A person announced to Nushirowan the Just, saying, "I have heard that G.o.d, glorious and great, has removed from this world a certain man who was your enemy." He said, "Have you had any intelligence that he has overlooked me? In the death of a rival I have no room for exultation, since my life also is not to last forever."

x.x.xVIII

At the court of Kisra, or Nushirowan, a cabinet council was debating some state affair. Abu-zarchamahr, who sat as president, was silent.

They asked him, "Why do you not join us in this discussion?" He replied, "Such ministers of state are like physicians, and a physician will prescribe a medicine only to a sick man; accordingly, so long as I see that your opinions are judicious, it were ill-judged in me to obtrude a word.--While business can proceed without my interference, it does not behoove me to speak on the subject; but were I to see a blind man walking into a pit, I would be much to blame if I remained silent."

x.x.xIX

When he reduced the kingdom of Misr, or Egypt, to obedience, Harun-al-Rashid said, "In contempt of that impious rebel (Pharaoh), who, in his pride of the sovereignty of Egypt, boasted a divinity, I will bestow its government only on the vilest of my slaves." He had a negro bondsman, called Khosayib, preciously stupid, and him he appointed to rule over Egypt. They tell us that his judgment and understanding were such, that when a body of farmers complained to him, saying, "We had planted some cotton shrubs on the banks of the Nile, and the rains came unseasonably, and swept them all away;"--he replied, "You ought to sow wool, that it might not be swept away!" A good and holy man heard this, and said: "Were our fortune to be increased in proportion to our knowledge, none could be scantier than the share of the fool; but fortune will bestow such wealth upon the ignorant as shall astonish a hundred of the learned. Power and fortune depend not on knowledge, they are obtained only through the aid of heaven; for it has often happened in this world that the illiterate are honored, and the wise held in scorn. The fool in his idleness found a treasure under a ruin; the chemist, or projector, fell the victim of disappointment and chagrin."

CHAPTER II

Of the Morals of Dervishes

I

A person of distinction asked a parsa, or devout and holy man, saying, "What do you offer in justification of a certain abid, another species of Mohammedan monk, whose character others have been so ready to question?" He replied: "In his outward behavior I see nothing to blame, and with the secrets of his heart I claim no acquaintance.--Whomsoever thou seest in a parsa's habit, consider him a parsa, or holy, and esteem him as a good man; and if thou knowest not what is pa.s.sing in his mind, what business has the mohtasib, or censor, with the inside of the house?"

II

I saw a dervish who, having laid his head at the fane of the Cabah of Mecca, was complaining and saying, "O gracious, O merciful G.o.d! thou knowest what can proceed from the sinful and ignorant that may be worthy of thy acceptance!--I brought my excuse of imperfect performance, for I have no claim on the score of obedience. The wicked repent them of their sins; such as know G.o.d confess a deficiency of worship."

Abids, or the pious, seek a reward of their devotion, merchants a profit on their traffic. I, a devoted servant, have brought hope, not obedience, and have come as a beggar, and not for lucre!--_Do unto me what is worthy of thyself; but deal not with me as I myself have deserved_.--Whether thou wilt slay me or pardon my offence, my head and face are prostrate at thy threshold. Thy servant has no will of his own; whatever thou commandest, that he will perform. At the door of the Cabah I saw a pet.i.tioner, who was praying and weeping bitterly. I ask not, saying, "Approve of my obedience, but draw the pen of forgiveness across my sins."

III

Within the sanctuary of the Cabah, at Mecca, I saw Abd-u'l-cadur the Gilani, who having laid his face upon the Hasa, or black stone, was saying, "Spare and pardon me, O G.o.d! and if, at all events, I am doomed to punishment, raise me up at the day of resurrection blindfolded, that I may not be put to shame in the eyes of the righteous." Every morning when the day begins to dawn, with my face in the dust of humility, I am saying, "O thou, whom I never can forget, dost thou ever bestow a thought on thy servant?"

IV

A thief got into a holy man's cell; but, however much he searched, he could find nothing to steal, and was going away disappointed. The good soul was aware of what was pa.s.sing, and taking up the rug on which he had slept, he put it in his way that he might not miss his object.--I have heard that the heroes on the path of G.o.d will not distress the hearts of their enemies. How canst thou attain this dignified station who art at strife and warfare with thy friends?

The loving kindness of the righteous, whether before your face or behind your back, is not such that they will censure you when absent, and offer to die for you when present.--Face to face meek as a lamb, behind your back like a man-devouring wolf. Whoever brings you, and sums up the faults of others, will doubtless expose your defects to them.

V

Some travelling mendicants had agreed to club in a body and partic.i.p.ate in the cares and comforts of society. I expressed a wish that I might be one of the party, but they refused to admit me. I said: "It is rare and inconsistent with the generous dispositions of dervishes to turn their faces from a good-fellowship with the poor, and to deny them its benefits, for on my part I feel such a zeal and good-will, that in the service of the liberal I am likely to prove rather an active a.s.sociate than a grievous load.--_Though not one of those who are mounted on the camels, I will do my best, that I may carry their saddle-cloths_."

One of them answered and said: "Be not offended at what you have heard, for some days back a thief joined us in the garb of a dervish, and strung himself upon the cord of our acquaintance.--How can people know what he is that wears that dress? The writer can alone tell the contents of the letter." In consequence of that reverence in which the dervish character is held, they did not think of his profligacy and admitted him into their society. The outward character of the holy is a patched cloak; this much is sufficient, that it has a threadbare hood.

Be industrious in thy calling, and wear whatever dress thou choosest.

Put a diadem on thy head, and bear a standard on thy shoulder. Holiness does not consist in a coa.r.s.e frock. Let a zahid, or holy man, be truly pious, and he may dress in satin. Sanct.i.ty is not merely a change of dress; it is an abandonment of the world, its pomp and vanity. It requires a hero to wear a coat of mail, for what would it profit to dress an hermaphrodite, or coward, in a suit of armor?

In short we had one day travelled till dark, and at night composed ourselves for sleep under the wall of a castle. That graceless thief took up his neighbor's ewer, saying, "I am going to my ablutions;" and he was setting out for plunder. Behold a religious man, who threw a patched cloak over his shoulders; he made the covering of the Cabah the housing of an a.s.s. So soon as he got out of the sight of the dervishes, he scaled a bastion of the fort and stole a casket. Before break of day that gloomy-minded robber had got a great way off, and left his innocent companions asleep. In the morning they were all carried into the citadel, and thrown into a dungeon. From that time we have declined any addition to our party, and kept apart to ourselves, _for there is safety in unity, but danger in duality or a mult.i.tude_.--When an individual of a sect committed an act of folly, the high and the low sunk in their dignity. Dost thou not see that one ox in a pasturage will cast a slur upon all the oxen of the village?

I said: "Let there be thanksgiving to a Deity of majesty and glory that I am not forbid the benefits of dervishes, notwithstanding I am in appearance excluded from their society; and I am instructed by this narration, and others like me may profit by its moral during their remaining lives.--From one indiscreet person in an a.s.sembly a host of the prudent may get hurt. If they fill a cistern to the brim with rose-water, and let a dog fall into it, the whole will be contaminated."

VI

A zahid was the guest of a king. When he sat down at table he ate more sparingly from that than his appet.i.te inclined him, and when he stood up at prayers he continued longer at them than it was his custom; that they might form a high opinion of his sanct.i.ty.--I fear, O Arab! that thou wilt not reach the Caabah; for the road that thou art taking leads to Turkistan, or the region of infidels.

When he returned home he ordered the table to be spread that he might eat. His son was a youth of a shrewd understanding. He said: "O father, perhaps you ate little or nothing at the feast of the king?" He answered, "In his presence I ate scarce anything that could answer its purpose!" Then retorted the boy, "Repeat also your prayers, that nothing be omitted that can serve a purpose." Yes, thy virtues thou hast exposed in the palm of thy hand, thy vices thou hast hid under thy arm-pit. Take heed, O hypocrite, what thou wilt be able to purchase with this base money on the day of need or day of judgment.

VII

I remember that in my early youth I was overmuch religious and vigilant, and scrupulously pious and abstinent. One night I sat up in attendance on my father, on whom be G.o.d's mercy, never once closed my eyes during the whole night, and held the precious Koran open on my lap, while the company around us were fast asleep. I said to my father: "Not an individual of these will raise his head that he may perform his genuflections, or ritual of prayer; but they are all so sound asleep, that you might conclude they were dead." He replied: "O emanation of your father, you had also better have slept than that you should thus calumniate the failings of mankind.--The braggart can discern only his own precious person; he will draw the veil of conceit all around him.

Were fortune to bestow upon him G.o.d's all-searching eye, he would find n.o.body weaker than himself."

X

On one occasion, at the metropolitan mosque of Balbek, I was holding forth, by way of admonition to a congregation cold and dead at heart, and not to be moved from the materialism of this world into the paths of mysticism. I perceived that the spirit of my discourse was making no impression, nor were the sparks of my enthusiasm likely to strike fire into their humid wood. I grew weary of instructing brutes, and of holding up a mirror to an a.s.sembly of the blind; but the door of exposition was thrown open, and the chain of argument extended; and in explanation of this text in the Koran--_We are nearer to him_ (G.o.d) _than the vein of his neck_.--I had reached that pa.s.sage of my sermon where I thus express myself:--"Such a mistress as is closer to me in her affection than I am to myself, but this is marvellous that I am estranged from her. What shall I say, and to whom can I tell it, that she lies on my bosom and I am alienated from her."

The intoxicating spirit of this discourse ran into my head, and the dregs of the cup still rested in my hand, when a traveller, as pa.s.sing by, entered the outer circle of the congregation, and its expiring undulation lit upon him. He sent forth such a groan that the others in sympathy with him joined in lamentation, and the rawest of the a.s.sembly bubbled in unison. I exclaimed, "Praise be to G.o.d! those far off are present in their knowledge, and those near by are distant from their ignorance. If the hearer has not the faculty of comprehending the sermon, expect not the vigor of genius in the preacher. Give a scope to the field of inclination, that the orator may have room to strike the ball of eloquence over it."

XI

One night in the desert of Mecca, from an excess of drowsiness, I had not a foot to enable me to proceed; and, laying my head on the earth, I gave myself up for lost, and desired the camel-driver to leave me to my fate.--How could the foot of the poor jaded pedestrian go on, now that the Bactrian dromedary got impatient of its burden? While the body of a fat man is getting lean, a lean man must fall the victim of a hardship.

The camel-driver replied: "O brother, holy Mecca is ahead, and the profane robber behind; if you come forward you escape, but if you stay here you die!" During the night journey of the caravan, and in the track of the desert, it is fascinating to dose under the acacia-thorn tree; but, on this indulgence, we must resign all thoughts of surviving it.

XII

I saw on the sea-sh.o.r.e a holy man who had been torn by a tiger, and could get no salve to heal his wound. For a length of time he suffered much pain, and was all along offering thanks to the Most High. They asked him, saying, "Why are you so grateful?" He answered, "G.o.d be praised that I am overtaken with misfortune and not with sin! Were that beloved friend, G.o.d, to give me over to death, take heed, and think not that I should be solicitous about life. I would ask, What hast thou seen amiss in thy poor servant that thy heart should take offence at me? for that could alone give me a moment's uneasiness."

XIII

Having some pressing occasion, a dervish stole a rug from the hut of a friend. The judge ordered that they should cut off his hand. The owner of the rug made intercession for him, saying, "I have forgiven him." The judge replied, "At your instance I cannot relax the extreme sentence of the law." He said: "In what you ordered you spoke justly. Nevertheless, whoever steals a portion of any property dedicated to alms must not suffer the forfeiture of his hand, for a _religious mendicant is not the proprietor of anything_; and whatever appertains to dervishes is devoted to the necessitous." The judge withdrew his hand from punishing him, and by way of reprimand asked, "Had the world become so circ.u.mscribed that you could not commit a theft but in the dwelling of such a friend?" He answered, "Have you not heard what they have said, 'Sweep everything away from the houses of your friends, but knock not at the doors of your enemies.' When overwhelmed with calamity let not thy body pine in misery. Strip thy foes of their skins, and thy friends of their jackets."

XIV