crown upon thy brow,

And may thine enemies be brought to naught.

God grant long life to all the royal house

And give the land joy, rain, and industry.

May age and peace and happiness arrive,

And all thy reign with endless glory shine.

Who to this prayer of mine responds Amen

May no misfortune ever plague his life!

IX

THE BEGINNING OF THE FASCINATING NARRATIVE AND OF THE HEART-RAVISHING

FABLE