Chapter 41

139The original says: ”The earner is God’s friend.“140The original has: ”Flees the snake, and meets a dragon.“141The words as given in the original, in Arabic, are not in the Qur’ān.142A cock that crows out of season, in the night.143Qur’ān xiv. 47.144‘Azrā’īl, the angel of death, who takes men’s souls.145Solomon is related in the Qur’ān xxi. 81, and xxxiv. 11, to have possessed power over the wind.146In Qur’ān iii. 47, and viii. 30, God is styled ”the best of stratagem-makers.“147I do not find this proverb in Freytag’s ”Proverbia.“148Qur’ān ii. 15.149See Qur’ān xlviii. 29; lix. 8; and lxxiii. 20.150In Qur’ān ii. 29, the account of this is given. Compare Gen. ii. 19.151Was 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.152The story of the dog of the Sleepers is told in Qur’ān xviii. 17-21.153The Persian name for the hare is ”ass-ear;“hence the pun.154The “hidden tablet” of God’s decrees; mentioned in Qur’ān lxxxv. 22.155At 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.156The 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. 1.159Muhammed’s name is put on most Muslim coins.160Muhammed is held to be the supplement of all the prophets.161Qur’ān ii. 151.162Not in Freytag’s “Proverbia.“163See note in the Author’s Preface, and Chapter vi. in the Anecdotes.164The commentators on Qur’ān xxi. 69, mention Nimrod’s gnat.165Qur’ān xxviii. 5, mentions Haman with Pharaoh.166He is said to have believed Satan rather than Abraham.167The translator has ventured to coin the expressions ”synglottism,“ ”synglottist,“ and ”syncardism“ as specimens of a whole class used in Persian.168A title designating Adam,—who named all things.169Qur’ān ii. 29.170Omar.171A very doubtful clause; it may be rendered: ”Thou art with me.“172Adam, in most languages, has come to signifyman.173Qur’ān ii. 33, mentions merely a ”caulescent plant;““wheat” is one of several glosses by commentators, like our “apple.”174Qur’ān vii. 22, makes Adam confess sin with contrition, together with Eve, thereby meriting God’s eventual pardon.175Qur’ān cx. 1.176Evidently the name of a rival.177These are sainted spiritualists, true and pious dervishes.178Qur’ān ii. 22, and lxvi. 6, say “mankind and rocks.“179Another word coined to meet the requirements of the original. ”Ubiquity“ is the converse of ”nubiquity.”Nulliquitymight be used.180Qur’ān ii. 111, and seven other places.181“Cæsar” is the Roman Emperor, the Qaysari-Rūm. Other Qaysar there is not.182To write this nameOmaris incorrect.183Medina is the usual incorrect spelling of this name.184The Arabian title is Khalīfa; of which Caliph is a corruption.185“Commander of the Believers” is his usual title. “Rome” is the Lower Empire.186Muhammed’s heart is believed to have been cleansed by an angel.187“God’s countenance” means also, in Arabic,God’s cause.188God is this “sun;” the “motes” are all created objects.189The “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.192These two propositions give the pith of the doctrine held and inculcated by the mystics and spiritualists of Islām: “He’s bridegroom; God is bride.“193This First Book of the Mesnevī was written before the Būstān of Sa’dī. The myth of the dewdrop and pearl is much more ancient.194The date of the poem will be recollected; who disbelieved alchemy then?195Here is a beautiful and true application of the idea of ”transubstantiation.“196The original mentions Ferhād, a kind of Persian Dædalus, by his title of ”Mountain-Excavator.“(See Tale vii. dist. 365.)197Qur’ān liv. 1.198Qur’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.199Qur’ān vii. 22.200Qur’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.624.202The word rendered by “explanation” here, means alsoinformation, anduse,advantage,profit,benefit, &c.203Literally, “your morning cup,” drunk at dawn ere leaving a house.204Asiatics drink “to the love” of a friend; not “to his health.”205The parrot is known by the title “Sugar-eating.”206A 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.”207The dervish orders call their peculiar cap a “mitre” or “crown” (tāj).208The “four rivers” of Paradise, of water, milk, wine, and honey. Qur’ān xlvii. 16.209Qur’ān iii. 31; and numerous other places.210This 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.”211Canonical “responsibility” falls on all of sane mind and adult age.212See note to dist. No. 33 of the present poem.213Qur’ān vii. 112, &c.214By a “perfect man” a saint is intended; as by “imperfect,” here and before, an ordinary mortal is depicted.215Qur’ān vii. 203; xlvi. 28. By “ear” and “tongue” a learner and a teacher are symbolised.216A hazardous assertion. See Anecdotes, Chap, iii., Nos. 2, 5, 7, &c.217A proverbial expression, like: “All’s well that ends well.“218Qur’ān ii. 100.219Qur’ān xxiii. 112.220Also Qur’ān xxiii. 112.221The ”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.222This rhapsody is mystical, like the Song of Solomon. A “tongue” is a teacher, informant; a prophet; and, apparently, even God himself.223Qur’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.225The poet’s “beloved” appears, here, to be God.226Allusion appears to be made to Qur’ān xxi. 107.227This 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. 5.228The “two worlds,” spiritual and material, future and present.229The poet’s “love,” is still God. This section purports to be an excursus on the following distich of the poet Sanā’ī, who diedA.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?”230Reflections on God’s unity, and the plurality of created being.231Qur’ān xix. 41, &c.232Anecdotes, Chap. vi.233“Life” and “coral,” in Persian “jān” and “merjān.”234Men from moral, dawn from material light.235Qur’ān lv. 29.236This section purports to be a dissertation on the dictum: “What God wills, is.”237Man’s “record” is the register of his thoughts, words, and deeds, kept by angels, to be produced in the last judgment.238The same word in Persian,bū, signifies “odour” and “hope.” The thing hoped for becomes a distant, odoriferous flower.239Qur’ān ii. 23, and forty places in all.240Jacob is said to have wept himself blind on losing Joseph; the smell of his son’s coat, when refound, later, restored him.241Ferhād was Shīrīn’s lover. (See Tale 6, distich 107, note.)242Majnūn, in story, went mad for love of Laylà.243The “Sage of Gazna” is the poet Sanā’ī, already mentioned in the notes to the present tale, distich 230.244Joseph is held to have been most superlatively beautiful.245Isrāfīl 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.246Our word “fairy” is connected with the Persian “perī,” used here by the poet instead of the Arabic “jinn,” whence our “genie.”247Qur’ān lv. 33.248That is, it would appear:Individuals created out of nothing.249That is:The Lord is with him who strives on the Lord’s side.250A dried gourd, a calabash, is commonly used as a wine-decanter.251An apostolic tradition.252Also an apostolic tradition.253Another apostolic tradition.254The 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.”255Qur’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.256Luqmān’s story may be read in D’Herbelot,voce“Locman.”257Arabian 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 184.258A 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.259That “Soul” is God, the “animus mundi.”260Through humility.261The “call” of God is the call to divine service, the‘Adhān(ezān).262Bilāl, a negro, was the first caller to divine service. He was an early convert, a slave, then ‘Abū-Bekr’s freedman; then Mu’edhdhin.263Mustafà,Chosen,Elect, is one of Muhammed’s titles.264The 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).265An explanation of this wild expression were much to be desired. Doubtless there is one.266There 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.267In performing her devotions, a Muslimess has to veil herself, even at home, as though she were abroad in public.268These four lines are quoted from Sanā’ī, for comment.269This section and the next two form a comment on Sanā’ī.270Qur’ān l. 14. The “new creation” is the resurrection.271The 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.”272Prisoners and fugitive slaves have iron rings or a kind of wooden pillory fastened round their necks to prevent flight or insubordination.273Venus, the musician, who inhabits the planet. See Tale iii., dist. 223.274Muhammed.275The original name of Medīna,—Jatrippa.276Qur’ān xlvii. 17.277Qur’ān vii. 171.278Tradition 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.279This is a traditionary legend.280The circumambulation of the “House of God” at Mekka, is one of the ceremonies of a pilgrimage, &c.281Qur’ān i. 5.282Hātim 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.283Qur’ān xx. 97, makes the wandering Jew, Sāmirī, who produced the golden calf, to shun every one, saying, “Touch me not!”284Vicar 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.285Bāyezīd of Bestām, in Persia, an early Gnostic saint; diedA.D.874 (A.H.261).286Yezīd, second Caliph of Damascus, persecutor of Husayn, son of the fourth Caliph ‘Ali.287The 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.289Qur’ān iii. 12, mentions several things “made goodly to man.“290Qur’ān vii. 189, relates the creation of a helpmate for Adam.291Muhammed.292For Humayrā, see a note in No. 8, dist. 69.293Yet Europe still pretends to believe that Islām has denied the possession of a soul by woman!294Qur’ān lxxix. 24. So Pharaoh is there said to have styled himself.295Qur’ān ii. 3, &c.296Not Easterns only have a superstition about treasures hid in ruins.297Qur’ān xxii. 11.298Man has a triple nature, vegetative, bestial, and human.

139The original says: ”The earner is God’s friend.“

140The original has: ”Flees the snake, and meets a dragon.“

141The words as given in the original, in Arabic, are not in the Qur’ān.

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

143Qur’ān xiv. 47.

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

145Solomon is related in the Qur’ān xxi. 81, and xxxiv. 11, to have possessed power over the wind.

146In Qur’ān iii. 47, and viii. 30, God is styled ”the best of stratagem-makers.“

147I do not find this proverb in Freytag’s ”Proverbia.“

148Qur’ān ii. 15.

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

150In Qur’ān ii. 29, the account of this is given. Compare Gen. ii. 19.

151Was 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.

152The story of the dog of the Sleepers is told in Qur’ān xviii. 17-21.

153The Persian name for the hare is ”ass-ear;“hence the pun.

154The “hidden tablet” of God’s decrees; mentioned in Qur’ān lxxxv. 22.

155At 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.

156The 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.

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

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

161Qur’ān ii. 151.

162Not in Freytag’s “Proverbia.“

163See note in the Author’s Preface, and Chapter vi. in the Anecdotes.

164The commentators on Qur’ān xxi. 69, mention Nimrod’s gnat.

165Qur’ān xxviii. 5, mentions Haman with Pharaoh.

166He is said to have believed Satan rather than Abraham.

167The translator has ventured to coin the expressions ”synglottism,“ ”synglottist,“ and ”syncardism“ as specimens of a whole class used in Persian.

168A title designating Adam,—who named all things.

169Qur’ān ii. 29.

170Omar.

171A very doubtful clause; it may be rendered: ”Thou art with me.“

172Adam, in most languages, has come to signifyman.

173Qur’ān ii. 33, mentions merely a ”caulescent plant;““wheat” is one of several glosses by commentators, like our “apple.”

174Qur’ān vii. 22, makes Adam confess sin with contrition, together with Eve, thereby meriting God’s eventual pardon.

175Qur’ān cx. 1.

176Evidently the name of a rival.

177These are sainted spiritualists, true and pious dervishes.

178Qur’ān ii. 22, and lxvi. 6, say “mankind and rocks.“

179Another word coined to meet the requirements of the original. ”Ubiquity“ is the converse of ”nubiquity.”Nulliquitymight be used.

180Qur’ān ii. 111, and seven other places.

181“Cæsar” is the Roman Emperor, the Qaysari-Rūm. Other Qaysar there is not.

182To write this nameOmaris incorrect.

183Medina is the usual incorrect spelling of this name.

184The Arabian title is Khalīfa; of which Caliph is a corruption.

185“Commander of the Believers” is his usual title. “Rome” is the Lower Empire.

186Muhammed’s heart is believed to have been cleansed by an angel.

187“God’s countenance” means also, in Arabic,God’s cause.

188God is this “sun;” the “motes” are all created objects.

189The “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.

192These two propositions give the pith of the doctrine held and inculcated by the mystics and spiritualists of Islām: “He’s bridegroom; God is bride.“

193This First Book of the Mesnevī was written before the Būstān of Sa’dī. The myth of the dewdrop and pearl is much more ancient.

194The date of the poem will be recollected; who disbelieved alchemy then?

195Here is a beautiful and true application of the idea of ”transubstantiation.“

196The original mentions Ferhād, a kind of Persian Dædalus, by his title of ”Mountain-Excavator.“(See Tale vii. dist. 365.)

197Qur’ān liv. 1.

198Qur’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.

199Qur’ān vii. 22.

200Qur’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.

202The word rendered by “explanation” here, means alsoinformation, anduse,advantage,profit,benefit, &c.

203Literally, “your morning cup,” drunk at dawn ere leaving a house.

204Asiatics drink “to the love” of a friend; not “to his health.”

205The parrot is known by the title “Sugar-eating.”

206A 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.”

207The dervish orders call their peculiar cap a “mitre” or “crown” (tāj).

208The “four rivers” of Paradise, of water, milk, wine, and honey. Qur’ān xlvii. 16.

209Qur’ān iii. 31; and numerous other places.

210This 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.”

210This 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.”

“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.”

211Canonical “responsibility” falls on all of sane mind and adult age.

212See note to dist. No. 33 of the present poem.

213Qur’ān vii. 112, &c.

214By a “perfect man” a saint is intended; as by “imperfect,” here and before, an ordinary mortal is depicted.

215Qur’ān vii. 203; xlvi. 28. By “ear” and “tongue” a learner and a teacher are symbolised.

216A hazardous assertion. See Anecdotes, Chap, iii., Nos. 2, 5, 7, &c.

217A proverbial expression, like: “All’s well that ends well.“

218Qur’ān ii. 100.

219Qur’ān xxiii. 112.

220Also Qur’ān xxiii. 112.

221The ”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.

222This rhapsody is mystical, like the Song of Solomon. A “tongue” is a teacher, informant; a prophet; and, apparently, even God himself.

223Qur’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.

225The poet’s “beloved” appears, here, to be God.

226Allusion appears to be made to Qur’ān xxi. 107.

227This 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.

228The “two worlds,” spiritual and material, future and present.

229The poet’s “love,” is still God. This section purports to be an excursus on the following distich of the poet Sanā’ī, who diedA.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?”

229The poet’s “love,” is still God. This section purports to be an excursus on the following distich of the poet Sanā’ī, who diedA.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?”

“Why leavest thou thy guild, its rules or faith or sin?

Why quittest thou thy mistress, be she plump or thin?”

230Reflections on God’s unity, and the plurality of created being.

231Qur’ān xix. 41, &c.

232Anecdotes, Chap. vi.

233“Life” and “coral,” in Persian “jān” and “merjān.”

234Men from moral, dawn from material light.

235Qur’ān lv. 29.

236This section purports to be a dissertation on the dictum: “What God wills, is.”

237Man’s “record” is the register of his thoughts, words, and deeds, kept by angels, to be produced in the last judgment.

238The same word in Persian,bū, signifies “odour” and “hope.” The thing hoped for becomes a distant, odoriferous flower.

239Qur’ān ii. 23, and forty places in all.

240Jacob is said to have wept himself blind on losing Joseph; the smell of his son’s coat, when refound, later, restored him.

241Ferhād was Shīrīn’s lover. (See Tale 6, distich 107, note.)

242Majnūn, in story, went mad for love of Laylà.

243The “Sage of Gazna” is the poet Sanā’ī, already mentioned in the notes to the present tale, distich 230.

244Joseph is held to have been most superlatively beautiful.

245Isrāfīl 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.

246Our word “fairy” is connected with the Persian “perī,” used here by the poet instead of the Arabic “jinn,” whence our “genie.”

247Qur’ān lv. 33.

248That is, it would appear:Individuals created out of nothing.

249That is:The Lord is with him who strives on the Lord’s side.

250A dried gourd, a calabash, is commonly used as a wine-decanter.

251An apostolic tradition.

252Also an apostolic tradition.

253Another apostolic tradition.

254The 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.”

255Qur’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.

256Luqmān’s story may be read in D’Herbelot,voce“Locman.”

257Arabian 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.

258A 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.

259That “Soul” is God, the “animus mundi.”

260Through humility.

261The “call” of God is the call to divine service, the‘Adhān(ezān).

262Bilāl, a negro, was the first caller to divine service. He was an early convert, a slave, then ‘Abū-Bekr’s freedman; then Mu’edhdhin.

263Mustafà,Chosen,Elect, is one of Muhammed’s titles.

264The 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).

265An explanation of this wild expression were much to be desired. Doubtless there is one.

266There 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.

267In performing her devotions, a Muslimess has to veil herself, even at home, as though she were abroad in public.

268These four lines are quoted from Sanā’ī, for comment.

269This section and the next two form a comment on Sanā’ī.

270Qur’ān l. 14. The “new creation” is the resurrection.

271The 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.”

272Prisoners and fugitive slaves have iron rings or a kind of wooden pillory fastened round their necks to prevent flight or insubordination.

273Venus, the musician, who inhabits the planet. See Tale iii., dist. 223.

274Muhammed.

275The original name of Medīna,—Jatrippa.

276Qur’ān xlvii. 17.

277Qur’ān vii. 171.

278Tradition 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.

279This is a traditionary legend.

280The circumambulation of the “House of God” at Mekka, is one of the ceremonies of a pilgrimage, &c.

281Qur’ān i. 5.

282Hātim 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.

283Qur’ān xx. 97, makes the wandering Jew, Sāmirī, who produced the golden calf, to shun every one, saying, “Touch me not!”

284Vicar 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.

285Bāyezīd of Bestām, in Persia, an early Gnostic saint; diedA.D.874 (A.H.261).

286Yezīd, second Caliph of Damascus, persecutor of Husayn, son of the fourth Caliph ‘Ali.

287The 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.

289Qur’ān iii. 12, mentions several things “made goodly to man.“

290Qur’ān vii. 189, relates the creation of a helpmate for Adam.

291Muhammed.

292For Humayrā, see a note in No. 8, dist. 69.

293Yet Europe still pretends to believe that Islām has denied the possession of a soul by woman!

294Qur’ān lxxix. 24. So Pharaoh is there said to have styled himself.

295Qur’ān ii. 3, &c.

296Not Easterns only have a superstition about treasures hid in ruins.

297Qur’ān xxii. 11.

298Man has a triple nature, vegetative, bestial, and human.

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