Part 8

"We were thus engaged in talk when two persons of well-to-do appearance came down the street toward us. 'There are his two guests,' the man said to me. 'What are their names and their fathers' names?' I asked. He informed me, and I accosted them immediately, saying: 'May my life be your sacrifice; your host is waiting impatiently for you.' I escorted them to the door as if I belonged to the house; they went in, and I followed. The master of the house perceived me, and, supposing that I had been brought by his friends, received me graciously, and placed me in the seat of honor. Then the meal was brought; it was well served, and we did honor to the dishes, whose savor excelled their odor. When the food had been removed and we had washed our hands, our host led us into another hall richly adorned. He redoubled his politeness toward me, and specially addressed his conversation to me. The two guests believed me to be an intimate friend of his, while the host treated me in this fashion because he believed I had been brought by his two friends.

"We had already emptied several cups when a young female slave came forward, as graceful as a willow-branch, and saluted us without timidity. She was offered a cushion to sit upon, and a lute was brought to her, which she tuned with a skill which struck me. She then sang an air in a most enchanting fashion; so great was the skill and art with which she sang that I could not suppress a feeling of jealousy. 'Young girl,' I said to her, 'you have still a good deal to learn.' These words irritated her; she threw down the lute, and exclaimed to the host: 'Since when do you admit to your intimacy such vexatious guests?'

"I repented of my remark when I saw the others look at me askance. 'Is there a lute here?' I asked. 'Yes,' was the reply. They brought me one, which I tuned to my liking, and then sang. I had hardly finished when the young slave cast herself at my feet, and, embracing them, said: 'Sir, pardon me in the name of heaven; I have never heard that air sung so exquisitely.' Her master and those present followed her example in praising me; cheerfulness was restored, and the cups circulated rapidly. I sang again, and the enthusiasm of my hearers was roused to such a pitch that I thought they would take leave of their senses. I waited awhile to let them recover themselves; then, taking my lute again, I sang for the third time. 'By Allah!' cried the slave, 'that is what deserves to be called singing!'

"The others, however, were beginning to feel the effects of the wine; the master of the house, who had a stronger head than his guests, entrusted them to the care of his own servants and of theirs, and had them conveyed home. I remained alone with him. After we had emptied some more cups, he said to me: 'Truly, sir, I consider the past days of my life, in which I did not know you, wasted. Kindly inform me who you are.' He pressed me so much that at last I told him my name. Immediately he rose, kissed my hand, and said: 'I should have been surprised, sir, had any one of a rank inferior to your own possessed such skill. To think one of the royal house was with me all the time, and I knew it not!' Being pressed by him to tell my story and what had attracted me to his house, I told him how I had stopped when I smelt the odor of the food, and described the hand and wrist I had seen at the window.

"He straightway called one of his female slaves and said: 'Go and tell So-and-so to come down.' He had all the slaves in succession brought before me. After having examined their hands, I said: 'No! the possessor of the hand I saw is not among them.' 'By Allah!' said my host, 'there are only my mother and my sister left! I will send for them.' Such generosity and kindness of heart surprised me. I said to him: 'May my life be your sacrifice! Before calling your mother, call your sister; it is probably she of whom I am in search.' 'Very well,' he said, and sent for her.

"As soon as I set eyes on her hand and wrist I cried: 'It is she, my dear host, it is she!' Without losing a moment, he ordered his servants to bring together ten respectable elderly men from the neighborhood. They came; he then sent for a sum of twenty thousand dirhems in two bags, and, addressing the ten men, said: 'I take you to witness that I give my sister here in marriage to Ibrahim, son of Mahdi, and that I bestow upon her a dowry of twenty thousand dirhems.' His sister and I both gave our agreement to the marriage, after which I gave one of the bags of money to my young wife, and distributed the other among the witnesses, saying: 'Excuse me, but this is all I have by me at present.' They accepted my present and retired.

"My host then proposed to prepare in his own house an apartment for us. Such generosity and kindness made me feel quite embarrassed. I said that I only desired a litter to convey my wife. He readily agreed, and sent along with it so magnificent a trousseau that it entirely fills one of my houses."

Mamoun was astonished at the generosity of the merchant. He granted his freedom and a rich present to the parasite, and ordered Ibrahim to present his father-in-law at court. The latter became one of the most intimate courtiers and companions of the Caliph.

_The Death of Al Mamoun_

During Al Mamoun's last campaign against the Greek Emperor he arrived at the River Qushairah, and encamped on its banks. Charmed by the clearness and purity of its waters, and by the beauty and fertility of the surrounding country, he had a kind of arbor constructed by the banks of the stream, intending to rest there some days. So clear was the water that the inscription on a coin lying at the bottom could be clearly read; but it was so cold that it was impossible for any one to bathe in it.

All at once a fish, about a fathom in length and flashing like an ingot of silver, appeared in the water. The Caliph promised a reward to any one who would capture it; an attendant went down, caught the fish and regained the shore, but as he approached the spot where Al Mamoun was sitting, the fish slipped from his grasp, fell into the water, and sank like a stone to the bottom. Some of the water was splashed on the Caliph's neck, chest, and arms, and wetted his clothes. The attendant went down again, recaptured the fish, and placed it, wriggling, in a napkin before the Caliph. Just as he had ordered it to be fried, Al Mamoun felt a sudden shiver, and could not move from the place. In vain he was covered with rugs and skins; he trembled like a leaf, and exclaimed: "I am cold! I am cold!" He was carried into his tent, covered with clothes, and a fire was lit, but he continued to complain of cold. When the fish had been cooked it was brought to him, but he could neither taste nor touch it, so great was his suffering.

As he grew rapidly worse, his brother Mutasim questioned Bakhteshou and Ibn Masouyieh, his physicians, on his condition, and whether they could do him any good. Ibn Masouyieh took one of the patient's hands and Bakhteshou the other, and felt his pulse together; the irregular pulsations heralded his dissolution. Just then Al Mamoun awoke out of his stupor; he opened his eyes, and caused some of the natives of the place to be sent for, and questioned them regarding the stream and the locality. When asked regarding the meaning of the name "Qushairah" they replied that it signified "Stretch out thy feet" (_i.e._, "die"). Al Mamoun then inquired the Arabic name of the country, and was told "Rakkah." Now, the horoscope drawn at the moment of his birth announced that he would die in a place of that name; therefore he had always avoided residing in the city of Rakkah, fearing to die there. When he heard the answer given by these people, he felt sure that this was the place predicted by his horoscope. Feeling himself becoming worse, he commanded that he should be carried outside his tent in order to survey his camp and his army once more. It was now night-time. As his gaze wandered over the long lines of the camp and the lights twinkling into the distance, he cried: "O thou whose reign will never end, have mercy on him whose reign is now ending." He was then carried back to his bed. Mutasim, seeing that he was sinking, commanded some one to whisper in his ear the confession of the Mohammedan faith ("There is no God but God, and Mohammed is the Apostle of God"). As the attendant was about to speak, in order that Al Mamoun might repeat the words after him, Ibn Masouyieh said to him: "Do not speak, for truly he could not now distinguish between God and Manes." The dying man opened his eyes—they seemed extraordinarily large, and shone with a wonderful luster; his hands clutched at the doctor; he tried to speak to him, but could not; then his eyes turned toward heaven and filled with tears; finally his tongue was loosened, and he spoke: "O thou who diest not, have mercy on him who dies," and he expired immediately. His body was carried to Tarsus and buried there.

ON MEDICINE

(BY AVICENNA)

Medicine considers the human body as to the means by which it is cured and by which it is driven away from health. The knowledge of anything, since all things have causes, is not acquired or complete unless it is known by its causes. Therefore in medicine we ought to know the causes of sickness and health. And because health and sickness and their causes are sometimes manifest, and sometimes hidden and not to be comprehended except by the study of symptoms, we must also study the symptoms of health and disease. Now it is established in the sciences that no knowledge is acquired save through the study of its causes and beginnings, if it has had causes and beginnings; nor completed except by knowledge of its accidents and accompanying essentials. Of these causes there are four kinds: material, efficient, formal, and final.

Material causes, on which health and sickness depend, are—the affected member, which is the immediate subject, and the humors; and in these are the elements. And these two are subjects that, according to their mixing together, alter. In the composition and alteration of the substance which is thus composed, a certain unity is attained.

Efficient causes are the causes changing and preserving the conditions of the human body; as airs, and what are united with them; and evacuation and retention; and districts and cities, and habitable places, and what are united with them; and changes in age and diversities in it, and in races and arts and manners, and bodily and animate movings and restings, and sleepings and wakings on account of them; and in things which befall the human body when they touch it, and are either in accordance or at variance with nature.

Formal causes are physical constitutions, and combinations and virtues which result from them.

Pinal causes are operations. And in the science of operations lies the science of virtues, as we have set forth. These are the subjects of the doctrine of medicine; whence one inquires concerning the disease and curing of the human body. One ought to attain perfection in this research; namely, how health may be preserved and sickness cured. And the causes of this kind are rules in eating and drinking, and the choice of air, and the measure of exercise and rest; and doctoring with medicines and doctoring with the hands. All this with physicians is according to three species: the well, the sick, and the medium of whom we have spoken.

THE EXISTING MONUMENTS

OR "CHRONOLOGY" OF AL BIRUNI

IN THE NAME OF GOD, THE COMPASSIONATE, THE MERCIFUL

Praise be to God who is high above all things, and blessings be on Mohammed, the elected, the best of all created beings, and on his family, the guides of righteousness and truth.

One of the exquisite plans in God's management of the affairs of his creation, one of the glorious benefits which he has bestowed upon the entirety of his creatures, is that categorical decree of his, not to leave in his world any period without a just guide, whom he constitutes as a protector for his creatures, with whom to take refuge in unfortunate and sorrowful cases and accidents, and upon whom to devolve their affairs, when they seem indissolubly perplexed, so that the order of the world should rest upon—and its existence be supported by—his genius. And this decree (that the affairs of mankind should be governed by a prophet) has been settled upon them as a religious duty, and has been linked together with the obedience toward God, and the obedience toward his prophet, through which alone a reward in future life may be obtained—in accordance with the word of him, who is truth and justice—and his word is judgment and decree, "O ye believers, obey God, and obey the prophets, and those among yourselves who are invested with the command."

ERA OF THE CREATION.—The first and most famous of the beginnings of antiquity is the fact of the creation of mankind. But among those who have a book of divine revelation, such as the Jews, Christians, Magians, and their various sects, there exists such a difference of opinion as to the nature of this fact, and as to the question how to date from it, the like of which is not allowable for eras. Everything, the knowledge of which is connected with creation and with the history of bygone generations, is mixed up with falsifications and myths, because it belongs to a far remote age; because a long interval separates us therefrom, and because the student is incapable of keeping it in memory, and of fixing it (so as to preserve it from confusion). God says: "Have they not got the stories about those who were before them gone but God knows them." (Surah ix, 71.) Therefore it is becoming not to admit any account of a similar subject, if it is not attested by a book, the correctness of which is relied upon, or by a tradition, for which the conditions of authenticity, according to the prevalent opinion, furnish grounds of proof.

If we now first consider this era, we find a considerable divergence of opinion regarding it among these nations. For the Persians and Magians think that the duration of the world is 12,000 years, corresponding to the number of signs in the zodiac and of the months; and that Zoroaster, the founder of their law, thought that of those there had passed, till the time of his appearance, 3,000 years, intercalated with the day-quarters, for he himself had made their computation, and had taken into account that defect, which had accrued to them on account of the day-quarters, till the time when they were intercalated and made to agree with real time. From his appearance to the beginning of the Aera Alexandri, they count 258 years; therefore they count from the beginning of the world to Alexander 3,258 years. However, if we compute the years from the creation of Gayomarth, whom they hold to be the first man, and sum up the years of the reign of each of his successors—for the rule of Iran remained with his descendants without interruption—this number is, for the time till Alexander, the sum total of 3,354 years. So the specification of the single items of the addition does not agree with the sum total.

A section of the Persians is of the opinion that those past 3,000 years which we have mentioned are to be counted from the creation of Gayomarth; because, before that, already six thousand years had elapsed—a time during which the celestial globe stood motionless, the natures (of created beings) did not interchange, the elements did not mix—during which there was no growth, and no decay, and the earth was not cultivated. Thereupon, when the celestial globe was set a-going, the first man came into existence on the equator, so that part of him in longitudinal direction was on the north, and part south of the line. The animals were reproduced, and mankind commenced to reproduce their own species and to multiply; the atoms of the elements mixed, so as to give rise to growth and decay; the earth was cultivated, and the world was arranged in conformity with fixed forms.

The Jews and Christians differ widely on this subject; for, according to the doctrine of the Jews, the time between Adam and Alexander is 3,448 years, whilst, according to the Christian doctrine it is 5,180 years. The Christians reproach the Jews with having diminished the number of years with the view of making the appearance of Jesus fall into the fourth millennium in the middle of the seven millennia, which are, according to their view, the time of the duration of the world, so as not to coincide with that time at which, as the prophets after Moses had prophesied, the birth of Jesus from a pure virgin at the end of time, was to take place.

ERA OF THE DELUGE.—The next following era is the era of the great deluge, in which everything perished at the time of Noah. Here, too, there is such a difference of opinions, and such a confusion, that you have no chance of deciding as to the correctness of the matter, and do not even feel inclined to investigate thoroughly its historical truth. The reason is, in the first instance, the difference regarding the period between the Aera Adami and the Deluge, which we have mentioned already; and secondly, that difference, which we shall have to mention, regarding the period between the Deluge and the Aera Alexandri. For the Jews derive from the Torah, and the following books, for this latter period 1,792 years, whilst the Christians derive from _their_ Torah for the same period 2,938 years.

The Persians, and the great mass of the Magians, deny the Deluge altogether; they believe that the rule of the world has remained with them without any interruption ever since Gayomarth Gilshah, who was, according to them, the first man. In denying the Deluge, the Indians, Chinese, and the various nations of the East, concur with them. Some, however, of the Persians admit the fact of the Deluge, but they describe it in a different way from what it is described in the books of the prophets. They say, a partial deluge occurred in Syria and the West at the time of Tahmurath, but it did not extend over the whole of the then civilized world, and only a few nations were drowned in it; it did not extend beyond the peak of Hulwan, and did not reach the empires of the East. Further, they relate, that the inhabitants of the West, when they were warned by their sages, constructed buildings of the kind of the two pyramids that have been built in Egypt, saying: "If the disaster comes from heaven, we shall go into them; if it comes from the earth, we shall ascend above them." People are of opinion that the traces of the water of the Deluge, and the efforts of the waves, are still visible on these two pyramids half-way up, above which the water did not rise. Another report says, that Joseph had made them a magazine where he deposited the bread and victuals for the years of drought.

It is related that Tahmurath on receiving the warning of the Deluge—231 years before the Deluge—ordered his people to select a place of good air and soil in his realm. Now they did not find a place that answered better to this description than Ispahan. Thereupon, he ordered all scientific books to be preserved for posterity and to be buried in a part of that place least exposed to obnoxious influences. In favor of this report we may state that in our time in Jay, the city of Ispahan, there have been discovered hills, which, on being excavated, disclosed houses, filled with many loads of that tree-bark with which arrows and shields are covered, and which is called Tuz, bearing inscriptions, of which no one was able to say what they are and what they mean.

These discrepancies in their reports inspire doubts in the student, and make him inclined to believe what is related in some books, that Gayomarth was not the first man, but that he was Gomer ben Yaphet ben Noah, that he was a prince to whom a long life was given, that he settled on the Mount Dumbawand, where he founded an empire, and that finally his power became very great, whilst mankind was still living in elementary conditions, similar to those at the time of creation and of the first stage of the development of the world. Then he, and some of his children, took control of the guidance of the world. Toward the end of his life, he became tyrannical, and called himself Adam, saying: "If anybody calls me by another name than this, I shall cut off his head."

ARABIC LITERATURE

PHILOSOPHY AND RELIGION

AL GHAZALI'S "RESCUER FROM ERROR"

"_If all the other books of Islam were destroyed, the loss would be small if but Al Ghazali's work were preserved._" MOHAMMEDAN PROVERB.

"_The variety of doctrines and sects which divide men are like a deep ocean strewed with shipwrecks, from which very few escape._" AL GHAZALI IN "THE RESCUER FROM ERROR."

"_Al Ghazali is the greatest, certainly the most sympathetic, figure in the history of Islam._" PROF. D. B. MACDONALD

PHILOSOPHY AND RELIGION

(INTRODUCTION)

When we move with Al Ghazali or Zamakhshari through the deeply searching paths of Arab philosophy, we feel that we are following the guidance of men whom modern thought has in no way outgrown. They lacked much of our scientific knowledge, but none of our reasoning powers. Al Ghazali has sounded all philosophy's profundities of thought, and Zamakhshari has soared to theology's highest peak of adoration.

Al Ghazali (1049-1111), as we have already said, is often ranked next to Mohammed as a teacher and uplifter of his Arab brethren. He was a native of Khorassan, named Abu Hamid Mohammed. Arab custom, however, seldom designates a noted man by his birth-name. He is most often honored with the distinctive prefix "Al," which means "The," much as we use the word as a superlative. Thus just as Holy Writ speaks of The Nazarine, so Al Ghazali probably means "The Man of Ghazali," the village of his birth, though the name may also be derived from his father's trade in _gazzel_ (thread), and so may mean "The Thread Merchant." As a youth Al Ghazali studied much and traveled widely; and his wanderings led, as did those of most men in his day, to Bagdad. Here he became famed as the foremost philosophic teacher of the age. But his own philosophy did not satisfy him. Withdrawing from his official position on the ground of ill-health, he wandered over the world for eleven years, seeking true wisdom. He felt at last that he had found it in the ecstasy of religious faith; and then, resuming his public teaching, he led an earnest reform in Mohammedanism, bringing his people to look more deeply and nobly upon their faith. So convincing were his appeals and explanations that his people called him "The Decisive Argument for the Faith."

Al Ghazali's own search for truth is told in his remarkable little book here given in full, "The Rescuer from Error," in which the Rescuer is Mohammed with his Koran. Al Ghazali wrote many other works, religious and philosophical, but none which have so profoundly touched modern readers as this simple, earnest account of himself. It is a "confession" worthy to rank with the "Confessions of Saint Augustine," or any greatest work of its own type. Al Ghazali soon afterward withdrew from public life, hoping to teach men more by his books than by spoken words, and he died in seclusion in his native home.