Part 3

Every painter is in hell fire; and God will appoint a person at the day of resurrection for every picture he shall have drawn, to punish him, and they will punish him in hell. Then if you must make pictures, make them of trees and things without souls.

Whosoever shall tell a dream, not having dreamed, shall be put to the trouble at the day of resurrection of joining two barleycorns; and he can by no means do it; and he will be punished. And whosoever listeneth to others' conversation, who dislike to be heard by him, and avoid him, boiling lead will be poured into his ears at the day of resurrection. And whosoever draweth a picture shall be punished by ordering him to breathe a spirit into it, and this he can never do, and so he will be punished as long as God wills.

O servants of God, use medicine: because God hath not created a pain without a remedy for it, to be the means of curing it, except age; for that is a pain without a remedy.

He who is not loving to God's creatures and to his own children, God will not be loving to him.

The truest words spoken by any poet are those of Lebid, who said, "Know that everything is vanity except God."

Verily he who believeth fighteth with his sword and tongue: I swear by God, verily abuse of infidels in verse is worse to them than arrows.

Meekness and shame are two branches of faith, and vain talking and embellishing are two branches of hypocrisy.

The calamity of knowledge is forgetfulness, and to lose knowledge is this, to speak of it to the unworthy.

Who pursueth the road to knowledge, God will direct him to the road of paradise; and verily the angels spread their arms to receive him who seeketh after knowledge; and everything in heaven and earth will ask grace for him; and verily the superiority of a learned man over a mere worshiper is like that of the full moon over all the stars.

Hearing is not like seeing: verily God acquainted Moses of his tribe's worshiping a calf, but he did not throw down the tables; but when Moses went to his tribe, and saw with his eyes the calf they had made, he threw down the tables and broke them.

Be not extravagant in praising me, as the Christians are in praising Jesus, Mary's Son, by calling him God, and the Son of God; I am only the Lord's servant; then call me the servant of God, and his messenger.

It was asked, "O Messenger of God, what relation is most worthy of doing good to?" He said, "Your mother"; this he repeated thrice: "and after her your father, and after him your other relations by propinquity."

God's pleasure is in a father's pleasure, and God's displeasure is a father's displeasure.

Verily one of you is a mirror to his brother: Then if he see a vice in his brother he must tell him to get rid of it.

The best person near God is the best among his friends; and the best of neighbors near God is the best person in his own neighborhood.

Deliberation in undertaking is pleasing to God, and haste is pleasing to the devil.

The heart of the old is always young in two things: in love for the world, and length of hope.

_Of Death_

Wish not for death any one of you; either a doer of good works, for peradventure he may increase them by an increase of life; or an offender, for perhaps he may obtain the forgiveness of God by repentance.

When the soul is taken from the body, the eyes follow it, and look toward it: on this account the eyes remain open.

When a believer is nearly dead, angels of mercy come, clothed in white silk garments, and say to the soul of the dying man, "Come out, O thou who art satisfied with God, and with whom he is satisfied; come out to rest, which is with God, and the sustenance of God's mercy and compassion, and to the Lord, who is not angry." Then the soul cometh out like the smell of the best musk, so that verily it is handed from one angel to another, till they bring it to the doors of the celestial regions. Then the angels say, "What a wonderful, pleasant smell this is which is come to you from the earth!" Then they bring it to the souls of the faithful, and they are very happy at its coming; more than ye are at the coming of one of your family after a long journey. And the souls of the faithful ask it, "What hath such a one done, and such a one? how are they?" and they mention the names of their friends who are left in the world. And some of them say, "Let it alone; do not ask it, because it was grieved in the world, and came from thence aggrieved; ask it when it is at rest." Then the soul saith when it is at ease, "Verily such a one about whom ye ask is dead." And as they do not see him among themselves, they say to one another, "Surely he was carried to his mother, which is hell fire."

And verily when an infidel is near death, angels of punishment come to him, clothed in sackcloth, and say to his soul, "Come out, thou discontented, and with whom God is displeased; come to God's punishments." Then it cometh out with a disagreeable smell, worse than the worst stench of a dead body, until they bring it upon the earth, and they say, "What an extraordinarily bad smell this is"; till they bring it to the souls of the infidels.

A bier was passing, and the Prophet stood up for it; and we stood with him and said, "O Prophet! verily this bier is of a Jewish woman; we must not respect it." Then the Prophet said, "Verily death is dreadful: therefore when ye see a bier, stand up."

Do not abuse or speak ill of the dead, because they have arrived at what they sent before them; they have received the rewards of their actions; if the reward is good, you must not mention them as sinful; and if it is bad, perhaps they may be forgiven, but if not, your mentioning their badness is of no use.

Sit not upon graves, nor say your prayers fronting them.

Whoso consoleth one in misfortune, for him is a reward equal to that of the sufferer.

Whoso comforteth a woman who has lost her child will be covered with a garment in paradise.

The Prophet passed by graves in Medina, and turned his face toward them, and said, "Peace be to you, O people of the graves. God forgive us and you! Ye have passed on before us, and we are following you."

_Of the State after Death_

To whomsoever God giveth wealth, and he doth not perform the charity due from it, his wealth will be made into the shape of a serpent on the day of resurrection, which shall not have any hair upon its head, and this is a sign of its poison and long life, and it hath two black spots upon its eyes, and it will be twisted round his neck like a chain on the day of resurrection; then the serpent will seize the man's jaw-bones, and will say, "I am thy wealth, the charity for which thou didst not give, and I am thy treasure, from which thou didst not separate any alms."

The Prophet asked us, "Did any one of you dream?" We said, "No." He said, "But I did. Two men came to me and took hold of my hands, and carried me to a pure land: and behold, there was a man sitting and another standing: the first had an iron hook in his hand, and was hooking the other in the lip, and split it to the back of the neck, and then did the same with the other lip. While this was doing the first healed, and the man kept on from one lip to the other. I said, 'What is this?' They said, 'Move on,' and we did so till we reached a man sleeping on his back, and another standing at his head with a stone in his hand, with which he was breaking the other's head, and afterward rolled the stone about and then followed it, and had not yet returned, when the man's head was healed and well. Then he broke it again, and I said, 'What is this?' They said, 'Walk on'; and we walked, till we came to a hole like an oven, with its top narrow and its bottom wide, and fire was burning under it, and there were naked men and women in it; and when the fire burned high the people mounted also, and when the fire subsided they subsided also. Then I said, 'What is this?' They said, 'Move on'; and we went on till we came to a river of blood, with a man standing in the middle of it, and another man on the bank, with stones in his hands: and when the man in the river attempted to come out, the other threw stones in his face, and made him return. And I said, 'What is this'? They said, 'Advance'; and we moved forward, till we arrived at a green garden, in which was a large tree, and an old man and children sitting on the roots of it, and near it was a man lighting a fire. Then I was carried upon the tree, and put into a house which was in the middle of it—a better house I have never seen: and there were old men, young men, women, and children. After that they brought me out of the house and carried me to the top of the tree, and put me into a better house, where were old men and young men. And I said to my two conductors, 'Verily ye have shown me a great many things to-night, then inform me of what I have seen.' They said, 'Yes: as to the man whom you saw with split lips, he was a liar, and will be treated in that way till the day of resurrection; and the person you saw getting his head broken is a man whom God taught the Koran, and he did not repeat it in the night, nor practise what is in it by day, and he will be treated as you saw till the day of resurrection; and the people you saw in the oven are adulterers; and those you saw in the river are receivers of usury; and the old man you saw under the tree is Abraham; and the children around them are the children of men: and the person who was lighting the fire was Malik, the keeper of hell; and the first house you entered was for the common believers; and as to the second house, it is for the martyrs: and we who conducted you are one of us Gabriel, and the other Michael; then raise up your head'; and I did so, and saw above it as it were a cloud: and they said, 'That is your dwelling.' I said, 'Call it here, that I may enter it'; and they said, 'Verily your life remaineth, but when you have completed it, you will come into your house.'"

When God created paradise, he said to Gabriel, "Go and look at it"; then Gabriel went and looked at it and at the things which God had prepared for the people of it. After that Gabriel came and said, "O my Lord! I swear by thy glory no one will hear a description of paradise but will be ambitious of entering it." After that God surrounded paradise with distress and troubles, and said, "O Gabriel, go and look at paradise." And he went and looked, and then returned and said, "O my Lord, I fear that verily no one will enter it." And when God created hell fire he said to Gabriel, "Go and take a look at it." And he went and looked at it, and returned and said, "O my Lord, I swear by thy glory that no one who shall hear a description of hell fire will wish to enter it." Then God surrounded it with sins, desires, and vices; after that he said to Gabriel, "Go and look at hell fire," and he went and looked at it, and said, "O my Lord, I swear by thy glory I am afraid that every one will enter hell, because sins are so sweet that there is none but will incline to them."

If ye knew what I know of the condition of the resurrection and futurity, verily ye would weep much and laugh little.

Then I said, "O messenger of God! shall we perish while the virtuous are among us?" He said, Yes, when the wickedness shall be excessive, verily there will be tribes of my sects that will consider the wearing of silks and drinking liquor lawful, and will listen to the lute: and there will be men with magnificent houses, and their milch-animals will come to them in the evening, full of milk, and a man will come begging a little and they will say, Come to-morrow. Then God will quickly send a punishment upon them, and will change others into the shape of monkeys and swine, unto the day of resurrection.

Verily among the signs of the resurrection will be the taking away of knowledge from among men; and their being in great ignorance and much wickedness and much drinking of liquor, and diminution of men, and there being many women; to such a degree that there will be fifty women to one man, and he will work for a livelihood for the women.

How can I be happy, when Israfil hath put the trumpet to his mouth to blow it, leaning his ear toward the true God for orders, and hath already knit his brow, waiting in expectation of orders to blow it?

_Of Destiny_

The hearts of men are at the disposal of God like unto one heart, and he turneth them about in any way that he pleaseth. O Director of hearts, turn our hearts to obey thee.

The first thing which God created was a pen, and he said to it, "Write." It said, "What shall I write?" And God said, "Write down the quantity of every separate thing to be created." And it wrote all that was and all that will be to eternity.

There is not one among you whose sitting-place is not written by God, whether in the fire or in paradise. The companions said, "O Prophet! since God hath appointed our place, may we confide in this and abandon our religious and moral duty?" He said, "No, because the happy will do good works, and those who are of the miserable will do bad works."

The Prophet of God said that Adam and Moses (in the world of spirits) maintained a debate before God, and Adam got the better of Moses; who said, "Thou art that Adam whom God created by the power of his hands, and breathed into thee from his own spirit, and made the angels bow before thee, and gave thee an habitation in his own paradise: after that thou threwest man upon the earth, from the fault which thou committedst." Adam said, "Thou art that Moses whom God elected for his prophecy, and to converse with, and he gave to thee twelve tables, in which are explained everything, and God made thee his confidant, and the bearer of his secrets: then how long was the Bible written before I was created?" Moses said, "Forty years." Then Adam said, "Didst thou see in the Bible that Adam disobeyed God?" He said, "Yes." Adam said, "Dost thou then reproach me on a matter which God wrote in the Bible forty years before creating me?"

Ayesha relates that the Prophet said to her, "Do you know, O Ayesha! the excellence of this night?" (the fifteenth of Ramadan). I said, "What is it, O Prophet?" He said, "One thing in this night is, that all the children of Adam to be born in the year are written down; and also those who are to die in it, and all the actions of the children of Adam are carried up to heaven in this night; and their allowances are sent down." Then I said, "O Prophet, do none enter Paradise except by God's mercy?" He said, "No, none enter except by God's favor": this he said thrice. I said, "You, also, O Prophet! will you not enter into paradise, excepting by God's compassion?" Then the Prophet put his hand on his head, and said, "I shall not enter, except God cover me with his mercy": this he said thrice.

A man asked the Prophet what was the mark whereby a man might know the reality of his faith. He said, "If thou derive pleasure from the good which thou hast done, and be grieved for the evil which thou hast committed, thou art a true believer." The man said, "What doth a fault really consist in?" He said, "When anything pricketh thy conscience, forsake it."

I am no more than man: when I order you anything with respect to religion, receive it; and when I order you about the affairs of the world, then I am nothing more than man.

ARABIC LITERATURE

EARLY HISTORY AND SCIENCE

"_O Thou who diest not, have mercy on him who dies._" THE GOLDEN MEADOWS OF MASOUDI.

ARABIC LITERATURE

EARLY HISTORY AND SCIENCE

(INTRODUCTION)

Among the early chronicles of the Arabs, as we have already stated, by far the most celebrated is the many-volumed work of Masoudi, called, the "Book of Golden Meadows." It is a collection of interesting and sometimes scandalous anecdotes about anything and everything in the past, but chiefly about the earlier caliphs. These, with true Eastern subtlety, Masoudi criticises where criticism will be safe, in order that he may praise with a convincing air where he thinks praise will be especially pleasing to the powerful of his own day. In other words, the author is an accomplished courtier as well as a witty and entertaining writer. His book begins, as do all Arab books, with the formula, "In the name of the most merciful God," followed by the usual preface praising Mohammed and the author's own work, and explaining its origin. Then follow, chronologically arranged, the anecdotes of which we quote some that refer to the best-known caliphs.

Masoudi himself was of the genuine Arab blood, a man of prominence descended from one of the comrades of Mohammed. He was born at Bagdad, but was, like many of his countrymen, a wanderer. After visiting all lands, he finally selected Egypt as his dwelling-place, and there died, probably in A.D. 957. Al Bukhari and other earlier travelers had collected all the tales of the Prophet, so Masoudi devoted himself to gathering other legends. From the vast bulk of these he made a thirty-volume historical work, most of which has disappeared. He then selected from this the material for a briefer work, and then, by a third process of distillation, gathered the best of his anecdotes into the "Golden Meadows."

Of the more careful historians and genuine scientists who followed, Avicenna, from whose philosophical work we give an extract here, must assuredly be ranked the first.

EARLY HISTORY AND SCIENCE

THE BOOK OF GOLDEN MEADOWS AND OF MINES OF PRECIOUS STONES

IN THE NAME OF THE MOST MERCIFUL GOD, PITIFUL AND HELPFUL:

Let us praise God, whose works we should study, and celebrate and glorify. May God grant his blessing and his peace to Mohammed, chief of the prophets, and to all his holy posterity.

THE CALIPHATE OF ABU BEKR, THE TRUTHFUL

Abu Bekr surpassed all the Mohammedans in his austerity, his frugality, and the simplicity of his life and outward appearance. During his rule he wore but a single linen garment and a cloak. In this simple dress he gave audience to the chiefs of the noblest Arab tribes and to the kings of Yemen. The latter appeared before him dressed in richest robes, covered with gold embroideries and wearing splendid crowns. But at sight of the Caliph, shamed by his mingling of pious humility and earnest gravity, they followed his example and renounced their gorgeous attire.

THE CALIPHATE OF AL MANSUR, THE BUILDER OF BAGDAD

Al Mansur, the third Caliph of the house of Abbas, succeeded his brother Es-Saffah ("'the blood-shedder") A.D. 754. He was a prince of great prudence, integrity, and discretion; but these good qualities were sullied by his extraordinary covetousness and occasional cruelty. He patronized poets and learned men, and was endowed with a remarkable memory. It is said that he could remember a poem after having only once heard it. He also had a slave who could commit to memory anything that he had heard twice, and a slave-girl who could do the same with what she had heard three times.

One day there came to him a poet bringing a congratulatory ode, and Al Mansur said to him: "If it appears that anybody knows it by heart, or that any one composed it—that is to say, that it was brought here by some other person before thee—will give thee no recompense for it; but if no one knows it, we will give thee the weight in money of that upon which it is written."

So the poet repeated his poem, and the Caliph at once committed it to memory, although it contained a thousand lines. Then he said to the poet: "Listen to it from me," and he recited it perfectly. Then he added: "And this slave, too, knows it by heart." This was the case, as he had heard it twice, once from the poet and once from the Caliph. Then the Caliph said: "And this slave-girl, who is concealed by the curtain, she also recollects it." So she repeated every letter of it, and the poet went away unrewarded.

Another poet, El Asmaïy, was among the intimate friends and table-companions of the Caliph. He composed some very difficult verses, and scratched them upon a fragment of a marble pillar, which he wrapped in a cloak and placed on the back of a camel. Then he disguised himself like a foreign Arab, and fastened on a face-cloth, so that nothing was visible but his eyes, and came to the Caliph and said: "Verily I have lauded the Commander of the Faithful in a 'Kasidah'" (ode).

Then said Al Mansur: "O brother of the Arabs! if the poem has been brought by any one beside thee, we will give thee no recompense for it; otherwise we will bestow on thee the weight in money of that upon which it is written." So El Asmaïy recited the Kasidah, which, as it was extraordinarily intricate and difficult, the Caliph could not commit to memory. He looked toward the slave and the girl, but they had neither of them learned it. So he cried: "O brother of the Arabs! bring hither that whereon it is written, that we may give thee its weight."

Then said the seeming Arab: "O my Lord! of a truth I could find no paper to write it upon; but I had amongst the things left me at my father's death a piece of a marble column which had been thrown aside as useless, so I scratched the Kasidah upon that."

Then the Caliph had no help for it but to give him its weight in gold, and this nearly exhausted his treasury. The poet took it and departed.

When he had gone away, the Caliph said: "It forces itself upon my mind that this is El Asmaïy." So he commanded him to be brought back, and lo! it was El Asmaïy, who said: "O Commander of the Faithful! verily the poets are poor and are fathers of families, and thou dost debar them from receiving anything by the power of thy memory and the memories of this slave and this slave-girl. But wert thou to bestow upon them what thou couldst easily spare, they might with it support their families, and it could not injure thee."

One day the poet Thalibi recited an ode in the presence of Al Mansur, hoping for a reward. When he had finished, the Caliph said to him: "Will you have three hundred dinars from my treasury, or hear three wise sayings from my lips?" "Oh," said the poet, anxious to curry favor with his master, "durable wisdom is better than transitory treasure." "Very well," said the Caliph, "the first word of wisdom is: When your garment is worn, don't sew on a new patch, for it looks badly." "Alas! alas!" wailed the poet, "there go a hundred dinars at one blow." The Caliph smiled, and continued: "The second piece of advice is: When you anoint your beard, don't anoint the bottom of it, lest you soil your clothes." "Ah!" sighed the poet, "there go the second hundred." Again the Caliph smiled, and continued: "The third piece of advice-—-" "O Caliph," cried the poet in an agony: "keep the third piece of advice to yourself and let me have the last hundred dinars." Then the Caliph laughed outright and ordered five hundred dinars to be paid him from the treasury.

_Al Mansur and Abu Muslim_