Chapter 4

In the Life of Ibn Abd Al-Barr, a Traditionist of Cordova, who, "it is stated, died in the year 380 (A.D. 990), but God knows best," a number of good stories are collected. This is one. "It is related that, when Adam was sent out of Paradise and down to earth by Almighty God, the angel Gabriel went to him and said: 'O Adam! God here sends you three qualities, so that you may select one of them for yourself and leave the two others.'

"'What are they?' said Adam.

"Gabriel replied: 'Modesty, Piety, and Intelligence.'

"'I choose Intelligence,' said Adam.

"The angel then told Modesty and Piety to return to Heaven, because Adam had made choice of Intelligence.

"They answered: 'We will not return.'

"'How!' said he. 'Do you mean to disobey me?'

"They replied: 'We do not, but our orders were, never to quit Intelligence wherever she might be.'"

Another story showing how destructively effective may be the use of fairness--politeness with the buttons off--is of an Arab who, on being insulted copiously by a stranger, remained silent. To the question why he did not reply, he said: "I know not the man's vices and am unwilling to reproach him with defects he may not have."

Two other anecdotes are of the famous jester, Al-Jammaz. The first tells how at Basra a man perceiving the new moon, which indicated the beginning of the month of fasting, Ramadan, pointed it out eagerly to his companions. "When the moon which indicates the end of the fast was nearly due, Al-Jammaz knocked at the door of this too officious person and said: 'Come! get up and take us out of the scrape into which you brought us.'"

Al-Jammaz was delighted with the following example of his readiness. "One rainy morning," he said, "I was asked by my wife what was best to be done on such a day as that, and I answered: 'Divorcing a troublesome wife.' This stopped her mouth."

Al-Mubarrad used frequently to recite these lines at his assemblies: _O you who, in sumptuous array, strut about like princes and scorn the hatred of the poor, know that the saddle-cloth changeth not the nature of the ass, neither do splendid trappings change the nature of the pack horse._

When Al-Mubarrad died a poet wrote of him: _Behold the mansion of literature half-demolished, and destruction awaiting the remainder._ That was in 899.

To excuse himself for a want of social ceremony, Ibn Abi 's-Sakr, "an amateur of the belles-lettres," who died in 1105, composed these verses: _An indisposition called eighty years hinders me from rising to receive my friends; but when they reach an advanced age, they will understand and accept my excuse._

Old age occurs also in a poem of Al-Otbi, who died in 842: _When Sulaima saw me turn my eyes away--and I turn my glances away from all who resemble her--she said: "I saw thee mad with love"; and I replied: "Youth is a madness of which old age is the cure."_ This phrase, says Ibn Khallikan, afterwards became a proverb. Most nations have anecdotes in which the idea occurs.

The following anecdote of the kadi Shuraih, who was famous not only for his "great skill in distinguishing right from wrong" but also for his humour, is very pleasing. Adi Ibn Arta, who was blind, went to the kadi's house one day, and the following dialogue ensued:

"Where are you, kadi? May God direct you!"

"I am between you and the wall."

"Listen to me."

"I can hear very well."

"I am a native of Syria."

"It is a distant land."

"And I have married a wife from your country."

"May you live happily and have many children!"

"And I wanted to take her on a journey."

"Each man has the best right over his own family."

"But I engaged not to remove her from her native place."

"Engagements are binding."

"Judge then between us."

"I have already done so."

"And against whom have you given it?"

"Against your mother's son."

"On whose evidence?"

"On the evidence of your maternal aunt's sister's son."

I find a similar quality--not un-Johnsonian--in the reply of At-Tirmidi the juriconsult to a question, as reported by Abu 't-Taiyib Ahmad Ibn Othman As-Simsar. "I was," said he, "at Abu Jaafar At-Tirmidi's when a person consulted him about the saying of the Prophet, that God descended to the heaven of the world (i.e. the lowest of the seven heavens). This person expressed his desire to know how there could, in that case, be anything more exalted than the lowest heaven?

"At-Tirmidi replied: 'The descent is intelligible; the manner how is unknown; the belief therein is obligatory; and the asking about it is a blameable innovation.'"

The kadi Yahya Ibn Aktham, although famous for his licentiousness, was orthodox to the marrow. It was he who said: "The _Koran_ is the word of God, and whoever says that it has been created by man should be invited to abandon that opinion; and if he do not, his head should be struck off."

The following dialogue between Yahya and a man is very characteristic of dry Persian sagacity. The man began it, thus: "May God preserve you! How much should I eat?"

Yahya replied: "Enough to get over hunger and not enough to attain satiety."

"How long may I laugh?"

"Till your face brightens, but without raising your voice."

"How long should I weep?"

"Weeping should never fatigue you, if it be through fear of God."

"What actions of mine should I conceal?"

"As many as you can."

"What are the actions which I should do openly?"

"Those which may serve as examples to good and virtuous men, whilst they secure you from public reprobation."

On this the man exclaimed: "May God preserve us from words which abide when deeds have passed away!" It is possible that there were reserves of meaning in this final speech, for Yahya's surname Aktham signifies either "a corpulent man" or "sated with food."

I have not borrowed much from Ibn Khallikan's heroics, but this is good. Al-Moizz having conquered Egypt, he entered Old Cairo. His pretensions to be a descendant of Ali had already been contested, and on his approach the people of the city went forth to meet him, accompanied by a band of sharifs, and Ibn Tabataba, who was one of the number, asked him from whom he drew his descent.

To this question Al-Moizz replied: "We shall hold a sitting to which all of you shall be convened, and there we shall expose to you the entire chain of our genealogy."

Being at length established in the castle of Cairo, he gave a public audience, as he had promised, and having taken his seat, he asked if any of their chiefs were still alive?

"No," replied they, "not one of any consequence survives."

He then drew his sword half-way out of the scabbard and exclaimed: "This is my genealogy! And here," said he, scattering a great quantity of gold among them, "are proofs of my nobility!"

On this they all acknowledged him for their lord and master.

XIV.--THE ASCETICS

Of Bishr Ibn Al-Harith Al-Hafi, one of Baghdad's holiest ascetics, it is told that his choice of the life of saintliness thus came about. Happening to find on the road a leaf of paper with the name of God written on it, which had been trampled underfoot, he bought ghalia with some dirhems which he had about him, and, having perfumed the leaf with it, deposited it in a hole in a wall.

Afterwards he had a dream, in which a voice seemed to say to him: "O Bishr! thou hast perfumed my name, and I shall surely cause thine to be a sweet odour both in this world and the next."

When he awoke, he gave up the world, and turned to God.

Bishr being once asked with what sauce he ate his bread, replied: "I think on good health, and I take that as my sauce."

One of his prayers was this: "O, my God! deprive me of notoriety, if thou hast given it to me in this world for the purpose of putting me to shame in the next."

It was a true saying of another famous ascetic, Al-Fudail, that, when God loves a man, He increases his afflictions, and when He hates a man, He increases his worldly prosperity.

Asceticism, however, had not robbed him of human sympathy or warped his nature, for he said at another time: "For a man to be polite to his company and make himself agreeable to them is better than to pass nights in prayer and days in fasting."

Abu Ali Ar-Razi said: "I kept company with Al-Fudail during thirty years, and I never saw him laugh or smile but on one occasion, and that was the death of his son. On my asking him the reason, he replied: 'Whatever is pleasing to God is pleasing to me.'"

Maruf Al-Karkhi, another celebrated saint, who died in Baghdad in 805, had a sensible elasticity. Passing, one day, by a water-carrier who was crying out: "God have mercy on him who drinketh!" he went up to him and took a drink, although he was at that time keeping a strict fast.

Some one, horrified at the impiety, said to him: "Art thou not keeping a fast?"

He replied: "Yes, I am, but I hoped for the fulfilment of that man's prayer."

One of the sayings of Abd Al-Ala, a man of holy life, was this: "Buying what one does not require, is selling what one requires."

Another pious man, Abu Othman Al-Mazini the grammarian, used to tell the following story against himself: "There was a person who, for a long time, studied under me the grammar of Sibawaih, and who said to me, when he got to the end of the book, 'May God requite you well! As for me, I have not understood a letter of it.'"

Yahya, a celebrated preacher, on being asked by a descendant of the Prophet, "Tell me, Master! and may God assist you! what is your opinion of us who are the people of the house,"--that is to say, the members of Muhammad's family,--replied: "It is that which I would say of clay kneaded with the water of divine revelation and sprinkled with the water of the heavenly mission: can it give out any other odour than the musk of true direction and the ambergris of piety?"

The Alide was so highly pleased with this answer that he filled Yahya's mouth with pearls.

Yahya, who died on March 30, 872, had a very graceful turn for apophthegms. "True friendship," said he, "cannot be augmented by kindness nor diminished by unkindness." And again, he said: "To him who is going to see a true friend the way never appears long; he who goes to visit his beloved never feels lonely on the road."

The exaltation of friendship is indeed one of the beautiful things about this book. And the reader can never have too much of it. Buri Taj Al-Muluk was, says Ibn Khallikan, merely a man of talent, but the following verse by him contains a perfectly splendid compliment: _My friend approached from the west, riding on a grey horse, and I exclaimed: "Glory to the Almighty! the sun has risen in the west!"_

At-Tihami, the poet, one of whose poems, an elegy on the death of his son, brings ill-luck when quoted, wrote these admirable lines on the same theme: _In the company of noble-minded men there is always room for another. Friendship, it is true, renders difficulties easy: a house may be too small for eight persons, yet friendship will make it hold a ninth._

XV.--A NIGHT SCENE

The capriciousness of the moods of these sombre and terrible Eastern autocrats--the strange sentimental chinks in their armour--are seen in the very characteristic story which follows. "Secret information having been given to Al-Mutawakkil that the imam, Abu 'l-Hasan Al-Askari, had a quantity of arms, books, and other objects for the use of his followers concealed in his house, and being induced by malicious reports to believe that he aspired to the empire, he sent one night some soldiers of the Turkish guard to break in on him when he least expected such a visit.

"They found him quite alone and locked up in his room, clothed in a hair-shirt, his head covered with a woollen cloak, and turned with his face in the direction of Mecca, chanting, in this attitude, some verses of the _Koran_ expressive of God's promises and threats, and having no other carpet between him and the earth than sand and gravel.

"He was carried off in that attire and brought, in the depth of the night, before Al-Mutawakkil, who was then engaged in drinking wine. On seeing him, the khalif received him with respect, and being informed that nothing had been found in his house to justify the suspicions cast upon him, he seated him by his side and offered him the goblet which he held in his hand.

"'Commander of the Faithful!' said Abu 'l-Hasan, 'a liquor such as that was never yet combined with my flesh and blood; dispense me therefore from taking it.'

"The khalif acceded to his request, and then asked him to repeat some verses which might amuse him.

"Abu 'l-Hasan replied that he knew by heart very little poetry; but Al-Mutawakkil having insisted, he recited these lines (which anticipate Poe's "Conqueror Worm" very thoroughly): _'They passed the night on the summits of the mountains, protected by valiant warriors; but their place of refuge availed them not. After all their pomp and power, they had to descend from their lofty fortresses to the custody of the tomb. O what a dreadful change! Their graves had already received them when a voice was heard exclaiming: "Where are the thrones, the crowns, and the robes of slate? Where are now the faces once so delicate, which were shaded by veils and protected by the curtains of the audience-hall?" To this demand, the tomb gave answer sufficient: "The worms," it said, "are now revelling upon those faces; long had these men been eating and drinking, but now they are eaten in their turn."'_

"Every person present was filled with apprehension for Abu 'l-Hasan Ali's safety; they feared that Al-Mutawakkil, in the first burst of indignation, would have vented his wrath upon him; but they perceived the khalif weeping bitterly, the tears trickling down his beard, and all the assembly wept with him.

"Al-Mutawakkil then ordered the wine to be removed, after which he said: 'Tell me, Abu 'l-Hasan! are you in debt?'

"'Yes,' replied the other, 'I owe four thousand dinars.'

"The khalif ordered that sum to be given him, and sent him home with marks of the highest respect."

XVI.--THE FAIR

The book contains the lives of very few women; but one of the privileged of her sex is Buran, who died in 884. She became the wife of the khalif Al-Mamun, who, says Ibn Khallikan rather ungallantly, was "induced to marry her by the high esteem he bore her father." That her father, the vizier, saw no slight in this, but was not unwilling that his daughter should pass under the roof of another, we may perhaps gather from the lavishness of the wedding, which was celebrated at Fam As-Silh, with festivities and rejoicings, the like of which were never witnessed for ages before. The vizier's liberality went so far that he showered balls of musk upon the Hashimites, the commanders of the troops, the katibs, and the persons who held an eminent rank at court. Musk is an expensive thing in itself, but each of these balls contained a ticket, and the person into whose hands it fell, having opened it and read its contents, proceeded to an agent specially appointed for the purpose, from whom he received the object inscribed on the ticket, whether it was a farm or other property, a horse, a slave-girl, or a mameluk. The vizier then scattered gold and silver coins and eggs of amber among the rest of the people.

Capricious generosity marked many of these rulers. Thus it is told of Ibn Bakiya, the vizier, that in the space of twenty days he distributed twenty thousand robes of honour. "I saw him one night at a drinking party," says Abu Ishak As-Sabi, "and, during the festivity, he changed frequently his outer dress according to custom: every time he put on a new pelisse, he bestowed it on one or other of the persons present; so that he gave away, in that sitting, upwards of two hundred pelisses.

"A female musician then said to him: 'Lord of viziers! there must be wasps in these robes to prevent you from keeping them on your body!'

"He laughed at this conceit, and ordered her a present of a casket of jewels."

Another of the ladies whom Ibn Khallikan so seldom leaves his high road to notice is As-Saiyida Sukaina, who, however, could not well be excluded, since she was "the first among the women of her time [she died A.D. 735] by birth, beauty, wit, and virtue." Part of her fame rests upon her repartees to poets: a most desirable form of activity. Thus, Orwa had a brother called Abu Bakr, whose death he lamented in some extravagant verses of which these are the concluding lines: _My sorrow is for Bakr, my brother! Bakr has departed from me! What life can now be pleasing after the loss of Bakr?_

When Sukaina heard these verses, she asked who was Bakr? And on being informed, she exclaimed: "What! that little blackamoor who used to run past us? Why, everything is pleasing after the loss of Bakr, even the common necessaries of life--bread and oil!"

Another female intruder. It is told of Ibn As-Sammak, a pious sage and "professional relater of anecdotes," that having held a discourse one day in the hearing of his slave-girl, he asked her what she thought of it. She replied that it would have been good but for the repetitions.

"But," said he, "I employ repetitions in order to make those understand who do not."

"Yes," she replied, "and to make those understand who do not, you weary those who do."

One of the sayings of Ibn As-Sammak was: "Fear God as if you had never obeyed Him, and hope in Him as if you had never disobeyed Him."

XVII.--THE GREAT JAAFAR

The father of the great Jaafar was Yahya the Barmekide, the friend and vizier of Harun Ar-Raschid. From this family Ibn Khallikan claimed descent. Yahya was "highly distinguished for wisdom, nobleness of mind, and elegance of language." One of his sayings was this: "Three things indicate the degree of intelligence possessed by him who does them: the bestowing of gifts, the drawing up of letters, and the acting as ambassador."

Another: "Spend when Fortune turns toward you, for her bounty cannot then be exhausted; spend when she turns away, for she will not remain with you."

He said also, very comfortingly: "The sincere intention of doing a good action and a legitimate excuse for not doing it are equivalent to its accomplishment."

He died in 805, after long imprisonment by the illustrious khalif whose pleasure it had been to address him always as "My father."

Such was Jaafar's parent. One of the greatest men in the whole work is Jaafar himself, called Jaafar the Barmekide, also vizier to Harun Ar-Raschid. Of his somewhat sardonic shrewdness this is a good example. Having learned that Ar-Raschid was much depressed in consequence of a Jewish astrologer having predicted to him that he would die within a year, he interviewed the Jew, who had been detained as a prisoner by the khalif's orders.

Jaafar addressed him in these terms: "You pretend that the khalif is to die in the space of so many days?"

"Yes," said the Jew.

"And how long are you yourself to live?" said Jaafar.

"So many years," replied the other, mentioning a great number.

Jaafar then said to the khalif: "Put him to death, and you will be thus assured that he is equally mistaken respecting the length of your life and that of his own."

This advice was followed by the khalif, who then thanked Jaafar for having dispelled his sadness.

At the other extreme--though akin in sardonic humour--is this incident. It is related that one day, at Jaafar's, a beetle flew towards Abu Obaid the Thakefite, and that Jaafar ordered it to be driven away, when Abu Obaid said: "Let it alone; it may perhaps bring me good luck; such is at least the vulgar opinion."

Jaafar on this ordered one thousand dinars to be given him, saying: "The vulgar opinion is confirmed."

The beetle was then set at liberty, but it flew towards Abu Obaid a second time, and Jaafar ordered him another present of the same amount.

Such was the affection the khalif felt for Jaafar that he caused a robe with two collars to be made which they could wear at the same time.

Fickle, however, are princes, and Jaafar's end came in the usual way, through treachery. He was killed, by the khalif's orders, by Yasir. Yasir having put Jaafar to death, carried in his head and placed it before the khalif.

The khalif looked at the head for some time, and then ordered Yasir to bring in two persons whom he named. When they came, he said to them: "Strike off Yasir's head, for I cannot bear the sight of Jaafar's murderer."

XVIII.--LOVE AND LOVERS

As I have said, these four great volumes are a mine from which many different metals may be extracted. My own researches having tended rather to a certain ironic quality, I have passed many lovers by; but let me make an exception or so. There is, for example, Kuthaiyr. In the account of this celebrated Arabian amorist, we come upon a very pretty story. Being once in the presence of Abd Al-Malik, this prince said to Kuthaiyr: "I conjure thee by the rights of Ali Abi Ibn Talib to inform me if thou ever sawest a truer lover than thyself."

To this Kuthaiyr replied: "Commander of the Faithful! conjure me by your own rights, and I shall answer you."

"Well," said the prince, "I conjure thee by my own rights; wilt thou not tell it to me now?"

"Certainly," said Kuthaiyr; "I will. As I was travelling in a certain desert, I beheld a man who had just pitched his toils to catch game, and I said to him: 'Why art thou sitting here?' And he replied: 'I and my people are dying with hunger, and I have pitched these toils that I may catch something which may sustain our lives till to morrow.' 'Tell me,' said I, 'if I remain with thee and thou takest any game, wilt thou give me a share?' He answered that he would; and whilst we were waiting, behold, a gazelle got into the net. We both rushed forward; but he outran me, and having disentangled the animal, he let it go. 'What,' said I, 'could have induced thee to do so?' He replied: 'On seeing her so like my beloved Laila in the eyes, I was touched with pity.'"

Little men who are disposed to envy the big on account of fair ladies may take comfort from Kuthaiyr, for although so ardent and successful, he was absurdly small: so short indeed that, when he went to visit Abd Al-Aziz Ibn Marwan, that prince used to banter him and say: "Stoop your head, lest you hurt it against the ceiling."

He was called Rabb Ad-Dubab (the king of the flies) for the same reason. One of his contemporaries said: "I saw him making the circuits round the Kaaba; and if anyone tell you that his stature exceeded three spans, that person is a liar."

Abu Omar Az-Zahid Al-Mutarriz, although he "ranked among the most eminent and the most learned of the philologers," and was famous for his "mortified life," could write love poems too. Here is one: _Overcome with grief, we stopped at As-Sarat one evening, to exchange adieus; and, despite of envious foes, we stood unsealing the packets of every passionate desire. On saying farewell, she saw me borne down by the pains of love, and consented to grant me a kiss; but, impelled by startled modesty, she drew her veil across her face. On this I said: "The full moon has now become a crescent." I then kissed her through the veil, and she observed: "My kisses are wine: to be tasted, they must be passed through the strainer."_ (It seems, however, from Ibn Khallikan's anxious dubiety on the matter, that this poem, after all, may have been written, like the Iliad, by another poet of the same name. God only knows.)

Another Anacreontic, this time by Ibn Zuhr: _Whilst the fair ones lay reclining, their cheek pillowed on the arm, a hostile inroad of the dawn took us by surprise. I had passed the night in filling up their cups and drinking what they had left; till inebriation overcame me, and my lot was theirs also. The wine well knows how to avenge a wrong; I turned the goblet up, and that liquor turned me down._