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 “‘Ulema of Islam” 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 Islam. The ‘Ulema 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 ‘Arifin (Adepts) to the name of Eflaki’s patron, the Chelebi Emir ‘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 Termiz (Tirmez), on the north bank of the Oxus, near to Balkh. 9 The two letters Ya and Sin heading the thirty-sixth chapter of the Qur’an are said to stand for the words, Ya insan, O man! as Muhammed is there addressed. 10 The truly eminent author of the Mesnevi. 11 From the city of Sarakhs in Khurasan. 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’an ii. 61. 14 Qur’an xviii. 8, &c. 15 The mount where the victims are slaughtered by the pilgrims. 16 The great Persian poet Khaqani, born at Shirwan, died and was buried at Tebriz A.H. 582 (A.D. 1186). 17 Sana’i, of Gazna in Afganistan, 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 Bahari-‘Ajem alone is it mentioned, with a distich from Hafiz; 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 Mansur, son of ‘Ammar, 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 ‘Attar lived about A.H. 600, Mansur must have died about A.H. 400 (A.D. 1020). He is mentioned in No. 51, p. 68, of the Nafahatu-’l-Uns. 23 Khayru ’n nasi, men yenfa’u ’n nasa.—Arabic Proverb. 24 Khayru ’l kelami, qasiruhu ’l mufidu.—Arabic Proverb. 25 Thevr is the name of a tribe of Arabians, and of two hills, one at Mekka, the other at Medina; 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 Islam). 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 Akhi-Turk. 29 The Honoured Elder; by which Abu-Bekr is probably intended; but see a note to the Preface of the Mesnevi. 30 Juneyd and Bayezid of Bestam 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 Islam; 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 Islam, women are held to have no souls, and no hope of paradise. 33 The Beauty of the Truth and of the Religion (of Islam). 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 Mesnevi, which traces the descent of Jelalu-’d-Din Muhammed from Abu-Bekr in ten degrees, as follows:—“Jelalu-’d-Din, son of Baha’u-’d-Din, son of Huseyn, son of Ahmed, son of Mevdud, son of Sabit (Thabit), son of Museyyeb, son of Mutahhar, son of Hammad, son of ‘Abdu-’r-Rahman, son of ‘Abu-Bekr.” Now, Abdu-’r-Rahman, the eldest of all the sons of Abu-Bekr, died and was buried at Mekka in A.H. 53 (A.D. 672), and Jelalu-’d-Din 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 Habib the Persian, a wealthy man, converted to Islam by one word from Hasan of Basra, whose devoted disciple he became. He died A.H. 106 (A.D. 724). 37 Qur’an xxiv. 35. 38 Qur’an lxxvi. 18. 39 Qur’an xix. 74. 40 Qur’an xxv. 26. 41 Qur’an ii. 24. 42 Qur’an lxxx. 15. 43 Qur’an lvi. 78. 44 Qur’an lvi. 79. 45 Qur’an xli. 42. 46 Qur’an xii. 64. 47 Qur’an 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 Husamu-’l-Haqqi-wa-’d-Din, his full title of honour. (See Anecdotes, chap. vi.) 50 Bayezid or Abu-Yazid, of Bestam, in Khurasan, Persia, latitude 36°, 25´ N., longitude 55°, 0´ E., a celebrated teacher and saint among the mystics of Islam, died A.H. 261, A.D. 874 (though A.H. 234, A.D. 848, has also been mentioned by some). His name was Tayfur, son of ‘IsÀ, son of Adam, son of Surushan, a Zoroastrian who embraced Islam. 51 Juneyd, surname of Abu-’l-Qasim Sa’id son of ‘Ubayd, entitled Sultan of the Sufi 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 Tebriz, the capital city of Azerbayjan, the north-west province of Persia. 53 The expression of: “The venerated Sheykh,” might, perhaps, at first, be thought to indicate the Caliph Abu-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, ‘Uthman (Osman) and ‘Ali, were his sons-in-law. If this supposition were correct, Jelal and Husam would have been descended from the same remote ancestor. The commentators, however, I am informed, name a certain “Seyyid Abu-’l-Wefa, 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 Mevlevi 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’an vii. 139, where the words are: “And Moses fell down, swooning.” 58 In Islam 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’an xviii. 23, teaches: “Say not, ‘I will do so and so,’ unless (thou add): ‘God willing.’” 61 Divine service in Islam 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’an ii. 58. 63 Qur’an ii. 114. 64 The word “sufi,” used in the original, is probably the Greek s?f??, but is explained as meaning, literally, “clad in woollen,” from “suf,” wool. Metaphorically, in common use, it means: a pious man. 65 The holy Sheykh Shemsu-’d-Din, of Tebriz, 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’an 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’an 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’an 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 Islam, 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 Razites,” 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 Herat and India. Rey, the Rhages of the book of Tobit, not far from Tihran, the Shah’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’an. 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 Islam. 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 Vazir? 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’an xviii. 8-25. 92 Muhammed’s “Cave-Mate” was Abu-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 Abu-Bekr. 93 A species of nightmare in the form of a lascivious dream. 94 Qur’an xxv. 47. 95 Qur’an 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’an ii. 119. 99 “The Lion of God,” so called from his courage and strength. Shir-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 Islam. “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’an ii. 32, God commands the angels to fall down in adoration to Adam, when first created. Iblis, Satan, alone refused, through pride and envy. 108 In Qur’an 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’an viii. 17. Muhammed cast sand at the foe in two battles, Badr and Hunayn. 112 This account of the Vazir’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 Jelalu-’d-Din, “Er-Rumi.“ 114 An allusion to the contests of the bishops of Rome, Constantinople, Alexandria, Antioch, Jerusalem, &c., &c. 115 The mystics of Islam 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’an xviii. 12; not a verbal quotation. 117 A grammatical variant of Qur’an xxi. 107. Muhammed is meant. 118 An allusion to Qur’an xlix. 3; not a quotation. 119 In Qur’an 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 pe?????t??, misread for pa?????t?? 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-Emin (Al-Amin), long before he declared himself commissioned to call his countrymen to acknowledge the unity of God, the resurrection, judgment, and future life. 121 Qur’an, 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 Nejran in south-western Arabia; their persecutor Dhu-Nuwas, a Jew, king of Yaman, some time before Muhammed. 122 “Gardens beneath which rivers flow” is a frequently recurring expression in the Qur’an. Some have special names. 123 See Qur’an xxxv. 29: “Then we caused” thee “to inherit the Scripture.“ 124 In Qur’an ii. 132, Islam 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’an lxxxv., quoted above. In traditions, Dhu-Nuwas was the name of the Jewish king of Yaman, who burnt the Christians of Nejran in a fiery trench on their refusing to forsake their faith. The idol is imaginary; from Nebuchadnezzar. 126 Qur’an 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 Abu-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 Abu-’l-Hakem, which means: Father of the Arbitrator. 128 In Qur’an 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 ‘Ad, a pre-Semitic, perhaps Turanian, people in south-eastern Arabia, often mentioned in the Qur’an. They refused to believe the prophet Hud (supposed to be Heber), and were destroyed, lxix. 6-7, by an eight days’ tempest. 133 Qur’an xxiii. 76, &c. 134 Qur’an iii. 43. 135 Qur’an vii. 139. 136 Kalila and Dimna is the Arabic version of Pilpay’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’an. 142 A cock that crows out of season, in the night. 143 Qur’an xiv. 47. 144 ‘Azra’il, the angel of death, who takes men’s souls. 145 Solomon is related in the Qur’an xxi. 81, and xxxiv. 11, to have possessed power over the wind. 146 In Qur’an 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’an ii. 15. 149 See Qur’an xlviii. 29; lix. 8; and lxxiii. 20. 150 In Qur’an 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’an 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’an 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 “Buraq” is the name of the angelic steed on which Muhammed mounted to heaven in his night journey. Not found in the Qur’an. 158 “The moon clave” in twain as a sign of the near approach of the day of judgment. Qur’an 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’an 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’an xxi. 69, mention Nimrod’s gnat. 165 Qur’an 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’an 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’an ii. 33, mentions merely a ”caulescent plant;““wheat” is one of several glosses by commentators, like our “apple.” 174 Qur’an vii. 22, makes Adam confess sin with contrition, together with Eve, thereby meriting God’s eventual pardon. 175 Qur’an cx. 1. 176 Evidently the name of a rival. 177 These are sainted spiritualists, true and pious dervishes. 178 Qur’an 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’an ii. 111, and seven other places. 181 “CÆsar” is the Roman Emperor, the Qaysari-Rum. 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 Khalifa; 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 Islam: “He’s bridegroom; God is bride.“ 193 This First Book of the Mesnevi was written before the Bustan of Sa’di. 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 Ferhad, a kind of Persian DÆdalus, by his title of ”Mountain-Excavator.“(See Tale vii. dist. 365.) 197 Qur’an liv. 1. 198 Qur’an 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’an vii. 22. 200 Qur’an xxiv. 26. 201 ’Bu is often used as a contraction for Abu. Abu-Jahl (Father of Ignorance) was a nickname (see Tale iv. dist. 48, note) given by Muhammed to ‘Amr, son of Hisham, a chief of the Quraysh, his bitter enemy, formerly entitled Abu-’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 Sufi Gnostics is found in Qur’an 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” (taj). 208 The “four rivers” of Paradise, of water, milk, wine, and honey. Qur’an xlvii. 16. 209 Qur’an iii. 31; and numerous other places. 210 This section purports to have been suggested by the following couplet from ‘Attar:— “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’an 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’an 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’an ii. 100. 219 Qur’an xxiii. 112. 220 Also Qur’an 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’an 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’an 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 ‘Ubada, was a disciple of Muhammed, and the most munificent man in Madina. He embraced the faith before the Hijra. See An-Nawawi, 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 Sana’i, 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’an xix. 41, &c. 232 Anecdotes, Chap. vi. 233 “Life” and “coral,” in Persian “jan” and “merjan.” 234 Men from moral, dawn from material light. 235 Qur’an 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, bu, signifies “odour” and “hope.” The thing hoped for becomes a distant, odoriferous flower. 239 Qur’an 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 Ferhad was Shirin’s lover. (See Tale 6, distich 107, note.) 242 Majnun, in story, went mad for love of LaylÀ. 243 The “Sage of Gazna” is the poet Sana’i, already mentioned in the notes to the present tale, distich 230. 244 Joseph is held to have been most superlatively beautiful. 245 Israfil 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 “peri,” used here by the poet instead of the Arabic “jinn,” whence our “genie.” 247 Qur’an 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’an 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 Luqman’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, ‘A’isha. Humayra 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 ‘Adhan (ezan). 262 Bilal, a negro, was the first caller to divine service. He was an early convert, a slave, then ‘Abu-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 Medina. That night has a special name, based on this circumstance: the night of the early morning halt (laylatu ’t-ta’ris). 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” (Ziyad). 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 Sana’i, for comment. 269 This section and the next two form a comment on Sana’i. 270 Qur’an 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 Medina,—Jatrippa. 276 Qur’an xlvii. 17. 277 Qur’an 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’an i. 5. 282 Hatim Tayi is the proverbial prince of Arabian generosity. Many anecdotes are current respecting him. His full name was Hatim, son of ‘Abdu-’llah, 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 Islam, see Mr. Clouston’s “Arabian Poetry for English Readers,” p. 406; London, 1881; TrÜbner & Co., Ludgate Hill. But Hatim lived and died before the Caliphs ruled. He, too, was a poet. 283 Qur’an xx. 97, makes the wandering Jew, Samiri, 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 Bayezid of Bestam, in Persia, an early Gnostic saint; died A.D. 874 (A.H. 261). 286 Yezid, second Caliph of Damascus, persecutor of Husayn, son of the fourth Caliph ‘Ali. 287 The original naturally mentions the “qibla” of Islam; not the “east,” as used in Christian churches. 288 “My poverty’s my pride” is a saying traditionally attributed to Muhammed. 289 Qur’an iii. 12, mentions several things “made goodly to man.“ 290 Qur’an vii. 189, relates the creation of a helpmate for Adam. 291 Muhammed. 292 For Humayra, see a note in No. 8, dist. 69. 293 Yet Europe still pretends to believe that Islam has denied the possession of a soul by woman! 294 Qur’an lxxix. 24. So Pharaoh is there said to have styled himself. 295 Qur’an ii. 3, &c. 296 Not Easterns only have a superstition about treasures hid in ruins. 297 Qur’an xxii. 11. 298 Man has a triple nature, vegetative, bestial, and human. 299 Qur’an xxxix. 54. 300 Qur’an vii. 142, &c. 301 Qur’an xxxiv. 42. 302 Qur’an vii. 75; xi. 65-70; xxvi. 142-158. Salih was sent to the tribe of Thamud, troglodytes who dwelt in the valleys about half-way between Medina and the Gulf of Akaba. 303 Qur’an xci. 13. 304 Qur’an vii. 76, 89; xi. 70, 97; xxix. 36. 305 Qur’an vii. 91. 306 Qur’an lv. 20. 307 Qur’an vi. 2, 60. 308 Qur’an xxxviii. 34. 309 Not textually from the Qur’an. 310 Not textually from the Qur’an. 311 Qur’an xxiv. 30. 312 Qur’an ii. 23, &c. 313 Rich Muslims everywhere break their fast in Ramazan 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’di’s ode at the end of translator’s preface.) 315 Qur’an xciii. 1. 316 Qur’an xciii. 10. 317 Qur’an 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 Abbas, Muhammed’s uncle, ancestor of the Abbasi Caliphs. 322 Qur’an li. 9. 323 Von Hammer, in his History of the Ottoman Empire, so entirely misunderstood this beautiful Arabian proverb, “Es sabru miftahu ’l faraj,” as to read “farj” (pudendum), for “faraj” (success); and cloaked his blunder by the remark: “Too pungent for literal translation.” 324 Qur’an iii. 153. 325 ‘Ali’s title is “The victorious Lion of God.” 326 This journey is recounted in Qur’an xviii. 64-81. 327 Qur’an xviii. 69. 328 Qur’an xviii. 70. 329 Qur’an xviii. 73. 330 Qur’an xlviii. 10. 331 Qur’an xviii. 16. 332 Qur’an iii. 153. 333 Qur’an xlviii. 6. 334 Qur’an xxviii. 88. 335 Qur’an lv. 29. 336 Qur’an vii. 132. 337 See Tale iv., dist. 121. 338 Qur’an vii. 132. See note, p. 224. 339 In Semitic and Muslim lore the moon is “he,” the sun “she.“ 340 Qur’an xlviii. 29. 341 Qur’an vi. 94. 342 Qur’an li. 17. 343 Qur’an li. 18. 344 Qur’an iv. 99. 345 Qur’an xviii. 8-21. 346 Qur’an lxix. 19. 347 Qur’an lxix. 25. 348 The Persian equivalent of our ”carrying coals to Newcastle.” 349 A metallic mirror, formerly much used. 350 Qur’an 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-Hisham and Nawawi do not mention him.—Translator. 352 Osman. 353 Qur’an xxxvi. 7. 354 Qur’an xxxvi. 8. 355 Qur’an xcix. 1. 356 In allusion to the Brahminical marks used in India. 357 The heterodox sects of Islam 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’an. “Ya Sattar!” 359 Some of the commentators hold that Qur’an 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’an ii. 96. 363 See Tale iv. dist. 121. 364 Qur’an i. 5. 365 ’Ikrima, son of Abu-Jahl, embraced Islam at sea, as he fled from Mekka at its capture by Muhammed. He returned and was pardoned. 366 Qur’an xi. 44, 45. 367 This is a canon of Islam. 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’an vi. 32; xxix. 64; xxx. 6; xlvii. 38; lvii. 19. 370 Qur’an lxx. 4. 371 Qur’an x. 37. 372 Qur’an lxii. 5. 373 See, in the author’s own preface, his eulogistic mention of Sheykh Husamu-’d-Din, 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 Islam, eight paradises, or, properly, eight mansions of Paradise, are reported, mentioned, and believed. Baydhavi, in Qur’an 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’im, the Paradise of the Pleasantness; 6. Daru-’s-Selam, the Home of Security; 7. Daru-’l-Maqama, the House of Sojourn; 8. ’Illiyun, the Sublime Heights. Baydhavi has Daru-’l-Khuld for Jennatu-’l-Khuld; but that is one of the names of Hell, as occurring in Qur’an xli. 28. There is also a Daru-l-Qarar, Home of Permanence, mentioned in Qur’an xl. 42; but it applies to Hell and Heaven, as does the Daru-’l-Baqa, Home of Duration, commonly used, but not found in the Qur’an. 376 Zeyd, son of Haritha and father of Usama, 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. Latza; 3. Hutama; 4. Sa’ir; 5. Jahim; 6. Hawiya; 7. Saqar. All these names for Hell occur in the Qur’an. 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’an iii. 102. 381 “Turk and Hindu” is synonymous with “fair and dark.” 382 “They of the left hand,” Qur’an lix. 8; xc. 18. 383 “The seven pits of hell” are named respectively: Jahannam, Latza, Hutama, Sa’ir, Jahim, Hawiya, and Saqar, as above mentioned, p. 254, note 3. 384 “Al-Kawthar,” Qur’an cviii. 1, is variously explained, but probably means: the great multitude, scil., of mankind; not “a fountain.” 385 Qur’an ii. 24. 386 Qur’an ii. 231; and, indirectly, in many texts. 387 Qur’an xvi. 4; xl. 23. 388 Qur’an lxxvi. 17, 18. 389 Michael is mentioned in Qur’an 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’an 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 ?, to the old Greek Q, to the Latin Q, and to the Arabic ?; as may be seen by comparing the letters in the last element of the Arabian numeral alphabet, ????, with the Hebrew Koph, Resh, Schin, Tau; with the Greek Q = 90, ? = 100, S = 200, ? = 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’an ii. 2. Our: “Credo, quia impossibile.” 394 Qur’an 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’an iii. 16. 397 Qur’an ii. 256. 398 Qur’an xxxv. 4. 399 Qur’an xxi. 108. 400 Qur’an xx. 4. 401 Qur’an xxxvi. 53. 402 Qur’an xi. 59. 403 Qur’an 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’an 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’an xxi. 68, 69, alludes to this. 407 Qur’an ii. 22; lxvi. 6. 408 Qur’an ii. 58. 409 Qur’an ix. 130, &c. 410 Qur’an lxv. 2. 411 ‘Aliyyu-’l-Murtadza—“in whom (God) is well pleased”—is the chiefest of the titles of ‘Ali, Prince of Princes, Captain-General of Saints. 412 Muhammed is reported to have declared: “I am the City of Science, and ‘Ali 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’an cxii. 4. 414 “Commander of the Faithful;” but “Commander of the Believers” would be more correct. 415 Qur’an 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’an, 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’an ii. 100. 420 Idem. 421 Qur’an iii. 163, 164. 422 Qur’an ii. 175. 423 Qur’an iii. 6. 424 Qur’an xxv. 66. 425 Qur’an ii. 191. 426 Qur’an ii. 149. 427 Qur’an ii. 151. 428 All Muslim poets speak of wounds as “flowers.” 429 Qur’an liii. 17. There is a pun here. The Arabic for “swerved” and the Persian for “a crow,” are identical in orthography,—zag. Muhammed has been called by other Persian poets: “The nightingale of the garden of mÀ zag;” 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’an ii. 88. 432 These were the Christian Arabs of Nejran. 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 Islam, is held to have been wheat. |
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