The word which proclaims him the first work come forth from the hands of God has shed universal joy. His person is the seal of glory and greatness; he is the centre of all purity, the arbiter of celestial revolutions; in him is the consummation of all perfection. As a seed concealed in the depths of the invisible earth, he appeared loaded with fruit. If you trace the rounded figure of a mim you will form Ahmed from the word Ahad, and if you ask where is the first letter of the Prophet’s name, you will find it in the second part of the word Mahomet. The Lord has raised him above all; he has overwhelmed him with graces and blessings. Benedictions upon him, on his family and his friends till the day of resurrection!
 The Lord in his bounty has given thee to Nabi, O Joseph of thy father! O noble son! thou art indeed the living proof of the truth that the son is the joy of the father.[170] Thou art, O light of mine eyes, the ornament of the garden-plot of paternal existence. Since thou hast become a shade for my head I see thee alone in this world. Thou who art endowed with all the graces, I have received thee from the hand of the Almighty in my declining days.
When thou didst appear on the horizon of the world as a moon of beauty, I had already passed my tenth lustre. Thou wert given to me when I was fifty-four, and it is in thy eighth year that this book is written. My place of nativity is the charming city of Edessa; but I was dwelling in Halep when I wrote this work. Edessa! type of the eternal flower-garden, native soil of the well-beloved of God, object of the emulation of all Syria, scene of the marvellous deliverance of Abraham! I sojourned thirty years at Adrianople and at Constantinople. Thanks to God! I, a poor slave, have been honored with many dignities. Having no longer taste for business, I enjoyed the repose given by retreat. The water and the excellence of the climate determined me to select Halep as an abiding place.
Light of my hopes, gift bestowed on me by the omnipotent and glorious God! God be praised, thou art of a noble family; thy ancestors have all distinguished themselves in science. Although their worth is not sufficiently esteemed, learned men all occupy an elevated position. But of what use is the worth of thy father and of thy ancestors, if thou dost not raise thyself by thy talent? Thy origin is pure, O creature of God! He who is well born ought not to fall! All that nature has given me of worth is found complete in thyself. Thou hast many noble and good qualities which nothing, by the grace of God, can mar. Thy good nature sheds afar its perfume, thou dost manifest the traces of innate morality. The grace of God will come to thy aid, and thy natural capacities will easily surmount all difficulties. God protect thee and prosper thee! mayst thou long sojourn in this transitory world![171]
But in order that paternal advice may make a profound impression upon children, and that you may cherish it as a precious jewel and make it the subject of your meditations, after having practised my mind and grasped the pen of art, and having brought forth from my heart’s mine pearls worthy to wreathe a poetic garland, I wrote in verse a book of morals which may perhaps charm the intelligent. I have adorned it with the ornaments of poetry, and I have entitled it “The Good Book.”
Reverently press it to thy heart, and look upon it as a guardian amulet. Each day, O soul of thy father, hearken to the words of this jewel. Engrave them with care on thy mind, and never separate from it a single instant. Let, until the day of the resurrection, its salutary influence be exerted on thee and on all others. As long as this table shall be prepared, may young people come to seat themselves here as thy guests. And thou, as much as thou shalt relish the joy of these riches, bless the name of thy father and of thy mother. Rejoice me by the expression of thy gratitude; then remember me in thy prayers.
O cypress of the slender form gracefully swaying in the garden of creation, learn from me what is the thing most necessary to man above all his temporal occupations. He should reflect on his end, he should embellish the edifice of his religion; the five columns on which this edifice rests are themselves based upon wisdom. It is within this enclosure that peace reigns; beyond, the shocks of adversity are to be feared.  There, also, are the sectarians of the straight and perfect road; here, those who are lost in error.
Observe religiously the precept of prayer; acquit thyself, if thou canst, of the obligation of pilgrimage and of the tithe in alms. Show proofs of zeal and activity in the accomplishment of these duties; do not show a criminal tendency to exempt thyself from them. Be not rebellious to the orders of the Almighty; obey all his commandments. All the salutary prac[172]tices taught by religion are for Mussulmen like a robe with many folds. Recite the five prayers, O pure youth, if thou didst but know what graces thou drawest down upon thyself! Each of these practices has a mysterious meaning; a long discourse would be required to detail their merits.
The Lord, generous in his gifts, has made each of them the instrument of innumerable benefits. God has no need of thy works; ’tis thou alone who dost profit from thy wealth. O generous soul! thou alone wilt gather the fruit of thy good or evil actions.
Charming branch of the garden of morality, thou who rejoicest the heart and eye of thy father, confess candidly thy faith that all the mysteries of creation may be revealed to thee. Make thy heart the shrine of truth; light there the flaming torch of uprightness and sincerity. Fill thy mouth with the honey of the profession of the Mahometan faith. Let all thy words breathe submission to divine truths. The profession of faith is the seal of the salvation of believers, the ornament of the blissful gate of paradise.
It is this profession which establishes a striking distinction between the shadow of impiety and the light of faith. On it rests the foundation of true power, and on it has risen the edifice of religion. It is the column of Islamism, the water which fills the ocean of divine decrees, the key to the straight path and that which opens the gate of that devotion agreeable unto God. It is, for the tongue which utters it, like a dish of exceeding sweet savor. It is its salutary virtue which vivifies those whose hearts are dead.
O rose of the ever-blooming garden, thou, the support of thy aged father, at the prescribed time perform the ablutions and purify thyself of exterior pre-occupation! Clothe thyself[173] as with a robe of innocence and light that thou mayst be worthy to sit among pure men. Prayer, for the faithful, is as a celestial ascension; open thine eyes to this divine rapture. Consider not prayer as an irksome task; it is an honor which God deigns to grant us. It is the support of religion; and the corner stone of the house of faith. Incline devoutly in thy adorations; be among the faithful who surround the mihrab. Drag thy countenance in the dust before the Lord; be a slave in thy heart; consider his majesty. Prayer said without devotion is valueless in the sight of God; each time that thou dost bow down send forth to him a thousand ardent sighs. Plunge thyself completely in these holy practices; let thy reason succumb to a mysterious intoxication.
Far be it from thee to think of the delights of paradise or the torments of hell; love with all thy heart the sovereign Master of both. Yield not to sleep in the morning; be vigilant and assiduous in praying for the pardon of thy sins.
What happiness for thee to cross thy hands on thy breast and weep in the presence of thy God! When thou dost bow down, strike the earth with thy forehead; behold the potentates of this earth, O my son! is it permitted to everyone to salute the steps of their thrones?
The intelligent man, prostrated in the dust, does not raise his head; his eyes are not dazzled by a sudden brilliancy. Canst thou not be assiduous in the exercises of thy piety, if thou dost understand how precious they are to thee? I wish to disclose to thee a secret which is not permitted to be told to children. Apply thyself with all thy strength to understand it; thou wilt succeed in grasping its meaning. When thou dost pray while standing, is it not true, O youth beautiful as the full moon, that thou dost resemble an élif But when thou art inclined, one might believe thou wert a dal: it is the enigma of the prophets, endeavor to understand it. If thou dost prostrate thyself the rounded form of a mim is seen, and then thou dost indeed merit the name of man. Forget not this truth which is revealed unto thee: he who neglects prayer is not a man.[174]
O most delicious of the fruits of the paternal garden! precious pearl of the sea of life! dost thou wish to avoid the maladies which afflict the body? neglect not the fast of Ramazan. Fasting is a grace which the Lord grants to his servants; he does not leave it without recompense. Fasting is a table prepared by the divine mercy: he who practises it wears a robe of light. It demands mystery and retreat; hypocrisy should not come to profane it. Fasting is a mysterious emanation from eternity: it is a figure of spiritual royalty. The Prophet said, speaking with the breath of one who fasts, that it was more pleasing to God than the odor of musk! Fasting is the herald of the joys of paradise: to renounce these joys is to condemn one’s self to despair.
Until the shades of night begin to appear, let the disk of the sun be as a seal over thy mouth. As long as the jewel of thy being shall shine, abstain until darkness delivers thee from the eyes of the curious. What happiness for thee to have closed lips: to be beyond all agitation, with closed mouth and quiet body, to polish the mirror of thine existence, to deliver thy nature from the trammels of matter, to make it beam with a radiance full of grace, to dissipate the shadows of thy soul’s sanctuary, to be resplendent as the moon of the Ramazan!
O freshly blooming rose of the garden-plot of my soul, perfume that dost charm the nostrils of courtesy, undertake no other journey but that of Caaba.  Caaba is the noblest of all the temples and the central point of the universe. It is the seat of royalty; the ornament of the foot of the throne of the Divinity; the trunk of the tree of divine mercy; the threshold of religion[175] and of felicity; the torch that burns in the shrine of mysterious truths and whose brilliancy attracts suppliants as the candle the butterfly. It is the mysterious reflection of the high heavens: the abode veiled in black of Leila; the place of the adoration of men and angels, where the celestial vault inclines in reverence.
It is the site of the garden-plot of delights, all shining with an ineffable light. It is the station of the sacred mysteries; may God forever increase their significance! It is the throne of the rule of the Omnipotent and the threshold of the court of the All-Merciful. It is the centre of the earth around which the heavens accomplish their revolutions. It might be compared to a holy man, tall in stature; and the black gem to the buckle of his girdle. The black gem is the jewel of salvation kissed with awe by the friends of God. It is the first thing honored by the hand of the Creator; the more precious than amber, adorning the earth’s surface. The chief treasure of the secrets of the Divinity’s palace, the ornament of humanity’s domain, the dust at its portals is as a balm to the eyes; ’tis the abode of generosity and the happy home of purity. The life-giving water of the well of Zemzem is all prepared for the cleansing of our sins. The holy ground is the glory of the well of Zemzem, itself the glory of the world.
Mercy escapes from its golden funnel in inexhaustible abundance, purifying our faults. The water of Zemzem is a pure remedy which restores health to those who languish in separation. When thou dost arrive to the limits of the sacred territory, then visit the two walls of the ihrâm. The visiting of holy spots gives new life; each band of pilgrims participates in the divine mercy. Each breath which escapes these breasts burning with love is as a spirit messenger ascending to heaven. O felicity, O delight, O unspeakable honor, to revolve around God’s throne! Over this sacred place of processions, that it be not profaned, let thy forehead be as a tapestry!  Diligently visit the court of the Author of all good. L’Arifè is a figure of the gathering at resurrection and the solemn day of the counsel of the merciful Lord. There the crowds which cover Mount Arafat receive the certificate of the pardon of sins.[176]
There are purified those who were burdened with crime; there are freed the slaves of sin. These culprits form a dazzling ring whose setting is the column of divine mercy. All that was dark becomes white as snow; the record of evil deeds is thrown in the fire. Mina is a vast market where pardon is given in exchange for sins. The temple of Caaba is as the heart of the world, and its black gem is its inmost part. Exert thyself to penetrate the mystery of thy nature, formed of slime and water; on this question exhaust all thy faculties. If thou dost desire to discover its central point, imitate the compass that always turns in the same circle.
O precious pearl, worthiest heir of a noble family, give till the last para the alms prescribed by law: they will amass for thee a capital of salvation and blessings. Alms are due unto God: beware of negligence in paying him. Thou with whom the Lord has so generously shared, dost thou not hasten to purify thy wealth? Alms are the wealth of the poor; if thou dost retain them unjustly, thou wilt tarnish a legitimately acquired fortune. What thou dost give to obey the law of God, he will return to thee tenfold. If thou dost refuse, he will withdraw his benediction, and thy prosperity will vanish. Wealth not purified by alms is soon spent, and serves as a target for the blows of adversity. That blessed by this holy practice is as a seed which it pleases God to fructify. The grains dispersed here and there will grow and multiply, and thou wilt derive profit from them both in this world and in the next.
He who created poverty and wealth made alms the share of the poor. By an impenetrable mystery of his omnipotence, he has assigned to thee ease and to another indigence. Retain not unjustly the rights of the poor; pay them as soon as they are due. Complete legal alms by voluntary ones, which are the branches which shoot forth from the trunk of the others. How many passages of the Sacred Book bear witness to the excellence of their merits! Without poverty riches would have[177] no value, so has ordained he who has done all things. The poor are as the mirrors of the rich; thus the nature of each thing is revealed by contrasts. What couldst thou have accomplished against fate, hadst thou been poor and not rich? The sight of poverty provokes the rich to thankfulness; it gives them occasion to congratulate themselves for their prosperity.
If there were no beggars in the roads of this perishable world, how couldst thou purify thy goods by alms? If the pauper refuses thee, thou hast reason to be sad; if he accepts, thou art his debtor. Is he not the instrument of thy joy and of thy prosperity? What do I say: he is one more benefit added to all those thou hast received from God. Know that it is the liberality of the Lord which sends the mendicant to the faithful, because the profit of alms is his who donates. Thank the Lord for the gifts he has bestowed upon thee; thy glory will become more brilliant. Look upon the poor with the eye of compassion; beware from speaking harshly to them. Be affable and mild to them. Pour forth thy riches upon those who suffer from hunger; it is their right.
Let thy door be the rendezvous of the poor that thy bounty may equal thy power. Is it not better to come to the aid of the unfortunate, and assuage the pangs of the hungry, than to impose on thyself an added abstinence, and to defray the costs of repairing several mosques? There is more merit in giving water to one who thirsts than to visit Caaba annually. Glory and honor to him around whom press all those who suffer, and happy indeed is the wealth which serves to solace the misery of the poor.  Is he not a river of blessings, whose liberality pours over all his brothers?
Do not regard the poor with disdain, nor reproach them with the gifts thou hast made. May thy benevolence rejoice children, and thy caresses console their afflicted hearts!
Blessed be the treasures destined by God for such glorious uses, that are as a saving ointment on the wounded hearts of defenceless orphans! Dry their tears with thy beneficent hand; may thy caresses make them forget the parents they have lost! When thou dost prosper in thy affairs, when Providence overwhelms thee with favors, put not thy foot in the way of ingratitude; fly from it with all the strength of thy soul![178] Gratitude is often only a vain word; let it be more in thy actions than in thy speech. Thank God from the bottom of thy heart; be generous to the poor. When thou seest the servants of God without bread and without garments, close not before them the door of liberality; repulse not those who extend to thee suppliant hands.
Whoever be the guest who takes shelter beneath thy roof, spare nothing to spread before him the table of hospitality. Treat him according to his deserts; honor him according to his dignity. If he makes himself troublesome, have patience; perhaps a single word will win his heart to thee. Let not disappointment fill his eyes with tears; refuse him nothing, if it is possible. Dost not wish to deliver him from all anxiety and to second with thy efforts all his desires? If it is not in thy power to content him, at least let the mildness of thy refusal leave him without regrets. Calm his mind with goodly words; fetter his heart with benevolence. That he may not leave thee with a wounded heart, think of what thou wouldst do in his place. How many ways thou hast to show thy gratitude!
No, gratitude cannot be limited. The mind of man is as incapable of understanding its merits as he is of worthily manifesting it. If thou dost wish the sincerity of thy sentiments not to be suspected, bestow liberally of thy wealth upon the poor. Let thy bounties, pure of all ostentation, have no other witness than the Divine Majesty. Beware of making allusions to them in words of pride; the Lord will know how to raise the veil with which thy modesty has covered them. The misconduct of intoxication is better than benefits accompanied with reproaches. There are many whom shame prevents from begging; go to meet those who have a right to thy compassion. How many men are divested of prosperity and whom misfortune has thrown at thy feet! To him who remains so overwhelmed in misery, even though he solicit not thy generosity, go, extend a succoring hand; that is more profitable than the building of sumptuous palaces.
Be convinced of this truth: thou wilt receive the reward for thy good deeds. Hypocrisy soils thy bounties; they will be neither useful to thee nor to them who have received them. Better is it to aid one unfortunate than to invite the rich to luxurious repasts. Seated at thy table, they would laugh at[179] thy expense, and would criticise thy least faults. Hospitality given thus to the opulent, what is it but prodigality? What will it reap, in this world and in the next, but the eternal tortures of hell? Except in the cases where it is absolutely necessary to avoid serious inconvenience, to conciliate the good-will of thy brothers and live on good terms with them, every time that abundance reigns with thee, call in the poor and the orphans to share with thee.
O young and growing shrub, ornament of the meadow of education, thou who dost lighten the heart and the eyes of thy father, apply thyself night and day to the study of noble wisdom; remain not like the brute, plunged in ignorance. Beware of a shameful idleness; knowledge and study are inseparable. The numerical value of these words is a proof in itself of this truth. Without study no knowledge; where one is not, the other cannot exist. Knowledge is the attribute of God; it is the most precious of all qualities. Neglect nothing to acquire it; such is the teaching of the illustrious preceptor. He also has said: Devote thyself to study from the cradle to the tomb. Exert, then, all thy strength to arrive at a city whose gate is the son-in-law of the Prophet.
Knowledge, celestial gift, is the table of divine hospitality. Mediator between being and void, it adorns the visage of existence. It is for it that the king of the domain of light exclaimed: Lord, increase my knowledge! It is the source of glory and of elevation; it gives an authority free from all taint. It holds the empire of dignity and of elucidation; it dispenses all knowledge. Vast ocean without bounds, he who claims to possess it is without wisdom. Ignorance is death, knowledge is life, said the Lord; dost thou then desire to be counted among the dead? Do not deprive thyself of eternal life; learn, with the aid of knowledge, to distinguish good from evil. Enrich thy mind with all kinds of knowledge; who knows if thou wilt not have occasion to make use of it? If thou art questioned concerning[180] a difficulty, is it not better to reply thereunto than to confess thy ignorance?
God said to men: Seek knowledge even to the ends of the earth. Blush not to take lessons from a teacher skilful in archery; in all things it is finer to know than to be ignorant. The unlearned, in comparison with the learned, are dunces, and even less. How can an educated man be compared to an ignorant one? are the blind and those that see on the same level? Whatever be his rank and power, true dignity will never be the portion of the ignorant. Ignorance is the capital of shame and dishonor; his lot is debasement and contempt. It is a cursed prison, in which those who fall never see liberty again. Ignorance is chaos, knowledge is existence, how can two such contrary principles be associated?
Apply thyself to the study of the secrets of nature; do not stray in the valley of philosophy. What is more precious than knowledge? have any ever repented of devoting themselves to it? Subjects and kings all have need of the assistance of learned men. The nobility of knowledge has no more limits than the attributes of the Creator. As long as these cannot be limited, how can one fix boundaries to the others? Do not pause at the shell of things; seek to penetrate to the marrow. From the surface, pass to the interior: does the bird fly in the air without wings? The outside of a house is as a place of passage; it is within one seeks repose. Pearls are not found on the borders of the sea; if thou dost wish to possess them, thou must plunge in the depths.
The study of grammar, of syntax, and of literature is necessary; they are indispensable instruments to learn Arabic; but it is not necessary to give all one’s time to it: of what good is an instrument which one does not use? It is good to acquire all sorts of knowledge; not, however, to the same degree. It suffices thee to ornament thy mind with the knowledge of jurisprudence, of the hâdis and of the commentaries of the Koran. For the rest, content thyself with theory, leave to others the practice: fly lawsuits and contests. Abandon law for the practice of good works; enter not in the domains of chicanery: if thou dost not understand anything of the questions of purchase and sale, what disadvantage will come to thee of it in this world and the next?[181]
O most beautiful of the pages of the book of creatures, thou whose image adorns the mirror of qualities! hearken to this paternal counsel: Boast of thy merit to no one; do not pursue a vain science which is babbled of in public lest thou consume thy strength to no purpose. Devote thyself to some science worthy of thy Creator and of thyself. Only pass through the realm of philosophy, but fasten thy attention on the writings of the friends of God. The holy aspirations of these illustrious guides bring men to truth. How difficult is it to find a perfect spiritual director! For the present, these precepts may suffice for thee. Let thy piety be enlightened. Far be it from thee to become a hypocrite and bigot, and weary not of aspiring to perfection and of working to become a sincere adorer of God.
Do not stray in the slippery places of doubt, for there are no wise men save those who are learned in divine things. How can he who devotes himself to grammatical subtilities penetrate the divine mysteries? The Creator of love has said: Acquire knowledge; such should be the aim of the two worlds. Knowledge is the ornament of man and the last places are the share of the ignorant. Knowledge is a spiritual happiness and a gift of divine beneficence. The ignorant reject knowledge because they cannot raise themselves to the required level, for they would devote themselves to it body and soul, were it possible. Examine closely, and then decide.
The mud of deception is not able to sully the garb of knowledge and the garment of instruction. Thou knowest that it is God himself who hath put thee in this world to serve him with all thy heart.  Labor courageously night and day to obtain the grace of the abiding of God with thee. Let him be the constant object of thy thoughts and of thy meditations, and be attentive to this great spectacle beneath thy eyes. Trouble not thyself with heaven or with hell, for it is their Master only whom thou must seek. If thou dost possess him, O life of my soul, thou wilt possess two worlds.[182]
Seek to know thyself well, if thou dost wish to fathom the mysteries of this world. Seek morality eagerly, and give thyself no respite when thou wilt have found it.  Morality is the chief riches of an enlightened soul and heart, and the last step to the knowledge of God. He who hath not penetrated to the light of morality remains lost in the shadows of error.
If thou dost well understand the truth of things, O pearl of Aden, thou wilt be invulnerable against fear and sadness. There lies all the mystery of unity; there is the secret of eternal felicity. Light of mine eyes! how full of anguish it is to be struck with blindness in this world and in the next! Anoint thine eyes with the salve of morality; if not, the day of judgment will be that of thy condemnation. He is blind, he that does not bear witness, for whom the gates of truth remain closed. He who was the glory of prophets asked in his prayers that the truth might be revealed to him. The writings of the men of God make the mirror of the intelligence to burn: do thou apply thyself to understand their meaning. Let these teachings be the safeguard of thy soul. He who seeks God has no better guide than the mesnévis of the greatest Physician. The sublime truths of the “Book of Victories and of Distinctions” are a balm of purity for the mind’s eye. The saints have left many teachings which aid man to know his Creator. Therein are found mystic and spiritual truths derived from the Koran. Outwardly, they are only legal decisions, but beneath is a whole order of incontestable revelations. Consecrate all thy hours to the study of these books: mayst thou possess in full the doctrine which they contain!
O moon that dost light the eye of hope, and dost adorn the days of thy aged father! it availeth thee more to cultivate thy talents than to break the seal of a treasure. Knowledge and instruction have no surer asylum than Constantinople, which has not its equal for the flavor of its intellectual fruit. May[183] God prosper this abode of all greatness, the home and school of all great men, and the seat of administration for all people! There merit always finds consideration. Every perfection, every talent, is there esteemed at its just value. There are all the degrees of honor and of nobility; everywhere else life is lost and wasted. There everything has its peaceable course, and merit has not the injustice of fortune to fear. There are found all places, all dignities, and all careers. Heaven in vain revolves around the world, it sees nowhere a city like unto Constantinople. There are seen paintings, drawings, writings, and gildings, dazzling and gleaming beyond belief. All possible kinds of arts contribute their own brilliancy and splendor. See how she gleams with a beauty all her own, as the sea languidly caresses her!
At Constantinople all arts and all professions are esteemed and honored, and one finds here talents whose names even are unknown elsewhere. Does he who is outside the house know what is within? Does he who stands on the shore see what is hidden by the depth of the sea? There also they excel in archery and the names of conquerors are immortalized on stone. Without mention of the rest, how pleasant and charming it is to fly over the surface of the sea, to reign at the same time over the air and the waves, like Solomon on his throne, and to recline luxuriously on a cushion with eyes fixed on a mirror of silver! There are combined at once music, song, and all pleasures. There, riding on the wings of the wind, the eyes perceive a great number of cities. Tranquilly resting on the breeze, one traverses the earth without fatigue. There are marvellously reflected the most gorgeous spectacles, which seem to mirror one another and give an enchanted aspect to the shores.  How can so beautiful a sight be described? what need has it of eulogy?
Behold Saint Sophia, marvel of the world, whose cupola might be termed the eighth celestial body. Nowhere has she her equal, save, perhaps in paradise. Contemplate the imperial seat of the sultans of the world, the dwelling of the kings of time, the court of the Ottoman Empire, and the centre of the rule of the khans. In this ever-blessed region is found all that is desirable. Whatever thou canst imagine, she possesses in[184] the highest degree. She combines the elect of the beys, of the pachas, and the efendis, the most illustrious warriors and the most renowned wise men.
All the world’s difficulties there find their solutions: all efforts are there crowned with success. The mind cannot conceive all the charms she contains. If she were not afflicted with all kinds of disease and the abominable plague, who would consent to leave this celestial abode whence care is forever exiled? If her temperature were more equal, would she not cause the rest of the world to be forgotten? Whoever has an established fortune should not establish his home in any other country. No city, no country, resembles or is comparable to her. She is the asylum of all sciences: everywhere else study is neglected for gain, commerce, agriculture, or usury, so that all vestiges of knowledge have disappeared. Money takes the place of talent in a province, and it seems as if merit could be extracted from it. In the provinces scientific men have become extinct and books are forgotten. Poetry and prose are both held in aversion, and even a Persian phrase is tabooed. The study of Arabic has vanished as snow without consistency, and the principles of grammar and syntax are entirely neglected. Luxury and presumption have intoxicated all hearts, and there is no worship but that of dignities and employments. There one finds neither virtue nor knowledge, and morality is outraged.
The ambition to secure vain honors leaves no time for the labor for perfection. How many do not lift up their voices unto the Lord except when their fortunes are threatened by reverses! It is by a special dispensation of Providence that God has withdrawn learning from the provinces. If he had not first chained them in ignorance, who could have governed such men? The seat of power belongs to the great, but pride is the part of provincials. He who is high placed is not vainglorious; but these wretches are filled with arrogance. They constantly compare their dignity and importance to that of the representatives of authority.
But what would it be if they possessed learning? They would not deign to look at their fellows. They know not their value, and take no account of their worth.
Nothing teaches the inferiority of the provinces more than the sight of Constantinople. In the gatherings of the capital[185] he who passes elsewhere for a wisest man of the century is but a blockhead; the strong-minded loses his assurance, and the fine talker has no longer a tongue. They who boasted so loudly of their rank and nobility are only admitted to the most commonplace circles. The arrogant, who knit his brows so disdainfully, eagerly seeks the door-keepers. He who bore a title so pompously cannot even obtain the honor of kissing the hem of a robe. He who occupied the first place is not even deemed worthy to remain at the door. What city can be compared to Constantinople? Is not the prince above him whose homages he receives? After the capital, there is no place so charming as Halep. Halep! honor of the province, illustrious and flourishing city; the resort of Indians, Europeans, and Chinese; object of the envy of the whole universe; the market of all merchandise; haven of joys and wealth, with thy delicious waters and climate, thy vast plains and magnificent buildings.
O new copy of the collection of mysteries, rosebud of the garden of graces! discover thy needs to no one, bend not thy back under the load of a favor received. Open not thy mouth to request; let not servile and entreating speech soil thy lips. Cupidity always engenders a bad reputation: the true secret to gain the esteem of others is to moderate thy desires. Hast thou not received the portion assigned to thee by destiny? What is the water of life, if it is not consideration? Should we not always show it? Be animated by generous feelings, beware of baseness, and do not demand all that thou seest. What is there so desirable in thy brother’s hand that thou shouldst so unceasingly covet? Has he not need of the gifts of the Lord, as thou hast? and is he not also the debtor of his universal beneficence? Is he not able to show thee favor, a weak mortal, and has he not sufficient wealth to share with thee? God never reproaches us with the benefits he grants: but is the hand of man other than an instrument?
Although in all things the first causes must be considered,[186] what are these causes without that which directs them? Seek not the creature to the exclusion of the Creator; lose not thy trouble. Confide in the generosity of the Lord; the portion he has allotted thee will return in spite of thyself. How sweet it is to repose in the shade of a modest retreat and to content one’s self with the gifts of Providence! Lay not a bold hand on the object of thy covetousness; God knows what is necessary for thee. Let thy heart, satisfied with the Creator’s gifts, accept with gratitude all that he grants thee! In his high wisdom, he knows all thy needs and he will provide for them at the seasonable time. Pious legacies do not belong to thee; the universal Dispenser will exhaust other sources to enrich thee. Money cannot appease hunger nor can it serve for the nourishing of thy body. If thou didst amass pyramids of gold or of silver, could they take the place of bread, or of oil, or of rice? Why trouble thyself concerning thy subsistence? Does not God provide for his servants’ needs? All that is not given willingly loses its worth: were it a rose, it has no longer a perfume.
If thou art offered anything, O soul of thy father! sully not thy eyes and thy heart with cupidity: be courageous, and abase not thyself by looks which beg on all sides. However, thou canst accept with simplicity what a friend offers. In thy turn, thou wilt evidence thy gratitude by some present. Let thy promises remain always inviolable: be a religious observer of thy word. Know that a promise is a sacred obligation, and that to fail therein is to be covered with shame. Beware lest by lying words thou plantest the tree of promise on the roots of bad faith.
O thou who dost aspire to repose in this world and in the next, who dost seek the way of peace of soul, abandon not thyself to pleasantries and jokes! This habit plunges into trouble all those who contract it. Sacrifice not thy friend to a play on words; throw not to the wind the rights of bread and salt. Pleasantry breaks the ties of intimacy, and its re[187]sults are sad and painful. However brilliant it may be, it inflicts none the less deep wounds. How can the name of pleasantries be given to those burning arrows aimed at a friend’s heart?
 True wit is that which is appropriate, brief in expression, full of sense, innocent and inoffensive, like a blooming rose of the heart’s garden, whose charms attract from afar all the nightingales. Its perfume, breathed with delight, drives from the heart all thoughts of hate. It charms the ear like good tidings, and all who hear it are filled with joy. It is carried from city to city, and passes into a proverb from age to age. Nothing is more charming than such a pleasantry; if it is otherwise, it were better to refrain from making it.
Beware of fault-finding and backbiting: a shame for all wise men. No pleasure nor profit can be found therein, and a very great sin is committed in yielding to it. The confidence of thy friends is lost; and thy name is detested where it is uttered. Fault-finding and backbiting render one as odious as does calumny. May God preserve thee from this scourge; mayst thou live in purity of heart and tranquillity of body!
O thou who dost enumerate carefully the advantages of success, and dost consider the spectacle of refusals and welcomes, throw not a look of indifference on thy neighbor! Turn with interest to the unfortunate. Observe the rights of thy neighbors with justice; let the expression of thy countenance wound no one. Be not so parsimonious with thy food that thou canst not share it with others. Provide for their needs as much as possible. Let all the weak take refuge in the shadows of thy generosity! Do not entertain sentiments of hate and enmity against anyone; do not acquire the habit of tumult and agitation. Beware of anger, rage, and revenge; show to no one a countenance furrowed with discontent.[188]
Live on good terms with all the world and be always of an equable disposition. Do not annoy thy inferiors, nor impose upon them the constraint of cold formalities. Let not the expression of thy countenance grieve anyone; captivate everyone with thy good-nature. Let no one be a victim of thy injustice, never return evil for evil. Be not a burden on thy friends, do not make thyself insupportable by thy bad disposition. Let no soul be in anguish for thee; rather labor to elevate those who are desperate. Bring no lawsuit against anyone, that God may preserve thee in turn from litigants. Do not compromise thy honor in this world and in the next for strange interests. Be neither guardian, counsellor, nor trustee.
Fly the domain of chicanery; do not rush into profitless agitation with lowered head. He who enters into quarrelling and strife with others brings down upon himself trouble and anxiety. Never follow the road of disputes and strife, for they provoke the flames of hatred! Raise not a finger to do evil: let one of thy hands be always busy in doing good. Carry not thy complaints to the door of the prince; refer to God’s tribunal him who hath wronged thee. However great be thy weakness and impotence, will the Lord therefore be less zealous for thy defence? Resigned and modest, be without care and without anxiety.
O precious pearl of the sea of life, chosen model of the beauty of virtues! practise modesty, have always a dervish’s heart. Content thyself with little, practise humility: shoot forth roots in the garden-plot of the roses of prosperity. Mildness, politeness, and good deeds will win to thee all unprejudiced men. Is it fitting for good-nature to knit the brow and contract the forehead? Kindness and urbanity of character brighten the mirror of the heart. As truly as a smiling countenance is an indication of the mercy of God, so is a sullen face a cause for reprobation.
Bad morals, reprehensible habits, and ill-humor lead to eternal damnation. How insupportable are the manners of whom[189]soever is given to haughtiness! Presumption is a diabolical fault unknown to the court of angels. Have no intercourse with the vainglorious; fly from him. If thou be forced to sit near him, show humility. The wise men, although with apparent moderation, have said: Be proud with him who is proud; but as thereby there may be cause for discord, hasten to avoid it by thy humility. Pride and presumption in human nature are an inevitable malady and incurable wound. He who falls into this abyss cannot prosper; the hurt of his misfortune becomes incurable.
Suffer not thyself to be intoxicated by honors and dignities; expose not thus thy brow to the wrath of the lord. Grandeur and eminence are fitting in God; but what can they accomplish in a slave? Let all thy ways be submissive: never reach forth thy hand to do wrong to another. If pride and haughtiness appear in thee, God will raise up enemies for thee even among thy kindred. Let us suppose that thy rank lifts thee to heaven, thou art none the less the last of the slaves of the Lord. Repulse no one from thy door harshly; give neither thy hand nor the hem of thy robe to be kissed.
However high placed thou mayst be, do not exact servile homage. It is thou who shouldst prostrate thy countenance on the ground: is it fitting for a slave to have his hand and his garment kissed? Do not conceive a false opinion of thy own worth; as much as possible, do not take precedence. Many candidates aspire to precedence, and perhaps they will obtain it before thee. Boast to no one of thy rank and importance, for fear of becoming a burden to him. Salute others with mildness and modesty; oblige no one to remain standing. If thou art treated with honor, there is nothing better; if otherwise, dispute not. If modesty and good form reign in thy conduct, doubtless consideration will be shown in turn to thee. Modesty is the ornament of the countenance of faith; effrontery is pernicious in this world and the next. Let morality perfect good-nature in thee; then see how many joys there are in modesty!
Morality is the ornament of man; without it, he is but the slave of Satan. Because he was without it, the envious one was driven from the throne of celestial mercy. At the last judgment, on the day of the final catastrophe, thou wilt not[190] be able to lift thy head nor turn thy eyes. But the judgment of God is omnipresent; his eye embraces all that is. In the eyes of his omniscience there is no difference between this world and the world to come. The Creator is beyond the vicissitudes of fortune; no change can affect him. Knowing that he is omnipresent and all-seeing, how dost thou dare to break the laws of morality?
Show not to the foolish the depths of thy heart; hearken unto the prophets, practise their teachings. Did not the Apostle of God receive the order to act with wise dissimulation? Without it, thou wilt have no repose, says the Glory of the World, the Spring of all Wisdom. It is for thee as a protecting arm; without its aid, how many quarrels and disputes! It is the surest rampart against all the troubles of the world. Do not turn like the wind in all directions; like the sun, do not shine on the doors of all. Do not reveal thy secrets to strangers; open not to fools the gate to thy private affairs. Give not thy confidence to the first comer; do not retail in public what regards thee alone. Do not believe that all men are sincere, but do not look upon them all as hypocrites. Be not blinded by the praises that thou dost receive; be not loath to overcome thy passions. How could these praises lavished on thee be free from hypocrisy?
For myself I see no difference between the stings of the wasp and the flattering words of the foolish. If they have nothing to hope from thee, they will never gather in thy house. On a festival day, do not go to anyone’s house without an invitation, nor to the homes of any save the honorable. Let the gatherings that thou dost frequent be composed of pious men. Let them not be meetings of corruption and perversity. While thou must acknowledge an invitation, wilt thou not be out of place where thy honor is compromised? When thou art in an assembly, abuse neither speech nor silence; use in turn thy tongue and thy ear. Let thy words like pearls be as brief as possible. Govern thy speech according to this motto: brevity and clearness. Man has only one tongue and two ears; speak, then, little and listen much.
However, if a garrulous person evinces stupidity the silent man ends by becoming burdensome. Speak neither too little nor too much; keep a correct medium.  He who holds the scales of good education said: to speak too much availeth a man nothing. Do not recite in public the praises of God; prayer should be hidden in solitude; before others it is only hypocrisy and importunity; a terrible chastisement will be its just award.
Never reply harshly; when thou speakest to anyone let it be with sweet courtesy. Reproach no one face to face with his hidden faults; lend to his discourse a friendly ear. Never expose the ignorance of anyone. Why cover with confusion a creature of God? Take care not to strike with the weapon of slander; an eternal penalty will be its punishment. The penetration of him who has given thee the jewel of knowledge has shown him that ignorance was well for thy brother. Such is the providential dispensation of the Creator; so has ordained the justice of his omnipotence. Let these words be the ornament of thy mouth; woe unto thee if thou dost not heed them!
Renounce injustice and violence; never utter harsh words that wound the heart. Be generous, whatever happens, O soul of my soul; let thy tongue outrage no one! To wound thy brother to the heart is the worst of sins, the greatest of all iniquities. Labor with ardor to raise up those who have fallen; wouldst thou desire to overthrow the throne of the Lord? Will the avenging God suffer a temple to be ruined from dome to foundation? Light of mine eyes! be convinced that there is no pardon for such a sin.
 Give no access in thy heart to deception; be simple, ingenuous, and without cunning. Lying and deception are pollutions which only produce deception and confusion. Forerunners of the works of Satan, they throw their authors in eternal chains. Justly abhorred by men, they only produce disastrous results.[192]
What is more horrible than never to open the mouth for good, and to excite discord by false allegations? It is a speech passed into a proverb that the perfidious die in grief. Infamy is the only good that they can acquire; their life is consumed in sadness and grief. Perfidy, bad faith, lying, hypocrisy, perversity of mind, and corruption of heart; all these are the qualities of the damned, but they become not the true faithful. The great teacher of religion said: The true Mussulman is he whose hand and tongue are not to be feared. O thou who dost seek happiness, should not the reputation, life, and riches of all believers be regarded a sacred repository?
O thou who dost aspire to a solidly founded happiness, who seekest the ways to obtain the favors of Providence! be not addicted to the sorceries of chiromancy and astrology; they draw down misfortune on those who practise them; they precipitate them to ruin: instead of the gold they hoped to receive, they draw forth a vile metal. Since immutable destiny has ordained all that can come to pass, forget the future to think only of the present. Why be troubled in advance by what is not yet, and sow needlessly in thy heart the seeds of anguish and trouble?
Believe not the lying words of chiromancy, for God above knows what is concealed. Even if this were a science, the man who teaches it is of no worth; his knowledge is null, his words false, his mind diseased. Do we not see what happens to these diviners and astrologers; is there a single one who prospers? Might we not say that misfortune is the satellite of all these sorceries? Leave, then, loans, and enjoy thy ready money. What wilt thou do when thou shalt have been plunged in all these agonies? Believe my words, and may God preserve thee from so disastrous a blindness.[193]
  What a shame to pass for a debauchee, to be known everywhere for thy passion for wine! Beware of drunkenness, of that stupefaction which causes the loss of reason. Since the all-wise Creator has forbidden this excess, be submissive to his decision. Sully not thyself with the crime of revolt, have no cause to blush before thy Creator. Fear to fall in the snares of sin; if that occurs, entreat for pardon.
When thou dost visit an assembly, publicly reproach no one. Do not jostle those who are drunk; do not throw stones at those without reason. Why grieve these senseless persons, when thou thyself art able to share their misfortune? Why molest them? Some time, doubtless, a like mishap will befall thee. Avoid reproaching others for their blindness in sin, and declaring thyself free from stain. O soul of thy father, know well; when thou dost accuse thy brother, thou dost render thyself guilty. Must thou attack with violence the errors of others, and turn thy eyes from thy own conduct? Repentance always follows sin, for adversity is the consequence of crime. One day, in a gathering, at the house of Djelal eddin Roumi, someone said boastingly: “I have never seen the color of wine, never have I tasted liquor.” “It were better still not to drink it after having seen it,” answered this holy sage, the pole of good conduct, the king of the domain of grace, shocked at this proud presumption.
Suffer not thyself to be weakened by the assaults of drunkenness, do not deliver thyself up to the seductions of hashish and opium. Bendj[1] and esrar[2] are still more destructive; he who consumes them is a dunce. These drugs make a man the laughing-stock of other men: he is an ape in human form.[194] Obscure not the light of thy soul’s jewel; cover not with darkness the eye of thy intelligence. Wrap not opium in a shroud during the Ramazan, so that thy body may become as the tomb of one dead. This poison makes man wicked and immoral; perverts him, corrupts his heart, alters his features, and bewilders his tongue. When intoxication arrives, he hugs himself with delight; when it is dissipated, he is beside himself; he is a corpse in the form of one living: the brilliancy of his cheeks is blighted. Even though there appeared no exterior effects, who would not blush to be called Teriaki?
O thou who art as the veil behind which hides seductive beauty, thou who canst not be captivated by the wish for notoriety, fasten not thy heart on ornaments and adornment; do not love inordinately pearls and precious stones. Doubtless the sight of these objects rejoices the eye, but they are not suitable for men. For him, gold is the source of all benefits; for woman, it is the ornament of the body. Leave finery, then, to women, make a generous use of thy riches. Be not with thy sparkling garments like unto a gilded box of perfume.
Do not pride thyself on the splendor of thy raiment, but content thyself with a modest outfit. Although moral purity is indeed estimable, still the fabrics which cover thy body should be spotless. Do not torment thyself with the search of all manner of tissues for thy adornment. All who see anyone arrayed after that fashion shrug their shoulders in passing him. Whatever be the costume adopted by thy equals, adopt it thyself. Let thy garb be conformed to theirs, however different thy fortune may be. Let the carpets and fringes of thy hangings, and all the objects thou dost use, be not distinguished by inordinate luxury. If thou art able to wear sable, is not the fox’s fur as useful? It is nothing, after all, but the skin of a dead animal; nothing is less precious in the eyes of wise men. Luxury in furs and raiment throws man[195] into ruinous expenses; he gets into debt to keep up his pomp, and adds to his troubles and anxieties.
Do not dissipate thy goods inconsiderately: prodigality is detested by God. A wise man, to teach the value of wealth, used this just and reasonable comparison: To acquire riches, to accumulate a capital which keeps us in ease, is as difficult as to tear a cliff away from the earth and carry it to the summit of a mountain; to spend our money is as easy as to let it roll to the base. Appreciate after that, which of the two requires the more trouble, and weigh all thy actions in a just scale. Suspend from thy ear the pearl of my words. O soul of thy father, beware of debt! Debt changes a man completely; were he a Plato, it makes of him a Medjnoun. His body is in perfect health, his morals are diseased; he bears on his neck the yoke of his creditor. Debts make a fool of a wise man; they enervate the most heroic hearts, their day of reckoning is like that of death, and they lead to prison as death to the tomb. What is that, then, when a harsh creditor throws every day trouble into the heart of the debtor, when usurious interests, increasing the capital, make his body bend under an unsupportable burden; when the creditor, invoking the aid of the law, calls to his assistance false witnesses; when, crushing his victim under the feet of violence, he dishonors him in the eyes of everyone until that moment when, unable to vindicate himself, the end of life draws near?
O light of mine eyes, may Almighty God preserve thee from the scourge of debt! Better is it a thousand times to sell thy raiment and carpets, to go to rest fasting and in tatters, than to have creditors and lose thy peace in litigation. Lend to no one at usurious interest; it becomes the source of disputes. The fear of God is rare in this world: people are always ready to conceal and deny the truth; the most incontestable rights are unceasingly contested; all are busy in denying or taking oaths. A delay is demanded, then another. The money which is refused thee is eaten up by the expenses of justice. Is thy debtor the relative of some personage? claim thy money if thou dost dare; even at the hour of payment he goes to see that personage, warms his zeal by some present, and says to him: “What, lord, thou art here, and yet such an one would force me to pay!” Immediately this oppressor mounts his horse, and[196] goes to the cadi and mufti; then thou wilt be threatened with the wrath of the judges, and thou wilt be continually urged to renounce thy pretensions.  Whatever thou mayst do in the vain hope of winning thy cause, he will do all to make it of no avail. Such is the custom of our times. Woe to him who lends his money to another![197]
[Translated by A. P. Courteille and Robert Arnot]
IN the journal of Antoine Galland, the celebrated translator of the “Arabian Nights,” we read on page 29 of M. Charles Schefer’s edition: “Thursday, January 14: I purchased for his excellency (M. de Nointel) a book entitled ‘The Marvels of Creatures,’ written in old Cufic characters with sixty-six illustrations representing different fabulous actions of Mahomet for the establishment of his pernicious doctrines, such as his ascension to heaven, his descent to hell, etc.; I bought it for twenty-five piastres.”
This manuscript to which Galland, although he was of small experience in such matters, gives so singular a title, was brought to France and presented to Colbert by the Marquis de Nointel. Colbert, who prided himself on his knowledge of the treasures of his library, commissioned François Pétis de la Croix, the elder, to prepare a notice of his new acquisition. The learned Orientalist, after a minute examination of the manuscript, recognized the fact that it would be impossible for him to decipher it. He, therefore, contented himself with giving a detailed description of the curious miniatures with which the manuscript is ornamented, and introduced it with the following note: “Translation of the inscriptions in the Turkish language which give the subjects of the sixty-four illustrations of the book ‘Leilet el Mirage,’ written in curious script, in the library of Monseigneur Colbert, by La Croix, Interpreter and Secretary to the King. ‘The Night of the Ascension’ treats of the Mahometan faith and of the story of Mahomet. This is assumed with some justice, not only on account of the Turkish and Arabic inscriptions which it contains, but also on account of the words that have been deciphered in the queer script in which it is written. For instance, the profession of faith of the Mahometans in the [200]forty-fourth and forty-fifth illustrations, which is painted in miniature capitals, can be easily read. Its script is fundamentally Arabic and is ancient; not that which we ordinarily call ancient Arabic, of which there are several books from five to six hundred years old; but another ancient script called Cufic, used by the people of Cufa, to distinguish them from the other Arabs, several figures of their letters resembling that Chaldaic script which was originally Syriac.[201]”
ALL praise and thanksgiving to the Almighty, the Everlasting, who has created and disposed the 18,000 worlds, he who has no equal, the sole pre-eminent Being, the sovereign Lord, the most high God. May his glory shine forth forever! May his holy name be hallowed! There is no other God but he. A hundred thousand prayers and blessings upon the Friend of the most high God, the chief of the 124,000 prophets, Mahomet the chosen of God! May the celestial graces fall in abundance on the children and the four companions of the Prophet of God (on whom be benedictions!). May the Lord deign to favor them all!
Now you must know that the title of this work is “The Book of the Ascension.” We have translated it from that book known as “The Way of Paradise” into the Turkish language, that a greater number of readers may derive profit from it. Since it is completely translated, we hope, by the grace of God, that many intelligences may be thereby enlightened.
Imam Bagavi (may the divine mercy rest doubly on him!) in his book entitled “The Beacon Lights” has narrated an Arabic tradition, the substance of which is as follows:
Enis Ibn Malek tells concerning the Prophet that, on the night of the ascension, Gabriel came to him, leading Borak, all saddled and bridled. When the Prophet (blessed be his name!) prepared to mount him, Borak was restive.  At which words Borak sweated from fright.
Moreover, one of the Prophet’s companions, named Malik, gives the following story of Oumm Hani, the sister of Ali: One night, the Prophet (on whom be blessings forever!)[202] lodged in our house. In the morning he arose, and said to us: There happened to me many strange adventures last night. What were they, O Mahomet? we asked. I will tell you. Listen to me. Know that last night Gabriel and Michael came to me, each accompanied by 66,000 angels, and leading with them an animal called Borak, saddled and bridled.  (In another book we read that his tail and hoofs resembled a goat’s.) He had the rump of a horse, and carried an emerald green saddle, a harness of pearls, and turquoise stirrups. Gabriel approached me and said: O Mahomet, almighty God, who hath overwhelmed thee with his gifts, and hath granted thee innumerable favors, hath decreed that this night thou shalt ascend to heaven to contemplate there the works of his omnipotence, and to receive the graces which he desireth to bestow on thee.
Hardly had I heard these words, continued the Prophet, when I sprang up to perform my ablutions. Gabriel presented to me in a ewer of red hyacinth the water of the Kaoucer, which flows in paradise, and when I finished my ablutions, he poured on his wings the water I had used. Why dost thou thus? I asked. That the most high God may not cast me into hell-fire on the day of the resurrection, he answered.
When I left the house, Michael, leading Borak by the bridle, and other angels carrying 66,000 luminous banners, around each of which were seven divisions of angels—when they saw me they all bowed down, and I returned the greeting. Then I mounted Borak, the distance between the strides of whom when I made him tread the earth was as far as the eye could reach; and when I turned the bridle toward heaven, he soared in the air like a bird. We all repaired to the Holy House at Jerusalem, and entered the Mosque el Aksa. There I beheld all the prophets, with Abraham, Moses, and Isaac at their head. Advancing, they greeted me, and exclaimed: Rejoice, O thou whom the Almighty hath loaded with gifts; for all that thou dost ask of the Lord this night will be granted unto thee.
Then Gabriel made the call to prayer. Abraham the prophet said to me: O Mahomet, do thou perform the functions of[203] imam; for we should all pray under thy direction. Then I, as imam, prayed; and immediately afterward, implored the blessing of God for my followers, and all the prophets raised their hands to heaven, crying Amen!
O Mahomet, arise, for we must continue our journey, said Gabriel, and arising, I saw before me a ladder of light, resting on the earth and reaching to heaven. Gabriel bade me mount the ladder, and I obeyed, while repeating the invocation, In the name of the merciful and pitying God, and many others. Thus without trouble I arrived within sight of heaven, where I saw a sea so immense that none knew its extent save the Lord of all. O Gabriel, I said, what is this sea? It is that which is called the Sea of Kaoucer, he answered; which is suspended in space by the divine omnipotence, and no one save almighty God knows its extent.
When we had traversed this sea and pursued our journeys by the order of God, we reached the first heaven. I saw that it was made of an enamel the color of turquoise, with a thickness which it would take 500 years to cross. Gabriel knocked at the gate, and had no sooner called the angel intrusted with the guard of the gate than he asked, Who art thou? Gabriel, bringing Mahomet with me. Apostle of God, said the angel, has the time of thy coming then arrived? And opening the gate of heaven with great demonstrations of joy, he saluted me, and I him; then he added: Be welcome, O Mahomet, enter and honor with thy presence the celestial world. I entered and I perceived seven choirs of angels ready to receive the commands of him who guarded the gate, and who all saluted me. There I saw a personage whom I did not know. It is Adam the prophet, said Gabriel, greet him.
I therefore went to salute him, which salute he returned, saying to me, Be welcome, O Mahomet, thou art come at a seasonable hour. May prosperity be with thee forever! Then I saw that Adam (on whom be blessings!) glanced to his right, and smiled with a satisfied air; then looked to his left, and became anxious and tearful. What aileth Adam? I asked of Gabriel. At the right hand of Adam, answered he, are the souls of the prophets, of the saints, and true believers. While contemplating them his heart is joyous, and he smiles. On the contrary, at his left are the souls of the infidels, of the[204] perverse and incredulous. The sight of them is painful to him, and he weeps.
I passed beyond, and saw a white cock, whose head was under the throne of God, and whose feet clutched the earth. Who is that cock? I asked Gabriel. ’Tis an angel, said he, who counts the hours of the day and night. When the hour of prayer comes, he crows and recites the tesbih; and when the cocks on earth hear him, they crow in their turn and recite the tesbih.
Farther on, I saw an angel, who was half snow and half fire. Who is that angel? I asked of Gabriel. ’Tis the angel whose voice is so sonorous that when he recites the tesbih men say, It thunders! He had two tesbihs in his hands.
Farther on, there was a white sea. What is this sea? I asked of Gabriel. It is, said Gabriel, that which is called the Sea of Life.
We pushed forward, and at length we reached the second heaven. I saw that it was of white pearls. Its breadth was that of a 500-years’ journey. Gabriel knocked at the gate, and a voice asked, Who art thou? I am Gabriel, and with me is Mahomet, the chosen Prophet of God, he replied. Immediately the angel, filled with joy, opened the gate of this heaven. We entered and saluted the angel, who returned our salute, and said: Rejoice, O Mahomet, for the Almighty grants thee great graces to-night! Twenty choirs of angels, ready to receive the orders of him who guarded the gate, surrounded us, and saluted.
Farther on, I came near unto a gigantic angel. Who is that angel? I asked. It is he who rules the concerns of all creatures. At a distance I beheld an angel who had seventy heads, and moreover, seventy tongues in each of his heads. With each of these tongues, he was reciting seventy kinds of tesbih. Passing beyond this place, I saw two personages. Who are they? I asked. One, said Gabriel, is Jacob the prophet, and the other is the prophet Zachariah. I saluted them, and they said to me: O Mahomet! be welcome! Thou dost honor with thy presence the celestial world. May the gifts of the most high God make thee to prosper!
Going on, I saw a white sea, on the shores of which a multitude of angels recited the tesbih.[205]
At length we reached the third heaven, where Gabriel, knocking at the gate, had no sooner called than the angel who was the sentinel of the gate asked, Who art thou? I am Gabriel, and Mahomet is with me. I saw that this heaven was of red hyacinth. Then the angel said to me, Be honored, O Mahomet, with the gifts of almighty God! There were thirty choirs of archangels under the orders of this sentinel of the gate, and 30,000 angels beside were ready to obey each archangel. All saluted me, which I returned, and then they wished me well. Going on, I saw two personages in a delightful spot. The countenance of one of them was as the full moon. Who are those persons? I inquired. They are, said Gabriel, the prophets Jacob and Joseph. I approached them, and exchanged greetings, whereupon they said: Welcome, O Mahomet! The Lord hath promised us that we should behold Mahomet; a hundred thousand thanksgivings to him for that we have gazed upon thy blessed face! All that thou shalt beg of him to-night, he will grant unto thee.
Withdrawing from them, I perceived two more persons. I questioned Gabriel, who answered, One is David the prophet, and the other is Solomon the prophet. I greeted them, and they returned the salute, saying, O Mahomet! enjoy the gifts of the Lord, and forget us not! Then they added: Thanks to God, we have seen thy ever-glorious face! And they wished me well. Passing on, I saw on the shore of a vast sea a gigantic angel seated on a throne. He had seventy heads. A multitude of angels seated on thrones surrounded him, and all were reciting the tesbih.
Farther on we arrived at the fourth heaven. Gabriel knocked on the gate and called. The angel who guarded it opened it joyfully, and said to me, bowing down, Welcome, O Mahomet! Be thou honored with the gifts of the most high God!
Journeying farther, we reached the fifth heaven, which is made of gold. When Gabriel had knocked at the gate and called, the angel joyfully opened it, and saluted me, saying, Be thou welcome, O Mahomet, thou wilt be honored with the gifts of the Lord! And he wished me well. After an interval, I beheld together the prophets Ishmael, Isaiah, Haroun, and Lot. I greeted them, and they said to me: [206]Whatever thou dost beg this night, O Mahomet, God will grant it unto thee without excepting anything; ask of him the salvation of the souls of all those who follow thy laws.
Pursuing my way, I came to a sea of fire.
We passed this place, and reached the sixth heaven, which is made of pearls. Gabriel knocked at the gate. The guarding angel opened it, greeted me, and said, Be thou welcome, O Mahomet; thou dost crown us with joy by coming to visit the celestial world; be thou crowned with the graces of the Lord! And he called down upon me the blessings of God. Sixty choirs of angels, standing around him, recited the tesbih.
Farther on I saw a keuchk on which stood a person entirely veiled, and surrounded by a great multitude. Who is that? I asked. It is the prophet Moses (on whom be blessings!) answered Gabriel. I went to him, and saluted him. He saluted me in his turn and said, O Mahomet, be thou welcome! Happy is thy arrival! Proceed, said Gabriel to me, ascend higher. At these words, Moses began to weep. Wherefore dost thou weep? asked Gabriel of him. Alas! I imagined that my place and rank were above all; and here is Mahomet, coming after me, who surpasseth me by far; his followers will be more numerous than mine, and they will enter before them into paradise. Then the august voice of almighty God spoke to Moses in these words: O Moses! I have made thee illustrious among all by speaking to thee face to face; I have delivered thee from the malice of thine enemies. Why not return thanks unto me for the gifts thou hast received from me? I passed on, and I saw the prophet Noah and the prophet Edra. I exchanged salutations with them, and they loaded me with benedictions: Be thou welcome, O Mahomet! they said, with demonstrations of joy.
Pursuing our journey, we arrived at the seventh heaven. Gabriel, going before me, knocked at the gate and called. The angel who guarded it opened with joy, and we entered. Then he said to me: Welcome, O Mahomet! who dost honor us with thy visit! Mayst thou be honored in thy turn! There[207] were seventy choirs of archangels under the command of the angel who guarded this heaven made of light. There remained vacant not the smallest space; the angels occupied the whole heaven. We passed through this place and came to a vast keuchk, before which was erected a great chair of emerald green. A person with a white beard, seated in this chair, was leaning on the keuchk. Who is he? I asked. It is thy ancestor, the prophet Abraham, said Gabriel. I went to salute him. He returned the salute, saying, O pre-eminent prophet, be welcome! May God bless thy coming! Gabriel said to me: Behold thy residence and that of all those who follow in thy footsteps. Then he added, Enter that house and visit it, for every day 70,000 angels come to visit it. I also saw a band of creatures, half of whom were in white tunics, and the other half in white tunics striped with black. They are those who follow thee, said Gabriel.  And he permitted them to enter, but he refused entrance to those garbed in the tunics striped with black and white.
Passing on, I saw a sea as black as ebony. On beholding it, my sight became as it were obscured with gloomy shadows. In this sea, I saw an innumerable throng of angels. I inquired of Gabriel: Why is the water of this sea black? No one save the Lord of all knows the nature of this sea, he answered. On the shore I saw a gigantic angel, his head touching the base of the throne of God, and his feet resting on the earth, and able to ingulf in his mouth the seven strata of the earth. At some distance I saw another angel of gigantic proportions, having seventy heads as large as this entire lower world. Each of these heads possessed seventy tongues. Night and day he recited the tesbih in honor of the Most High. Near him was an angel so enormous that if the water of all the earth’s seas had been poured into one of his eyes, it would not have sufficed to fill it. Farther on was an angel bearing 10,000 wings. Beside him was a sea, in the waters of which he plunged only to come forth immediately shaking himself. Every one of the drops which fell from his dripping wings became an angel by the creative power of God. Not far distant was another angel with four heads: one resembling that of a man, another like that of a lion, another still resem[208]bling the head of the bird houmaï, and another like that of a bull.
Proceeding, we attained the sidret-el-mountehâ. That which is thus called is a large tree, some of whose branches are of emerald, others of pearls, with foliage similar to elephants’ ears. Its fruits are of considerable size. From the foot of this tree gush four springs which flow into as many canals. Two of these canals are open to the skies, but the two others are covered. Of the first two, one is the Nile flowing through the city of Misr, and the other is the Frat, which flows through the city of Koufa. As to the other two whose beds are subterranean, one is the Selsebil, which flows through paradise; and the other pours into the basin of the Kaoucer. The water of these two rivers is whiter than milk and sweeter than honey. Angels coming toward me, greeted me, and brought three goblets, which they presented to me. In one was milk, in another wine, and in the third was honey.
I took the one containing milk, and drank it. Seeing that I did not touch the others, the angels said to me: Thou hast done well to choose the milk and to drink it, for all those who follow in thy footsteps will go forth from this world with faith. I was overjoyed at these words. Then Gabriel said, I shall not go farther. And, pausing at this place, he returned to his own form. I saw him stretch his 600 wings, with one shoulder in the east and the other in the west. I said to him, What form is this, O Gabriel? It is mine, he replied, that in which I was created.
As the wisdom and knowledge of the creatures who dwell on the surface of the earth do not go beyond the sidret-el-mountehâ, they have given him the name of Gabriel, which signifies, the lotus of the last boundary. Then he added: O Mahomet, approach now as near as it is permitted unto thee to approach, and prostrate thyself.
I therefore advanced, and when I reached that point nearest to the throne, I prostrated myself to the earth, and I saw the supreme Lord with the eyes of my heart. At that moment I heard the voice of God saying to me: Lift up thy head, and glorify my name! Raising my head immediately, I cried, Etlaiyât lillahi ouessalaouât ouettaïbat, which means, Let all be for God, whether it be the praises, homages, and tesbihs[209] uttered by the tongue, or acts of devotion, such as alms, tithes, and offerings performed with the aid of temporal goods. After which I heard these words: Esselâm aleïka eïuânnebi oue rahmet ullah oue berekâtouhou, which, being interpreted, is, Mayst thou be delivered from the terrors of the next world and from its chastisements! Mercy, benedictions, and prosperity be upon thy head! Then I said: Esselâm aleïna oue ala ibâdillahissâlihina, which signifies, May the salvation which cometh from God and his divine mercy be with me and with his faithful servants! At the same time, all the angels, seeing that I had been accorded the honor of approaching so near to the divine Majesty, exclaimed:
Ach’ adou en lâ ilaha illâllahou oue ach’ adou enne Mahometan abdouhou oue reçoulouhou, that is, We bear witness that the supreme Lord is the only living God, and that there is no other God but he. Furthermore we testify that Mahomet is his servant, and his chosen Prophet!
Then the Lord said to me: O Mahomet, I impose upon thee fifty prayers to be said within the space of a day and a night; go and prescribe these fifty prayers for them who follow in thy footsteps.
I bowed down before the divine Will, and, retracing my steps, I betook myself to the prophet Moses (on whom be blessings forever!). He asked me: Mahomet, what hath the Lord required of thee? O Moses, I answered, he hath required fifty prayers to be said in the space of a day and a night.
Mahomet, he continued, thy followers will never recite those fifty prayers. I, who went before thee, have known and proved many men, and I have received many blows from the people of Israel. Go, then, and proffer another request. It may be that the Lord God, out of his great mercy, will excuse thee from some of these fifty prayers.
I therefore returned and groaned in entreaty before the throne of God. Mahomet, said a voice, I remit ten of the fifty prayers. Thou shalt therefore only recite forty.
Again I turned back to Moses, and told him what the Lord God had said.
Go once more, he answered, pray and lament; perchance God will make another concession.
I went and prostrated myself, bewailing my fate. The Lord,[210] hearkening favorably unto me, remitted another ten prayers and only demanded thirty of me. Moses, on my return, said,
O Mahomet, turn again to God, who will surely make another concession. Thirty prayers are yet too many. I went, I entreated, I presented my request. I obtained the remission of another decade, and was ordered to say twenty only.
It is still too much, said Moses, when I had rejoined him. Thy followers cannot acquit themselves of the obligation, and will be deemed rebellious before the Lord. Seek again; doubtless thou wilt obtain what thou askest.
I went, I implored, and God excused me from ten more prayers; there remained now but ten. I came back to Moses. O Mahomet, ten prayers are still too many; it is to be feared that the faithful cannot say them. All that thou dost ask this night, God will grant unto thee. Arise, therefore, and ask again. I went, and entreated, moaning, and God excused me from five more prayers. When I returned to Moses, he said: If thou shouldst return, the Lord God would not desire to send thee away disappointed in thy hopes, but he will doubtless come to the rescue of thy followers.
I rejoiced to have obtained so great favors, and was satisfied.
Then the voice of the Almighty said to me: O Mahomet, to him of thy followers who will recite in the ardor of faith these five prayers, I promise to give the recompense due to fifty. Nor is this all; should one of the faithful form the resolution to perform a good work, I will order the angels to inscribe ten good deeds on the record of his life. If, on the contrary, he commit an evil deed, I will command it to be inscribed as one only. I will blot out the sins of those who do penance with a sincere heart, and to those who shall fast during thirty consecutive days I will grant for each day the reward of ten, which will make a total of 300 for the thirty days. Whoever will fast six days in the month of Schevval, I will grant him for each day the recompense of sixty days, so that he shall receive the reward for 360 days of abstinence. And to all these I will grant paradise at their deaths.
I said unto the Lord God: My God, thou hast given sovereignty over all to Solomon, the miraculous rod to Moses, and to Isaiah the power to bring the dead to life.[211]
The Voice of Voices replied: O Mahomet, I have raised thee above all. Moreover, I have suffered all thy followers to approach me, and I will grant them participation in my mercy.
And the voice of the Most High pronounced unto me 90,000 utterances: 30,000 on laws, 30,000 on the spiritual life, and 30,000 on the essence of truth. Then I was given this commandment: Proclaim unto all the 30,000 utterances concerning the laws; tell those on the spiritual way to those whom thou desirest, but not to those whom thou wilt reject; repeat not importunely to anyone the words on the essence of truth.
Having passed beyond, I saw 700,000 (seventy touman) curtains, some of light, others of fire, and of hyacinth; some of pearls, and others of gold. Each one has seven choirs of angels for guardians. I had no sooner reached a curtain when an angel, advancing, took me by the hand and made me cross it. Having traversed in this manner 70,000 curtains, I perceived the arch, the celestial throne. It was so large that in comparison with it heaven and earth with its seven strata are as nothing. God created the arch of red hyacinth. A multitude of angels circled around it, reciting the tesbih night and day in honor of the Lord of all. I saw also, ranged in circles around the arch 700,000 tents, each one of the dimensions of this lower world, and the distance from each tent to the next was a space the breadth of which was a 50,000-years’ journey. In each tent were fifty choirs of angels all adoring God; some standing, others seated, and others bowing their foreheads to the ground while they were reciting the tesbih. I passed through the tents, and was preparing to take off my sandals, intending to ascend the arch, when I heard the voice of the Almighty saying:
O Mahomet, remove not thy sandals, that their contact may bless my throne.
I ascended the arch, and prostrating myself to the earth before the Lord God, I cried, Glory and praise to thee forever! Then I returned.

In his book entitled “The Beacon Lights,” Imam Bagavi (may the mercy of God be with him!) has quoted this hadis[212] written in Persian, and which is as follows: “Paradise is conquered by difficult tasks, such as prayer, fasting, pilgrimage, and holy wars. To enter it we must bind ourselves to spiritual exercises and be exact in all the practices of the true religion. Hell, too, is gained by the toils of concupiscence and by all kinds of desires.”
The Prophet (blessings upon him!) also says: When the Lord God, after having created Paradise, had adorned it with all kinds of delights, Gabriel was commanded to go to journey through it. Gabriel examined it, and saw that God, by an effort of his omnipotence, had prepared for his servants a multitude of delights which no eye had ever seen, and no ear had ever heard described. O my God! he exclaimed, whoever hears the description of paradise, will have no rest until he will have attained it.
Then it was that the Almighty surrounded the four sides of paradise with irksome tasks; such as fasting, prayer, pilgrimages, holy wars, moderation of desires (contentment), and watches consecrated to adoration. It was ordained by the supreme Will that no one should enter paradise unless he had passed through these arduous trials. Gabriel knowing this, said: If it is thus, no one will have access to this abode of delights.

Therefore the Lord surrounded the four sides of hell with all kinds of inordinate desires, with the passion for wine, unlawful intercourse with women, unbridled love of lucre, tyranny, and the exaggerated search for pleasure. At this sight, Gabriel exclaimed, My God, I see well indeed that no one will escape this hell.
Now let us return to the subject. When the Prophet returned, after having been granted access to the throne, Gabriel received this commandment from the Lord:
Guide my friend Mahomet that he may see the marvels of the paradise I have prepared for believers; then let him also contemplate the various punishments of hell that I have arranged for the wicked.[213]
Whereupon Gabriel said unto me: O Mahomet, thou must first visit the basin of Kaoucer, which was created for thee; then we shall see paradise.
We proceeded then immediately to the Kaoucer. On the edge of this basin I perceived a great quantity of koubbèh, that is domes, some of pearls and others of red hyacinth or of emerald. The slime of these waters is of musk and the pebbles which carpet the bottom of the basin are of red hyacinth. The extent of the basin of Kaoucer is that of a month’s journey. The waters are whiter than milk, sweeter than honey, and more highly perfumed than musk. All around the basin, and more numerous than the stars in heaven, there are golden vases and goblets of silver, of hyacinth, of emerald, and of pearls for those who wish to quench their thirst. Whoever drinks of this water never again feels the pangs of thirst.
In the Word (the Koran), the supreme Lord thus expresses himself: “Ana ateïnakal kaoucera fe salli li rebbika ouenhar inna châniyaka houa bilabtar,” which, being interpreted, means: “O Mahomet, I have given thee beside many goods the basin of Kaoucer. Pray, then, in honor of thy Benefactor, and sacrifice victims unto him. Whoever saith unto thee that thou art abtar [maimed] will be so himself, and not thee.”
The Prophet had by Khadija a son named Abd Allah, who died at an early age. A person called As, having been to see the Prophet to tender him his condolences, was returning to his home, when he met on the way some infidels of the tribe of Koraïchites. As, they said to him, where hast thou been? I have been to see that abtar to tender him my condolences, he answered. Now it is a custom among the Arabs to call abtar he whose son dies at an early age; indeed the meaning of this term is really who hath no offspring, no end. When the Prophet (on whom be blessings forever!) learned that the heathens had treated him as abtar, he was thereby much grieved. Then Gabriel brought him this surate.
O Mahomet, the supreme Lord giveth thee the basin of the Kaoucer; evidence thy gratitude by prayers, supplications, and offerings. Whoever doth treat thee as abtar will merit himself that epithet; he will be honored neither in this world nor in the next. As for thee, we will raise thee to such a[214] degree of veneration that until the day of resurrection thy name shall be invoked after mine in prayer.
When the Prophet heard these words of the sovereign Lord, his heart was filled with joy. Gabriel also said: O Mahomet, the first to drink of the water of the Kaoucer will be those who threw in their lot with thee when thou didst go from Mecca to Medina, and who accompanied thee to this city, leaving behind their wives and children. Next will come those who have renounced the pleasures of this world, the small, the humble, the poor, and thy companions who were esteemed of no account. On the four sides of the basin will be stationed Abou Bekr, Omar, Osman, and Ali. Whoever hates one of thy companions, will not be given to drink of this water.
Afterward Gabriel said, O Mahomet, now thou must visit paradise. When we reached its gates, Gabriel knocked. Who art thou? asked the angel who guarded the gate. Gabriel, and with me is Mahomet the chosen Prophet of God.
Immediately the angel joyfully opened the gate and welcomed us. In a garden created by the Lord of All for those who follow in my footsteps, I saw a multitude of houris. Some were seated on thrones, and others sportively clasped each other’s hands. Birds fluttered around and finally alighted on the heads of these houris. On a certain day (the day of Azineh, Friday) they mount goats and go to visit each other, and spend their time in laughter and amusements; then they separate after an exchange of good wishes.
I saw also a keuchk in the centre of the gardens. A multitude of houris were laughing and dallying on the lawns which surrounded it. To whom does that keuchk belong? I asked. To Omar, answered the houris, among whom I recognized Romeïca, the wife of Talka.
Is it indeed thou whom I see here, O Romeïca? I said.
It is I indeed, O Prophet. The Most High hath shown mercy unto me, and hath granted me the grace of entrance into paradise.
When the Prophet was asked for details concerning the dwellers in paradise, he answered: These fortunate beings are of the stature of Adam, whose height was sixty cubits, and of the age of the prophet Isaac, who was thirty years of age[215] when he was on earth; they are as handsome as the prophet Joseph, and in their bearing they are like unto the prophet Jacob, on whom be blessings forever! They have neither hair nor beards, and their eyes are anointed with surmeh. In their hearts there exists neither envy nor hate. They are no more susceptible to pain than to old age, and they are subject to none of the necessities of human nature. As for the houris, whatever the number of the tunics they wear, they are all transparent; one beneath the other; their flesh is seen under the tunics, and their bones beneath the flesh, and even the marrow of the bones appears distinctly. Nor do the houris entertain sentiments of envy. Each follower of the true faith has also a tent entirely of gold, sixty igadj (300 miles) in diameter.
Gabriel next said to me: O Mahomet, now that thou hast seen the dwelling place of thy friends, it is time to visit the spot destined for the enemies of the most high Lord.
Then did I see that hell was a terrible and horror-inspiring region. At the gate stood an angel of sinister and terrifying mien. Who is that angel? I asked Gabriel. His name is Mâlik, he replied.  Since his creation, he has never smiled, nor has he exchanged with anyone whomsoever the slightest colloquy. I saluted him, but he did not return the salutation.
It is Mahomet, said Gabriel. Immediately Mâlik offered me apologies, saying: Rejoice, O Mahomet, on account of the gifts of the Lord, who hath desired thee to behold the works of his omnipotence, and who hath generously loaded thee with so many benefits.
 Mâlik blew once, and Gabriel and I stood stricken with terror.
I saw in the middle of hell a tree which shaded a space 500-years’ journey in dimension. Its thorns were like lances, and its excrescences resembled the heads of dio (demons). Gabriel said to me: This tree is the zakkoum, whose fruit is more bitter than poison.
At the foot of this tree I saw a band of reprobates whom the angels were torturing by cutting off their tongues, which were always renewed and cut off anew. Who are these wretches? I inquired of Gabriel. They are, he replied, those[216] leaders who have not ceased to say to others: Drink no wine, commit no impure actions, and beware of wicked and perverse deeds, while they themselves, not practising their own precepts, commit all kinds of reprehensible acts.
I also saw another company of persons whose flesh the angels were cutting off and forcing them to eat.
And who are they? I asked. They are those, answered Gabriel, who mocked Mussulmen to their faces, and said evil of them in their absence, without fearing the day of the resurrection.
Again I saw a group of men whose abnormally enlarged stomachs prevented them from moving an inch. Who are they? I asked. They are the greedy, who were insatiable in their thirst for gain. Some more I saw whom the angels were tormenting by pricking them with lances. Who are those yonder? I inquired. Those, he answered, who, denouncing Mussulmen to their oppressors, used violence to take possession of their goods; and not content with that, by practising slander among Mussulmen, breed rivalries, wrangling, and discord. Farther on was a band of men suspended by chains in the midst of the flames of hell. And who are they? They are those, said Gabriel, who prayed hypocritically when they were on earth that they might be honored as pious and virtuous persons. They had no other aim but temporal advantages, and thought not of the rewards of the future life nor did they reflect upon the day of the last judgment.
I saw also a number of women suspended by their hair in hell. From their nostrils whirlwinds of flame gushed forth. Who are those women? I asked. They are the immodest ones, said Gabriel, who allowed their hair to be seen by strangers, who, enticed by this sight, coveted these women. And thereby sprang up between them criminal relations, for they had lost all fear of the last judgment.
Beyond were some women whose feet and hands were bound. Serpents and scorpions swarmed over them, stinging and biting them. Who are these women? I asked. They lived in impurity, Gabriel answered, without ever praying, or performing ablutions, nor do they request anyone to teach them the laws of ablutions. Neither have they ever learned in what prayer consists. Again I saw some women hung by their[217] tongues in the midst of hell-fire. And who are these? They left their husbands no repose by their unceasing scolding and bickerings. They went out from their homes without permission and committed shameful actions.
[The Prophet (may salvation attend him!) said that paradise would be the reward of the women who obey the commandments of the Lord of All, and who trouble not their husbands with scolding and quarreling.]
At some distance, I beheld a group of people whom the angels were tormenting by pouring poison down their throats. What have these people done? said I. They consumed the goods of orphans without thought of the day of the last judgment.
Next I saw a multitude of women suspended by their breasts, who were being tormented without mercy or respite. I sought to learn who these women were. They brought into the world, said Gabriel, the fruit of their criminal deeds; then, by pretending that they were legitimate, these mothers gave to them the inheritance of others, and bestowed on them wealth which was not lawfully theirs.
Farther on, I perceived some with grindstones hung around their necks. They were bound hand and foot, and angels tortured them unrelentingly. Who are these? I inquired of Gabriel. They paid not the tithes of their wealth. Full of indulgence for their desires, they thought not of this great day, and through the avarice which filled their souls, they could not resolve to purify their wealth by alms.
Again I beheld a band of wretches, with blackened faces, their necks and hands loaded with chains, and who were undergoing frightful tortures. I asked their crime. They always greeted the great with flattering compliments, answered Gabriel.
At some distance was a group of men whose tongues protruded from their mouths. Their heads were as those of swine, and they had legs and tails similar to those of asses. They are, said Gabriel, those who bore false witness, as they possessed not the fear of the Most High.
Some also I saw who were slain and brought to life alternately, while they were asked, What good hast thou ever done?
Some, too, were enchained by their necks. Angels poured[218] poison in their throats and cruelly chastised them. Who are those unfortunates? I asked. Those who drank wine, answered Gabriel, and died unrepentant.
I also saw at the gate of hell a certain number of chests, filled with serpents and scorpions writhing out only to return. Gabriel, questioned by me, replied: These are the haughty, with hearts full of pride and harsh in their deeds, whom these serpents and scorpions will torment until the day of the resurrection, and who will suffer eternally.
The Prophet (upon whom be blessings forever!) says: O ye who follow my way, weep without ceasing through fear of hell, and do ye those deeds which shall earn for thee happiness in the next world; for terrible are the agonies of hell! Its depth is equal to the distance between heaven and earth. When the Lord God created hell, he ordered the angels to keep it burning for a thousand years in succession, when it became red. When they had kept it burning for another thousand years, it became white. Still another thousand years it was kept burning, and it became black. As for the infidels who enter hell, their skin is of the thickness of forty cubits; their teeth are as large as Mount Ohod. Everyone occupies a space equal to the distance which separates Mecca from Medina. The reprobates, in the very heart of hell, weep so that their countenances have furrows like canals, and when their tears are exhausted, blood commences to flow from their eyes.
When I returned, after having successfully visited paradise and hell, I received from the Lord God the following commandment: O Mahomet, now that thou hast seen the marvels of my omnipotence, go, tell them to those who follow in thy footsteps. Promise paradise to the faithful, and seek to warn the infidels, the hypocrites, and the vicious by inspiring them with the fear of the tortures of hell. As for thee, do thou persevere with patience in the holy practices of the true religion; be thou mild in thy speech and kind in thy deeds. Invoke my name before all thy actions, for I am nearer unto thee than is thy soul itself. Even if the infidels invoke my name, I will not leave them without hope. O Mahomet, let not thy heart be puffed up with pride, for I love not those who are intoxicated with vanity.
After the Lord God had spoken to me, Gabriel made me[219] mount on his wings, and so brought me to the mount of Kâf. I saw that this mountain, which is entirely of emerald, completely surrounds the earth. Gabriel, by the command of God, showed me two cities on the summit of Mount Kâf, one situated to the eastward, and the other to the west. One was called Djabalaça and the other Djabalaka. Each of them had a thousand gates; and from one gate to the next there was a distance of an igadj. All the houses were exactly the same size. While the mosques were situated far from the dwellings, the cemeteries were at their very doors. Who are these people? I asked. Followers of the religion of Moses, answered Gabriel, and said unto them, Here is Mahomet, whereupon they all cried out, Praise to the most high Lord of all, who hath granted us a sight of thy blessed countenance! And they all without an exception embraced my faith at once. Then I inquired why all their houses were the same size. It is because, answered they, there is no jealousy or envy among us, and therefore no desire to excel each other. But what is the reason, I again asked, of the distance of the mosques from your residences, while the cemeteries are within a stone’s throw? If we have built our mosques at some distance, said they, it is to remind us that heaven will be our future reward, whereas we have our cemeteries near by that we may be unceasingly reminded of death. Then they added, O Mahomet, we pray, we observe the fasts, we practise charity toward each other, we entertain no wicked sentiments in our hearts, we conceive no projects of hate nor of revenge, nor do we encourage spite; honoring our fathers and mothers, we avoid all that will give them pain; we beware of all wicked deeds. Now give us advice, and enlighten us with thy precepts. I answered thus: Live always in the fear of almighty God, suffer not your hearts to be puffed up with pride, and humbly submit yourselves to the yoke of the law.
All having unreservedly resolved to put my words into practice, I arose and we went to visit them all individually, and they swore allegiance to the true faith.
May the Lord of all accord them the grace of good works, and the scrupulous practice of the true religion; may he deliver them from the torments of hell, and make them participate in the joys of paradise. Amen and amen, O Ruler of all worlds![220]
THE MARVELS OF THE FOURTH HEAVEN
The Prophet (may grace and blessings be upon him!) said also: I reached the fourth heaven, which was created of pure silver and which is called Aziloun. It has a portal of light adorned with a lock of light. [According to another description, it was made of pearls.] Compared to it, the seven strata of the earth are as a ring in the midst of a vast plain. On the fastening of the gate are engraved these words: “There is no other God but Allah; Mahomet is His Chosen Prophet.” At this gate was stationed an angel [named Azraël according to one story, and Moucâil according to another]. After we had knocked on the gate as before and answered the question he put to us, he opened the gate. I saw there innumerable marvels, eight only of which will be mentioned in this book:
First. Moucâil, the angel who is stationed at the gate, exercises a supervision over all that exists, and he has under his command 400,000 angels. His tesbih is as follows: Glory be to the Creator of darkness and light, of the dazzling sun, and the silver moon! Glory be unto the Lord God, the Most High!
Second. I saw there my brother Moses, blessings be upon him forever! [According to another account, this interview took place in the sixth heaven.] Gabriel having bidden me by a sign to do so, I approached, and saluted him. He arose, pressed me to his heart, and kissed me between my eyes, saying, Glory be to Allah, who hath permitted me to behold thy countenance, and hath given me the honor of seeing thee. Then he gladdened me by the tidings of a great number of marvellous gifts of the Lord, and said:
This night thou wilt be brought even unto the feet of the sovereign Majesty, to that sanctuary where no creature hath access. Forget not when thou art there the feeble and the faithful; ask a share for them of all that may be granted to thee; endeavor to obtain for them as many mitigations of the lawful commandments as possible. I hearkened unto him, and overheard him as he recited this tesbih: Glory be to him who guides whom he wills in the right way, and leads astray whom he wills! Glory be to the All-Merciful, the All-Pitiful![221]
Third. As I went away, Moses began to weep. When I asked him the cause of his tears, It is because, he said, there has been sent after me a young apostle whose followers will enter paradise in greater numbers than mine.
[According to another account, he thus explained the motive of his tears: The children of Israel regarded me as the most honored of all the sons of Adam by the most high God, and now is this young man more honored than I, and the favor of which he is the object will be necessarily shared by his followers. He will be the first of the prophets in the eyes of God, and his followers will be the first of all nations.]
The Lord God having summoned the angels, all approached on their knees and began to recite this tesbih: Glory be to the All-Merciful and All-Pitiful! Glory unto him from whom nothing is hidden! Glory unto the supreme Master of all worlds!
Is it thus that they worship? I asked of Gabriel.
Yes, he answered, and pray to God that thy followers may be granted the grace to do likewise. I asked, and the Lord God, hearkening unto my prayer, commanded this posture in the namâz (orison).
Fourth. I beheld in this heaven Meriem-Khatoun, the mother of Moses, and Acièh, the wife of Fer’oun. All three came toward me. Meriem had for her use 70,000 keuchk, all of emerald. The mother of Moses had 70,000 keuchk of white pearls, and Acièh had 70,000 of red hyacinth and 70,000 of red coral.
Fifth. An angel was seated on a throne, with moody air and contracted brows. At each of the four corners of this throne were 700,000 steps of gold and of silver. All around there was such a multitude of angels that God alone could know their number.
On the right of the throne I saw resplendent angels, all clothed in green, breathing exquisite perfumes, pronouncing words which charmed the ear, and whose countenances were of such dazzling beauty that the eye could not gaze upon them. On the left I saw the angels of darkness, with faces and garments of black, of discordant speech, and exhaling a pestilential odor. As they uttered the tesbih flames leaped out from their mouths. Before them were spears, maces, and piles of[222] fire-arms whose aspect could not be borne. The angel who was seated on the throne was covered from head to foot with eyes as brilliant as Venus and Mars. He had as great a number of wings.  There was also before him a tree whose leaves God alone could number, and on each leaf was written the name of a mortal. The angel had also a sort of basin at his disposal. Sometimes he plunged his right hand therein and drew out an object which he handed to the luminous angels on his right, sometimes he seized the object with his left hand and delivered it to the angels of darkness.
 I questioned Gabriel, who said: It is Azraël, whose face no one can behold; he who destroys joys and who sunders all ties. Then, addressing him directly, Gabriel said, Behold, O Azraël, the Prophet of recent times, Mahomet, the friend of the All-Merciful. Azraël raised his head, smiled, and arose to do me honor.
Be thou welcome, he said. The Most High hath created none more worthy of reverence than thou; thy people are also the most favored of all in his sight. As for me, I feel more compassion for thine, than for their fathers and mothers. Thou hast rejoiced my heart, I answered, and thou hast freed my soul from its anguish. Nevertheless, there remains one care. Why do I see thee so full of sadness and grief?
Apostle of God, he replied, since almighty God appointed me to this ministry I fear that I shall not worthily fill the office and that I shall be unable to render account for it. And what, then, is that bowl? I asked. It is the entire lower world from Mount Kâf to Mount Kâf; it occupies no more space than that in my eyes, and I wield there a supreme power. And that small board? It is that which marks the appointed hour of every creature. And this leaflet? It is the record of all that happens. And that tree? On its leaves are inscribed the names of all creatures, happy or unhappy, with their felicity or their misery. If anyone be sick, his leaf becomes yellow. When the moment of his death comes, this same leaf falls on the tablet, where his name is blotted out. Then I stretch forth[223] my hand and seize his soul whether it be in the east or the west. If it be the soul of one blessed, I give it to the angels on my right, who are the angels of divine mercy. If it be the soul of a reprobate, I consign it to those on my left, who are the angels of damnation.
And what is the number of all these angels?
I know not; only every time I receive the soul of one dying there are present 600,000 angels of mercy and 600,000 angels of damnation, who observe to which category the soul belongs, and those who have assisted once at this function will never return to witness it again until the day of the resurrection.
Angel of Death, I said, is it indeed thou who dost seize the souls of all dying?
Since I was created I have never moved from this place where thou dost see me now, but I have in my service 70,000 angels, each of whom has likewise under his orders 70,000 angels. When I desire to seize a soul, they go to conduct the soul of the dying one into his throat, whence I receive it, stretching forth my hand from this throne.
I entreat thee, said the Prophet, to consider the weakness of my followers and to take them only with gentleness and care.
I call Allah to witness, said Azraël, he who hath created thee the seal of prophets and his chief friend, that the Creator (everlasting glory to him!) in person urges me 70,000 times night and day to take the souls of the followers of Mahomet gently, and to let all my dealings with them be as considerate as possible. Assuredly I have more affection for them than their own mothers.
Sixth. I also saw there a sea whose waters were whiter than snow. Gabriel, questioned by me, told me that it was called the Sea of Snow, and if a drop of its waters escape the heavens and earth would perish with cold.
Seventh. I saw the blooming temple beïti ma’mour. [According to others, the beïti el ma’mour was situated on the sidret-el-mountehâ above the seventh heaven. However this may be, this is the description of it given by the Prophet.] It is a mansion of red hyacinth with two portals of green emerald. Ten thousand lustres of red gold hung from the ceiling, adorned with hyacinths and gems every one of which shed[224] forth more light than the sun. At the door of this temple was placed a pulpit of gold and a minaret of white silver, whose height was that of a 500-years’ journey. Since the temple was created, and so it will be until the day of the resurrection, every day 70,000 angels coming under the arch bathe in a sea of light; they make the circuit like pilgrims clad with the ihrâm, repeating Lebbeïk, lebbeïk (We are here, we are here); and once they have performed this duty their turn will never come again until the day of the resurrection.
Then Gabriel, taking me by the hand, led me to the blossoming temple and said to me, Apostle of God, perform here the functions of imam, and let the angels take thee for a model. I said a prayer of two rik’at, and I served as model for the angels who people the seven heights of the heaven. At the sight of this multitude surrounding me there came to my mind that my followers might unite in the same manner. He who penetrates all secrets and hidden things made a commandment of the desire nestling in my heart: O Mahomet, there should be among thy followers a meeting of this kind and which will be a day of reunion, yeomi djum’a.
[In certain commentaries it is said that on the day of reunion the angels who people the heavens meet at the blossoming temple. Gabriel recites the ezân upon the minaret, Esrâfil pronounces the khotbèh in the pulpit; Mikaïl fills the office of imam, and the angels of the seven heavens follow his directions.
When the prayer of the day of reunion is finished, Gabriel says: O ye angels, bear witness that I yield the recompense for my ezân to the muezzin of the followers of Mahomet. Esrâfil, in his turn, says that he yields to their khatib the reward of the khotbèh, and Mikaïl abandons to them the recompense for the imamat, while the angels do as much for all the faithful who join in common prayer. Then the most high God, speaking to the angels, says: Do ye think to show me what generosity is, I who am the Creator of generosity! Be ye witnesses that I remit all the sins of the followers of Mahomet, and that I deliver them from hell!]
Eighth. There, it is said, the Prophet saw the sun, which, according to a tradition, is 160 times the size of the terrestrial globe. According to Ibn-Abbas, its breadth is that of a 60,000-years’ journey. When God created the sun, he[225] made for it a golden barge, on which he placed a throne of red hyacinth, with 360 steps, on each one of which were 1,000 angels. The sun was placed on the barge, which is placed on a throne by 360,000 angels. Every day they guide the barge on the sea of the fourth heaven from sunrise to sunset; then they devote themselves to the adoration of the Most High. The next day, 360,000 other angels come to take the places of those who did this service the day before; and so will it be until the day of the resurrection without the recurrence of the same angels’ turn. The Lord God has said: The sun goes to its fixed point.
According to certain commentaries, the fixed point of the sun is beneath the arch, to the foot of which this star is brought back every night, and where it is prostrated before the Most High until the dawn. At that moment, obedient to the divine command, it comes forth from the east, and so it will be until the approach of resurrection day. It will then receive the command to rise in the west. This tradition is preserved in the book of the deceased Imam Talebi, entitled “Araïs” (“The Betrothed”).
Then, said the Prophet, I reached the fifth heaven.
Without pausing, we proceeded forward. As soon as we had reached the fourth heaven, Gabriel, always at his post, passing before me, knocked at the gate, saying: Open! Who is there? he was asked. I, Gabriel, he replied, accompanying Mahomet, the king of apostles. Be ye welcome! exclaimed the angels who guarded the gate, and who, opening the gate, approached us. This heaven was of gold entirely red. Here was an angel named Salsail. He advanced to meet us, and Gabriel saluted him, whereupon Salsail said to me: Receive our congratulations, O Mahomet! Thou who art in so great favor with the Lord God, thou who art the greatest of all prophets! It is for thee to intercede for thy followers, O well-beloved of the Lord, for thee whose happy star has made thy followers the most fortunate of all!
I saw innumerable choirs of angels standing to receive the commands of Salsail. All recited unceasingly the tesbih, nor did they grow weary night or day. Here, too, I saw David, whom I saluted. He returned the salutation and said to me, Welcome, O apostle of truth, venerable brother, august[226] prophet! With David I also saw Solomon in this heaven. As soon as they saw me they came to meet me, and exchanged salutations. Here I saw seated on a throne an angel whose luminous brilliancy filled the heaven. So imposing and majestic was his appearance that none can look upon his countenance. His head almost touched the arch, while his feet reached down below the earth. The entire universe was for him as a plain where each particular man is as a porringer.
Before him also was a large tablet on which he constantly fixed his eyes. Opposite the angel was a gigantic tree whose boughs were covered with green leaves, and two awe-inspiring spears were suspended before him; one white, and the other black. Entirely absorbed in his ministry, the angel paid attention to no one, and his harsh and frowning features gave him an altogether terrible and forbidding expression. At the sight of him, my soul was seized with awe, my heart grew cold, and my body trembled. Who, then, is that angel? I asked of Gabriel. At what task is busied this being of such imposing mien?
I then approached him, and saluted him, but so occupied was he, that he did not glance toward me.
Brother, cried Gabriel to him, turn to this side; doff thy fierce expression, for here is the prophet of recent times, the friend of Allah, and the prince of apostles. He raised his head and saluted me, saying: Pardon me, O imam, for during the long time that I have been busy in accomplishing my work, I have not lifted my head a single time. Tell me, I said, what is that tablet, what is that tree, and what are those spears?
 Every one of them has his leaf on this tree, although the slime of which they were moulded was taken from the earth. Every one of them also has his name written on the leaf which is assigned to him as well as on this tablet. In whatever part of the world he is when his existence reaches the fatal hour, his leaf dries and falls at[227] once. At the same time his name is erased from this tablet and disappears, even as he himself is wiped out and departed from the life of the earth. It is then that I take possession of his soul so inevitably that no one can find a way to escape his destiny. As for myself, I never have one minute of distraction and let nothing escape me, and never do I hearken unto the entreaties of anyone. If it be the soul of one of the elect, I seize it with this white spear. If it be, on the contrary, the soul of a reprobate, I use the black lance. If the soul be that of a faithful follower of thy creed, O Mahomet! I assist him to ascend to heaven in light; but if it be that of an infidel, I suffer it to fall in torment down to hell amid encircling gloom.
Having again resumed our journey, we soon reached a lofty castle, to the summit of which the eye could not attain, and the surpassing beauty of which the intelligence was powerless to grasp to its full extent.[229][228]
BY
M O H A M M E D F A S L I
[Metrical Translation by J. von Hammer-Purgstall and Epiphanius
Wilson]
XLIV
King Autumn Sends a Reconnoitring Party to the City of Rose Garden, and in a Moment Conquers It, and Paints It in His Own Livery
Declaration of the Hidden Meaning Which for the Mystic Lies in This True History and Mournful Narrative
The Close of the Book
IT is related that the wife of a great king unjustly accused his son, by another mother, of an act of treachery against his father; and that that king was wroth, and for forty mornings caused his son to be led forth to be slain; and that that king had many vezirs, all of whom were peerless in the sea of understanding, and in thoughtfulness and sagacity, and full of plans and devices; and that when the king each morning caused his son to be led forth for execution, these vezirs gave the king counsel, and each morning a vezir, telling a story, calmed the king’s heart and turned away his wrath, and saved the prince from his hand; and again, that each night that crafty lady, letting not the king rest, ever incited him to the slaughter of the prince, and with enticing and beguiling words, repeated each night a story to the king, and made his understanding forsake him; and that through the words of that crafty lady, every morning for forty days he caused his son to be led into his presence to be slain; and that the vezirs by telling a story delivered him. After forty days the innocence of the prince was manifested and the falsehood and calumny of the crafty lady disclosed; and she received her due, and the prince was greatly loved and esteemed before his father when the truth of his affair was known. The adventures of the king, and the lady and the prince, and his governor and the vezirs, and what befell between them, will be related; and sixteen of the stories told by the vezirs in the forty days, and by the lady in the forty nights will be set forth and narrated. “With God is grace: how excellent a friend is he![362]”
They tell in history books, that there was in Persia a great king, whose name was Khānqīn, and in the grasp of whose possession were the Seven Climes. As he was gracious and able and sagacious, kingliness and the bases of empire were present in him. God most high had give him a fair son, by whose beauty the people of the world were bewildered. Whosoever looked upon his loveliness would say, “Is it magic, this?”[3] and he who beheld his tall figure would exclaim, “This is no mortal!”[4] Fair was his beauty and charming was his self, and desired of lovers. Moreover, his were accomplishments and perfections; he had no rival in the reading of science, or in penmanship, or in archery, or in horsemanship; and his fair character was talked of and celebrated among high and low. The king, too, whenever he saw him, experienced a hundred thousand pleasures, and looked upon him as the source of his life. The mother of this youth was of the lovely ones of China.[5] One day she fell ill, and at length, no remedy availing, she was received into Mercy. Thereupon, after some time had passed, his father married the daughter of a great king and brought her to his palace.
After a while this lady fell in love with the prince. For a long time she hid her love in her heart, and, saying in herself, “He is my step-son, what help for it!” she disclosed it not. But when, day after day, she looked upon his beauty, she was no longer able to bear with patience the fire of love, and, bringing into the field the wallet of craft, she was busy night and day with stratagems. Now the king had given the prince to a governor to be taught the sciences of astronomy and astrology, and the boy was night and day occupied acquiring them. One day the governor looked at the youth’s horoscope, and perceived there was a space of forty days in most sinister aspect. Did he say a word about this, he would be pointing out a great calamity; so he was exceeding grieved, and his heart was contracted. But he said to the prince, “I have this day looked at thy horoscope and seen a most sinister aspect; such is it, my life,[6] that thou must obey the command and[363] decree of God most high, and observe my injunction, else thou shalt die.”
The prince heard these words of his governor and his color changed, and he said to his teacher, “Order what thou wilt: command is thine.” Quoth the teacher, “O son, the way of averting this calamity is thus stated in the book: for the space of forty days thou shalt not speak one word though a naked sword be above thy head.” Then he bade the prince bear in mind certain of the holy names and blessed litanies, and sent him to his father. The governor thereupon hid in a vault and concealed himself.[7] When the prince came to his father, the latter said to him, “My son, what hast thou read and written this day?” but the prince gave no answer to his father. Again quoth the king, “O my life, what does thy master?” again he gave no answer. Again his father said, “O life of my life, what has befallen thee? Why dost thou not speak?” Again he gave no answer. Then said the king to his son’s guardian, “The boy is sad to-day, take him to his mother, maybe that his heart will expand.” Then the guardian took the youth to the lady and said, “Lady, this youth is sad, he has not uttered one syllable to his father this day, therefore has he sent him to thee, that peradventure he may speak beside his mother.” The lady was glad and said, “Clear the house, go, be off; that I may learn somewhat of the prince, and banish his sadness and grief.”
When she was alone with the youth the lady threw her arm round his neck, and said, “O my life, ah, my lord, what has befallen thee that thy heart is thus sad, and that thou art disconsolate and mournful? Whatever thy father possesses is in my hand; if thou wilt make thy heart one with mine, and act according to my words, I will turn away thy sadness.” To her too the prince gave no answer. Again said the lady, “Thou art a grown-up youth, I too am a young lady; thy father is a decrepit old man, with neither thought nor discernment; if thou wilt assure me, and swear to me, and accept me as thy legal wife, I will make shift to kill thy father and make thee king in his stead. First, I swear by God, and for God, and in God, that I speak these words from the bottom of my heart[364] and from my very soul, and that I will not falsify these words; do thou likewise assure me, and swear to me that I may act accordingly.” The prince answered not a word.
Quoth the lady, “O dearer than my life, should thou ask how I will kill thy father; lo, in the treasury are many kinds of poisons, of one of which if a person eat, he turns ill and after three months dies. The people will not know the cause of his death, and will not suspect that he has eaten poison. They will say he but took ill, and will doubtless make thee king. Should thou say I am thy step-mother and wonder how thou art to marry me, the way is this: send me off to my own country, and while yet on the road, send someone after me who shall come in the guise of a robber and pounce upon us by night and seize me; so it will be said that robbers have seized me. Then buy me as a slave girl from that man, and make me thy wife; so none will know.” But the prince answered her not at all, and spake not. Then the lady grew desperate at his not speaking, and her patience was exhausted, and she said, “O my soul, O my gliding angel, why wilt thou not speak to me?” And she put her arm round his neck and drew him to her and made to kiss him.
When she saw this conduct the fire of anger blazed up in the hearth of her breast, and the sparks from the fumes of her pride gained her heart, and she cried, “Out on thee! fool! boy! I sought to raise thee to the throne and make thee king, and thou didst strike me thus; now will I speak to thy father that he shall hew thee in pieces, small even as thine ear.”  Then the youth went to his private apartments. After a time the king came to the harem, thinking to inquire of the lady concerning the affair of the prince, and he saw her seated besmeared with red blood. And the king marvelled at this sight, and said to the lady, “What is this matter? explain to me.” She said, “O king, that degenerate son of thine!
The lady replied, “I saw that degenerate youth that he was[365] sad, and I cleared the palace that I might banish his sadness, and I said to him, ‘My son, why art thou sad?’ Then he stretched forth his hand and made to do me wrong, but I prevented him. Then he said to me, ‘Why dost thou flee me? if thou wilt be my mistress and make thy heart one with mine, and assure me thereof, it is my intention to kill my father and make thee my wife; and the riches, and the country, and the throne, and the kingdom will be ours,’ But I consented not, and he desired to kill me that I might not make known this matter to the king. And I cried out for the saving of my life, and he left me in this plight and went away.  When the king heard these words from the lady he was wroth, and that night sleep came not to his eyes.
In the early morning he went forth and sat upon his throne, and caused the prince to be brought before him, that he might order the executioner to smite off his head. The courtiers who were beside him got the executioner to delay, and at once sent word to the vezirs. As soon as they knew what was happening, the vezirs came with all speed to the presence of the king, and said, “O king, how has the prince this day thus merited the anger of the king?”
The king related to the vezirs the events that had taken place, whereupon the grand vezir said, “Slay not thy son, trusting on the woman’s word; do not a deed beyond the ordinance of God and the law of the Messenger:[8] and there is no permission in the law for one to act on a woman’s word. If there were witnesses that the prince had done this thing to the lady, then were command the king’s; but spill not blood unjustly, that afterward thou suffer not regret and remorse. They have said that whatsoever oppression there be in a country it is incumbent on him who is king to banish it; where then were room for kings to do deeds beyond the law and spill blood unjustly? If they be negligent in the matter of banishing oppression, God most high will visit and afflict them with four sorts of troubles: firstly, he will make their life short;[366] secondly, he will let the enemy prevail against them; thirdly, he will give the enemy aid and victory; and fourthly, on the resurrection day he will be wroth with them and consign them to the torment of hell.
“He then is wise who will not for a five-days’ life lose the hereafter, and is not needless. And, moreover, the holy Messenger (peace on him!) when going to perform the ablution would first of all perform it with sand; the companions asked, ‘O Apostle of God, is it lawful to perform the sand ablution when there is water?’ The most noble beloved of God replied, ‘I fear lest death let me not reach the water.’ Now, O king, be not presumptuous through worldly fortune and kingship, and consent not to a deed contrary to the law, and ruin not thy hereafter, trusting in the woman’s word. For by reason of the craft of woman has many a head been cut off; and the blessed Messenger hath said, ‘Whatsoever misfortunes befall my people will befall them through women.’ And wise is he who looks at the beginning and end of an affair, like that king who took counsel with his sons and his vezirs and the elders of the country, and was prospered alike in the world and the hereafter. And that story is a fair story; if the king grant leave I will relate it.” The king said, “Tell on.” Quoth the vezir:
“There was of old time in the palace of the world a great king, such that the world was under his rule. He had lived enjoying sovereignty for a hundred and twenty years in the palace of the world, and was grown old and knew that in the near future he would be given to drink of the potion of death. And the king had three moon-faced[9] sons and likewise three able and skilful vezirs.  Now I have reached that state and the affair is thus, I wish to appoint one of my sons to my place, and, leaning my back against the wall of abdication, take rest. Which of my sons do ye deem worthy of the throne?’ The vezirs said,[367] ‘O king, long be thy life; a person’s good and bad are not known till he have been proved; for two things are the touchstone of a man; the first is wine, the second, office; in these two things is a person’s manfulness apparent and manifest. This were best, for nine days let these thy three sons enjoy the throne and sovereignty, and with this touchstone let the king prove them; whatever be the character of each of them, it will appear; for the rest, let the king order accordingly,’