The warden of a castle on the marches laid,

Far from his sovereign, distant from much-needed aid,

Defends his post with valour from beleaguering foe,

Disdains to be bought over, scorns the tempter’s moe.

His station’s on a frontier, no eye sees him act;

To duty true, he honestly fulfils his pact.

Then in his monarch’s presence honours due he gains,

Above the brave men fighting in the royal trains. 140

More merit’s in a little secret service given,

Than in much more performed when by an eye it’s driven.

Man’s faith and piety on earth are prized of God.

But after death professed, less value have than clod.

The absent and the hidden being thus the best,

The silent mouth and sealed lip surpass the rest.

Then boast not, brother; whatsoever thou hast done,

God knows thy merits; will requite them every one.

The sun requires no other witness but his face.

Man has a greater. God’s his witness. Vast the grace! 145

If I proclaim it not, how many are prepared

To witness to each fact! God, angels, men, full wared.

“God will bear witness, angels, and all they who’ve known,”[396]

That: “Lord there is no other, save th’ Eternal One.”[397]

When God himself our witness is, who’ll angels need,

That they should share, participate, in His sole deed?

Unless it be that, as the fervent, blazing sun,

Pours forth such beams no mortal eye can look upon.

Just like the bat, man cannot bear full light of day;

So, in despair, he seeks the darkness, shuns noon’s ray. 150

Thus, like us, know, the angels are a loving crew,

Who bask in beams of heaven’s Sun, beyond our view.

They say: “Our light we have received from a sun;

As substitutes we shine upon the weak, outrun.”

As new-born moon, or five days old, or at the full,

Each angel has his rank, degree, place, wonderful.

His glorious wings in pairs, two, three, and even, four;[398]

So that his beams are doubled, trebled, fourfold, more.

Just like the grades that mark the various human minds,

Do differences vast exist in angels’ kinds. 155

Thus every man’s companion-angel’s like himself,

Or good, or bad, or high, or low, as china, delf.

When weak-eyed mortals cannot look upon the sun,

They have to seek for taper’s aid, ere they may run.

The Prophet hath declared: “Stars, my disciples are;

They’re lights to them who seek; though devils they may scare.”

If every man had strength, and faculty of sight,

To look straight at the sun, trust him alone for light,

What need were for the stars, or lamps, of feeble ray,

To help them on their path, in quest of source of day? 160

The moon declares to man, as do the clouds, the shade,

“I, too, ’d been human, but for revelation made.[399]

Like you, I had been darksome, as within, without.

But revelation gave me sunlight, shade to rout.

Compared with the sun, I’m darksome as a cloud;

Compared with men’s dark bosoms, I may well be proud.

I shed a feeble light, that men may bear my beams,

He cannot look upon the sun’s too ardent streams.

I’ve mixed with honey vinegar; made oxymel;

A remedy to bring to man’s diseases fell.” 165

Art rid of thy disease, my friend? Then set aside

The vinegar. Rejoice thy soul with honey’s tide.

When freed from lusts, the heart of man in full health shines.

God said: “The Merciful on heaven’s high throne reclines.”[400]

God rules the heart direct, free from all means to aid,

So soon as it is purged from dross that low it laid.

We’ll now go back to Zeyd, and proffer him advice;

We’ll warn him not to risk dishonour, paltering’s price.

Thou shalt not Zeyd now find; he’s surely run away,

He’s clean absconded by the door; had naught to say. 170

Had’st thou been Zeyd, like him thou’dst lost been in a maze;

As stars die out when sunlight sets the skies ablaze.

E’en as no track points out where was galaxy’s place;

Thou’lt find no signs of Zeyd, no footstep, sign, or trace.

Our senses falter, all our reasoning is lost,

In splendour of the wisdom of th’ All-Ruling Ghost.

Men’s senses, and their reasons, must be shut within,

“In waves when all before us to appear begin.”[401]

When night returns, the sky again a court appears,

The hidden stars shine forth, and mark the rolling years. 175

The senseless dead unto, will God their wits restore;

In circles, like attendants, Him they’ll stand before.

They’ll foot the dance, they’ll spread their hands, they’ll

shout His praise;

They’ll sing their song: “Thou, Lord, us from the dead didst raise.”

Their mortal skins and bones they’ll shake off in the earth;

On angel-wings they’ll ride, and whirlwind-dust call forth.

Their course they’ll take from nullity to entity,

In judgment day, ungrateful, grateful laity.

Why turn away thy head, pretend not to have seen?

Hast thou not, first, in nullity, a truant been? 180

In nullity, so firm thou settedst down thy foot,

And ask’dst: “Who shall remove me when I’ve taken root?”

Dost thou not see the wondrous works of God’s high will?

How He it is who “leads thee by thy forelock” still?[402]

He draws thee into states, conditions, turns of weal,

That never entered in thy mind to seek with zeal.

Nonentity obedient is to His command.

Of demon, and of Solomon, He rules the hand.

A demon can contrive “the trays of fishpond size.”[403]

He dares not make refusal these to organise. 185

Contemplate now thyself in agony of fear;

And know, nonentity, too, quakes His wrath to hear.

Thou stretchest forth thy hand to seize preferment’s place;

From fear of thee, some soul itself must quick efface.

All else but love of God, the Truest and the Best,

Though sweet to thought, is but a snare to break thy rest.

What’s all thy effort worth? Thou hast to die at last;

Put out thy hand and grasp the cup of life right fast.

Men fix their eyes on what is dust and ashes, death;

Refuse belief in what is life and healthful breath. 190

Exert thyself. Reduce thy doubts from ten to nine.

Employ the night. Thou sleepest. Night’s not so supine.

Employ the night to seek the everlasting day,

Increase in knowledge. Wisdom ’tis shall light thy way.

Though night be dark, and darkness be of woe the doom,

Much good is in it. Fount of Life’s in land of gloom.[404]

How can a mortal hope to raise his head from sleep,

When seeds of slothfulness are all he cares to reap?

The dead man’s sleep’s the body-snatcher’s open door.

Householders slumber, robbers rifle every floor. 195

Thou knowest not who are thy foes around thee placed.

The imps of hell are enemies to man high graced.

The fire’s the foe of water and of water’s brood;

As water’s foe to fire, and drowns it in a flood.

To water, and its cousins all, the fire swears death;

To fire shall water never quarter give, or breath.

’Tis water puts the fire out; and the reason’s plain;

The fire has mission to destroy the water’s strain.

And then, the fire’s the heat of passion’s baneful lusts.

And lust, the root of frailty, sin, misdeeds, mistrusts. 200

Material, outer fire, ’s by water soon put out;

The fire of lust may carry man to hell, no doubt.

No water can avail to quench the flames of lust;

For lust is hell-born. Torments end not; last they must.

Religion’s light, alone, can quench lust’s fiercest flame,—

The light that can put out the Syntheist’s wicked game.[405]

What can extinguish fire of sin, save light of God?

My master, see that Abr’am’s light be ne’er downtrod;

That from the fire of lust, by inner Nimrod fanned,[406]

Thy body may escape; not be, as firewood, banned. 205

The lust of man’s desires cannot be driven forth;

But may resisted be, reduced to what it’s worth.

So long as thou shalt fuel pile upon that flame,

Canst thou expect the fire will die away and tame?

So soon as fuel is withheld, a fire goes out;

Through piety is lust brought down, and put to rout.

Shall that sweet face e’er blacken through sin’s dismal smoke,

That’s brightened by such sheen as virtue must invoke?

A conflagration raged in days of great ‘Umer,

Stones were devoured therein, as firewood in the air.[407] 210

The buildings it consumed, and left whole households waste;

The nests and nestlings were destroyed;--last trump’s foretaste.

One half Medīna fell a prey to ruthless flame,

Whereat th’ aqueous element might well feel shame.

Whole cisterns were exhausted in the combat wild;

And vinegar was added. Hope was thus beguiled.

The fire grew fiercer under stimulus of strife;

Extension gave it wings, success infused new life.

The people now came flocking to the Caliph’s gate,

In marvel, that, through water, fire would not abate. 215

He told them that the fire burnt by divine command;

That all those flames arose from their too frugal hand:

“What use are water, vinegar? Distribute bread;

Eschew cold avarice, if by me you’ll be led.”

They answered: “Wide our doors stand open every day,

We’ve ever lavish been; almsgiving is our play.”

‘Umer replied: “In form and custom, bread you’ve given.

But not from love of God. You’re hands to dole were driven.

’Twas pride and ostentation led to your display;

Not charity, not pity, sense of duty, say. 220

Your riches are your seed. Cast not such seed to waste.

Place not a sword in robber’s hand with senseless haste.

Distinction make ’twixt friend and foe to truth divine;

Seek out God’s saints, and leave them not to starve, to pine.

You’ve spent your stuff upon your cherished kindred sole,

And fancied stupidly you’d followed God’s law whole.” 223

XVI.

Ali’s Forbearance.

From ‘Alī may we learn sincerity of meeds.

“God’s Lion” we may hold free from all gross misdeeds.

In fight he’d conquered one who’d earned a hero’s crown.

His sword he’d swiftly raised, his victim to hew down.

That champion spat in ‘Alī’s face, to mark disdain;

The face of one, the Prophet’s pride, all saints’ chieftain.

He spat upon a face to which the moon bowed low,

And offered adoration in the temple’s show.

That instant ‘Alī dropped his sword, high poised in air,

And left the spitter harmless;--action debonnair. 5

This raised the foe’s astonishment; called forth his awe.

That pardon, that forgiveness, grew not from war’s law.

He said to ‘Alī: “Thou thy sword hadst raised to slay.

Why hast thou dropt it now,--prolonged my forfeit day?

What hast thou seen, surpassing prowess of my arm,

That thus thou hast repented,--left me free from harm?

What may it be has calmed the fury of thy breast,

Which as the lightning gleamed, and straightway sank to rest?

What didst thou see, that, by reflection on me cast,

A spark has leapt to life in my despairing breast? 10

What was thy vision, far above the world of fact,

Than life far sweeter, whence my life receives new pact?

For bravery, ‘God’s Lion’ art thou justly named.

For kindness, I now know, thou art too little famed.

For generosity, thou’rt Moses’ cloud divine,

From which poured forth the quails and manna, as from mine!”

The clouds rain wheat. Man, then, by labour and by skill,

Reduces this to food, when finely ground in mill.

But Moses’ cloud, more generous far, with open hand,

Sent down in plenty food prepared, by God’s command. 15

For them who ate at Providence’s table, free,

God’s mercy was displayed;--a banner all could see.

For forty years that daily bread--abounding grace--

Failed not. Fond expectation’s utmost stretch took place.

But satisfaction followed not. The thankless crew

Demanded “leeks and onions;” as of old they knew.[408]

Ye who are Ahmed’s people, graced beyond compare,

Are promised spiritual blessings till last judgment’s blare.

Whoever says, at heart: “My trust is in the Lord,”[409]

God’s promise: “Him I’ll feed,” will find a faithful word.[410] 20

Without a twist accept this promise, as is meet;

You’ll find it in your mouth as milk and honey sweet.

To twist a term, and so deny gift’s incidence,

Is to invent a cloak to change the word’s true sense.

To think th’ expression’s wrong sad weakness shows of mind;

Wisdom divine’s a kernel; human reason, rind.

Twist then thyself; change not the sense of words divine;

Conceive thy nose at fault; chide not the sweet woodbine.

O ‘Alī! Thou who mind and eye entirely art!

Relate a little of the knowledge in thy heart. 25

Thy calmness is a sword that cleaves our minds in twain;

The fountain of thy wisdom makes us whole again.

Speak out! I know these mysteries are Jehovah’s own;

To kill without a sword’s a power of God well known.

He is Creator, without limbs and without tools;

The Giver of all blessings, copious as sea’s pools.

How many kinds of wine are savoured by our souls,

While eye and ear perceive not whence the wave that rolls!

Pray tell us, ‘Alī,--falcon, soaring in heaven’s heights,—

What didst thou see that instant, to forego thy rights? 30

Thy eyes have learnt to catch seraphic visions’ gleam;

Around thee, all unconscious are, as in a dream.

Thou seest the moon, all brightly shining in the sky;

We see but darkness, clouds above us seem to fly.

Thou seest three moons together, shining bright, outspread;

While three of us are scarcely sure one’s overhead.

All three have eyes and ears fixed on thee, in suspense,

In keenest expectation. I’m stone of offence.

“Is this a spell to witch the eyes? Is it the truth?

To me thou art a wolf; I’m Joseph to thee, sooth. 35

Though worlds there may be, eighteen thousand globes, and more;

Not every eye has power to witness all their store.

Disclose thy secret, ‘Alī,--God’s own ‘Chosen One!’[411]

How many ‘judges’ errors’ work God’s will alone!

Pray tell me what, just now, has been revealed to thee;

Or I’ll disclose the vision I’ve been made to see.

If thou the secret keep, I will declare its sense,

Moon-like, on me thy knowledge shines, with light intense.

But if the moon’s bright disk break forth from ’neath the cloud,

Poor midnight travellers safely, then, pursue their road. 40

They then are safe from error, risk no wandering vain;

Protection of the moonlight shields from terror’s chain.

The mutely-teaching promptings of the silvery moon,

If couched in words, would homewards guide us doubly soon.”

Thou art “the Gate;” the Prophet, “Science’ City” is,[412]

Thou art the ray that beams from lustrous sun of his.

Then open, Gate! Unfold thyself to those who seek!

Let rind of science overgrow their minds, all meek.

Stand open, Gate! Thou portal of God’s mercy sure!

Thy court’s the court of Him “who hath no peer,” secure![413] 45

True, every breath and atom’s watching to get in.

But if kept closed, who’d say there is a gate to win?

Unless the Keeper open wide the portal’s wing,

No soul would dream an entry were an easy thing.

E’en when the gate is opened, lo! surprise is felt.

Hope and desire are scared; each suitor’s heart must melt.

As one who finds a treasure in a ruined maze,

Seeks evermore for ruins;--treasures are his craze.

Unless a man receive a pearl from beggar’s hand,

He’ll never venture pearls from beggars to demand. 50

For years, should mere opinion wander up and down,

It never will outpass the rents of its torn gown.

Until a fragrance strike thy nostrils from above,

Thou’lt follow thy own nose, but never meet thy love.

Thus spake that new-converted warrior in surprise;

Expressing wonder, such as words may symbolise.

Then added: “O! Command, of Faithful Church thou Prince.[414]

That as a babe a spirit new I may evince.”

The planets seven o’er every unborn babe keep watch,

Each for a stated period, ere its birth’s despatch. 55

When life’s infused into the nascent atom’s form,

The sun takes charge, as watcher o’er the feeble worm.

The babe its life derives from Sol’s all-quickening rays.

That radiant orb’s the fount of life’s all-wondrous ways.

The other planets help to modify its limbs;

Each, when the sun has life infused, then onward climbs.

What is the channel of connection with the sun,

Discovered in the womb by fœtus ere’t can run?

Deep-hidden from our senses, many an occult road

Leads to the sun in heaven, and needs nor whip, nor goad. 60

One road, by which gold draws its nutriment from thence;

Another, whence the ruby’s colour grows intense.

A road, by which the garnet gathers igneous glow;

A path, pursued by lightning to the horseshoe low.

A channel, through which fruits their ripeness draw, select;

A track, for wit to flow, and senseless form inject.

“Declare, thou falcon, with thy glistening plumage, bright,—

Our chief’s companion, on his gauntlet sitting, light;—

Make known, thou phœnix-hunting bird of prey,—

Thou conqueror of foes,--sole,--clear of troops’ array. 65

A nation in its millions, one sole man art thou.

Speak! Speak! I cast myself upon thy mercy now!

Instead of anger, what has moved thee to relent,—

To proffer to a foe forgiveness transcendent?”

To him made ‘Alī answer: “For the truth I fight.

God’s servant am I. Slave I’m not to fleshly might.

‘God’s lion’ I’ve been named; not ‘Ravening Wolf of Lust;’

My actions are the proof my faith is in the Just.

God is the Archer. I’m His bow;--and arrow, too.

He is the Smiter. I’m the weapon;--sword, bamboo. 70

‘Thou castedst not, when stones thou castedst in the fight.’[415]

God is the Warrior mighty. I’m dust in His sight.

Thought of myself I’ve banished, wholly, from my path.

Save God, all else as naught I hold;--a mower’s swath.

I’m but a shadow;--shadow cast by Sun of Truth.

Door-keeper am I;--veil, I’m not, to hide His sooth.

I’m a sword. My trenchancy’s union with God.

In battle, life I give. I slay not whom’s downtrod.

Blood does not soil the blade I wield in righteous cause;

Nor gusts of passion raise a craving for applause. 75

A straw I’m not. A mountain am I;--firm, staid, fast.

No whirlwind can remove me with its tearing blast.

’Tis sticks and straws, alone, are driven by the storm.

Their nature is to move;--to every breath conform.

The gust of anger, breath of lust, and blast of greed,—

Each agitates the man not anchored in Truth’s creed.

Firm mountain am I. God it is that firmness gives.

Were I a straw, His whirlwind is the force that drives.

A breath from God alone has power to move my soul.

My love for God’s the motive o’er me has control. 80

Their anger rules e’en kings. My anger is my slave.

My wrath I’ve bridled;--bitted;--leave, it aye must crave.

My anger’s stifled by reflection’s strong embrace.

God’s wrath to me’s a message of His pardoning grace.

My roof’s a ruin, true; but light pours through the rent.

I’m dust. But from my soil flowers blow, and yield sweet scent.

“Just cause if I perceive, with foes when waging war,

I make no scruple, but my sword from blood debar.

For God’s sake do I love. Such is my fame with men.

My hate’s in Truth’s sole cause. I’m raging lion then. 85

My generosity springs all from love of God.

For God’s sake, too, I’m parsimonious as clod.

I’m avarice, munificence, to one sole end.

I’m God’s in all things. To myself I ne’er attend.

That which I do, for God’s sake flows; not from schedule.

’Tis not a guess, an inference;—’tis sight’s safe rule.

I’ve no occasion to investigate, to seek.

God’s prompting’s what I follow, docile, meek.

“Is soaring my vocation? Heaven’s my pinions’ goal.

Do I revolve? My centre’s fixed in highest shoal. 90

If load I carry, I well know where this is due.

I’m but a moon; a Sun before me gives the cue.

I’ve no desire for converse with material things.

An ocean flows not from a meadow brook’s scant springs.

I frame discourse to suit the feeble minds of men.

This system has no fault; it met our Prophet’s ken.

“I’m free from prejudice; accept a free man’s oath.

Against one free man, crowds of slaves possess no truth.

By law, in canon of Islām, the word of slaves

No value has, as evidence;--the chain depraves. 95

Ten thousand slaves may witness bear in court of law;

Their testimony weighs not in the scales one straw.

The slave to passion bondsman is, in sight of God.

He’s lower than the captive ’neath taskmaster’s rod.

A slave may be enfranchised by his owner’s word;

Lust’s victim, though freeborn, dies bound with strongest cord.

The slave to passion cannot loose his heavy chain.

God’s mercy, special grace, can set him free again.

He’s fallen into a pit, unfathomed, bottomless.

His own sin this. Compulsion ’tis not, fate, nor cess. 100

Into a pit he’s cast himself, for which my mind

Cannot imagine sounding-line, its depth to find.

“It’s useless to continue further in this strain.

Not hearts alone, but rocks, may weep at folly’s train.

If men’s hearts break not, ’tis that they are harder still,

Through carelessness, preoccupation, sloth, ill-will.

They’ll break and bleed one day, when tears will not avail.

Be contrite, then, before repentance’ sighs must fail.

Since slavish testimony’s not accepted there,

His word alone is valid who from lust is clear. 105

The Lord’s Commissioned One’s a valid witness. See!

Because, from all eternity, from slavery’s stain he’s free.

I, too, am free. Wrath cannot bind my soul with chains.

God’s attributes, alone, have power to rule my brains.

“Come in, thou. Grace of God hath set thy spirit free.

A flint thou wert. Rich pearl henceforward shalt thou be.

Thou’rt plucked from blasphemy’s vast thorny desert sands.

A flowering shrub henceforth in faith’s rich garden lands.

Thou art become myself; I, thee; beloved friend!

Thou’rt Alī. Can I ‘Alī slay? May heaven forfend! 110

Thy past transgression rank’s as highest virtue’s deed.

In twinkling of an eye heaven’s bounds thou mayest outspeed.

“How blest is the transgression pardoned of the Lord!

The rose, from thorny stem, He calls forth at a word!

Remember ‘Umer’s guilt,--his murderous design[416]

Against the Prophet! This brought him to faith benign.

Was’t not to practise magic Pharaoh called his priests?

The grace of God converted them to saints from beasts.

Had they not been magicians, he not obstinate,

They’d ne’er been made assemble, truth excogitate. 115

How would they e’er have seen the staff, the miracles?

Your sin proved your conversion, reprehensibles!

“The Lord can far remove our state of deep despair,

Our sin can change to righteousness; foulness to fair.

God can our worst offences purge away, make clean;

Imputing virtue to us, spite of vice’s mien.

For this is Satan chased away with igneous bolts;[417]

His proud inflation bursts in twain, from envy’s jolts.

He strives to multiply the direful load of sin,

That, under its dead weight, he man in hell may pin. 120

And when he finds unrighteousness as service told,

His torment is redoubled, heartache twenty-fold.

“Come in! A door I’ve opened for thy entrance, wide.

Thou spattest on me. I reply with favour’s tide.

On him who injured me I benefits bestow;[418]

My head I lay before the feet of friends, below;

Thou mayest conceive what gifts I hold in store for them,

My faithful servants;--treasures, thrones, and diadem.

I’m such a man that whoso strives to shed my blood

Forgiven is, and overwhelmed with favour’s flood. 125

The Prophet quiet notice whispered to my slave,

The day would come when he to take my life would crave.

Me, also, he informed, through revelation’s voice,

That I should die, smote by a hand of my own choice.

That servant begged and prayed for instant death’s release,

So he’d be spared from sin so heinous,--love’s decease.

But I replied: ‘Since ’tis decreed that by thy hand

My life be ta’en, why should I seek a countermand?’

Before me prone he fell, this prayer he warmly made:

‘Hew me in twain! For love of God, let me persuade! 130

Pray save me from so vile, so villainous, a fate.

Remorse for ever as its prey will hold my hate.’

“Again I firmly answered him,--decidedly:

‘No counsel will avail. Pen’s mark must needs apply.

I bear no grudge against thee in my inmost soul;

I hold thee not responsible for deed so foul.

Thou’rt but the instrument, ’tis God that strikes the blow!

How can I chide His instrument,--His arrow’s bow?’

“He asked: ‘Why, then, this sentence sternly passed on me?’

My answer was: ‘God knows the germ of His decree! 135

Should He find fault with what results from His resolve,

From reprehension’s self He can a heaven evolve.

He hath a right to take exception to His deed.

He’s Lord of grace. But Lord of wrath, also! Take heed!

He’s Prince of all within this sphere of new events.

He’s Arbiter of all;--of kingdoms, as of tents.

If He see fit to break the weapon of His will,

The broken tool still hastens His word to fulfil.

“The mystery of His word: ‘We abrogate, annul,’[419]

Remember, straight is followed by: ‘We better cull.’[420] 140

Whatever law the Lord hath abrogated yet,

Is but a weed plucked up;--a rose blooms where ’twas set.

The night He promulgates; day’s work refrains from act.

Consider! Mind becomes like inorganic fact.

Again, night disappears; the light of day is spread;

And nature shows its marvels; reason wakes from dead.

With darkness comes the sleep that locks our reason fast,

But spirits know not darkness; life’s stream still goes past.

Is’t not that mind’s refreshed in darkest hours of night?

Its silence ’tis gives birth to every voice of light.” 145

By contraries are contraries brought forth to view,

From out of darkness was the light created new.

The Prophet’s wars have brought about the peace that reigns;

These tranquil latter days the fruits are of his pains.

How many heads lay low beneath that hero’s blows,

That peace might be enjoyed by faith’s true yoke-fellows!

’Tis thus the gardener prunes away the surplus twigs,

That fruitful boughs may prosper, yield their loads of figs.

Sagacity roots out all weeds from cultured space.

The orchard, thence, new vigour finds, and blooms apace. 150

A wise physician will extract a tooth decayed,

To give relief from pain to his beloved maid.

How much increase grows out of decrease here below.

The martyr gains eternal life by death in show.

Man, fed by bread, cuts down the harvest corn when ripe;

“Partakes the blessing joyfully,”[421] with drum and pipe.

When brutes are slaughtered with due sense of wisdom’s law,

Man’s life is nurtured;--learning, science, vigour draw.

If man be slaughtered, see what woes from thence arise.

Compare the two;--their difference you’ll recognise. 155

The vegetable world lives by God’s sun and rain,

God’s care takes charge of it. His care is not in vain.

The slaughtered beasts have food and drink as well as those.

They die, because they’ve throats. Those have no life to lose.

Withhold thy hand in season, man of little sense!

That so thy food suffice. Thy life’s thy recompense.

Thou art as fruitless as the barren willow-branch,

Because thy honour’s sacrificed mere bread to scranch.

If thy brute nature will not practise abstinence,

Administer the remedy. Bring it to sense. 160

If thou wouldst cleanse thy garments--free them from all soil,—

Despise not thou the bleacher, nor his useful toil.

If greed of food have fractured abstinence in thee;

Lay hold on Him who fractures heals. From self get free.

No sooner shall the fracture be by Him fast bound,

New union will take place,--the broken part grow sound.

If thou hadst made the fracture, it would thee invite

To make it whole again,--the sundered bones unite.

Thou canst not? Thence we see, the right is His to break

Who can unite the fractured limb--make strong whatever’s weak. 165

Who knows to mend hath privilege a cloth to tear.

Who knows to sell, to buy hath also learnt, ’tis clear.

He may disturb a house, and turn it upside down,

Who can arrange it better than the whole wide town.

If God destroy one creature in His boundless might,

By thousands He creates, and brings again to light.

Had He not set a punishment for each offence,

Or had not said: “_Lex talionis_ is life’s fence,”[422]

Who’d had audacity, of his own will,

To put to death a man who should another kill? 170

He knows each creature by His power endued with sight.

And He’s aware a slayer does but work His might.

If His command be set on mortal’s head to slay,—

Albeit his own child,--he must the word obey.

Go! Stand in fear! Blame not, too much, the bad!

Know, thou art equally a slave with him who’s mad!

The eye of Adam fell upon a demon foul,

Him viewed with proud disdain, with haughty scowl.

His self-esteem, his egotistic pride him drove,

With smile sarcastical, the cursed imp to reprove. 175

God’s wrath was roused. He him addressed: “Ho! Adam! Ho!

Hast thou no insight into mysteries of woe?

If I tear fiercely off a hide from heels to head,

A mountain I can also wrench from its firm stead.

A hundred Adams of their fig-leaves I can strip;

A thousand demons into true believers whip.”

In terms contrite and meek was Adam’s answer couched:

“Forgive, Lord God! I stand reproved! My fault’s avouched!

Henceforth, I vow, I never will repeat such fault.

Repentance I profess. Do Thou forego assault.” 180

O Answerer of prayer! In mercy guide us right!

Our knowledge, as our riches, null is in Thy sight!

Lead not astray a heart enlightened by Thy grace![423]

Turn from us every evil threatening to take place![424]

Reprieve our souls from judgment merited, severe!

Repel us not from out the fold of saints, sincere!

More bitter is there naught than severance from Thee.

Without Thy shelter, naught but anguish can we see.

Our minds’ accomplishments impede our hearts’ advance.

Our flesh the deadly enemy that wrecks our souls’ best chance. 185

Our hands, like robbers, seize on all our feet may earn.

Unless Thou prove our refuge, life’s not worth concern.

If we perchance escape with life from danger’s snares.

Our fears and anguish make it prey to carking cares.

Should not our souls in union be with Thee, O Lord,

Eternal tears our eyes will blind, and mad discord.

A way shouldst Thou not open, lost must be our souls.

Without Thy presence, life is death;--all smiles are scowls.

Shouldst Thou find fault with service rendered unto Thee,

Thy chiding’s merited, no doubt; as all may see. 190

If Thou be discontented with the sun and moon,

Or if Thou call the cypress “hunchback,” “macaroon,”

Or if Thou say the skies and spheres are all too low,

Or find the mines, the seas, a paltry puppet-show,

All this, compared with Thy perfections, is the truth.

Thine is the kingdom; Thine the power to mend all ruth.

Thou art removed from danger, as from nullity.

To non-existences Thou givest being. Why?

He who makes all things grow, can make them wither, too.

For He can all repair, as He can ruin woo. 195

Each autumn, vegetation dwindles by His will;

Again ’tis He calls forth the flowers in dale, on hill.

His voice is heard: “Come forth, ye withered ones, anew;

Once more put on your beauty,--charm each mortal’s view.”

Narcissus’ eye was blinded; lo! its twinkle’s seen.

The reed, that down was mowed, becomes sweet music’s queen.

We are but creatures. To create we have no power.

Our weakness we confess. Contentment’s our best dower.

We’re things of flesh. The flesh to vanity unites.

Unless Thou call us, we become rebellious sprites. 200

From Satan we escape, because Thou’st paid a price;

And bought our souls, to set us free from vice.

Thou art the Guide of all who live upon the earth.

Without his staff and guide, what is a blind man worth?

Besides Thee, all that’s goodly, all that shocks our sense,

Is fatal unto man,--consuming fire intense.

If any seek the fire, to make thereof a shield,

A Magian he becomes, of Zoroaster’s yield.

All else besides the Lord is vain, and of no worth.

The mercies of our God, a bounteous rain, poured forth. 205

Now turn again to ‘Alī and his destined foe.

His great forbearance contemplate; this wretch’s woe.

He made remark: “My murderer’s before my eyes,

All day and night. No anger towards him in me lies.

Death is to me as sweet as life;--as my own self;

My death and resurrection, two sides of one shelf.

A deathless death’s a welcome change to loving heart;

A lifeless life has been its present counterpart.”

Death to appearance, life is,--in the main;

Externally a loss;--intrinsically, gain. 210

Within its mother’s womb a child’s lot is to roam.

It has to blossom in the world, as ocean’s foam.

I have a wish, a longing, towards the world of doom;

But God forbids: “Cast not your lives away,” in gloom.[425]

All prohibition’s but a bar from what is loved;

No prohibition’s needed from a thing reproved.

A grain with bitter kernel, still more bitter rind,

Full prohibition carries in itself, we find.

The fruit of death is savoury, in my esteem.

Nay more. “The slain do live” a blessed text must seem.[426] 215

Then slay me, O my trusty friends, without reproach.

My death is life eternal. Let it, then, approach.

In death I’ll find my love. My dearest friends, adieu!

How long shall I be barred from darling interview?

Unless our separation be from one we mourn,

Why should we say: “Forsooth, to Him we shall return?”[427]

’Tis only he returns, who comes back to his home.

Our true return’s from severance to union’s dome.

That servant once again appealed and begged: “‘Alī!

Put me to death, that sin so heinous I may flee! 220

My life’s at thy behest; forthwith pour out my blood!

So shall my soul escape the burden of crime’s brood.”

Then ‘Alī answered: “Should each sun-mote take a knife,

Or sword draw, with design to sacrifice thy life,

One single hair’s-breadth could they not, yet, take effect,

Since Providence decrees ’tis thou must work that act.

But sorrow not! Thy intercessor I will be!

Lord of my soul am I;--not slave to fleshly fee.

My body frail no value has now in my sight;

From flesh when liberated shall my soul feel light. 225

The dagger and the sword may take root in my limbs.

Death’s but a banquet; wounds, a flower that graceful climbs.”[428]

Now, who can thus despise his body in his heart,

And yet feel greed for empire, or for pontiffs part?

He strove, ’tis evident, upon the judgment seat,

To set a good example to all future great;

To breathe a righteous spirit into monarchs’ breasts;

Make sure that goodly fruit come from their deeds and gests.

The Prophet’s high endeavour, Mekka to subdue,

Had no foundation in a lust for revenue. 230

He had refused the treasures of the lofty spheres;

On day of trial shut his heart to hopes and fears.

To catch a glimpse of him the blest angelic train

Had crowded heaven’s bounds full as they could contain;

In dainty guise, to honour him themselves arrayed;

He took no note. On God alone his thoughts were stayed.

His heart was filled with sense of his great Maker’s grace.

The angels, or the prophets, there could find no place.

He said: “I’m he whose eyes swerved not;” no crow, I! See![429]

“The Limner is my love; from juice of vine I’m free.”[430] 235

The treasures of “the spheres,” their “animating souls,”

As rubbish were accounted, driven by breeze that rolls.

What, then, would Mekka weigh,--the Persian, Syrian lands,—

That he should covet them, spoil make them for his bands?

Suspicion such as this springs from a jaundiced mind.

It judges by itself;--all, tinged as self must find.

Green spectacles who sets upon his foolish nose,

To view the sun, will find him green, we must suppose.

Take off the spectacles, the source of colour’s tinge,

He straightway sees aright. Now, nature’s hues impinge. 240

A horseman had stirred up the dust in clouds, not faint.

A distant looker-on supposed the dust a saint.

Thus Satan saw a dust; and cried: “This son of earth

Excites in me much envy, hatred, malice, wrath.”

If thou, too, so observe God’s saints with envy’s eyes,

Be sure thy vision’s tainted. Satan’s hatching lies.

Thou obstinate! Art not one of that hell-hound’s sons?

Then, whence this heritage of hate’s foul orisons?

“I am no hound, God’s Lion am I. God I love.

I’m ‘Lion of the Truth.’ Mere form I aye reprove.” 245

A lion of the world may hunt for prey and spoil.

A lion of eternity, death’s freedom from turmoil.

In death he sees a hundred thousand modes of life.

So, mothlike, death he courts; his candle, murderer’s knife.

To court grim death’s a collar round the true man’s neck.

This was the text proposed, that wrought recusant’s wreck.

God’s word revealed hath said: “O men of human race!

Death to the faithful is a blessing, and a grace.”[431]

A love of gain is innate in the human breast.

To court death’s doubtless profit, is to wish the best. 250

Then, O ye stiff-necked people, do, for honour’s sake,

The wish for speedy death upon your tongues’ ends take.

No recusant was found who dared to lisp that prayer,

When thus Muhammed put it as the truth’s assayer.

He knew that should they venture that ordeal to prove,

In all the world no recusant would thenceforth move.

They all preferred to pay their tribute for their lives,

And begged: “O lamp of truth, destroy us not, our wives!”[432]

How many more examples could be pointed out!

But, if thou seest the truth, give me thy hand. Quit doubt. 255

Forsake thy dunghill. Enter our abode of bliss.

From darkness thee to guide, a light shines o’er th’ abyss.

Shake off all hesitation. Enter heaven’s gate.

Avoid the pit that’s bottomless! Be not too late!

The Prince of all Believers thus addressed that chief,

In tones serenest: “Know, that in our contest brief,

When thou didst spit upon me, giving scorn its vent,

My choler was aroused;--to wreck my patience went.

Half warmed with zeal for God, half stirred with anger’s fire,

Unholy partnership was formed ’twixt truth and ire. 260

Thou wast designed and fashioned by a hand divine.

To God dost thou belong;--no creature art of mine.

Defacement of God’s work should be by God’s decree;

To break God’s pitcher, man a stone of God should see.”

The Magian heard. The light flashed on his heart and soul.

The clouds of misbelief, as fog, away did roll.

He spake: “The seed of wrongfulness is what I’ve sown.

Thou’rt altogether different from what I’ve known.

Thou art a balance, with an equitable soul;

Or rather, index art thou, of just balance-bowl. 265

Thou art become my kith and kin,--my brother true;

Thou art a ray to light the path I shall pursue.

The slave I have become of that fair Source of light,

From whence thou hast derived the beam that charms my sight.

The slave of every billow of that glorious Sea,

That casts such pearls ashore, as I admire in thee.

Teach me to formulate the motto of thy creed;

For, henceforth thou’rt my guide, of whom I stand in need.”

Full fifty of his household,--of his stock and race,

With zealous love the noble law of Islām did embrace. 270

Thus ’twas, the hero, by decisive wisdom’s stroke,

Averted death from many, slavery’s fetters broke.

The sword of wisdom’s sharper than the finest steel;

Its words more efficacious than an army’s wheel.

XVII.

Conclusion.

Alas! By one poor morsel, tasted through a sin,

The fount of thought’s congealed; heart’s blood diluted thin.

One grain of wheat has cast eclipse o’er sun of mind,

As “dragon’s tail” doth dull the full moon, when inclined.[433]

Behold! How delicate is thought! One mite of clay,

From full-moon glory, it reduced to disarray.

The bread of life, received, digested, gives man power.

Material bread excites distrusts, contentions, sour.

The thorn, while green, cropped by the camel, far from fords,

Not only pleasure gives, but nutriment affords. 5

That selfsame thorn, grown dry and void of juicy sap,

If ventured on by starving beast in desert gap,

His palate and his lips will puncture, blood make flow;

As if conserve of roses should with daggers glow.

The word of life’s the green, the tender, juicy thorn.

Material become, it’s dry, as hard as horn.

And thou, poor flesh, expectant of the living word,

Bitest at the word material, dreaming not of sword;—

Snappest at the hard, unyielding _dictum_, with fond zest;

And findest it horny, flinty, irksome to digest. 10

It has become a stone. It wounds; it draws forth blood.

Then shun it, human camel. Seek it not for food.

Words are most foully mixed with troubling thoughts of earth.

The water’s muddy. Close the spring whence it comes forth.

Until the Lord, again, shall make it clear and sweet;—

Shall purify the inky stream, as He deems meet,—

Shall patience add to wish,--not haste and oversight,—

Wait thou contentedly. God best knows what is right. 14

THE END.

PRINTED BY BALLANTYNE, HANSON AND CO.

EDINBURGH AND LONDON.

FOOTNOTES:

[1] For the incidents and dates mentioned in this preface, see the

various chapters of the Anecdotes.

[2] He must have been born in about A.D. 1204 or 1205, to have been

five years old when the family left Balkh. In 1226 he would, therefore,

be twenty-one or twenty-two years of age. But see Anecdotes, Chap, i.,

No. 2, &c.

[3] The “_‘Ulemā of Islām_” are _the Learned_ Doctors of Law and

Divinity; their chief is the Lord Chancellor. They are ignorantly

spoken of as “_priests_” and “_clergy_” by Europeans. There are no

“_priests_” in Islām. The ‘Ulemā may be likened to the Jewish Rabbis.

They often have followed, and do follow, all kinds of trades.

[4] There is an allusion in the word ‘Arifīn (Adepts) to the name of

Eflākī’s patron, the Chelebi Emīr ‘Arif (well-knowing).

[5] Eastern Persia.

[6] The ancient _Bactra_, sometimes called _Zariaspa_, the capital of

Bactria.

[7] Incorrectly written Mecca by Europeans.

[8] Of Termīz (Tirmez), on the north bank of the Oxus, near to Balkh.

[9] The two letters Yā and Sīn heading the thirty-sixth chapter of the

Qur’ān are said to stand for the words, Yā insān, _O man!_ as Muhammed

is there addressed.

[10] The truly eminent author of the Mesnevī.

[11] From the city of Sarakhs in Khurāsān.

[12] Had Dr. Tanner, the forty days’ faster at New York, heard of these

performances?

[13] As related of certain Sabbath-breaking Jews, in Qur’ān ii. 61.

[14] Qur’ān xviii. 8, &c.

[15] The mount where the victims are slaughtered by the pilgrims.

[16] The great Persian poet Khāqānī, born at Shirwān, died and was

buried at Tebrīz A.H. 582 (A.D. 1186).

[17] Sanā’ī, of Gazna in Afgānistān, surnamed “the Wise,” or “the

Philosopher,” died and was buried at the place of his birth, A.H. 576

(A.D. 1180).

[18] “_Satan, the Lapidated One_,” is the chief title of the accursed

one. Muslims believe that the “shooting stars” are missiles cast by

angels at demons who attempt to approach heaven for eavesdropping

purposes.

[19] I have not met with an explanation of this word in any Persian

dictionary. Literally it signifies _sugar-hanging_. In the Bahāri-‘Ajem

alone is it mentioned, with a distich from Hāfiz; but it is left

unexplained.

[20] Apparently a “_merman_” is intended.

[21] This is a much more poetical account of the origin of the

reed-flute than the pagan Greek myths of Orpheus and his lyre, Pan and

his pipe, for which no reasons are assigned.

[22] Mansūr, son of ‘Ammār, thus mentioned by D’Herbelot: “Scheikh des

plus considérés parmi les Musulmans. On le cite au sujet d’un passage

du chapitre Enfathar de l’Alcoran (lxxxii.), où Dieu est introduit

faisant ce reproche aux hommes: _Qu’est-ce qui vous rend si orgueilleux

contre votre maître qui vous fait tant de biens?_ (v. 6). Ce Scheikh

disait: Quand Dieu me fera ce reproche, je lui repondrai: _Le sont

ces biens et ces graces mêmes que vous me faites, qui me rendent si

superbe._” As Sheykh ‘Attār lived about A.H. 600, Mansūr must have died

about A.H. 400 (A.D. 1020). He is mentioned in No. 51, p. 68, of the

_Nafahātu-’l-Uns_.

[23] Khayru ’n nāsi, men yenfa’u ’n nāsa.—_Arabic Proverb._

[24] Khayru ’l kelāmi, qasīruhu ’l mufīdu.—_Arabic Proverb._

[25] _Thevr_ is the name of a tribe of Arabians, and of two hills, one

at Mekka, the other at Medīna; but the explanation of the term “_a

Thevr_ or _Sevr veil_” I have not met with.

[26] Saladin of European writings. The words mean: _the Fitness of the

Religion_ (of Islām).

[27] The Muslim world knows but one _Qaysar_ (Cæsar), the Emperor of

Rome (Old or New), which title is now borne by the Emperor of Austria.

[28] I have not met with any notice of Akhī-Turk.

[29] _The Honoured Elder_; by which Abū-Bekr is probably intended; but

see a note to the Preface of the Mesnevī.

[30] Juneyd and Bāyezīd of Bestām were two great doctors of mysticism;

the latter died in A.H. 234 or 261 (A.D. 848 or 874), and the former in

A.H. 297-8 (A.D. 909-10).

[31] These are two of the four orthodox schools of Islām; they differ

in certain details. There are reputed to be seventy-two schismatic or

heretical sects.

[32] This anecdote directly contradicts the foolish idea, so common in

Europe, that, in the religious system of Islām, women are held to have

no souls, and no hope of paradise.

[33] The Beauty of the Truth and of the Religion (of Islām).

[34] Europeanised Armenians have made this into _Zohrab_, as their own

family name.

[35] A genealogy is given in the Turkish preface to my copy of

the Mesnevī, which traces the descent of Jelālu-’d-Dīn Muhammed

from Abū-Bekr in ten degrees, as follows:—“Jelālu-’d-Dīn, son of

Bahā’u-’d-Dīn, son of Huseyn, son of Ahmed, son of Mevdūd, son of

Sābit (Thābit), son of Museyyeb, son of Mutahhar, son of Hammād, son

of ‘Abdu-’r-Rahmān, son of ‘Abū-Bekr.” Now, Abdu-’r-Rahmān, the eldest

of all the sons of Abū-Bekr, died and was buried at Mekka in A.H. 53

(A.D. 672), and Jelālu-’d-Dīn was born at Balkh in A.H. 604 (A.D.

1207). Between these two there are nine degrees of descent given, for a

period of 535 years, or 66 years for each life after the birth of the

next link. This alone suffices to show that the genealogy is not to be

depended on. Supposing the names given to be true, many other links

must be missing; as many, probably, as those given.

[36] Habīb the Persian, a wealthy man, converted to Islām by one word

from Hasan of Basra, whose devoted disciple he became. He died A.H. 106

(A.D. 724).

[37] Qur’ān xxiv. 35.

[38] Qur’ān lxxvi. 18.

[39] Qur’ān xix. 74.

[40] Qur’ān xxv. 26.

[41] Qur’ān ii. 24.

[42] Qur’ān lxxx. 15.

[43] Qur’ān lvi. 78.

[44] Qur’ān lvi. 79.

[45] Qur’ān xli. 42.

[46] Qur’ān xii. 64.

[47] Qur’ān vii. 150.

[48] Balkh, to the south of the west part of the Upper Oxus, is

in latitude 36°, 48′ N., longitude 67°, 4′ E. from Greenwich. It

represents the ancient _Bactra_, otherwise called _Zariaspa_.

[49] Husāmu-’l-Haqqi-wa-’d-Dīn, his full title of honour. (See

Anecdotes, chap. vi.)

[50] Bāyezīd or Abū-Yazīd, of Bestām, in Khurāsān, Persia, latitude

36°, 25´ N., longitude 55°, 0´ E., a celebrated teacher and saint among

the mystics of Islām, died A.H. 261, A.D. 874 (though A.H. 234, A.D.

848, has also been mentioned by some). His name was Tayfūr, son of

‘Isà, son of Ādam, son of Surūshān, a Zoroastrian who embraced Islām.

[51] Juneyd, surname of Abū-’l-Qāsim Sa’īd son of ‘Ubayd, entitled

Sultan of the Sūfī Community, a saint who died at Bagdad in A.H. 287

(A.D. 900).

[52] Urmiyya, on the lake of that name, south-west from Tebrīz, the

capital city of Azerbāyjān, the north-west province of Persia.

[53] The expression of: “_The venerated Sheykh_,” might, perhaps, at

first, be thought to indicate the Caliph Abū-Bekr, the Sheykh _par

excellence_, as he and his successor ‘Umer (Omar) were designated “_the

two Sheykhs_,” from each being a father-in-law to Muhammed, whereas

the third and fourth caliphs, ‘Uthmān (Osmān) and ‘Alī, were his

sons-in-law. If this supposition were correct, Jelāl and Husām would

have been descended from the same remote ancestor. The commentators,

however, I am informed, name a certain “Seyyid Abū-’l-Wefā, the Kurd,”

as being intended. Particulars as to his individuality and history have

not, unfortunately, reached me.

[54] I have not met with an explanation of this expression, which is

again introduced in Tale xiv., distich 40.

[55] The _reed-flute_ is the sacred musical instrument of the Mevlevī

dervishes, commonly known as the _Dancing Dervishes_, from their

peculiar religious waltz to the sound of the reed-flute, &c., with

outstretched arms and inclined head, in their special public services

of commemoration. They love the reed-flute as the symbol of a sighing

absent lover.

[56] There is a poetical Eastern notion that pearls are formed in the

oysters by dewdrops or raindrops falling into them at a certain season.

[57] Qur’ān vii. 139, where the words are: “_And Moses fell down,

swooning._”

[58] In Islām a free person cannot legally be bought and sold.

[59] By way of hyperbole, a clever physician is always compared to

Jesus, in his miraculous healing powers, by Muslims.

[60] Qur’ān xviii. 23, teaches: “Say not, ‘I will do so and so,’ unless

(thou add): ‘God willing.’”

[61] Divine service in Islām is entirely worship and praise. It is

erroneous to talk of Muslims saying their prayers. Praise, laud, and

glory is what they are bound to offer. Prayer is voluntary; and is

prohibited, unless in some duly authorised form as a _collect_.

[62] Qur’ān ii. 58.

[63] Qur’ān ii. 114.

[64] The word “sūfī,” used in the original, is probably the Greek

σοφόι, but is explained as meaning, literally, “_clad in woollen_,”

from “sūf,” _wool_. Metaphorically, in common use, it means: _a pious

man_.

[65] The holy Sheykh Shemsu-’d-Dīn, of Tebrīz, is meant; who was a

friend of the author for many years, visiting Qonya at intervals, where

he was put to death (in A.D. 1262?). See the “Anecdotes,” Chap. iv.;

especially No. 17.

[66] It was generally believed in bygone days that gems and metals grew

and ripened in their mines.

[67] The story is in Qur’ān xviii. 73. The angel was disguised as a

servant to Moses. The passage says: “And they two proceeded until they

met a boy; and he slew him.”

[68] With Muslims, Ishmaël was to have been sacrificed; not Isaac. The

Qur’ān xxxvii. 98-111, relates the story, but gives no name to the

“boy.” Commentators supply it, by tradition.

[69] A continuation of the story from Qur’ān xviii. 70. Some

commentators make Elias the servant of Moses on the occasion. There is

a tale in one of the essayists of last century,--the “Spectator,” if

I rightly remember,--that gives these two adventures and others; the

angel at last explaining to his companion the secret causes of all his

actions.

[70] In its true sense, the word “miscreant” signifies _one who holds

an erroneous belief_. We corruptly say now: _an infidel_.

[71] “Hypocrites,” in Islām, form a faction. They profess the faith

openly, but inwardly they hate or despise it.

[72] The Muslims “worship” God in their appointed devotions. If they

“pray” also, subsequently, this is a voluntary act.

[73] “Worship, fasting, alms, and pilgrimage” are the four acts by

which a Muslim outwardly attests his faith. “Worship,” five times

daily; “fasting,” one month yearly; “pilgrimage,” at Mekka, once, as a

duty, in a lifetime; “alms,” whenever property of a certain amount is

possessed.

[74] “Mervites and Rāzites,” citizens of Merv and Rey (Rhages), two

great Persian cities in former days, now in ruins. Merv is at present

a Turkman camping-ground, aimed at by Russia as a halting place on the

road to Herāt and India. Rey, the Rhages of the book of Tobit, not far

from Tihrān, the Shāh’s present capital of Persia. The two parties were

like Ireland’s Orangemen and Ribbonmen of our time.

[75] Heaven and Hell; the “sheep” and the “goats.”

[76] The original has “the Darling;” the highest title given to

Muhammed by Muslims is _God’s Darling_; which is not found in the

Qur’ān.

[77] The original has “its dear one;” God is _the dear one_ of mystics.

[78] A _woollen lion_ is a toy made and sold or exhibited by mendicants.

[79] Musaylama was a prince of Naja, who gave himself out as a prophet,

and wrote to Muhammed, proposing that they should divide Arabia between

them. His epistle began: “Musaylama, the Apostle of God, to Muhammed,

the Apostle of God.” Muhammed’s answer commenced with: “Muhammed, the

Apostle of God, to Musaylama the liar.” He was eventually defeated and

slain in battle, in the eleventh year of the Hijra after Muhammed’s

decease; when all Arabia submitted to Islām. He was killed by Wahshi,

the Ethiopian slave who, in the battle of ‘Uhud, had formerly driven

the selfsame javelin through the body of Hamza, Muhammed’s uncle.

Wahshi lived long after these events, in Syria. He used to say that,

as a pagan, he had slain one of the best of men, and, as a Muslim,

one of the worst. When Mekka was taken, he was proscribed; but he got

away safely. Not long afterwards, he made his submission, and Muhammed

forgave him, as he did others in analogous circumstances.

[80] Who are intended by this Jewish squint-eyed king, and his

self-sacrificing, treacherous Vazīr?

[81] It is a common belief in the East that squint-eyed people see

double.

[82] Needles, or pins, are hidden in bread that is given to a dog or

other beast in order to destroy it.

[83] The rope worn by monks, like the Brahmin’s sacred thread, is

supposed by Muslims to be worn by all Christians.

[84] Muhammed.

[85] In time of immediate danger during war the “Service of Fear” is

enjoined instead of the usual form of worship.

[86] In visions.

[87] The original word, _conversant_, like our “Adept” and

“_Illuminato_,” is applied by the mystics to themselves. It is a trace

of the old Gnosticism.

[88] Being given in Persian, I cannot quote chapter and verse for the

original Arabic.

[89] Like lunatics, they are supposed to be heedless of all things

around them.

[90] _Sleep is Death’s brother_ is an ancient Arabian proverb.

[91] The Seven Sleepers; mentioned in Qur’ān xviii. 8-25.

[92] Muhammed’s “Cave-Mate” was Abū-Bekr, who was his sole companion on

quitting Mekka at the Emigration or “Flight.” They concealed themselves

in a cave; and Muhammed remarked: “God is the third in our little

party.” Hence the title of “Cave-Mate,” applied to Abū-Bekr.

[93] A species of nightmare in the form of a lascivious dream.

[94] Qur’ān xxv. 47.

[95] Qur’ān vi. 76.

[96] See “Anecdotes,” Chap. iv.

[97] See his name as an honorific title in a note to the author’s

preface; and in the “Anecdotes,” Chap. vi.

[98] Qur’ān ii. 119.

[99] “_The Lion of God_,” so called from his courage and strength.

Shīr-Ali, Hayder-Ali, are among the forms of the title.

[100] One of the sayings attributed to him and become proverbial.

[101] In Persian, empty promises and boastings are also called “wind.”

Hence, the poet suggests ablution to cleanse from such;--mental

ablution.

[102] “_Syntheism_” is the correct rendering of the “_shirk_” of Islām.

“_Polytheism_” is very incorrect. Dualists (Magians) and Trinitarians

(Christians) are _Syntheists_, but they are not polytheists in a

correct sense.

[103] An allusion to the idea that a pearl is a raindrop caught and

nourished by an oyster.

[104] “The Illiterate Prophet,” or, rather, “the Gentile Prophet,”

reputed barbarous and illiterate by the Jews and Christians, is one of

Muhammed’s highest titles.

[105] The original here uses the simile of a certain “_cunning bird_,”

known also as the “_Truth-calling bird_,” that hangs by a claw and

calls all night: _haqq! haqq!_ (Truth! Truth!).

[106] Such is an eastern myth. Poets call the planet Venus the

“_Harpist of the Spheres_.”

[107] In Qur’ān ii. 32, God commands the angels to fall down in

adoration to Adam, when first created. Iblīs, Satan, alone refused,

through pride and envy.

[108] In Qur’ān iv. 124, Abraham is called the _Chosen Friend_ of God;

and in xxi. 69, the story is mentioned of his being saved from the fire

into which he was cast by Nimrod.

[109] _The Fountain of Life_, or _Water of Life_, is imagined to take

its rise in a land of darkness beyond the limits of the inhabited earth.

[110] In the original I have not found it possible to feel sure

where the break should be made from the remonstrance to the poet’s

reflections. Much of what precedes seems addressed to God; but Eastern

hyperbole is wide.

[111] Qur’ān viii. 17. Muhammed cast sand at the foe in two battles,

Badr and Hunayn.

[112] This account of the Vazīr’s various forged books is an allusion

to the various Gospels and Epistles, canonical and spurious, that

sprang up in the early Christian Church.

[113] The Roman conquest of Greece, Asia Minor, and Syria completely

effaced from the Eastern mind all recollection of previous actors on

those scenes. Even “Alexander the Great” is to them “_Alexander the

Roman_,” like our Jelālu-’d-Dīn, “_Er-Rūmī_.“

[114] An allusion to the contests of the bishops of Rome,

Constantinople, Alexandria, Antioch, Jerusalem, &c., &c.

[115] The mystics of Islām call God and the spirit _the sense_, of

which material existences are the outward expression; as we say: ”_The

letter and the spirit_.“ The constant play of the original on these

words is lost in the version.

[116] An allusion to Qur’ān xviii. 12; not a verbal quotation.

[117] A grammatical variant of Qur’ān xxi. 107. Muhammed is meant.

[118] An allusion to Qur’ān xlix. 3; not a quotation.

[119] In Qur’ān lxi. 6, is the assertion that Jesus, in the Gospel,

foretold the advent of Muhammed by the name of Ahmed. This is generally

explained as a translation of περικλιτός, misread for παράκλητος

in John xiv. 26. The two words have very much the same meaning:

_much-praised_, _most laudable_, _laudatissimus_. Muhammed is mentioned

by many names, forty, fifty, sixty; some say a thousand.

[120] Muhammed gained the name of Trusty, El-Emīn (Al-Amīn), long

before he declared himself commissioned to call his countrymen to

acknowledge the unity of God, the resurrection, judgment, and future

life.

[121] Qur’ān, chap. lxxxv., the name of which literally means ”_the

Towers_,” but is also applied to the _Signs of the Zodiac_. These

Christians were the people of Nejrān in south-western Arabia; their

persecutor Dhū-Nuwās, a Jew, king of Yaman, some time before Muhammed.

[122] “Gardens beneath which rivers flow” is a frequently recurring

expression in the Qur’ān. Some have special names.

[123] See Qur’ān xxxv. 29: “Then we caused” thee “to inherit the

Scripture.“

[124] In Qur’ān ii. 132, Islām is termed ”_God’s Baptism_.“In ii. 156,

and again in vii. 42, and xi. 21, “God’s curse” is invoked on sinners.

[125] This is the story alluded to in Qur’ān lxxxv., quoted above. In

traditions, Dhū-Nuwās was the name of the Jewish king of Yaman, who

burnt the Christians of Nejrān in a fiery trench on their refusing to

forsake their faith. The idol is imaginary; from Nebuchadnezzar.

[126] Qur’ān xvi. 41; xxxvii. 72; xl. 76; speaks of the “Gates of

Hell;” and a commentary to the last says they are held to be seven.

[127] Abū-Jahl was a surname given by Muhammed to one of his most

inveterate enemies of the Quraysh, killed at Badr. The word means:

“_Father of Ignorance_,” and here indicates _fleshly pride_. He had

formerly borne the surname of Abū-’l-Hakem, which means: _Father of the

Arbitrator_.

[128] In Qur’ān xxi. 69, is related the miracle by which Abraham was

saved from the fire into which he was cast by Nimrod for his refusal to

worship an image.

[129] The word “_Muslim_,” whence the corruption _Moslem_, means, in

Arabic, “_one who acquiesces in the truth and will of God_.” As such,

Muslims have existed under every dispensation.

[130] The creaking, leaky water-wheel, the Persian wheel, is well known

in the East.

[131] “_Eye-binding_” is a name for sorcery. The spectator is supposed

to have his sight _spell-bound_, so as not to see what is really done.

[132] ‘Ād, a pre-Semitic, perhaps Turanian, people in south-eastern

Arabia, often mentioned in the Qur’ān. They refused to believe the

prophet Hūd (supposed to be _Heber_), and were destroyed, lxix. 6-7, by

an eight days’ tempest.

[133] Qur’ān xxiii. 76, &c.

[134] Qur’ān iii. 43.

[135] Qur’ān vii. 139.

[136] Kalīla and Dimna is the Arabic version of Pīlpāy’s fables.

[137] This proverb is given in Freytag’s “_Proverbia Arabica_,” ii. p.

488, n. 278, as an answer from Muhammed to a foe twice made prisoner.

[138] Equivalent to tethering a horse. Cromwell’s: “Keep your powder

dry.“

[139] The original says: ”_The earner is God’s friend._“

[140] The original has: ”_Flees the snake, and meets a dragon._“

[141] The words as given in the original, in Arabic, are not in the

Qur’ān.

[142] A cock that crows out of season, in the night.

[143] Qur’ān xiv. 47.

[144] ‘Azrā’īl, the angel of death, who takes men’s souls.

[145] Solomon is related in the Qur’ān xxi. 81, and xxxiv. 11, to have

possessed power over the wind.

[146] In Qur’ān iii. 47, and viii. 30, God is styled ”_the best of

stratagem-makers_.“

[147] I do not find this proverb in Freytag’s ”_Proverbia_.“

[148] Qur’ān ii. 15.

[149] See Qur’ān xlviii. 29; lix. 8; and lxxiii. 20.

[150] In Qur’ān ii. 29, the account of this is given. Compare Gen. ii.

19.

[151] Was Satan this very old hermit? His successful temptation

was the muzzle. The original says ”_calf_,“ where I have said

”_babe_;“--meaning Adam, when first created. Instructed by God, he

named all things, which the angels were unable to do, and so were

silenced.

[152] The story of the dog of the Sleepers is told in Qur’ān xviii.

17-21.

[153] The Persian name for the hare is ”_ass-ear_;“hence the pun.

[154] The “hidden tablet” of God’s decrees; mentioned in Qur’ān lxxxv.

22.

[155] At the “extreme lote-tree” in the highest heaven, on the night of

the ascension. Gabriel could go no further. Muhammed went on, to God’s

presence.

[156] The word that signifies “compulsion” also means “reduction” in a

surgical sense, and “algebra” mathematically.

[157] “Burāq” is the name of the angelic steed on which Muhammed

mounted to heaven in his night journey. Not found in the Qur’ān.

[158] “The moon clave” in twain as a sign of the near approach of the

day of judgment. Qur’ān liv. 1.

[159] Muhammed’s name is put on most Muslim coins.

[160] Muhammed is held to be the supplement of all the prophets.

[161] Qur’ān ii. 151.

[162] Not in Freytag’s “_Proverbia_.“

[163] See note in the Author’s Preface, and Chapter vi. in the

Anecdotes.

[164] The commentators on Qur’ān xxi. 69, mention Nimrod’s gnat.

[165] Qur’ān xxviii. 5, mentions Haman with Pharaoh.

[166] He is said to have believed Satan rather than Abraham.

[167] The translator has ventured to coin the expressions

”_synglottism_,“ ”_synglottist_,“ and ”_syncardism_“ as specimens of a

whole class used in Persian.

[168] A title designating Adam,--who named all things.

[169] Qur’ān ii. 29.

[170] Omar.

[171] A very doubtful clause; it may be rendered: ”_Thou art with me._“

[172] Adam, in most languages, has come to signify _man_.

[173] Qur’ān ii. 33, mentions merely a ”_caulescent plant_;““wheat” is

one of several glosses by commentators, like our “apple.”

[174] Qur’ān vii. 22, makes Adam confess sin with contrition, together

with Eve, thereby meriting God’s eventual pardon.

[175] Qur’ān cx. 1.

[176] Evidently the name of a rival.

[177] These are sainted spiritualists, true and pious dervishes.

[178] Qur’ān ii. 22, and lxvi. 6, say “mankind and rocks.“

[179] Another word coined to meet the requirements of the original.

”_Ubiquity_“ is the converse of ”_nubiquity_.” _Nulliquity_ might be

used.

[180] Qur’ān ii. 111, and seven other places.

[181] “Cæsar” is the Roman Emperor, the Qaysari-Rūm. Other Qaysar there

is not.

[182] To write this name _Omar_ is incorrect.

[183] Medina is the usual incorrect spelling of this name.

[184] The Arabian title is Khalīfa; of which Caliph is a corruption.

[185] “_Commander of the Believers_” is his usual title. “Rome” is the

Lower Empire.

[186] Muhammed’s heart is believed to have been cleansed by an angel.

[187] “God’s countenance” means also, in Arabic, _God’s cause_.

[188] God is this “sun;” the “motes” are all created objects.

[189] The “Friend” is God, the Gnostic’s “_darling_.”

[190] “Rome” in Asia means the Lower Empire and Asia Minor; or, for the

last few centuries, the Ottoman Empire.

[191] “Shadow of God on earth” is an Eastern title of royalty.

[192] These two propositions give the pith of the doctrine held

and inculcated by the mystics and spiritualists of Islām: “_He’s

bridegroom; God is bride._“

[193] This First Book of the Mesnevī was written before the Būstān of

Sa’dī. The myth of the dewdrop and pearl is much more ancient.

[194] The date of the poem will be recollected; who disbelieved alchemy

then?

[195] Here is a beautiful and true application of the idea of

”_transubstantiation_.“

[196] The original mentions Ferhād, a kind of Persian Dædalus, by his

title of ”_Mountain-Excavator_.“(See Tale vii. dist. 365.)

[197] Qur’ān liv. 1.

[198] Qur’ān vii. 15, and xv. 39. At the fall, Satan accused God of

tempting him; whereas Adam confessed his sin, and did not accuse Satan.

[199] Qur’ān vii. 22.

[200] Qur’ān xxiv. 26.

[201] ’Bū is often used as a contraction for Abū. Abū-Jahl (_Father

of Ignorance_) was a nickname (see Tale iv. dist. 48, note) given by

Muhammed to ‘Amr, son of Hishām, a chief of the Quraysh, his bitter

enemy, formerly entitled Abū-’l-Hakem (_Father of the Arbitrator_). He

was killed, a pagan, in the battle of Badr, in the second year of the

Hijra, A.D. 624.

[202] The word rendered by “explanation” here, means also

_information_, and _use_, _advantage_, _profit_, _benefit_, &c.

[203] Literally, “your morning cup,” drunk at dawn ere leaving a house.

[204] Asiatics drink “to the love” of a friend; not “to his health.”

[205] The parrot is known by the title “Sugar-eating.”

[206] A shade of an explanation to this very hazardous saying of the

Sūfī Gnostics is found in Qur’ān xvi. 108: “Whoever denieth God after

he hath believed, except him who shall be compelled against his will,

and whose heart continueth steadfast in the faith, shall be severely

chastised.”

[207] The dervish orders call their peculiar cap a “mitre” or “crown”

(_tāj_).

[208] The “four rivers” of Paradise, of water, milk, wine, and honey.

Qur’ān xlvii. 16.

[209] Qur’ān iii. 31; and numerous other places.

[210] This section purports to have been suggested by the following

couplet from ‘Attār:—

“O heedless child of lust, weep thou tears of blood.

If a saint eat poison, honey-like ’tis food.”

The original expression for “saint,” here, is: “a man of heart.”

[211] Canonical “responsibility” falls on all of sane mind and adult

age.

[212] See note to dist. No. 33 of the present poem.

[213] Qur’ān vii. 112, &c.

[214] By a “_perfect man_” a saint is intended; as by “imperfect,” here

and before, an ordinary mortal is depicted.

[215] Qur’ān vii. 203; xlvi. 28. By “ear” and “tongue” a learner and a

teacher are symbolised.

[216] A hazardous assertion. See Anecdotes, Chap, iii., Nos. 2, 5, 7,

&c.

[217] A proverbial expression, like: “All’s well that ends well.“

[218] Qur’ān ii. 100.

[219] Qur’ān xxiii. 112.

[220] Also Qur’ān xxiii. 112.

[221] The ”_pupil_“ of the eye; in Persian called ”_the manikin_;“ in

Arabic, ”_the man_.“These both allude to the small image of ourselves

seen reflected in the pupil.

[222] This rhapsody is mystical, like the Song of Solomon. A “tongue”

is a teacher, informant; a prophet; and, apparently, even God himself.

[223] Qur’ān xc. 1-4.

[224] “Other,” as opposed to self; also opposed to “we two” in the case

of lovers; it is a term much used in Eastern poetry and philosophy.

[225] The poet’s “_beloved_” appears, here, to be God.

[226] Allusion appears to be made to Qur’ān xxi. 107.

[227] This section is stated to be a gloss upon the following apostolic

tradition: “Verily, Sa’d is really jealous; but I am more jealous than

he, and God than I. Out of His jealousy hath He made all excesses

sinful; whether of outer or of the inner man.” This Sa’d, son of

‘Ubāda, was a disciple of Muhammed, and the most munificent man in

Madīna. He embraced the faith before the Hijra. See An-Nawāwī, p. 274,

l. 5.

[228] The “two worlds,” spiritual and material, future and present.

[229] The poet’s “love,” is still God. This section purports to be an

excursus on the following distich of the poet Sanā’ī, who died A.H. 576

(A.D. 1180):—

“Why leavest thou thy guild, its rules or faith or sin?

Why quittest thou thy mistress, be she plump or thin?”

[230] Reflections on God’s unity, and the plurality of created being.

[231] Qur’ān xix. 41, &c.

[232] Anecdotes, Chap. vi.

[233] “Life” and “coral,” in Persian “jān” and “merjān.”

[234] Men from moral, dawn from material light.

[235] Qur’ān lv. 29.

[236] This section purports to be a dissertation on the dictum: “What

God wills, is.”

[237] Man’s “record” is the register of his thoughts, words, and deeds,

kept by angels, to be produced in the last judgment.

[238] The same word in Persian, _bū_, signifies “odour” and “hope.” The

thing hoped for becomes a distant, odoriferous flower.

[239] Qur’ān ii. 23, and forty places in all.

[240] Jacob is said to have wept himself blind on losing Joseph; the

smell of his son’s coat, when refound, later, restored him.

[241] Ferhād was Shīrīn’s lover. (See Tale 6, distich 107, note.)

[242] Majnūn, in story, went mad for love of Laylà.

[243] The “Sage of Gazna” is the poet Sanā’ī, already mentioned in the

notes to the present tale, distich 230.

[244] Joseph is held to have been most superlatively beautiful.

[245] Isrāfīl is the angel who will blow the last trump, twice. At the

first, all living will die; at the second, all the dead will rise to be

judged. His voice is the most musical among all those of the angels.

[246] Our word “fairy” is connected with the Persian “_perī_,” used

here by the poet instead of the Arabic “_jinn_,” whence our “genie.”

[247] Qur’ān lv. 33.

[248] That is, it would appear: _Individuals created out of nothing_.

[249] That is: _The Lord is with him who strives on the Lord’s side_.

[250] A dried gourd, a calabash, is commonly used as a wine-decanter.

[251] An apostolic tradition.

[252] Also an apostolic tradition.

[253] Another apostolic tradition.

[254] The traditionary saying of Muhammed, of which this section is an

amplification, is the following:—“Verily your Lord hath, in your time,

sundry breathings; lo, then, turn ye towards them.”

[255] Qur’ān xxxiii. 72. When all things had declined responsibility,

Adam voluntarily accepted it; was tempted; and fell. Had they not

shrunk, man would not have been the sinner or the saint that he is.

[256] Luqmān’s story may be read in D’Herbelot, _voce_ “Locman.”

[257] Arabian poets sing of women; often imaginary. In Persia, this is

considered very immodest. In Persian poetry, a boy, imaginary also,

is always assumed to be the beloved object. Muhammed so addressed his

youthful wife, ‘Ā’isha. Humayrā means Rosina,—_little rosy-cheeks_. See

also No. 9, distich 184.

[258] A horseshoe, as a charm, with an absent one’s name on it, placed

in the fire, is supposed to exercise a magical influence over him, and

make him come there in all speed, even though his feet bleed from his

haste.

[259] That “Soul” is God, the “_animus mundi_.”

[260] Through humility.

[261] The “call” of God is the call to divine service, the _‘Adhān_

(_ezān_).

[262] Bilāl, a negro, was the first caller to divine service. He was an

early convert, a slave, then ‘Abū-Bekr’s freedman; then Mu’edhdhin.

[263] Mustafà, _Chosen_, _Elect_, is one of Muhammed’s titles.

[264] The night of his marriage with Safiyya, after the capture of

Khaybar, in the seventh year of the Hijra, as he was returning to

Medīna. That night has a special name, based on this circumstance: _the

night of the early morning halt_ (laylatu ’t-ta’rīs).

[265] An explanation of this wild expression were much to be desired.

Doubtless there is one.

[266] There are seven different Persian games of backgammon. The

second of the seven, the one mentioned by the poet, is called “Plus”

(_Ziyād_). At each throw of the dice, one is added, arbitrarily, to

each number shown on the two, ace becoming deuce, &c. The poet likens

the body to this supposititious number, the soul alone being real.

[267] In performing her devotions, a Muslimess has to veil herself,

even at home, as though she were abroad in public.

[268] These four lines are quoted from Sanā’ī, for comment.

[269] This section and the next two form a comment on Sanā’ī.

[270] Qur’ān l. 14. The “new creation” is the resurrection.

[271] The tradition, in prose, is as follows, quoted by the poet: “Take

ye advantage of the coolness of spring; it invigorates your bodies, as

it acts on plants. Avoid ye also the cold of autumn; it acts on your

frames as it acts on vegetation.”

[272] Prisoners and fugitive slaves have iron rings or a kind of wooden

pillory fastened round their necks to prevent flight or insubordination.

[273] Venus, the musician, who inhabits the planet. See Tale iii.,

dist. 223.

[274] Muhammed.

[275] The original name of Medīna,—_Jatrippa_.

[276] Qur’ān xlvii. 17.

[277] Qur’ān vii. 171.

[278] Tradition relates that at first, Muhammed used to pronounce his

sermon seated on the floor in the midst of his congregation, with his

back against a certain wooden pillar. The congregation increasing, he

was obliged to adopt the use of a raised platform, a kind of pulpit, so

as to be seen and heard of all. The deserted pillar is the one spoken

of.

[279] This is a traditionary legend.

[280] The circumambulation of the “House of God” at Mekka, is one of

the ceremonies of a pilgrimage, &c.

[281] Qur’ān i. 5.

[282] Hātim Tāyī is the proverbial prince of Arabian generosity. Many

anecdotes are current respecting him. His full name was Hātim, son of

‘Abdu-’llāh, son of Sa’d, of the tribe of Tayyi’. For instances of

his generosity, as handed down by tradition from a time shortly prior

to the promulgation of Islām, see Mr. Clouston’s “_Arabian Poetry for

English Readers_,” p. 406; London, 1881; Trübner & Co., Ludgate Hill.

But Hātim lived and died before the Caliphs ruled. He, too, was a poet.

[283] Qur’ān xx. 97, makes the wandering Jew, Sāmirī, who produced the

golden calf, to shun every one, saying, “Touch me not!”

[284] Vicar of God is one of the Caliph’s titles. This “pretender” must

have been some particular adversary of the poet’s. The satire is bitter.

[285] Bāyezīd of Bestām, in Persia, an early Gnostic saint; died A.D.

874 (A.H. 261).

[286] Yezīd, second Caliph of Damascus, persecutor of Husayn, son of

the fourth Caliph ‘Ali.

[287] The original naturally mentions the “qibla” of Islām; not the

“east,” as used in Christian churches.

[288] “My poverty’s my pride” is a saying traditionally attributed to

Muhammed.

[289] Qur’ān iii. 12, mentions several things “made goodly to man.“

[290] Qur’ān vii. 189, relates the creation of a helpmate for Adam.

[291] Muhammed.

[292] For Humayrā, see a note in No. 8, dist. 69.

[293] Yet Europe still pretends to believe that Islām has denied the

possession of a soul by woman!

[294] Qur’ān lxxix. 24. So Pharaoh is there said to have styled himself.

[295] Qur’ān ii. 3, &c.

[296] Not Easterns only have a superstition about treasures hid in

ruins.

[297] Qur’ān xxii. 11.

[298] Man has a triple nature, vegetative, bestial, and human.

[299] Qur’ān xxxix. 54.

[300] Qur’ān vii. 142, &c.

[301] Qur’ān xxxiv. 42.

[302] Qur’ān vii. 75; xi. 65-70; xxvi. 142-158. Sālih was sent to the

tribe of Thamūd, troglodytes who dwelt in the valleys about half-way

between Medīna and the Gulf of Akaba.

[303] Qur’ān xci. 13.

[304] Qur’ān vii. 76, 89; xi. 70, 97; xxix. 36.

[305] Qur’ān vii. 91.

[306] Qur’ān lv. 20.

[307] Qur’ān vi. 2, 60.

[308] Qur’ān xxxviii. 34.

[309] Not textually from the Qur’ān.

[310] Not textually from the Qur’ān.

[311] Qur’ān xxiv. 30.

[312] Qur’ān ii. 23, &c.

[313] Rich Muslims everywhere break their fast in Ramazān with water

from the well of Zemzem, in Mekka, if possible.

[314] A pearl is believed to be a special dewdrop, caught by a special

oyster, and thence brought to perfection by a special providence. (See

Sa’dī’s ode at the end of translator’s preface.)

[315] Qur’ān xciii. 1.

[316] Qur’ān xciii. 10.

[317] Qur’ān cxii. 3.

[318] The world.

[319] The belief is that Jesus was not crucified, but was caught up to

the fourth heaven, that of the sun, where he will live until he comes

again in glory.

[320] The belief is that Adam plucked an ear of corn, the forbidden

fruit, in paradise.

[321] Abbās, Muhammed’s uncle, ancestor of the Abbāsī Caliphs.

[322] Qur’ān li. 9.

[323] Von Hammer, in his History of the Ottoman Empire, so entirely

misunderstood this beautiful Arabian proverb, “_Es sabru miftāhu ’l

faraj_,” as to read “_farj_” (pudendum), for “_faraj_” (success);

and cloaked his blunder by the remark: “Too pungent for literal

translation.”

[324] Qur’ān iii. 153.

[325] ‘Ali’s title is “The victorious Lion of God.”

[326] This journey is recounted in Qur’ān xviii. 64-81.

[327] Qur’ān xviii. 69.

[328] Qur’ān xviii. 70.

[329] Qur’ān xviii. 73.

[330] Qur’ān xlviii. 10.

[331] Qur’ān xviii. 16.

[332] Qur’ān iii. 153.

[333] Qur’ān xlviii. 6.

[334] Qur’ān xxviii. 88.

[335] Qur’ān lv. 29.

[336] Qur’ān vii. 132.

[337] See Tale iv., dist. 121.

[338] Qur’ān vii. 132. See note, p. 224.

[339] In Semitic and Muslim lore the moon is “he,” the sun “she.“

[340] Qur’ān xlviii. 29.

[341] Qur’ān vi. 94.

[342] Qur’ān li. 17.

[343] Qur’ān li. 18.

[344] Qur’ān iv. 99.

[345] Qur’ān xviii. 8-21.

[346] Qur’ān lxix. 19.

[347] Qur’ān lxix. 25.

[348] The Persian equivalent of our ”_carrying coals to Newcastle_.”

[349] A metallic mirror, formerly much used.

[350] Qur’ān vii. 11.

[351] I have failed to discover the name and history of the individual

here used to point a moral by our great poet. Ibnu-Hishām and Nawawī do

not mention him.—_Translator._

[352] Osmān.

[353] Qur’ān xxxvi. 7.

[354] Qur’ān xxxvi. 8.

[355] Qur’ān xcix. 1.

[356] In allusion to the Brahminical marks used in India.

[357] The heterodox sects of Islām are commonly said to be seventy-two.

[358] “_The Veiler_,” _i.e._, of sin, is one of “the most comely names”

of God, but is not found in the Qur’ān. “_Yā Sattār!_”

[359] Some of the commentators hold that Qur’ān vii. 174, alludes to

the opposition of Balaam to Moses and the Israelites.

[360] See Tale iv. dist. 121; and xi. 112.

[361] See Tale ix. 266.

[362] Qur’ān ii. 96.

[363] See Tale iv. dist. 121.

[364] Qur’ān i. 5.

[365] ’Ikrima, son of Abū-Jahl, embraced Islām at sea, as he fled from

Mekka at its capture by Muhammed. He returned and was pardoned.

[366] Qur’ān xi. 44, 45.

[367] This is a canon of Islām. If a worshipper has no means of knowing

the direction of “God’s House” at Mekka, he may face in any direction

he judges most probable, and so perform his worship.

[368] The Prophet.

[369] Qur’ān vi. 32; xxix. 64; xxx. 6; xlvii. 38; lvii. 19.

[370] Qur’ān lxx. 4.

[371] Qur’ān x. 37.

[372] Qur’ān lxii. 5.

[373] See, in the author’s own preface, his eulogistic mention of

Sheykh Husāmu-’d-Dīn, p. iii., where this saying is also given.

[374] By “Roman,” in the East, is meant what Europeans incorrectly name

“Greek.” Since Alexander of Macedon’s time, no “Greeks” have existed.

Their very memory is lost in Asia, and Alexander himself is styled

there “_the Roman_.”

[375] Commonly, in Islām, eight paradises, or, properly, eight mansions

of Paradise, are reported, mentioned, and believed. Baydhāvī, in

Qur’ān ii. 23, gives only seven, and one of those is wrong. Guided

by him, however, I have corrected this, and verified the others,

besides finding the eighth. Their names, then, are as follows:--1.

_Jennatu-’l-Khuld_, the Paradise (garden) of Eternal Duration;

2. _Jennatu ‘Aden_, the Garden of Eden; 3. _Jennatu-’l-Firdaws_,

the Garden of Paradise; 4. _Jennatu-’l-Me’và_, the Garden of the

Abode; 5. _Jennatu-’n-Na’īm_, the Paradise of the Pleasantness; 6.

_Dāru-’s-Selām_, the Home of Security; 7. _Dāru-’l-Maqāma_, the

House of Sojourn; 8. _’Illiyūn_, the Sublime Heights. Baydhāvī has

_Dāru-’l-Khuld_ for _Jennatu-’l-Khuld_; but that is one of the names of

Hell, as occurring in Qur’ān xli. 28. There is also a _Dāru-l-Qarār_,

Home of Permanence, mentioned in Qur’ān xl. 42; but it applies to Hell

and Heaven, as does the _Dāru-’l-Baqā_, Home of Duration, commonly

used, but not found in the Qur’ān.

[376] Zeyd, son of Hāritha and father of Usāma, the freedman and

adopted son of Muhammed, one of his most devoted disciples.

[377] For the eight paradises, see Tale xiv. dist. 74, p. 253.

[378] The seven hells are:--1. Jahannam; 2. Latzā; 3. Hutama; 4. Sa’īr;

5. Jahīm; 6. Hāwiya; 7. Saqar. All these names for Hell occur in the

Qur’ān.

[379] This is predestination indeed. But does not our “vessels of

wrath” come to about the same thing, at least in some opinions?

[380] Qur’ān iii. 102.

[381] “Turk and Hindū” is synonymous with “_fair and dark_.”

[382] “They of the left hand,” Qur’ān lix. 8; xc. 18.

[383] “The seven pits of hell” are named respectively: Jahannam, Latzā,

Hutama, Sa’īr, Jahīm, Hāwiya, and Saqar, as above mentioned, p. 254,

note 3.

[384] “Al-Kawthar,” Qur’ān cviii. 1, is variously explained, but

probably means: _the great multitude_, scil., _of mankind_; not “a

fountain.”

[385] Qur’ān ii. 24.

[386] Qur’ān ii. 231; and, indirectly, in many texts.

[387] Qur’ān xvi. 4; xl. 23.

[388] Qur’ān lxxvi. 17, 18.

[389] Michael is mentioned in Qur’ān ii. 92; Gabriel is also there

mentioned, and in two other places; but no other angels by name.

[390] Solomon was robbed of his seal by a genie, and temporarily

deprived of his kingdom.

[391] Qur’ān xxxi. 12. _Lokman_, the commonly received orthography,

is doubly erroneous; the first vowel of the name is _u_, the Italian

_u_, the French _ou_, the _oo_ of our words _foot_, _good_, _wood_;

not of _coot_, _moot_, _root_. Our _q_ is, historically, the only true

representative of the Phoenician letter that equally gave rise to the

Hebrew ק, to the old Greek Q, to the Latin Q, and to the Arabic ق; as

may be seen by comparing the letters in the last element of the Arabian

numeral alphabet, قرشت, with the Hebrew _Koph_, _Resh_, _Schin_, _Tau_;

with the Greek Q = 90, Ρ = 100, Σ = 200, Τ = 300; and with the Latin Q,

R, S, T. The proof is still more conclusive by comparing, in order, the

whole alphabets, as to positions, names, shapes, values in sound, and

numeral values.

[392] Solomon, when deprived of his kingdom, became a fisherman.

[393] Qur’ān ii. 2. Our: “_Credo, quia impossibile._”

[394] Qur’ān lxvii. 3.

[395] Muhammed is reported to have said: “The prince of a people is

their servant.” This may be compared with Matt. xx. 26 and 27.

[396] Qur’ān iii. 16.

[397] Qur’ān ii. 256.

[398] Qur’ān xxxv. 4.

[399] Qur’ān xxi. 108.

[400] Qur’ān xx. 4.

[401] Qur’ān xxxvi. 53.

[402] Qur’ān xi. 59.

[403] Qur’ān xxxiv. 12.

[404] See the Translator’s “Turkish Poetry” (p. 32 or 45), 1879;

published by Trübner & Co., Ludgate Hill, London, E.C.

[405] Qur’ān ix. 32; lxi. 8. The expression “polytheist,” generally

used by translators to render the meaning of the Arabic “_mushrik_,” is

not correct; to attribute one “partner” to God is as much “_shirk_” as

to attribute many. See note in p. 36, Tale iii.

[406] Qur’ān xxi. 68, 69, alludes to this.

[407] Qur’ān ii. 22; lxvi. 6.

[408] Qur’ān ii. 58.

[409] Qur’ān ix. 130, &c.

[410] Qur’ān lxv. 2.

[411] ‘Aliyyu-’l-Murtadzā--“_in whom_ (God) _is well pleased_”--is the

chiefest of the titles of ‘Alī, Prince of Princes, Captain-General of

Saints.

[412] Muhammed is reported to have declared: “I am the City of Science,

and ‘Alī is the Portal thereof;” alluding to the heavenly secrets he

had intrusted to the latter, for communication to the worthy. See

Anecdotes, chap, iii., No. 79.

[413] Qur’ān cxii. 4.

[414] “Commander of the Faithful;” but “Commander of _the Believers_”

would be more correct.

[415] Qur’ān viii. 17.

[416] ‘Umer swore he would kill Muhammed, and went to execute his

design. Arrived at the house of his own sister, who was already a

secret Muslim, he heard chanted the twentieth chapter of the Qur’ān,

and was immediately converted. He then went to Muhammed, and publicly

professed the faith.

[417] The shooting stars.

[418] Shanfarà says: “The most excellent is he who confers a favour.”

[419] Qur’ān ii. 100.

[420] Idem.

[421] Qur’ān iii. 163, 164.

[422] Qur’ān ii. 175.

[423] Qur’ān iii. 6.

[424] Qur’ān xxv. 66.

[425] Qur’ān ii. 191.

[426] Qur’ān ii. 149.

[427] Qur’ān ii. 151.

[428] All Muslim poets speak of wounds as “flowers.”

[429] Qur’ān liii. 17. There is a pun here. The Arabic for “swerved”

and the Persian for “a crow,” are identical in orthography,—_zāg_.

Muhammed has been called by other Persian poets: “The nightingale of

the garden of _mà zāg_;” which really means “swerved not,” but may be

rendered: “we, the crows.”

[430] The “Limner” is, here, God, of course. He was intoxicated with

love, not wine.

[431] Qur’ān ii. 88.

[432] These were the Christian Arabs of Nejrān. They sent an embassy to

Muhammed at Medina. He proposed to them a trial by invocation of God’s

curse on the liars, their wives, and children. He uttered it; they

shrank, and accepted submission to him, on condition of paying tribute.

[433] The “_canda draconis_” was the “descending node,” one of the

ecliptical points. The “forbidden fruit,” in Islām, is held to have

been _wheat_.