feudics m Isla

A Collection of Essays,

15 V

W. H. ABDULLAH QUILLIAM, Shcikh-ul-hlam o f the British Idea,

Author of “The Faith of Islam,” “The Religion of the Sword,” and other Works.

LIVERPOOL:

T he Crescent P rinting and P ublishing Comtany

32, E lizabeth Street.

1 8 9 0.

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F Abdul Kasim Firdausi, tho great Persian poet, and tho § author of the grand opie poem, tho Slidli Ndmeh or Hook of Kings, but comparatively littlo is satisfactorily known. IIo is boliovod to have boon born at Tus, a city of Khornssan, about tlio year 950 (Christian era). In Daulot Shah’s account o f tho Porsian poets, his proper namo is stated to havo boon Ilussan, and that ho was tho son of Ishak Shorif Shah, ono of tho gardenors on tho domain of tho governor of Tus. Tho preface to a copy of tho Shah Nameh, which was collatod in tho 829th year of tho Hejira (about d82 years ago), by ordor of Bayisunghnr Bahador Khan, contains, howovor, a longor and moro interesting skotcli of tho life and achievements of tho poot. It is theroin stated that Yozdjird, tho last King of tho Sassanian raco, took considerable pains in collecting all tho chroniclos, historios, and traditions connected with Porsia and tho sovereigns of that country, from tho timo o f Kaiumors, a monarch who dwelt among tho mountains, and clothod himsolf in tho skins of boasts, to tho accession of tho Khosraus, which, by his direction, wero transcribed imo a book known as tho Bastan-Namoh. When tho ancient Persian monarchy was over­ thrown by tho Muslim conquosts, ihis work was found in tho library of Yozdjird. Tho chroniclo was afterwards continued to tho timo of Yozdjird. In tho fourth century of tho Hejira, ono of tho mouurchs of tho Samaniun dynasty directed

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 4 STUDIES IN ISLAM. tho poot Dukiki to versify that extensivo work, but the poot was assassinated by his own slave boforo ho had completed moro than a thousand distiches of tho poem. Nothing further was done until tho reign of Sultan Mahmoud Sabuktugin, in tho oarly part of tho following century. This illustrious monarch, who by his conquosts had oxtonded his dominions from tho mountains of Tartary to tho Indian Ocean, and from tho Tigris to tho Ganges, concoivod tho idea of further augmenting tho glories of his roign, by having proparod and published a history of tho kings o f Persia, and thoroforo ordorod tho literary characters of his court to conjointly prepare such a chronicle, using for thoir assistance all accossiblo records. While tlioy wore ongagod upon this arduous and laborious occupation, tho Sultan bocame aware of tho oxistonco of tho Bastan-Nameh, o f the nature of which ho had not previously boon aware. From this work Mahmud seloctod seven storios, which ho delivered to the samo numbor of poets, with instructions to put the narratives into vorso, in ordor that he might bo able to judge tho morits of oach composer. Tho poom on tho story of Itustom and Sohrab composod by tho poot Unsari was judgod by tho monarch to bo tho host, and consequently its author was commissioned to arrange the wliolo history into vorso. During theso evonts Firdausi was at his nativo city o f Tus, whoroho was cultivating his natural poetical talonts with assiduity and considerable success. Ho had heard of tho attempt of Dukiki, in fortnor timos to versify Persian history, and of tho determination of tho reigning monarch to givo his royal patronage to such an undertaking. Tho poet thereloro obtained a copy of tho Bastan-Nameh, and studiod it with grout zeal, and soon afterwards produced a poom describing tho battles of 2Johak and Foridun, which poom ho subsequently incorporated

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into his groat work tlio Shah Nameli. At this time he and his brother Mahsad wero following the occupation of husbandmen at Tus. I n some way or other Firdausi appears to have made an enemy of some ono who had some sort of control ovor tho humble class of work tho poet and his brother were engaged in. His enemy took every opportunity of heaping insults upon Firdausi, and linally tho poot finding these continued affronts unbearable determined to remain no longor at Tub, and sot out friendloss and alono on his way to Ghizni. On roaching tho vicinity of tho capital by accidont ho passed a garden where throo of the royal poets, Unsori, Usjudi, and Furroki wero sitting enjoying a banquet. Ono of thorn observing a stranger approach said : “ I f that follow comes liore lio will spoil our pleasuro, lot us thcroforo got rid of him at onco by scolding him away.” The other two of them disapproved of this harsh modo of procooding, and considered it would bo moro polito, and more considorato with their character and condition, to ovorcomo him by some stroke of learning, or a smart jeu do esprit. When tho straugor drow noar thoy politely addressed him, and said : “ You have como at an opportune moment, for wo aro just ongagod in composing extemporaneous vorses, and whoevor is ablo to follow them up, with promptitude and effect, shall bo admitted as an approvod companion to our social board." Firdausi oxprossed himself ns being ready and willing to submit to this test, and tho contost was at onco commenced by Unsori, who recited tho first lino of an apostropho to a beautiful woman:— “ Tho light of tho moon to thy beauty is weak.” Usjudi continued with : “ The rose is oclipsed by the bloom of thy cheek." Then Furroki took up tho strain : “ Thy oyo-lushos dart through the folds ot tho joshuu.” *

'Juthun, i.e. armour.

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Firdausi smiled, and without a moment’s pause, addod : “ Lilco the javelin of Giuw in the battle with I’oshun.” The three royal pools wore astounded at tho ready wit and apropos impromptu words of tho stranger, and boing entirely ignorant of tho story of Giuw and Poshun, enquired of him from whence tho allusion was derived. Firdausi replied that if tlioy would kindly listen with patienco ho would endeavour to relate to them tho dotails of the encounter. They readily assented to this, and tho poet poured out to them in rhyrno a graphic description of tho battlo, based upon tho legends in tho Bastan- Nameh. Tho three royal poets Bat entranced listening to tho mngnificcnt poetry which fell in such easy numbers from tho lips of tho stranger, and whon ho had iinishod his recital, invitod him to join in thoir banquet, and subsequently insisted on his accom­ panying them to tho court of tho Shah Mahmud, to whoso august patronage they recommended him. An instance o f pure disinterestedness highly commondable in tho rival poets. The three poets wero as good as thoir word, and through thoir eiforts Firdausi was introduced to tho Sultan. At this first interview between tho poet and the monarch, tho latter requested him to compose somo verses in his presence. Firdausi at onco complied, and making a profound salaam, exclaimed— “ Tko now born infant, whose pure lips aro yot Balmy with milk from its own mother’s broast, Lisps first tho name of Mahmud.” This clover compliment dolightod the Sultan, and satisfied him that tho poet before him was a man of moro than ordinary talents. The monarch then requested tho poet to prepare a poem on somo historical incident, and bring it to him whon finished. In pursuance of this commission Firdausi chose for his subject tho story of tho battles of Isfondiyar and Rustem ; and

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org El1 W A VSl, TIIR PERSIAN POET. 7 on its completion apprisod tlio monarch that ho was ready to present it to his Majesty. The Sultan fixed a day on which the poet should rocito the poem boforo the whole court. The day arrived, and all tho aristocracy and tho leading poots and litorary men of Porsia wore present. Firdausi commenced his rocital amidst almost breathless silenco, and kept his audionco entranced throughout the description in his matchless verso of the conflict betweon tho two renowned warriors. It is said that when tho poot reachod the point in tho poem which describes how Isfendiyar and Rustem soizod thoir rospoctivo bows to rocommonco the combat, that tho Sultan Mahmud, who had hitherto beon soatod, was so carried away by tho graphic delineation o f tho sceno that he roso and' involuntarily wont through, in dumb show, tho actions of placing an arrow in tho bow-string, then being described by tho poet. And as Firdausi described tho flying of tho arrow through tho air, and it lodging in tho eyo of Isfendiyar, tho Sultan prossod his hands to his faco and sank into his seat as tho poot pronounced tho last lines of tho poem— 11 And darkness overspread bis sight, The earth to him was wrap’ t in night; Tho how droppod from his slackened hand, And down he sank upon tho sand.” Tho poem was concluded, and Firdausi made his obeisanco to tho Sultan. The monarch regarded him with a glance of admiration and dolight. And without a moments hesitation appointed him the poet to completo the Shah Nameli, and gave orders to Ahmed Mymundi, his Chief Minister, to pay him a thousand miskels for every thousand distichs, and at the same time turning to tho poot said “ Thy father named thee Abdul

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Kasim, but hereafter shaft thou bo known as Firdausi (*) for thou art worthy to be one of thoso who sing in tho gardon of delights." Unsari, who had hitherto been rognrded as the Poet Laureate of the Court, hero stoppod forward, and holding up a copy of his prize poem on Rustem and Sokrab, publicly tore it in shreds, and placed the fragments at tho foot of Firdausi, as if to thus openly acknowledge the superiority of the genius of tho new poot. Firdausi set to work upon tho honourable task and devoted to it all his energies. For thirty yoars ho busiod himself almost ontiroly with this great poem, at tho end of which period ho had completed sixty thousand couplets. Unfortunately for tho poet ho had incurred during that period tho onmity of a person named Aiyar, who held an important position at tho Court, and was ono of tho principal favourites of tho Sultan Mahmoud. It is said that this vain personago had askod Firdausi to write somo vorsos eulogistic of himself, and that poot had rathor indignantly repliod:— “ Shall he who has suns of the sun, And has been amongst the planets, Pobase Ilia verso, to hymn tho pralso Of a miserable rushlight." Somo historians say that Firdausi replied to Aiyar by reciting to him a couplet from his own poetical romance of Sohrab, which tho poet had recited before tho Sultan, as previously narrated, and oxclaimod— “ When sun and moon o’er hoavon refulgent blaze, Shall a littlo star obtrude its feeble rays ? ” f

•Firdausi: Literally “ of Paradise.” | In Porcy’s collodion tlioro Is au old song which contains a very similar idea— “ Ye meanth beauties of the night, Which satisfy our eves ! More by your number than your light, lake common people of the skies, What are ye when the moon doth rise I ”

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Such an answer naturally offended Aiyar, and ho dotorminod >f possible to work tlio ruin of the poet. Consequently ho extracted several passages in tho poems of Firdausi, and invidiously commented upon them, as containing sentiments contrary to tho truo faith! and Aiyar thus en­ deavoured to convinco tlio sultan that tho poot was at loast a schismatic, or a hypocritical philosopher, if notan absoluto infidel. Tho principal passago quoted in support of this slander against tho poot occurs in tho description o f tho death-bod speech of Dara to Sikundcr, and runs thus : — “ My course is ended, thiuo is scarce bogun ; But hoar my dying wish, my last request; . , Propogato With zeal tho sacred doctrinos oí Zordusht, Tho Zeudnvesta, my soul tlion will bo Happy in hoavon ; nnd wlion at Nau-ruz tide, You also hold the festival I lovo, And at tho altar kindlo sacred firo ; Nor do thou cease thy labour till tho faith Of Lohurasp be overywhero accopted, And in all lands believed tho truo religion." Tho monarch was extremely annoyed on lioaring that tho poet could bo guilty of holding unorthodox and impious doctrines, and ordered that ho should bo forbidden tho royal prosonco. Firdausi, howovor, by earnest solicitation, obtained an audienco, and casting himself prostrate at tho foot of Mahmud, indignantly protested against the malignant calumny which had been brought against him. H o appoaled to his lifo and to his writings to

Another examplo may be found whero Lucretius speaking of Epicurus says— “ Qui gonns humanara ingenio superávit, ct oraneis Pncstinxit, Stellas exortus uti rotherius Bol.”—De Her, Nat. iii, 1050.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org ID STUDIES IN ISLAM. prove that tho accusation was falso. He exclaimed in the words which in his matchless poem ho had placed in the mouth of Feridim :—

“ Canst thou conceal tho sun ? It is in vain To disguise Truth with words of shallow meaning. Oh hear my answer 1 ”

Then tho poet recited tho invocation with which ho had commenced tlio Shah Namoh : —

“ T'hoo I invoke, tho Lord of Lifo and Light ! Boyohd imagination pure and bright 1 To tlioo, sufficing praise no tonguo can give, Wo are thy creatures and in thee wo livol Thou art tho summit, depth, tho all in all, Creator, Guardian of this oarthly ball ; Whatover is, thou art Protector, King, From tlioo all goodness, truth and morey spring. 0 pardon tho misdeeds of him who now Bends in thy presence with a suppliant brow. Teach him to tread the path thy Prophet trod ; To wash his hoart from sin to know his God ; And gently lead him to that homo of rest, Whoro filled with holiest rapturo dwoll tho blest.

“ Suith not that book divino from Heaven suppliod • Mustapha (*) is the true, the unerring guide, Tho purest, greatest prophot 1 ’ Next him camo Wise Abu-Bekr of unblemished name ; Then Omar taught the faith unknown to guile, And mado tho world with vernal freshness smile ; Thou Othman brave tlT imperial priesthood graced; All, led by him, tho Prophet's faith embraced. The fourth was Ali, he the spouse adored Of Fatima, then spread tho saving word.

{') Mustapha was one of tho names of the prophet Muhammad.

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Ali, ol whom Mahommod spako elato, ‘ I am the city of knowledge— ho my gate.’ Ali tho bloat. Whoever shall recline A suppliant at his all-powerful shrino, Enjoys both this life and the n ext; in this All earthly good, in that, eternal bliss ! ” And appoalod to tho monarch as to wliothor it was possiblo for an Unboliovor to have ponned such linos. Tho Sultan, however, was only half convinced, and ropliod with a snoor, “ Oh, all you peoplo from Tus are very much tho sumo character, in outward appearanco truo boliovors, ut heart wrotchod liorotics 1 ” Tho position of Firdausi, who was thus remaining, if not Under actual royal disploasure, at least considerably out of favour ut tho court, was thus an oxtromoly critical ono, and ho reinainod “t Ghizni, though still prosocuting his literary labours, in a stato grekt trepidation. Tho public, however, still adored him as tho popular poot, and despite all tho artifices and stratagems which the malignity of his enemy could design to injuro his fair fame, Firdausi roso higher and higher in tho estimation of his countrymen. Whon ho walked abroad ho was greotod with loud acclamations °f a laudatory kind from tho populace, and valuable presents were showered upon him from all quarters. And finally tho Sultan recalled him to tho court, and bestowed several small fuvours upon him. At last Firdausi completed his gigantic task, and tho poem Was finished. It consisted of sixty thousand couplets, the composition of which appears to have engrossed the labour of the poet for thirty long and weary years. Tho Sultan, fully sensible of tho cxcellonco an 1 groat valuo of such a magnifieont monument of poetic genius, rocoivod tho poot

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D;\cU into lull favour at court, and in a foast specially given in honour of Firdausi, caused him to sit at a tablo at the monarch’s right hand, and bo waited upon bv high officors of tho royal household, and proud of being tho patron of such a literary giant, ordered a copy o f tho poom to bo written in letters of gold by the royal seribos, and bound in green silk, and prosorved for ever in tho royal library. Ho loadod tho poet with valuable gifts of richly embroidered turbans and cloaks, and articlos o f jcwollory, and ordorod un olephant load of gold to bo also givon to him. A ll these honours, which had boon thus hoapod upon Firdausi, wero of courso so much gall, wormwood and bittor alooS to his jealous enemy, Aiyar, whoso malignity was as yet un- appeasod, and who was still determined to oflect tho degradation and complete ruin of tho poet. By an artifice, he contrivod that instead of an olephant load of gold being sont to the author, only GO,000 dirhems of silvor should bo despatched 1 It is related that the driver of tho elophant proceeded to Firdausi’s house, but when ho arrived there ho was informod that the poet was at tho public baths, so ho followed him thither, and entering the establishment found the poet roclining on a divan and entertaining a number o f his admirers with tho pearls of his eloquence. Making a profound bow, tho officer in charge of tho present, informed tho poot that he had brought him some sacks of monoy from the Sultan, and making a sign to a number of slaves, they at oneo unloaded tho elephant, and brought in the bags of money and laid them before him. Firdausi opened one of the bags, intending to throw some handfulls of the gold by way of largesse amongst tho crowd that had assembled, and then to

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org Finn AUSI, TUK PERSIAN POET. 13 his deop mortification and chagrin discovered that the contonts were only small silver coins. Enraged at the insult offered to him, and the apparent breach by tho monarch of his promise, tho poot angrily exclaimed—

“ Is Firdausi the son of a dog, That he should labour for thirty years, And sing of lioroos in heaven-tuned strains, To bo now rewarded with dirhoms ? ” Lot tho Sultan know thus do I deal with his paltry coins. H o then guvo a third of tho monoy to tho keopor o f tho bath, anothor 20,000 to tho coifoo and sweetmeat vendor at tho bath, and tho roinaining portion to tho slavo who had driven tho elephant which boro thorn. Thoso incidonts wore rolatod to tho Sultan, who was at first exasperated at tho conduct of his courtior. IIo sent for Aiyar, and demanded how ho darod to havo sent tho poet silver instead of gold. Tho courtior said, “ Oh, mighty Sultan, I know that this man Was unworthy of thy munificence, I had heard that ho had boasted that what you had bestowod on him for thirty years’ labour ho Would give someone else for an hour’s toil; and thus prove to tho world that a poot could bo more gonorous than a sovereign. I scarcely could boliovo tho follow would act in such a manner, but I thought I would try him with tho smaller sum first, and if ho ictod discrootly with that, then ho could be entrusted with tho larger amount, but if he petulantly insulted his royal donor, then d would not be fitting to permit him to havo tho opportunity ot offering further insults to your Majesty. If I havo errod it l*as boon solely to savo your Majesty’s dignity.” Tho Sultan was mollified by the ingenious excuso offered by tho courtior, and cast all tho blamo upon the poot,

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Firdausi was doclarod guilty of disrespectful and insulting behaviour to his sovereign, in fact of High Treason; and the Sultan, in a fit of angry resentment, ordered that tho following morning ho should bo trampled to death under tho feet of an elephant! Tho unfortunate poot was again thrown into the greatest consternation when ho was informod of tho fearful fate to which ho had boon consigned by tho Sultan. He at once flew into tho presence of tho monarch, and casting himsolf at his foot, beggod for mercy, at tho samo time reciting a magnificent oulogium on tho glories of his roign, tho majosty of his power, and tho innate generosity of his hoart. Touched at longth with his manifost agitation, flattered by tho proim of praiso sung in his honour, and still respecting tho undoubted brilliancy of his talonts, tho Sultan at length condoscendod to revoke tho ordor. “ Go,” ho said to Firdausi, “ Go and tnko your lifo, but in tho future show that tho term poot is not synonymous with fool.” Tho poot thanked tho sovereign for his clomoncy and rotirod, but tho indignity and cruelty of tho lmrsli deeroo still rankled deeply in his heart, and he determined to be rovengod upon tho monarch who had used him so ill. Ho at onco sought tho royal librarian and obtained from him the copy of the Shah Nameli which had boon written in gold by order of tho Sultan, and at the end of tho poom ho rapidly wrote tho following satire upon Mahmud, couched in language which all tho bitterness of reproach that insultod merit had rocoivcd could in tho heat of his excited feelings inspiro :— FIRDAUSI'S SATIRE ON MAHMOUD. Know, tyrant, as thou art, this oartlily stato Is not eternal, but of transient date ; Fear God, then, and afflict not human kind : To merit heaven, bo thou to heaven resignod.

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Affliot not oven tho a n t; though weak and small, It breathes and lives, and life is sweet to all. Knowing m y tompor, firm and stern and bold, Did’st thou not, tyrant, tremble to bohold My sword blood dropping ? Ilad’st thou not tho sonse To shrink from giving a man like mo offence 1 What could impel thee to a deod so base ? What, but to enm and prove thy own disgrace f Why was I sontouced to be trod upon, And crushod to death by elephants ? By one Whoso power I scorn ? Could’st thou presume that I Would bo appalled by tlioo whom I defy 1 I am tho lion, I inured to blood, And mako tho impious and tho baso my food; And I could grind tliy limbs and spread them far As Nile’s dark waters tlioir rich treasures boar. Foar thee I I fear not man but God alone, I only bow to Ilia Almighty tlirono. Inspirod by Him ray ready numbors flow ; Guarded by Him I dread no oarthly foo. Thus in tho prido of song I pass my days, Offering to Heaven my gratitudo and prniso. From every trace of sonso and feeling froo, Whon thou art dead what will become of tlioo J If thou should'st toar mo limb from limb, and cast My dust and ashes to tho angry blast, Firdausi still would live, since on thy name, Mahmoud, I did not rest my hopes of famo In tho bright pago of my heroic song, But on tho God of hoavon, to whom bolong Boundless thanksgivings, and on Him whoso love Supports tho faithful in the realms above, Tho mighty Prophet! nono who e’or roposod On Him existence, without hope has closed. And thou would’st hurl mo underneath tho tread Of the wild elephant, till I woro doad I

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Doad 1 By that insult roused, I should become Au elephant iu power and seal thy doom— Mahmoud! If fear of man hath never awod Thy heart, at least fear thy Croator God. Full many a warrior of illustrious worth, Full many of humble, of imperial birth ; '' Tur, Selim, Jomshid, Minuohiehr tlio bravo Havo diod, for nothing had they power to savo Those mighty mounrohs from the common doom ; Thoydiod, but blest in memory still thoy bloom. Thus kings too porish— none on earth remain, Sinoo all things human sook tho dust again. 0 , had thy sire o’or graced a kingly throno, Thy mother boon for royal virtuoa known, A difforent fate the poet then had shared, Honours and wealth had been his just roward; But how remote from tlioo a glorious lino I No high, ennobling ancostry is thine ; From a vilo stock thy bold caroor began, A blacksmith was thy sire of Isfahan. Alas,from vico can goodnoss evor spring? Is mercy hopod for iu a tyrant king? Can water wash tho Ethiopian white ? Can we remove the darkness from tho night ? Tho tree to which a bitter fruit is given, Would still bo bitter in tho bowers of hoavon ; And a bad lioart koeps on its vicious course: Or if it changes, changos for tho worso; Whilst streams of milk where Eden’s llowrets blow Acquire more honied swoetnoss as they flow. Tho rockloss king who grinds tho poor lilto theo, Must ever bo consigned to infamy. Now, mark Firdausi’s strain, his Book of Kings Will evor soar upon triumphant wings. All who havo listened to its various loro Rejoice, tho wise grow wiser than of yoro;

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Heroes of other times, of ancient Jays, Ii'or ever Uourish in my sounding lays ; Have I not sung of Kaus, Tus, and Giuw ; Of matchless ltustum, faithful still, and true,. Of the groat Demon-hinder, who could throw llis Kamund to the heavens, und seize his foe ! Of llusheug, Foriduu, uud Sam Buwur, Lohurusp, Kui-kkosruu und Isfendiyur ; Gushtusp, Arjusp, and him of mighty name, Gudarz with eighty sons of martial fume.

The toil of thirty years is now complete, ltoeord sublime of many a warlike feat, Written amidst toil and trouble, but the strain Awukuus ovory heart, and will remain, A lasting stimulus to glorious deeds; For even tho blushing girl, who kindling reads, Becomes a warrior. Thirty yoars of earo, Urgod on by royal promise did I bear, And now, doeeivod uud sooruod, tho ngod bard Is basely oheatod of his plodged reward1 Handing tiro so tampered with poem back to its oiliciul custodian, tho poot ilod from tho court, and as quickly us possible loft tho dominions of Sultan Mahmud. Tho story of Firdausi’s wanderings would in itsolf muko a long narrativo ; lie was comparatively speaking, ponniloss ; for although, when ho was first chosen to compose tho poom, tho Sultan had thou ordered his chief ministor to pay him a thou­ sand miskals* for ovory thousand distichs, and that official (Ahmed Mymundi), in compliance with such instructions, had olforod to pay tho sums as tho work wont on. Tho poot, unfortunately, for himself, proforrod waiting until ho had completed tho whole poom, and thon receiving the whole sum at onco,

* A nnnk.il is about a drucbm and a ball iu weight.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 18 STUDIES IN ISLAM. thinking, if ho did this, the payment would amount to a largo sum of money, and with it ho would bo able to do some important work for the benefit of tlio city in which ho had heon born. The position of the poot, therefore, at tho time of his lliglit was unything but an enviable one, without monoy, with few friends, and under fear that if he were captured by any of the emmissurios of Mahmud ho would bo dragged to a fearful death. His condition can thoreforobo best described in his own words, as ho was literally

Flying from plaoo to pluco, through wilderness, Wide plain, and mountain, veiled from human eye, Hungry and worn out with fatigue end Borrow.” Tho poet first fled to Herat, whore ho remained for some time at tho house of Abu-el-Maali, a booksellor in that city. It is said that Firdausi while hero actod as a copier of rare books, and also wrote sovorul short and fragmentary poems, including ono eulogistic of tho wisdom of tho Khaliph Ali, but most of tlioso works have been lost. Tired of tho monotonous labour of a copyist, Firdausi left Herat and went to Mazindoran (Hyrcania), where ho passod some time, and afterwards journoyod to Bagdad whoro ho was most hospitably received by tho Khalif AI-Kudir Billal. In grntitudo for tho genorous treatment ho had recoivod at this prince’s hands, Firdausi wrote a thousand eulogistic couplets in pruise of his new royal patron and inscribed them as tho last chapter of tho Shah Nameli, declaring that that poem was incom­ plete without thorn. Tho Khalif wus dolightod with this recognition of his kindness, and rewarded tho author with a robe of honour and 00,000 dinars. The poot remained in Bagdad for noarly four years, during which period ho wroto a poem entitled “ Youssuf.”

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A t tho expiration of that period homo sickness soizod the l'oet, who had attained the ago of sevonty-iivo years, and although l*e knew the great risk he was running lie determined to re-visit I'is native town. Disguised as a wandering Dervish ho loft tho Palace at Bagdad, and literally begged his way, travelling on loot tbe whole distance from that city to Tus. At tho expiration of three months he arrived at his birthplace, footsore, weary, and hejected, Only to learn that tho Sultan Mahmud was apparently Ui) dooply incensed against him as evor, and that ho had, directly aftor the poet's escape, sent soldiers in search of him in ovory 'hroction, with instructions to capture and bring him hack in chains to tile capital, and that it was supposed that these emissaries woro still scouring the country. Airaid to stay in ■f'ua, tho jioot took a sad leave of his relatives and friends there, and proceeded from thence to liustemdar, whero ho obtained a place of safe retreat. The Governor received him with kindness, mid ollored to pay him one hundred and sixty golden miskals if be would cuncol from tho Shah Nameh tho offensive satire com­ posed by him against Mahmud.

Firdausi appears to have at length yielded to the solicitations °1 tho governor, and accepted tho proposal and cancelled the Horses. This was communicated to the Sultan, who grunted fke poet permission to return to Tus iuid reside thoro, but to bo lor over banishod from tho court.

Two years lator Mahmud becamo at last acquainted with tho trickery, dishonesty, falsehood, and treachery of his Grand ^izir Aiyar, whose vindictive treatment, cruel persecution, and Walignant slanders had led to the disgrace and ruin of Firdausi.

The Sultan’s indignation was extreme, and Aiyar was banishod for ever from the kingdom.

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A year or so later Malimud was in India, on one of liis twolvo great expeditions to that country, when one of his ministers exclaimed to him :— “ Sire, you have now secure within thy grasp That region of enchantment, Hiudoostau." The monarch said, “ I have heard those lines before. Where are thoy to bo found ? ” Tho courtier replied that tho quotation was from the Shah Narnoh. It is said that tho mention of tho poem brought back to the Sultan’s rocolloction the remembrance of the author, and of tho groat injustice ho had recoivod through tho machinations of tho now disgraced Aiyar. “ What has becomo of Firdausi ? ” uslcod Mahmud. “ He is now very old and inlirm, and is living almost in penury at Tus," was the reply. “ I havo wrougod this man,” exclaimed tho Sultan, “ but it is not yot too late to offor reparation ; lot Abdul-Malok, my chamberlain, and ton captains be despatched at onco to Tus, carrying with thorn a letter of apology from me to Firdausi, for tho uujust indignities to which ho has boon subjected, a robe of stato and sixty thousand dinars of gold, and if tho poet is able to travel, let him be requested to do me tho honour of a visit, that I can tondcr to him my regrets with my own lips.’’ This command of the Sultan’s was honoured to tho lettor. A gorgeous cavalcade, headed by tho ehamborluin, Abdul-Malek, preceded with baunors and folio wed by ton high military otliccrs, a detachment of soldiers, and two hundred slaves, sot out for Tus ; the robe designated for the use of tho pout was borne by a mulo richly caparisoned, and tho treasure to bo laid at liis foot was carried by threo olephants. At length tho cavalcade rcachod T ub, but us thoy neared tho town they perceived another procos

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org FTIWAUSI, TIIE PEESIAN rOET. 21 sion emerging from tho principal gate of the city. A white banner edged with green was borne in front, on which was inscribed in golden letters the vorso :—

11 Look at the Planets, how they roll on ; Then Rhinoo at man, how soon he’s Rone. A breath of wind, and then no more ; A world liko this, should man deplore.” rb'bon came a bier on which was laid tho corpse of a dead man, followed by almost the entire population of the place. The royal cavalcado halted to allow the funeral enrtigo to pass. “ Who was tho person that is being honoured by such a funeral procession as this ? " inquired the Sultan's mossengor from ono of tho bystanders. "T h e deceased is tho groat poet, Firdausi, who yesterday diod at tho advancod age of 88, and wo are bearing his body to fbo tomb, preceded by a banner on which wo have inscribed a Ruitnhlo sentence from his own groat poem, the Shah Naraoh I" was the reply.

And such was the fact, the Sultan’s rich presents and forgivo- bess arrived at Tus just too late. Tho Sultan’s mesnengor and tho other principal mombors of tho royal cavalcade joined the funeral procossion and followed tbo oorpso to tho grave. Aftor tho coromony was over, Abdul Malok, tho Stilton’s ®hamlicrlain, tendered to the poet's surviving sister, Fatima, fbo troasuro and tho gorgoous mhos which had been snnt by Mahmud as a present to the doceasod, hut she indignantly refusod to receive any portion of it, exclaiming, “ What have I to do how with the wealth of kings ; can it restore back to lifo my dead brother?"

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It is said that Abdul Malek, in order to mollify her wrath> quotod a couplet from the Shah Namoh:— “ What lias beon done was fate's dooroo, Man cannot strivo with destiny." Fatima immediately replied also quoting from the same work :— “ Tho world itsolf is governed still by fato, Fato mins tho warrior’s and tho monarch’s state ; And woman’s heart, the passions of her soul, Own tho sarno power, oboy tho same control; For what can love's impotnoua forco restrain.” Struck by the forco of this reply the Sultan’s messenger bowed and retired. The treasure was subsequently applied in tho benovolent purposes which the docoased poot had originally intondod it to bo devoted, and with it a number ot public buildings wero erectod in his native city, Tus, and the town generally improved. Nor was tho oroction of a suitable Mausoleum over tho last resting place of tho mortal romains of tho poot omitted. The tomb of Firdausi is at tho city of Tus, and is much visitod by pious pilgrims, who all, according to Islamic custom, offer a short prayer for tho roposo of tho soul of tho departed pool. Thoro is a tradition that Shaikh Abul-Kasim Korkani, when ho visitod tho tomb, rofused to mako tlic usual prayor for Firdausi’s soul, hocauso. ho had written so much in praise of tho religion founded by Zoroastor, in that part of the Shah Namoh which details the history of Gushtasp, and the faith of Zerdusht. But upon the night following the Shaikh had a dream in which he saw Firdausi in the Garden of Paradise, raised to a supor-excollont degree of glory. The dreamer addressed him and enquired how he hud earned so groat a distinction and the poot replied, “ Know mortal, that this is conferred upon mo on account of tho numerous passages in my

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Writings in which I havo colobrated tho groatnoss and tho unity °1 God.” Tho vision then vanished, und the sleopor awoko, but 60 impressed was ho of tho reality of what he had just droam’t that ho arose and drossod himself, and despito tho unsensonablonoss °f t,ho hour, loft his house and wending his way to tho tomb of Firdausi, stood there saying prayors for tho roposo of his soul, until sunrise. Although the poot lived to a good round age (ho was about 88 yours old at tho time of his docoaso), ho remained a bachelor all his life. Somo biographers ascriho this to a lovo disappoint­ ment in oarly life, and claim that this theory is borne out by somo of tho cynical passages in his groat poem relating to women and thoir untrustworthy nature. And say that tho declaration ho puts in tho mouth of tho hero, Itustom, was roally tho oxprossion of the poot's own sentiments. •• Mistake mo not, I lmvo no wish, not I, For soft endearments, nor domostic life, Nor homo-felt joys. This ehost, those nervous limbs, Denoto far other objects of pursuit Than a luxurious life of onse and pleasure." Yet tho poot sooms to have had an oye for feminine bounty, and thus doscribos the daughter of Gurong, king of Zabulistan, ono of the characters in his poom :— “ So graceful in her movements, and so sweet, Her very look plucked from tiro broust of ago Tho root of sorrow—her wino-sipping lips, And mouth like sugar, cheeks nil dimpled o’or With smiles, and glowing as mid-summer roso— Won every heart."••

•• With dignity and olegauce she passed— As moves the mountain pnrtridgo through tho moads; Her tresses richly falling to her foot, And tilling with perfumo tho softened breeze.”

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But in this vory portion of the poom occur some of the poet’s bitterest cynicisms on the feminine sex. For instance :— “ iloivuvor bravo a woman may appear, Whatever strength of arm Bhu may possoss, She is but half a man 1 ” Am! a littlo further on in tho same poom, speaking of tho folly of entrusting a woman with a secret, ho says :— “ Womankind uro soldom known to keop Another’s secret. Is it so decreed, Tlint ovory woman lias two tongues, two hoarts ? All false alike, thoir tempors all the same ?"

“ Ilut daughters, as tho wiso doolnro, Are ovor falso, if they ho fair.” (*) In another part of tho Shah Namoh ho continuos in tho samo strain, “ Woman, tho bano of man’s folicity 1 Who ovor trusted woman ? Doath wore hotter Than being under woman's influence ; She places man upon tho foamy ridgo Of the tempestuous wavo which rolls to ruin. Who ovor trusted woman? Woman ! woman 1 ” -j.

(*) Compare tliiH passago with tho following oxtract from Lord Ilyron’s “ Knglith Hard» and Scotch Jtcviewcrs " •— “ As soon Sock rosoH in Docombor,— ico in June; Hope constancy in wind, or corn in chad, Boliovo a woman, or an epitaph, Or any other thing that’s false.” t Compare tho following oxtract from “ The Orphan," Act III., Sc. I., by Thomas Otway :— “ What mighty ills lmvo not boon done by woman ? Who was’t botrayod tho Capitol ? A woman I Who lost Mark Antony tho world ? A woman I Who was tho cause of a long ton yoars’ war, And laid at last old Troy in ashes ? A woman I Destructive, damnable, deceitful woman I ” Another example of the samo idea can bo found in tho “ Detjgar's Oprra," by John (day (Act l , Sc. I.) “ 'Tis woman that snducos all mankind ; Jiy hor we first wore taught the wheedling arts.’’

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Again in a further portion of tho same poom ho causes ono of U'o characters, Afrasiyab, to oxclaim with a groan :—

“ A daughter, oven from a royal stock, Is evor a misfortune—hast thou oue ? Tho grave will be thy fittest son-in-law! liejoice not in tho wisdom of a daughter; Wbo evor finds a daughter good ami virtuous ? Who ovor looks on woman-kind for aught Save wiokodness and folly ? Hence how few Ever onjoy tho bliss of Paradise : Suoh is tho Had destiny of erring woman I ”

Thoso oxamplos could bo multiplied to a considerable oxtent ,lR they frequently occur in tho courso of tho pootio narration.

Against these diatribes upon the weaker sex, which Firdausi Ro frequently indulges in, may, however, bo sot tho matchloss 1'ieco of word painting in which ho describos tho charms of Rudaboh, daughter of Mihrab, ehiofof Kabul.

“ If thou would’st malm hor charms appear, Think of tho sun, so bright and clear; And brighter far, with softer light, Tho damsel strikes tho dazzlod sight. Think of tho llosh with whnt compare ! Ivory was never half so fair ! ller stature lilto tho Babin treo ; Hor eyes ! so full of witchery, Glow like tho Nirgis } tenderly. Her arching brows their magic fling, Dark as the raven’s glossy wing. Soft o’er her blooming cheek is spread. The rich pomegranate’s vivid rod. Upon her bosom, white as snow, Two vermil buds, in secret, blow. Her /lowing ringlets, unconflnod, In clustering meshes roll behind. Love ye tho moon ? Gaze on her faoo. And there tho silv'ry planet trace. If breath of musky fragrance ploaso. Her balmy odours scent tbo breeze ; Possess'd of each seductive wile, 'Tis heaven, ’tin bliss, to see her smile ! ”

, A huh, the Narcissus, to which the Persian poets usually compare the eyes of beautiful women,

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The Shah Namoh is considered as one of tho finest Oriental poems, and many critics do not hesitato to regard it as tho plu* ultra of Eastern epic poetry. No work in the Porsiau language can be comparod to it, and it is inestimable as logendary history, although as yet but little used by Wcstorn scholars. It is indeed a history in rhyme, comprising tho annals and achiovomonts of tho anclont Persian monarchs from Kaiumers (a), tho first person who established a code of laws, and oxorcisod the functions of a monarch in Persia, whoso reign is thus described by Firdausi— « Ilis reign was thirty years, and o’or the land He spread the blessings of patornal sway. E ’en savage brutes oboyod his command. And gathered round his throne to do him homage”— through tho reigns of tho various other monarchs, down to the invasion and conquest of tho Persian Empire by tho Muslim warriors in 080, an estimated period of more than 8,(100 years ! Tho malorial for its composition was gathered by tho poet from tho folk-lore and legends that for ages had boon traditionally known throughout tho country, and like tho great epic poet of tho West, Homer (with whose work, tho Iliad, Firdausi’s poem may best bo compared), having collected thoso floating traditions of war, travol and adventuro, ho gave to them form and dofinito shape. In accordance, therefore, with its origin, the Shah Namoh abounds in adventures of tho wildest and most romantic description, in prodigious and supernatural efforts of valour and strength, and horoes as valiant and intrepid, and heroines as beautiful, as over wieldod sword, spear or mace, or ravished heart and mind, are all portrayed with exquisite poetic skill; and though tho gonorul

(a) Kaifimors is understood to bo tho Adam of tho tiro-worshippers, and the grandson of Null or Noah of the Jews, Christians uud Muslims.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org FIRDAUSI, THE M RS IAN POET. 27 character of the composition ofPorsian authors is admittedly that °1 excess o f ornament and inflation of stylo, the language of Firdausi is comparatively simple, and although his horoos may ho moved by the strongost passions, his representation of them is always calm, so that what the poet is relating linds its way to °very fooling hoart, while the author himself never shows his own Poolings oithor of inclination or dislike, so that the individuality of tho writer is totally lost in his subject. His verso is exquisitely smooth and flowing, and novor inter­ rupted by harsh and inverted forms of construction. IIo is tho sweetest and most sublimo poot of Persia. In opic grandeur ho is far above them all, and is certainly ono of tho easiest to bo understood. There is nothing in the poem which makes us impatient for tho dénouement. A uniform developomont, in constant progress, is the character of Firdausi’s, as of Ilomor's optic poetry, and of tho Persian author as of Homer the remarks of Johann Qottfriod Vonllorder(i) aro equally applicable :— “ The truth and wisdom with which ho unites all tho subjocts of his world in u living picture, tho firmness of every stroko in all tho personages of this immortal picture, tho divine freedom with which ho contem­ plates tho characters, and paints their virtues and vicos, thoir successes and disasters— this is what rendors him uniquo, and ■worthy of immortality." Firdausi has frequently boon called the Homer of tho Orient, and Sir William Jones, tho eminent Orientalist and scholar, in

(b) Johann Gottfried Von Herder, a classical German author, was born August 25th, 1714, at Mohrungon, a small place in Eastorn Prussia, where his fathor was a schoolmaster. He made himself known as a distin­ guished theologian, and was ennobled by tiro Elector of Havana. His works run to 40 volumes. He died 18th Docombor, 1803.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 28 STUDIES IN ISLAM. his essay on tho poetry of tho Eastern Nations (c) remarks:— “ '["here is certainly a very groat resemblance between the works of thoso extraordinary men. Both drow their images from nature herself, without catching them only from reflection and painting in the rnannor of tho modern poots, the likeness of a likeness, and both possessed, in an ominent degree, the rich creative invention, which is tho vory soul of poetry."

Mr. Atkinson, who published, in 1831, an abridged translation in proso and verso of tho .Shah Nameh, in commenting in his proface upon this similarity botweon tho two great poots, writes: — “ Thoro is another rosemblanco, which is, however, unconnected witli their comparative merits; but it is one which has chiefly, I think, givon occasion to tho Persian poet boing called tho Homor of tho East. Tho heroic poems of Firdausi are hold exactly in tho samo estimation with reforenco to tho works of othor poots of Persia, as those of Homer are in tho West. Like Homer, too, ho dosciibes a rude ago, when personal strougth and ferocious courage wero chiofly valued, and whon the tumultuous passions of tho mind had not boon softonod and harmonised by civilisation, or brought under tho control of reason and reflection. Firdausi is also as much the father of Persinn poetry as Homor is of the Grook.” Firdausi’s masterpiece is «till held in tho highest estimation throughout Persia, Afghanistan, and Beloochistan, and favourito passages from various adventures are still treasured in the memory

(c) Sir William Jones was born on tho 28th of September, 1740. His services to Oriental literature were most valuable. He translated into French, the Persian life of Nadir Shall, compiled »Persian grammar (1771), still a standard work, published a version of tbo Moallakat, tho Arabic poems of tiic pre-Islamio period, which woro hung upon tho Caaba, and many other Oriental poems, lie died on the 23rd of April, 1794,

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org FIllDA USI, THE PEliSIAN POET. 2!) to bo quoted on all fitting occasions. Indeed, many quotations from the Shah Nameh have become virtually Persian proverbs, as an instance of which may bo quoted— “ Indolonoo Too often vauiiuishos tho host, and turns To nought tho uoblost, firmest resolution.” And again— “ Wino givos ovou cowards valour.” Another is— Mutual bliss springs from mutual tunduruuss and lovo.” One frequently used is— “ The world has no place of rest for man.” A very similar ono is— “ Glauco at tho IIouvous, how they roll o n ; Then look at man, how soon he’s gone. A breath of wind, and then no m oro; A world liko this, man should deploro." Another equally popular runs— “ None can piorce the veil of destiny,” Tho following verso is very much akin :— “ lie who is blast with lieaveu's grace Will never want a dwelling-placu ; But ho who bears the curse of bate Gan nover change his wrotched state.” And also— “ It is vain to disguise truth with shallow words.’ ’ Those instances could bo multiplied to an almost innumbor- nble extent, but ono more must suffice, and it boars a ratkor familiar ring, and runs— “ Marriago is a contract soulod by houveu." Bo popular is the poot, that tho copies of tho Bhah Nameh aro multiplied to an extraordinary oxtont, and some of them aro not only admirablo specimens of fine ornamental writing, but they are generally enriched with coloured drawings of exquisito finish, illustrative of some of tho most prominent ovonts of tho work.

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Firdausi is eminently distinguished for his particularly striking and apposite rellectious on fate and upon the instability of wordly grandeur. And tho Shah Nameh abounds in beautiful and philo­ sophical observations, expressed in all the pleasurable enchant­ ment of rhythmatic versification. Take, for instance, tho poet's description of tho death of Miuuchiur, and tho warning speech of tho expiring monarch. “ Place net thy trust upon u world like this, Where nothing fixed remains. The caravan Goes to unuthor city, ono to-day, Tho next, to-morrow, each observes its turn And time appointed—-mine has como at lust, And I must travol on the dustinod road.’’ Tho same idoa runs through tho speoch of Sam to Nuuder.

“ This world is but an inn Whore travellers meet upon tho road, And stay awhile, und then rosume Their journey to Etornity. Plousuro, uud pomp, and wealth may bo obtained, And every want sumptuously supplied; But all at ouco, without an instant’s warning, Death comes, and hurls tho monarch from Iris throne, His crown uud sceptro down easting in tho dust. Ho, who with earthly joys is satisfied, Can novor know the blessodnoss of Iloaven; Ilia soul must still bo dark. Why do tho good Suffer in this world, but as a preparation For future rest and happiness ? ” In the samo portion of tho poem tho poet again continues in the samo strain. “ The world itself Is an ingenious juggler—every moment Performing a new trick ; oxalting ono In pomp and splendour, crushing down another, As if in sport, and death the end of all.”

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In the description of tho rout of the Tartar-monarch and his arta.v when defeated by Eastern and his seven companions, “tier describing the carnage, tho poet thus moralises: “ Anil ibis is life I Thus couquost and defeat Vary the lights and shades of human scones, And human thought. Whilst some, immersed in jilousuro, Kujey tho sweets, others again ouduro The miseries of the world. Hope is doooivod In this frail dwelling ; certainty and safety Arc only dreams which mock the credulous mind ; Time sweeps o’er all things ; why then should the wise Mourn o’er events which roll resistless on, And sot at nought all mortal opposition ? " Perhaps, however, that portion of tho poem which contains Mie history of Jomshid affords tlio host illustration of Firdausi’s flouts in this rospoct. Tho declension of Jomshid’s glory, con­ flu e n t upon his impious ambition to rival tho Almighty Deity, tae transition o f tho fallon monarch’s position from regal power ai)d aflluonce to poverty and penury, his onforcod wanderings and frightful doath (a) furnish a rich hold for tho pout’s peculiar voin; as for instance when tho wretched tortured expiring Jomshid exclaims in his death agony :—

“ Why de mankind upon this Hooting world Place their affections, wickedness alone Is nourished into froshuess ; sounds of doath, too, Arc over on the gale to wour out lifo. My heart is satisfied— 0 Heaven I no more, Free mo at once from this oontinual sorrow." The story of Sohrab opens with tho invocation :— “ Oh ye, who dwoll in Youth's inviting bowors, Waste not, in useless joys, your floeting hours,

(a) Jemshid by order of his revengeful foe Zohak was fastened down between two planks and thou, while alive, sawn in two laugthwuys. ^ most diabolical piece of cruelty.

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But rather lot tliu tears of Borrow roll, Anil Bud rolluxiuu 1111 tbo oouacious suul. l'’or many u jocund spring haa passed uwuy, And muuy u flower Bus blossomed, to doouy ; Aud human lifo »till hastening to a close, Binds in the worthless dust its lust repose." (b) Tiro other Persian poets, many of them possibly taking their cue from the inspiration of Firdausi’s poetry, also interlude their poetic effusions with similar reflections. Saadi is peculiarly successful in the same moral spirit. “ When the pure and s p o t - loss soul is about to depart, of what importance is it whether wo expire upon a throne or upon the hare ground.” Several of our English poets have given expression to very similar ideas and phrases, especially upon the mutability of lilo. Thus Edward Young writes :— “ While mun is growing, lifo is in deoreaso; And cradles rock us uoarcr to the tomb ; Our birth is nothing but our death begun.” “ What though we wade in wealth or soar in fame ! Earth’s highest station cuds iu here he lies ! Aud dust to dust concludes her uobluBt song.” (c) Aud Folicia llomaus sings— “ Leaves have thoir time to full, And flowers to wither ut the North-wind’s breath, And stars to se t:— but all, Thou hast all seasons for thine own, 0 Death !

(b) The translation X havo quoted above is that of Atkinson, first published with tho'orighud text iu Calcutta iu 1S11. (e) Compare Horace— “ l’allida mors icquo pulsat pepo pauporum tahuruas, Itogum quo turros.” — I. Od. IV., 13. and Tennyson— “ Tho clock Boats out thu littlo lives of men." —In Memoriam.

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In tho sorios of romantic advonturea narrated in the Shah Nameh, tho principal hero ia Rustem. This famous Persian champion ia rolated to have beon born during tho roign of Miuu- °hiur, and was tho offspring of Zal and his wife Rudaboli. Prior h> his birth, his parents consulted astrologers as to tho future of tho expocted infant, and these wise mon forotold that the babo ^ould bocomo a horo of matchless strength and valour. These predictions were verified, for never was beheld so prodigious a °hild. Both parents were equally amazed, as well they might, t°r tho chroniclo rolates that on tho first day ho looked a year °ld, and he required the milk o f ton nurses. Thoy called tho h°y Rustem. When threo years of age ho rode on horseback, and at fivo he ate as much us a man. In his eighth year ho had already become as powerful as any then living hero.

*• In beauty of form and in vigour of limb, No mortal was evor seen equal to him." (d) For sevorul centurios Rustem maintained his position of cham­ pion of Porsia, and an everlasting conqueror until during tho reign of Gushtasp, tho hero perished by treachery. So woll has Firdausi preserved tho indomitable spirit of this heroic character, lhat, oven in his hist moments, the expiring champion slays tho Crotch who had botruyed him.*

(d) Firdausi is not tho only poot who makes his horo a prodigy, Ilomor *s guilty of similar extravagance, for ho says of tho giants Otus and I-Phialtos : Tho wondrous youths had source nine wiutors told When high in air, tromondoua to behold, Nino oils aloft thoy roarod thoir toworing head, And full nine cubits broad thoir shoulders Kproad ; Proud of their strength, and more than mortal size, Tho gods they oliallenge, and oiloot tho skios.” Odyssoy, xi. 310. Pope.

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“ Thus tho hour Of death aiTordod one bright gleam of joy To Itustem, who, witli liftod eyes to Iloaven, Exclaimed : • Thanksgivings to tho great Croator For granting mo tho power, with my own hand, To bo rovongod upon my murderer!’ So saying, tho groat olmmpion breathed his last.” Such ft poom ns this is worthy of tho description given o f it hy Sir William Jones, who says :— “ Tho characters in it nro various and striking, tho figures hold and animated, and tho diction ovory- whoro sonorous, yet noblo—polished, yet full of firo and of the oulogium of Sir J. Malcolm, who thus describes i t :— “ In this work tho most fastidious European reador will moot with numorous passages o f exquisito beauty ; tho narrative is generally very perspicuous, and somo of tho finest sconos in it aro described with simplicity and elogance of diction. To those whoso tasto is olfendod with hyporbolo, tho tondor parts of his work will liavo most beauty, as thoy are freest from this characteristic dofoct of Eastern writors.”

Among thoso who rank next to Firdausi in tho samo stylo of writing may bo montionod Nizami, who composed a lifo of Alexander tho Groat with much gonius and richnoss of imagina­ tion. This poom is by somo considered as a muanavee— a torm generally applied to narratives dcscriptivo of tho charms of lovo or of tho spring; and among thoso aro placod pootio romancos, such as tho Youssuf and Zulieka of Jam i; another on tho samo subject by Firdausi, previously alluded to ; tho Leilah and Mujnoor of Ilatifi ; that of Khoosroo and Shireow ; and many otliors which nro road and recited with rapture all over Persia

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That elegant scholar and litterateur, the loarnod Dr. Hurd,* observes in his lotters on “ Chivalry and Romance," that “ thore lft a remarkable correspondence botwoen tho mannors of the old horoic times, as painted by their groat romancer Homer, and fboso which aro roprcsontod to us in tho modern books of knight- ori'antry.” The resemblance is, however, moro striking botweon «'0 manners described by Firdausi and thoso of tho ago of ®ttropoan chivalry. It is a well acknowledged fact that tho Moors l*oro with thorn into Spain tho fictions and romancos of Forsia Arabia, and most o f our best time-honoured storios aro opposed to bo dorivocl from tho same source.f Wo have already Rc°n that Firdausi wrote in the olevontb century (Christian ora), 'sit it was not till tho twolftli that romances of chivalry bogan to delight and amuse tho wostorn world. To what precise oxtont, thoroforo, tho language and the '¡toraturo of tho Iberian peninsula folt tho influence of the groat ''evolution which subjected the far largor [»art of hor territory ** the sway of a Mussulman sceptre, and how much or how Kttlo of what we at this hour admiro or condemn in tho poetry Portugal, Aragon, Castilo, is really not of Spanish, but of Moorish origin— thoso are matters which liavo divided all tho Rroat writers of litorary history, and which we, in truth, have littlo chanco of over seeing accurately docidod. No one, how­

* llichard Hurd, D.1X, was born in Staffordshire in 1720, bocamo bishop of Lichfield in 1775, and diod in ISOS in tho eighty-ninth l^ar of his ago. His writings are chiefly critical and litorary. His edition of Horace's An Poctica, with notes and dissertations, and his dialogues, Moral anti Political," are tho best known of his writings. t Sir William Jones mentions a MSS, in Oxford which contains tho bves of 135 of the flnost l’oisian poets who have left very ample collections their works, but tho versifiers are, ho says, without number,

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 30 STUDIES IN ISLAM. ever, who considers of what eloments tho Christian population of Spain was originally composed, and in what way tho minds of nations overy way kindred to tho population was expressod during tho middle ages can havo any doubt that great and remnrkablo influence was oxertod ovor Spanish thought and feoling— and therefore over Spanish languago and poetry— by the influx of those Oriental tribes, that occupied for seven long conturios, tho fairost provinces of tho poninsula.

Spain, although of all tho couniries which ownod tho authority of tho Caliphs sho was tho most romoto from tho soat of their empire, appoars to havo been tho vory first in point of cultivation ; hor govornors having for at least two conturios emulated ono nnother in affording every spocies of oncourugemont and pro­ tection to all thoso liberal arts and science which first flourished at Bagdad undor tho sway of llaroun Al-Rashid and his less colobrated, but perhaps still moro enlightened son, Al-Mamoun. Under tho wiso and munificont patronago of theso rulers, tho cities of Spain, within throe hundred years aftor tho defeat of King Hodoriclc, had boon everywhere penotratod with a spirit of elegance, tastefulness, and philosophy, which afforded tho strongest of all possible contrasts to the contemporary condition of tho othor kingdoms of Europo. At Cordova, Granada, Sovillo, and many now less considerable towns, colleges and libraries had been founded and endowed in tho most splondid manner— whore tho most oxact and tho most ologant o f sciences wero cultivated together with oqual zeal. Avorroes translated and expounded Aristotle at Cordova; Bon-Zaid and Abdotil- Mandor wrote histories of their nation at Valencia; Abdul-Maluk set tho first oxamplo of that most interesting and useful species of writing, by which Moreri and others have since rendered services so important to ourselves; and even an Arabian Encyclopaedia

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Was compiled, under the diroction of Mohammad-Abu-Abdalla at Canada. Ibn-ol-Boithor went forth from Malaga to soarch through all tbo mountains and plains of Europe for ovory- tl)i«g that might enable him to porfoct his favourite sciences of hotany and lithology, and his works still remain to excite tho ■admiration of all who are in a condition to comprohond tlioir Valuo. Tho Jow of Tudola was tho worthy successor of Galon and Hippocrates ; while chemistry and other branchos of medical acionco, almost unknown to tho ancients, roccived their first astonishing dovolopmonts from Al-Rasi and Avicenna. Rhetoric and pootry wore not loss diligontly studied ; and, in a word, it Would bo difficult to point out, in the wholo history of tho world, a timo or a country whoro tho activity of tho human iutolloet was ®aoro oxtensivoly or usefully or gracefully oxertod than in Spain, while tho Mussulman sceptro yot rotainod any portion of that vigour which it had originally rocoivod from tho conduct and heroism of Tarifa.

Although tho difference of roligiou provontod the Moors and thoir Spanish subjects from ovor being completely melted into °no pooplo, yot it appears that nothing could, ou the wholo, bo ■nore mild than tho conduct of tho Moorish Government towards tho Christian population of tho country during thoir splendid period of undisturbed dominion. Thoir learning and thoir arts they liberally communicated to all who desired such partici­ pation ; and tho Christian youth studied froely and honourably at the feet of Jewish physicians and Mahomedan philosophers. Communications of studios aud acquiromonts, continued through BUch a space of years, could not have failed to break down, on both sides, many of the barriers of religious prejudice, and to Nourish a spirit of kindlinoss and charity nmong tho more cultivated of either people. The intellect of tho Christian

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Spaniards could not bo ungrateful for tho rich gilts it was ovory day receiving from thoir Islamic believing masters; while tho bonovolenco with which instructors ovor regard willing dis- ciplos must have tempered in tho minds of tho Arabs tho senti­ ments of haughty superiority natural to thebreasts of conquerors.” ! It is a pity that Firdausi’s pootry is not better known in England ; its study would richly ropay tho student. Wliorovor in tho East tho Persian language is understood and cultivated, tho Shah Nameh is highly prizod : ovon tho horsokeopers and mulotoors in Persia will thundor out a passago from Firdausi, or chant an odo from Hafiz. Tho original work has outlivod eight centuries, and still shinos with undiininishud lustro, veri­ fying tho proud prophocy of the author whon lio ponnod in tho Invocation of tho poem tho lines:— “ My verso, a struoturo pointing to tho skies ; Whose solid strongth destroying time dofios. Oonturios may pass away, but still my pago Will bo tbo boast of oach succeeding age."

+ Vide Introduction to Lockhart’s Spanish Pootry.

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AMONGST Christians Two Centuries Ago.

-wWVv-

JEN England wo liuvo among us at all times worshippors of the *6» past, o f tho good old times of long ago, who dosiro to soo tho whool of timo sot back; somo of thorn aro moro or less in earnest, usually, howovor, only in rogard to somo particular phase of lifo which has caught thoir fancy, but probably thoy novor con­ sider what a roversion to tho good times of, say, two hundred years ago would moan in tho way of doctors’ draughts and domostie romodios, for cortainly somo of tho modical proscriptions and rocipos of our ancostors, if oxtromoly curious and well udaptod to mako tho dispensing chomist of our times sit up, are anything but nico loading for a pationt. Snakos, snails, toads, and frogs soom to have boon hold in particular ostoom; calcinod and powderod, stowod, mashod, or othorwiso treatod, thoy outer into the composition of a great number of concoctions, all more or less unploasant to ono’s ideas. John Bate, in his “ Mysteries of Naturo and Art,’’ 1085, in a sorios of romodios for blooding at tho aose, recommends the toad, ulive or doud. “ Also, if you tie a

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 40 STUDIES IN ISLAM. livo toado in a not and hang it about the patient’s nocko, ho will bo in a sodaino fearo, and so tho blood will loavo his former cur­ rent, and havo recourse into tho heart. Or olso a dryed toado hold in one’s hand, or hanged about one’s necko.” Elsewhere ho tolls us for tho samo purpose to tako a black toad in May. Snails como in for tho euro of rupture. “ Tako nine red snailos, lay them betwoon two tylos of clay, so that they croop not nor slido away, and bako them in tho hot embers, or in an oven, till thoy may bo powdored ; thon take tho powdor of one ol tho snailes, and put it in whito wine, and lot tho patient drink it in tho morning at his rising, and fast two hours aftor, and drink those nine snailos in oighteono daios, that is every other day ono. And if the sicknosso bo so old that it will not hoal in cighteono daios, begin again, and drink other nine snailes, and ho shall bo whole: this considered furthermore that ho weareatruosseinthomoantimo, according to tho manner of tho rupture." Bogin again and drink other nine snailes is a very iino touch. Next wo havo, “ For the biting of a mad doggo.” Aftor battling the wound in brine, “ thon tako two live pigeons, cut thorn thorow tho rniddlo, and lay thorn hot to his hand if hoo bo bitten in tho armes. If in his leggos, to tho solo of his feet.” A water, propared from calcined flints, for making “ stoelo as soft as lead," is of double value, sinco it is “ likewiso a soveraigno water to help tho gout, boing anoyntod whoro tho griofo is, for it givotli oaso vory spoodily.” In “ Tho Ladies' Cabinot," by tho Lord Ruthvon, 1055, wo are told that oyl of worms “ asswagos paino, and is good for bruises and painos in tho joynts.” It is preparod by boiling earth worms in whito wino and sweot oil. For another purpose, tho foot of a hare is burned to powdor and drunk with red wino and cinnamon. Tho milk of a red cow is an essential in another compound, and a remedy is providod “ To hoal childron of the

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org THE SCIENCE OF MEDICINE. 41 htnaticlc disoaso causod by reason of a worm with two heads, which breedeth in their bodies, which, coming to the heart, caasoth such a passion in the child, that oft times it kils thorn."

Dr. John French, in "T h e Art of Distillation,” 1061, givos bis readers a collection of romedies, somo of thorn almost Universal in their application, such as tho “ Elixir of Mumuiio,” prepared th u s:— “ Take of muramie (viz., of man’s flosh hardened), out small four ouncos, spirit of wino terobiuthiuatod ten ounces, put thorn into a glazod vossol (throo-parts of four being empty), which sot in mixer to digost for tho space of a month ; then take it out and express it, let tho expression be circulated a month, then lot it run through ‘ manica Hippo- eratis ' ; thon evaporate tho spirit, till that which romains in tho bottom be liko an oyl, which is the true elixir of murnmie. This elixir is wondorful prosorvativo against all infoctions, also vory balsamical.”

Through a great part of Europe, in tho sixteenth and part of the seventeenth centuries, mummy formod one of tho ordinary drugs of tho Christian pharinacoopia. It was to bo found in tho shops of all apothocaries, and considerable sums of monoy woro expended in tho purchaso of it, principally from tho Jews in tho East. No sooner was it discovered that mummy constituted an articlo of valuo in modicino than many speculators embarked in tho trade. Tho tombs woro soarchod, aud as many mummies as could bo obtained woro brokon into pieces for the purpose of salo. Tho demand, howover, was not easily supplied, for tho Govern­ ment of Egypt was unwilling to pormit the transportation of tho bodies from their sepulchral habitations. A groat temptation was thus created for the commission of fraud, and all kinds of impo­ sitions woro iu daily practico. Gonuino Egyptian mummy was

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 42 STUDIES IN ISLAM. difficult to obtain, so tlio doalors fabricated a cheap and spurious mummy out of any corpse they vvero able to obtain. And undor the impression ho was the gouuino Egyptian article, tho sick-uuto- death European Christian swallowod fragments of this bogus mummy in ordor to accolerato his recovery from the malady undor which ho was suffering. According to “ Tho Locons de Guyon,” aB early as tho year 1100 an expert Jowish physician, namod Elmayar, a nativo of Alexandria, was in tho habit of prescribing mummy for tho Christians then in tho East contending for the possession of Palestine. From that time, following tho example thus sot, physicians of all Christian nations commonly proscribed it in casos of bruises and wounds. Oortain Jews entered upon a speculation to furnish tho mummy thus brought into demand as an article of commorco, and undertook to embalm doad bodies and to sell thorn to the Christians. Thoy took all tho executed criminals, and bodies of all descriptions that could bo obtained, fillod tho hoad and insido of tho corpsos with simplo asphaltum— an articlo of very small prico—and oxposed thorn to tbo sun. Tho bodies driod quickly, and rosombled in appoaranco tho truly proparod mummios. These wore sold to tho Christians. And tho Christians ato them, and died in spite of oaiing thorn; but tho comfort was that, whon thoy diod, “ their bodios wore still unitod to Christ." Tho demand for mummy was groator iu France than in any othor country, and Francis I. is said by Bolon to havo boen in tho habit of always carrying about with him a little packot containing some mummy mixed with pulverisod rhubarb, ready to be takon upon receiving any injury from falls and other accidonts that might liappon to him. Armod with this universal remody, Francis thought himself secure against all danger.

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But England, too, wont in for her modicinal mummy. It did lier immense good. Her poets referred to it in their sempiternal lines; and tho groatost philosopher to whom sho has givou birth recommended it. Tho medicinal use of mummy is aliudod to by Shirley in “ Tho Bird in a Cage ’’ (1 0 3 8 ):—

“ Make mummy of my flosb, and soil me to tho apotheoarios.'’

And in “ The Honest Lawyer” (1016) occur tho linos:—

“ That I might tear thoir ilesh in mammocks, raiso My lossos, from their oareases turned mummy."

Lord Bacon says :— “ Mummy hath groat force in staunching of blood, which, as it may bo ascribod to tho mixturo of baluios that aro glutinous, so it may also partako of a socrot proporty, in that tho blood drawoth man’s flosli.”

Upon tho authority of Guyon, tho suspension of tho traffic iu •oummy occurred in tho following way:— A JowofDamiotta, who was principally concerned in tho manufacture of falso mummies, had a Christian slave, for tho safoty of whoso soul ho appoarod to havo ontortained moro concorn than for his own, repeatedly urging him to abjuro his roligion and ombraco that of Judaism. Tho slave resistod, and in consoquoncc of his porvorsonoss was much ill treatod by his master. The slave ropresontod to tho Egyptian Pasha tho practices of his mastor, and denounced him for tho frauds he was committing in tho making of mummios. The Jow was thrown into prison, from which ho obtained his roloaso on condition of tho payment of no loss a sum than three huudrod sultanas o f gold. When intelligence of this roachod tho Gover­ nors of Alexandria, Rosotta, and other cities of Egypt, they oxactod a heavy duty from all thoso Jews who trafficked in mummios. From this tirno tho traffio ceased. The Jews, fearful

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 44 STUDIES IN ISLAM. o f boing subjected to a now oppression, darod no longer to con­ tinue thoir trade. And so the genuine mummios rosted in thoir tombs, and English and French criminals ran loss risk of being onbalmed on the cheap and nasty principle after their untimoly docoaso and sold as modicine to their fellow-countrymen. “ A mummiall quintessence,” which produces wondorful effects in preserving aud restoring health, is also described in Edwardo liolnest’s “ Aurora Chymica,” 1072. For its prepara­ tion, you havo to talco throo or four pounds of tho flesh of a sound young man dying a violent doath about tho middle of August. W hy tho violent doath or why tho particular tiino specified is not cloar. llowevor, to return to Dr. French ; tho oil of snakes and addors is prepared thus:— “ Take snakes or addors, whon thoy aro fat, which will bo in Juno or July ; cut off their hoads, and take off their skins, and unbowel them, and put thorn into a glass-gourd ; and pour on so much of tho pure spirit of wino woll rectified that it may cover them, four or five lingers’ breadth ; stop this glass woll, and set it in Balneo till all thoir substauco be turned into an oyl, which koop well stopt for your uso. This oyl doth wondorful euros in recovering hearing in thoso that bo deaf, if a fow drops thereof bo put warm into tho oars. A nobleman of Germany, that was famous for curing tho deaf, used this as his chiefost medicine, by which thoy say ho cured those that woro born deaf.” A similar preparation ; “ The quintessence of snakes, addors, or vipors, is stated to bo of extra­ ordinary virtuo for purifying tho blood, flesh, and skin, for tho falling sickness, strengthens tho brain, sight, and hearing, preserveth from gray hairs, reneweth youth, cureth tho gout and consumption, is very good in and against pestilential infections." “ Viper wino ” has tho sarno virtuos as tho preceding, and cures leprosy as woll.

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“ A pectornl wnter ” introduces somo now elements ; the liver °f a calf and tlio lungs o f a fox are added to a handful of each fivo specified herbs, to sny nothing of about a d( 7.en other in­ gredients which aro infused in rich old wine, and then distilled, Anothor preparation, a most infnlliblo medicino against tho falling sickness, is “ The cssenco of man’s brains,” prepared from “ tho brains of a young man that hath dyed a violent doath.” No doubt that commodity was more easily obtainable two centuries ago thnn it would bo at tho prosont day. “ A.qua-mftgnaniniitatis ” is a preparation of ants (“ tho biggest that havo a sourish smell aro the best ” ), digested in spirits of wino, of which ono author says, “ Tho spirit is of excellent use to stir up tho animal spirit: in so much that John Casmiro Palsgrave, of tho lihono and Soyfrio o f Collon, general against tho Turks, did always drink of it when thoy wont to fight, to increase magnanimity and courage, which it did oven to admiration.” Even moro ollioncious should bo tho next preparation, consisting as it does of ants, ants’ oggs, milli­ pedes, woodlice, and boos, all digestod in spirits of wine, and impregnated with soot. “ Oyl of Bricks ” is another valuablo compound; “ it holpeth all cold distempors whatsovor, falling sicknoss, palsio, vortigo, lethargy, forgotfulnoss, gout, tootlmcho, and a largo numbor of otlicr ills.’ ’ Oh, for oyl of bricks 1 Tho “ oyl of the philosophers” or tho “ blessod o y l" appears to bo much tho samo thing. Othor preparations aro tho essonco of swallows, cssonco of crabs, oil of eggs, oil of bones, oil of crabs’ eyes, water of spawn of frogs, quintessence o f eontipodos (good for purifying the blood), and tho quintessence of arcanum of tends, “ a noblo romedy ” against all sorts of poisons, cancers, &o. ; for its preparation wo are directod to “ got in tho moneth of Juno and July a groat quantity of over-grown old toads.” The quintessence o f man’s

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 4« STUDIES IN ISLAM. blood mado “ o£ tho blood of a young sound man, of which thore is enough to bo got at spring and full, from such as let blood for recreation,” has somo very wonderful properties, one of which is that it puts off age vory long. “ Oyl of the blood of a stag ” is not so all embracing in its virtues, but it is good for tho gout. “ Spirit of man’s hair ” is vory unpleasant to take, and thoroforo is rarely used inwardly. This appears not unlikoly, as another writer tells us of a water and oyl mado out of hair which is usod in Germnny for sprinkling upon foncos and hedgos “ to keep wild and hurtful cattlo from coming to do harm in any placo ; for such is the stink of this liquor, that it doth affright them from coming to any placo near it.” It must not bo thought that wo have in England ovon yet loft all thoso outlandish romedios far behind us. Tho hair, proforably black, of healthy femalos of good digestion was tho essential feature of a modioino patented as an invention in this country within tho last docado or so, and snails are siill used as a household romody in country districts of tho British Isles. Lot us now comparo tbo abovo extraordinary romodies with tho scionco of modicino as taught and practised by tho Pro­ phot Mahomed (o.w.b.p.) thirteen centuries ago. Ono of tho best authenticated of tho traditions is that tho Prophet said— “ God haR not pormittod any pain to exist without having created a remedy for it. There is a medicino for ovory pain, and whon tho medicino reachos tho sourco of tho pain, then it is extinguished, and tho diseaso is cured by the assistance of God.”J

Four classos of remedial moasuros were specified as being useful for tho checking of disease and giving rolief from pain : —

J Abu-IIurairab is tbo authority on which this traditional saying of tho Prophot has boon preserved,

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1. — Blood lotting. 2. — The partaking of suitable medicine. 3. — Cauterising. 4. — Wise regulations as to the diet furnished to the invalid.

The first of thoso remodios, which, it is worthy of observation r" pojMnn/, was until within tho prosontcentnry regarded by English Physicians as almost an universal panacoa for “ all tho ills that 3esh is heir to,” was proscribed by tho Prophot for only a few nil- •flonts. Salma, a slavo girl, who bolonged to 8afiah-bint-Abdul- ^ffltallab, ono of tho Prophot’s aunts, and who afterwards had tdany opportunities of treasuring tho words of Mahomod, being •Harried to his freed slavo Abu-liafi, nnd boing nnrso to tho cliildron of Fatimah.and also to Ibrahim,the only son born to tho Prophet, relates that whero porsons wero troublod with a pain in the cranium, arising from rush of blood to tho head, that in such oases ho ordorod tho porson to bo blod cither in tho middlo of tho hoad or between his shonldors, nnd on ono occasion the Prophet himself was bled in tho thigh on account of a pain in it.

It is also recordod that blooding was proscribed in a caso 'vhoro poisoned mutton had boon eaton and tho poison thus taken into tho system, and also in tho caso of a person suffering from fllfiphnntiasis.* Cauterising was used in ensos of wounds, snake nnd scorpion hitos. Jabir volutes that when Ubni-Ibn-Cab was wounded with flu arrow in a vein in his arm at tho battlo of Ahzab that tho Pro­ phet hinisolf cauterisod tho part with a rod hot iron. After that tho same man’s hand became much swoollcn, and tho Prophet first lanced it and thon cauterisod that part also. Tho samo

’ This disease is termed Jud’ ham liy tbo Arabio writers.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 48 STUDIES IN ISLAM. remedy was also applied to Asad-bin-Zararah when ho was suffering from an inflamation of a portion of tho body, having boon stung by a snako. In all tlicso casos tho remedy appears to havo boon effectual, and the pationt recovered. Tho treatment of tho sick most gonerally used was tho admininistering of suitablo medicine.

Somo of tho oarly Muslims in thoir enthusiastic zoal con­ demned tho administering of modicino, as interfering with tho pre-ordained docroo of tho Almighty. Tho matter, as was usual, was roferrod to tho Prophet for decision, and Usamak-bin-Sburio rolatos that tho companions approached Mahomed and asked— “ 0 mossonger o f God 1 may wo uso modicino ? " And tiro Prophut replied— “ 0 sorvants of God! uso modicino; bocauso God hath not ereutod a pain without a remedy for it ; to bo tho causo of its euro, with tho exception of old'ago, for that is a pain without a remedy."

Tho drugs most frequently used woro tho black seed of tho Convolvulus Nil, which was used ns a purge, certain preparations in which honey was tho principal constituent, spurgo and sonna, also used as purgatives. Costus (in Arabio termed Bahri) to allay tho inllamation of tho Uuula and tonsils (a disoaso cnllod Udrali by tho Arabs). A decoction o f Aloos Wood of Hind was drunk as a remedy for pleurisy, and injoctod up tho noso, for quinsy. Cool water to a reasonable oxtent was pormittod to bo drunk by those suffering from the fevor. Costus and olivo oil woll rubbed in wero used in casos of pleurisy, bathing tho afflicted part with warm water containing a slight solution of salt was used to allay tho pain and irritation arising from tho bito of a scorpion or a contipodo, Henna was appliod to cool ovorheatod parls of tho body, muskroojn water was used as a rtmody for

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"'oak eyes, and tho A j wall date as an antidoto for certain poisons. Abu Hurairah relates several cures of persons suffering from weak °yos by tho application of water squozon out of mushrooms into a £>lass and applied to tho visual organs of tho patient. The Prophot HPpears to have considered that most disoasos aroso from a dis­ ordered stomach, and it is recorded that he said, “ Tho stomach 18 Hiq fountain of tho body, and affects tho working of the hoart, "’bieh causos the ilow of blood through tho veins. When tho stomach is in health, the hoart does its duly and tho veins return "’*th health to tho limbs, but when the stomach is disordered it becomes foul and bad, and tho voins return in sicknoss to tho Members. ” Tho Faithful wore warned against gluttony— “ Tho worst "essel a man may fill is his stomach. A man only requires as ltl|ich food as will sustain his strength ; lie should never ovorload Ids stomach ; lot him occupy ono-third of it with food, ono-third 'vith fluid matter, and lot the rest remain empty for proper digostiou.” Tho niodo in which invalids wore to bo troatod was also Proscribed. Quietness and rost were a sine qua non, and tho sick "'em not to bo forcod to eat or drink beyond their inclination ; “ bocauee God controls their desire to eat and drink.” Tho sick wore not to be permitted to drink “ too much water,” ]ior wore they, on the other hand, to bo allowed to suffer from thirst. The Prophot condemned in no unmeasured terms tho use of cbarms and amulets, and unsuitable medicine. A physician with a considerable reputation, and who, prior to his embracing Islam, bad rolied upon fancy remedies somewhat akin to thoso mentioned ’ ’i tho early part of this article, askod Mahomed if it were lawful put frogs in medicine or not. The Prophet at once condemned *bo practiso, and denounced it as a remnant of heathenism.

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Thero is a tradition to tlm effect that someone gnthored somo of the hairs that had fallen from tho Prophet’s board, and, having placed thorn in a silver cup and poured hot water upon them, gave the decoction to a person who was afflicted with leprosy, in order that they might drink tho same. The Prophet on hearing of this denounced tho action, and ordered his hairs to bo brought back to him, and, on this being done, burnt them in the presence of the people saying— “ Oh, my pooplo 1 it is true that ye used spoils and charms in tho day of ignorance, but God hath pointed out for you a bottor way. Use those drugs and romedios which experience hath shown to bo wise for tho disease, and say as ye use thom> * O Chorisher of men ! remove this punishment and givo oaso ; Thou art tho giver of lioalth, thore is no euro but from Thee, the romover of sickness,’ but tie on no charmp nor associate anything with God, for whoever depends on anything besides God, then the assistance of God is withheld from him.”

On another occasion it is rolatod that the Prophot said— “ If yo desire to repeat any formula of words as a solaco to your mind and as assistance to the remedies proscribed by God as cures for pain, then recite tho Maud'hatain (a), and God will doubtless bless you for your piety.”

(a) That is Suras 113 and 114 of tho Koran.

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is really astonishing to hoar from tho lips of educated English pcoplo tho most ridiculous and erroneous state- m°uts with reforonco to tho supposed doings and sayings of tho Prophet Mahomed, and tho tonots they imagine the followers o f ^slam to hold. Frequently ono is absolutely weariod at tho number °f times stupid and manifost errors, Bueh us that tho prophot’s c°tlin hangs in mid-air in a cavo, rotaiuod in this position by a c°mplex system of loadstonos, that Muslims bolievo that Women havo no souls, or othor similar absurditios, are reiterated, a°d havo again for tho ono thousandeth timo to bo contradictod. Tho persistency also with which journals, presumedly fORpoctablo and professedly Christian, continuously ropoat such Manifestly incorrect statements would bo absolutely porplexing '*'cvo it not a well-known fact that such mis-statoments aro Msertod meroly to pandor to tho bigoted ignoranco of tho roadors °f such journalistic abominations, and to thus sustain tho Mfculution of tho papor in quostion and mako tho vonturo pay. I recently mot with a professional gontloman in a good Position who, to my astonishment, propounded what was to mo a ftow accusation against tho beliovors in tho Truo faith. Ho Uiformi d mo, with tho utmost nonchalance and tho air of an °raclo, that “ all truo Muslims bolioved that eventually Islam Would fade away and its followers embraco Christianity, and the latter faith would then become tho dominant religion of tho World” 1

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In reply, I informed the autocratic gontloman that, although 1 was personally acquainted with thousands o f Muslims, I was not yet aware, and would ho considerably astonished to learn, that ono of thoso persons hold such an absurd belief. “ Ah 1 ’’ ho said, in a triumphant yot somewhat gravel/ solemn tone of voice, “ my friend, you aro as yet a mere tyro in these matters. Hoad Sir John Maundovillo’s travels and yon will then learn that such has boon the belief of all pious Mahomedans for centurios.” IIo thon shook his hoad with all the gravity of a Chinoso sago, or a profound philosopher and departed. I had some faint recollection of having, some quarter o f a century or so ago, read the book ho mentioned, and in my mind the work shaped itself as belonging to the samo class of literary production ns “ Gulliver’s Travels,” n Tlio Sovon Champions of Christendom,” or “ Tho Marvellous Adventures of Baron Munchausen ; ” still iny memory might bo playing mo falso and it was bettor to bo cortain upon such a mattor, thoroforo I decided to procuro, ns soon as possible, a copy of the book reforrod to and carofully ro-peruse it. (N ot that for one single momont I placed tho slightest credence in tho assertion ns to tho boliof alleged to bo held by my co-religionists in tho ultimate extinction of Islam and final triumph of Christianity). After sonto littlo troublo I procurod a copy o f tho hook quoted, its full titlo boing, ‘‘ Tho Voyages and Travels o f Sir John Maundoville, Knight.” From tho perusal of an interesting profaco I learned that tho author was born at St. Albans in tho beginning of tho fourteenth contury, and sot out on his travok on Michaolmas Day, 1822. His peregrinations lasted for thirty yonrs during which period ho visited many places and also composed tho book in question.

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®ev®re mill frequent attacks of rhounnuie gout eventually put an CikI to his wanderings and compelled him to return to England at>d rest on his laurols. On his way homo (so ho doclaros in his k°°k) he showed to the Popo what ho had writton, in Latin, about *he marvels and customs ho had seen, and obtained that high Christian dignitary's approval of tho samo and consont to its Publication. It was first published, as written, in Latin, 8ubsoquently tho work was translated into Fronch and eventually ftlso translated into and published in English in the year 1856. It npponru to have had a largo circulation, although printing was !ls thon unknown, and of no other book with tho exception of the- Christian scriptures can moro manuscript copios be found of tho °ud of tho fourtoonth and hoginning of tho fifteenth century.* Tho learned author appears from his own account to liavo travelled groatly in Muslim lands, some of which, and particularly ttgypt, Syria and the Christian “ Holy Land,” ho describes. Ho devotes ono ontiro chapter (tho twelfth) to a disquisition upon Islam and its tenets, and as doubtloss iny readers would liko to Peruse this ancient Christian travollor’s record of his impressions “ the crood of tho son of tho dosort,’’ I roproduco tho same verbatim for their spocial delectation :— c>up, xii.: —o r t u b customs or tiie babacens, and o r t u b l a w ; a n d n o w TUB SULTAN DISCOUnSED TO MB, TUB AUTIIOIt OB THIS BOOK ; AND

OB MAnOMHBD. Now, since I lmvo spokon of Saracens and of tlioir country, if yon will know a part of their law and belief, I will tell you according to tlioir book, V'hioh is oallod Alkoran. And somo call that hook Meshaf, and some call Harm, according to the different languages of tho oountry. This book Hahommed gave them. In it, among othor things, is writton, as I have often soen and read, that the good shall go to paradise and tho ovil to h ell; and that all Saraoens believe. And if a man ask them what paradise they *Ooan, they say it is a plaoo of dolight, whero man shall find all kinds of

* Vide Mr. Halliwell, “ Hesoarche» into old Manuscripts.”

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fruit, iu all seasons, and rivers running with millc and lionoy, and win« and sweet water ; and they shall have fair liousos and noblo, overy man aftor his dosort, mado of preoious stones, and of gold and silvor; and ovory man shall have oiglity wives !

And thoy boliovo in and speak gladly of the Virgin Mary and of the incarnation. And thoy say that Mary was taught of tko angel; and that Gabriel said to her that she was okoson from the beginning of the world; and that ho showed to hor the inoarnation of Jesus Christ; that sho con­ ceived, and bore a child, remaining a m aid; and that witnesseth their book. And thoy say also that Josus Christ spake as soon as ho was born! and that lie was a true and holy prophet in word and deed, and moek and pious and righteous, and without any vice. And they say also that when tko angel showed tbo incarnation of Christ to Mary she was young, and had great foar. For tbero was then an onoliantor in the country that doalt with witohoraft, oallod Taknia, who by his enehantmonts could tike tho likenoss of an angel, and went often and lay with maidens; and therefore Mary feared lost it had been Taknia who came to deceive the maidons. And thoroforo sho conjurod the angel that ho should tell her if it woro ho or no. And tho angel answered and said that she should have no dread of him, for he was a truo messenger of Josus Christ. And their book says that when sho had been delivered, under a pal® troo, she had groat shamo to have a ohild, and sho moaned and said that sho would that she had boon dead And anon the child spake to her and comforted her, and said, “ Mother, have no foar, for God hath hid in thee his socrots for tho salvation of tho world.” And that book saith also that Josus was sont from God Almighty to be a mirror and example to all men. And the Alkoran saith also of the day of doom how God shall come to judgo all pooplo, and tho good ho shall draw on his side, and put thorn into bliss; and the wiokod ho shall oondemn to tho pains of hell. And they say that among all prophots Josua was tho most cxoollont and tho most worthy, and that ho mado tho Gospels, in which is good and healthful doctrine, full of charity and stoadfasluoss, and truo proaohing to them that believo iu G od; and that lie was a truo prophot, and more than a prophot i and lived without sin, and gave sight to the blind, and hoalod the lepers, and raised dead men, an 1 asconded to hcavon. They fast a whole month in tho yoar, oating only by night; and thoy koop from their wives all that month ; but the sick are not bound to that fast.

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Also this book speaks of the Jews, and says that they are cursod because they would not believe that Jesus Christ was come of God ; aud that they lied falsely on Mary and her son Jesus Christ, saying, that they had Crucified Jesus the son of Mary ; for ho was never crucified, as they say, hut God mado him ascend to him without death; but he transfigured his likonoss into Judas Iscariot, and him tho Jews cruoified believing it to have boon Jesus; and therefore they say that the Christian men orr, and have no good knowledge of this, aud that thoy bolievo falsely that J osub Christ was crucified. And they say also that if ho had boon orueified, God had acted contrary to his righteousness, to suffor Jesus Christ, who was innocent, to be put upon the oross without guilt. And thoy say that wo °rr in this articlo and that tho groat rightoousness of God might not suffer so great a wrong. They aoknowlodgo that the works of Christ are good and his words and his deeds and his dootrincs by his gospols true tad his miraoles also true ; and the blossod Virgin Mary was a good and holy maiden before and aftor tho birth of Jesus Christ; and that all those Who believe perfectly in God shall bo saved. Aud because thoy go so nigh our faith, they aro easily converted to Christian law, whon men preach to them and show them distinctly tho law of Josub Christ and toll thorn of the prophecies 1 And also they say that thoy know well by tho propliooies that the law of Mahommed shall fail as tho law of tho Jows did ; and that the law of Christian people shall last to the day of doom 1 And if any man ask them what is thoir beliof thoy answer thus“ Wo believe in God, Creator of hcavon and earth, and all other thingB that ho made. And without him is nothing mado. And we boliove In tho day of doom and that overy man shall have his merit according to his desert. And wo hold for truo all that God hath said by the mouths of his prophets.’’ Also Mahoramed commanded in hiB Alkoran that every man should have two wives or three or four; but now they take as many as nine and of lemans as many as a Wan can support. And if any one of their wivos misbehave against her husband, ho may caBt her out of his house and part from her and take another, but he shall share with her his goods. Also whon men speak to them of tho Father and the Son and of the Holy Ghost, thoy say that they bo throe porsons but not one God. For their Alkoran speakotli not of the Trinity. But thoy say well that God hath spoech and they know well that God hath a spirit; for else, they say

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 53 STUDIES IN ISLAM. he oould not bo alive. And when men speak to them of the incarnation, how by the word of the angel God sent his wisdom into earth, and shadowed him in the Virgin Mary ; and by the word of God shall the dead bo raised at the day of doom ; they say it is true and the word of God hath great power. And they say that whoso know not tho word of God, ho should not know God. And they say also that Jesus Christ is the word of God, and so saith their Alkoran wliero it saitb that the angol spolio to Mary and said “ Mary, God shall preach tho Gospel by tho word of his mouth and his name shall be called Jesus Christ.”

And they say also that Abraham was friend to God, and that Moses spoko familiar with G od ; and Jesus Christ was tho word and spirit of God; and that Mohammod was tho messenger of God. And tlioy say that of theso four Jesus was tho most worthy, and tho most excellent, and tho greatest; so that tlioy have many good articles of our faith, although tlioy have no porfoot law and faith as Christian mon havo, and therefore they aro oasily convortod, especially thoso that understand tho Scriptures and the propheoie3, for thoy havo tho Gospels and tho prophecios and tho Bible written in tlioir own language. Whoreforo thoy know muoh of Holy Writ, but they understand it not but after tho letter ; and so do tho Jews, for thoy understand not tho letter spiritually, but carnally, and thoreforo be they reproved by tho wiso, who understand it spiritually.

The Saracens say that tho Jews aro cursed, bocauso they havo defiled the law that God sent them by Moses. And the Christians aro oursod also, as they say, for thoy keep not the oommandmonts and tho precepts of tho Gospel which Jesus Christ gave them. And, therefore, I shall tell you what the Sultan said to mo ono day in his ohambor. Ho sont out of his chamber all men, lords and others, because he would spoak with mo in counsel. And thoro he asked me how tho Christian men governed them­ selves in our country.

And I answered, “ Bight woll, thankod be God.”

And ho said to mo, “ Truly, n a y ; for you Christians oaro not how untruly you serve God. You should sot an examplo to tho common people to do woll, and you sot thorn an example of doing ovil. Bor tho commons, on festival days, when thoy should go to church to serve God, go to taverns and aro thoro in gluttony all day and night, and oat and drink as beasts

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that have no reason, and know not whon they have enough. And, also, Hie Christians encourage one another in all ways that thoy may to fight, and to dooeive one another. And they are so proud that they know not how to be clothed; now long, now short, now straight, now large, now with aword, now with dagger, and in all manner of guises. They should he aimple, moek and true, and full of alms-deeds, as Jesus was, in whom thoy holievo ; but thoy are all the contrary, and ever inolined to evil and to do °vil. And they are so eovetous that for a little silver they soil their daughters, their sistors, and their own wives to put them to leohory. And one seduces the wife of another, and none of them holdoth faith to another; but they break their law that Jesus Christ gave them to koop for their salvation. And thus for their sins have thoy lost all this land which We hold. Becauso, for their sins horo, God hath given thorn into our bands, not only by our power, but for thoir sins. For wo know well, in vory truth, that when you serve God, God will help y ou ; and whon ho is With you no man may be against you. And that know wo woll by our Prophooies that tho Christians shall win this land out of our hands whon they sorvo God more devoutly. But os long as thoy aro of foul and unclean living (as they aro now) wo have no droad of them, for thoir God will not kolp thorn.” And thon I asked him how he know tho state of tho Christians. And ho anworod me, “ That he know all tho Btato of tho commons also, by his mossongers. whom ho sont to all lands, in guise of merchants of precious stonos, cloths of gold and othor things, to know the manner of every country among Christians.” Aud then he oalled in all tho lords that ho had sont out of his ohamber and he showed me four who were groat lords, who told rao of my oountry and of many other Christian countries, as woll a3 if they had boen of the same oountry; and thoy spoke Fronoh perfectly woll and the Sultan also, whereof I had great marvel. Alas I it is a great slander to our faith and to our law when people that aro without law shall reprove us for our sins. And thoy that should bo converted to Christ and to tho law of Jesus by °ur good examples and by our acoeptablo life to God, and so converted to the law of Jesus Christ, are through our wiokeduess and evil living, far from us, and strangers from the holy and true belief, shall thus aoouse us and hold us for wicked livers and accursed. And indeed they say truth. For tho Saracens are good and faithful and keep outiroly tho holy book

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Alkoran, which God sent to thorn by hi» messenger Makominod ; to whom as they say, St. Gabriel tho angel ofton told tko will of God,

And you shall understand that Mahommed was born in Arabia and was first a poor boy that kept camels that went with merchants for mer­ chandise ; and so it happened that ho went with tho merchants into Egypt. And in the deserts of Arabia ho wont into a chapol whoro a hormit dw olt; and wlion ho entered into the chapol, wliioh was but littlo and low and had a small low door, then tho ontranoo beoamo so groat and so largo and so high as though it had boon of a great minstor or the gate of a palace. And this was the first miraolo, tho Saracens say, that Mahommed did in his youth.

Then ho began to wax wise and rich ; and ho was a groat astronomer ; and nfterwards ho was governor and prince of tho land of Ooxrodane, which he governed full wisely, in such manner that when tho prince was dead, ho took his lady, named Gadrigo, to wifo. And Mahommed foil often in the great sioknoss callod tho falling ovil, wherefore the lady was sorry that she ever took him to husband. But Mahommod made her

boliovo that when ho fell bo tho angel Gabriel came to speak with him and for tho groat brightness of the angel ho might not help falling. And thoroforo the Saracons say that Gabriel enme often to speak with him.

This Mahommod reigned in Arabia in tho year of our Lord Jesus Christ 010, and was of tho generation of Ishmael, who was Abraham’s son by Agar, his chambormaid. And thoreforo thoro aro Saraoens who are called Iskmaolites; and some aro callod Agaronos, of A gar; and others aro called Sarnoons, of Sarah; and some aro oallod Moabites and some Ammonites, from tho two sons of Lot, Moab and Ammon, whom he bogat on his daughters, and who woro afterwards great oarthly prinoes.

And also Mahommed lovod well a good hermit, who dwolt in tho dosort a milo from Mount Sinai, in the way from Arabia towards Chaldoa and towards India, ono day’s journey from tho sea, whore tho merchants of Veuioo ofton como for merohandiso. And so ofton wont Mahommod to Hi is hormit that all his men woro angry, for ho would gladly hoar this hermit proaoh, and mako his men wait all night, and thoroforo his men thought to put the hormit to death ; and so it bofol on a night that Mahommod was drunk with good wino, and ho foil asleep; and his men took Makommcd’s sword out of his Bheath, while he slopt, and therewith they

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Blow the hormit, nnil put bis sword, all bloody, into bis sbeatb again. And °n tbo morrow, when he found the hormit dead, bo was very wroth and Would liavo put bis men to death, but they all with one accord said that he himself bad slain him when bo was drunk, and showed him bis sword all Woody, and ho believed that they said tbo truth. And tlion he cursed tbo wino and all those who drink it. And therefore Saracens that bo devout never drink wino, but some drink it privately; for if they drink it oponly they would bo reproved. But they drink good bovorago, and swoot and nourishing, which is made of galamello; and that is what men mako sugar °fi whioh is of right good savour, and it is good for tho breast. Also it happens somotimes that Christians booomo Saracens, oither from poverty or from ignoranoe, or elso from their own wickodncss, and therefore tbo arobiflamon, or tho flamon, as our archbishop or bishop, when ho rooeives them says, “ La ellec sila, Machomete rorcs alia; ” thut is to say, “ There f» no Qod hut one, and Mahommed it his mettenger.” Such is the article on Islam contained in Sir John Maundevillo’s book, on which tho loarnod (?) professional gentlemon, previously mentioned, based his statomont anont an article of belief ho alleged to bo hold by Muslims. I prosumo tho particular passago in tho chapter which had inspired him with such an erroneous idea was that which runs:— “ Because they (t.e., tho Muslims) go so nigh our faith thoy are oasily converted to Christian law, whon mon proach to thorn and show thorn distinctly tho law of Jesus Christ, and toll thorn of tho prophocios. And, also, thoy say that thoy know well by tho prophecies that tho law of Mahommod shall fail as the law of tho Jows did ; and that tho law of Christian people shall last to tho day of doom.” Now, let us examine for n brief period the two propositions enunciated in this paragraph. The first is nn absolute statement that Muslims aro easily converted to Christianity. Such may possibly have boon tho caso nearly fivo hundrod years ago, when the hook was written, although I very much doubt it, but the present century lias not witnessed any such similar result from tho efforts of Christian preachers.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 60 STUDIES IN ISLAM. in tact, tnure is a not a Hiissionary society in tho whole of Christendom whose roporls do not teem witli lamentations of the hardnoss of heart o f tho entire Muslim population, upon whose flinty bosoms tho “ light of tho Christian Gospol ” makes no impression. Christian missions to Muslims are admitted by their promoters to bo complete failuros. And that modern day champion of Christianity, tho ltev. Marcus Dodd, D.D., Professor of Now T< stamont Exegesis, Now Collego, Edinburgh, in his work, “ Mahomed, Iiuddliu, Christ,” says :— “ Tho triumph of Islam was tho doom ot tho Christian roligion. No doubt it was not very probable that Christianity would either bo intelligently uccoptod in Arabia or would becorao in a pure form tho solo religion of tho countries now Mohammedan ; but the triumph of Islam turned this improbability into an impossibility. Theso countries are loss opon to Christianity than those more barbarous lands in which religions much moro unliko our own have prevailed." Theroforo wo may dismiss Sir John Maundo- villo’s first assertion os being, at any rato, at present untenable. Tho second assertion is even moro absurd, especially when road with tho contoxt.

“ They (the Muslims) say that they knoiv well by the prophecies that the law of Maliommed shall fail as tho law of tht Jews did; and that the law of Christian people shall last to the day of doom" (now mark what follows) “ And if any man aslc them what is their belief, they answer thus:— * Vie believe in God, Creator of heaven and earth, and all other things that he made. And without him is nothing made. And we believe in the day of doom, and that every man shall have his merits according to his deserts. And we hold for true all that God hath said by the mouth of his prophet*.' ”

These two statements manifestly contradict each other.

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Tho lattor is n specific declaration that every man shall receive the just reward of his actions, whereas tho former state­ ment declares tho opposite, for Christianity teaches that men are not to be saved by their own actions, but by “ belief in Christ, and the soul-saving efficacy of his precious blood.” Sir John Maundevillo may havo boon a groat traveller, but I am afraid that ho was a poor theologian and a wretched logician. Furthermore, tho very raison d’etre for tho advent of tho prophet Mohammed, is tho theory that the groat Creator sont from time to time inspired prophots upon tho earth to ro-roveal his sacred law when the primitive teaching of the previous prophets had become lost in the accumulation of superstition, tradition and error, which in tho course of centuries bad encrusted itsolf around the primitive faith, until the truth had been almost lost beneath tho pile of thoological rubbish which tho superstitious bigotry and ignorance of mon had hoapod upon it. Moses camo with tho law (Torah), Christ with tho Gospol (Lendjil), Mahommed with tho Koran— each replacing the other in his turn and adding another link to tho chain of inspired prophots which, commencing with Adam, ended with Mahommed. If, as alleged by Sir John Maundoville, eventually tho law of Christ was to supersede that of Mahommed, whero was tho necessity for tho coming of Mahommed ? The position is so absurd, I fool sure to dwell upon it would bo to insult the intolligonco of my roaders.

Thoro aro many othor errors in this same articlo which timo and space will not permit us to discuss. Tho story of the murder of tho hermit is ono of tho vilest slanders against tho last and greatest of God’s prophots that I havo over read, and its very perusal naturally makes tho blood of overy thoughtful Muslim to almost boil with righteous indignation.

But I have not finished with this precious book of voyages

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and trnvols jot. In ordor that my readers may understand wliat manner of man the author was, what a poworful imagination and scrupulous regard for tho truth ho possossed, it will he necessary for me to again quoto from his voluminous pages. In the chapter following his discourso upon Islam ho gives a description o f Albainia, Lybia, Trebizonde, and other places, from which I cull tho following interesting extracts:— And between tho Ited Sea and tho Ocean Sea, towards tho south, is tho Kingdom o f Ethiopia and Lybia the Higher, which land of Lybia (that is to say, Lower Lybia) commences at tho Sea of Spain, from thence where tho Pillars of Hercules are, and extends towards Lybia and towards Ethiopia. In that country o f Lybia the sea is higher than the land, and it seems that it would cover the earth, and yet it passeth not its bounds. And men sec in that country a mountain to which no man cometh. In this land of Lybia whoso turneth towards tho east, the shadow of himself is on the right side, and here in our country tho shadow is on tho left side. In that sea o f Lybia is no Jlsh, for they may not live for the great heat o f the sun, for the water is ever boiling for the great heat. And many other lands there aro that it were too long to toll or to number, but of some parts I shall speak moro plainly hereafter (a). In that city Trebizondo lieth St. Athanasius, who was bishop of Alexandria and made the psalm “ Quicunquo vult.” This Athanasius was a great doctor of divinity ; and because he preached and spoke so deoply of divinity and »f tho godhead, ho was accused to tho Pope of Romo of being a heretic ; wherefore the Pope sent after him, and put him in prison, and while he waB in prison ho made that psalm and sent it to the Pope, and said that if ho was a heretic that was his heresy, for that, ho said, was his bolief. And when the Pope saw it, and had examined that it was perfect and good, anil verily our faith and our belief, he sot him at liberty, and commanded that psalm to be said every day at prayer; and so ho held that Athanasius was a good man (6). But he would never go to his bishopric again becauso lie had been accused of heresy.

(a) Chapter xiii. (b) Athanasius had no moro to do with the composition of what is called tho “ Athanasian Creed ” than Napoleon Bonaparte. (See my lecture on the “ Philosophy of Iteligion.” )

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And from tlienco men go through Little Ermony (Armenia), in which is atl old castle, on a rock, called the Castle of Sparrowhawk. It is beyond the city of Layays (Lajazzo), beside the town of Pharsipee, which belongs to the Lordship of Cruk, a rich man and a good Christian. Thoro is found a 8parrow-hawk upon a fair perch, and a fair lady of fairio who keeps it j Mid whoever will watch that sparrow-hawk Bevon days and soven nights, and 0,3 some men say, three days and three nights, without company and without sleep, that fair lady shall give him, when ho hath dono, the first wish that li® will wish of earthly things, and that hath boon proved ofteutimos. And °nco a King of Ermony, who was a worthy knight and a brave man, and a noble prince, watched that hawk some timo, and at tlio end of seven dayB snd soven nights tho lady camo to him and bade him wish, for ho had well deserved i t ; and ho answered that ho was a groat lord enough, and well in Poaco, and had enough of worldly riohes, and therefore ho would wish no other thing than tho body of that fair lady. And she answored that ho knew not what ho asked, and said ho was a fool to desire what ho might not 1'avo, for she said that he should only ask an earthly thing, and she was no earthly thing hut a spiritual thing. And the King said that ho would ask no other thing. And the lady said, “ Since I may not withdraw you from your lewd boldness, I shall givo you without wishing and to all that shall Como of you, Sir King. You shall have war without poaco, and always to fhe ninth degree you shall be in subjection to your enemies, and you shall be in need of all goods." And sinco that, neither the King of Ermony nor the country were over in peace or rich ; and thoy have sinco been always Under tribute to the Saracens. At another time the son of a poor man watched the hawk, and wishod that ho might have good success and be fortunate in merchandise. And tho brdy granted it him, and he bocamo tho richest and most famous merchant that might bo on sea or land; and ho bocamo so rich that lie know not one thousandth part of what ho had, and he was wiser in wishing than tho king. Also a Knight of tho Templo (c) watched thoro, and wished a purse evur full °f gold, and the lady granted him ; but she told him that ho had asked tho destruction of the order, for tho trust of that purse, and for tho great prido they should have, and so it was. And, therefore, let him who watches beware, for if he sleep ho is lost, and never man shall see him more.

(c) A Knight Templar. One of tho Christian military orders, the Members of which were pledged to eternal war against all Muslims.

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In the following chnptor, tho fourteenth, Sir John Maundovillo discourses learnodly upon his knowledge of the properties and virtuos o f tho true diamond. Space again will not permit mo to quoto more than tho following brief extract:__

Diamonds are found in Arabia, but they nre not so good; they aro browner and more tender. And other diamonds are also found in the Island of Cyprus, which are still more tender and may easily be polished ; and they find diamonds also in Macedonia, but the best and most precious are in India. And they often find hard diamonds in a mass which comes out of gold, when they break the mass in small piecos, to purify it and refine it out of tho mine. And it sometimes happens that they find some as great as a pea, and some less, and they are as hard as those of India And although men find good diamonds in India, yet, nevertheless, men find them more commonly upon tho rocks in the sea, and upon hills, where tho mine of gold is. They grow many together, one little, another great, and there are some of the greatness of a bean, and some as great nH a hazel nut. They arc square and pointed of their own kind, both above and beneath, without work of men's hands ; and they grow together, male anil female, and arenouriehed by the dew o f heaven; and they engender commonly and bring forth email children, that multiply and grow all the year. I have oftentimee tried the experiment, that if a man keep them with a little o f the rock, and wet them with May-dew often, they thall grow every year, and the email will grow great; for right as the fine pearl congeals and grows great by tho dew of heaven, right so doth the truo diamond ; and right as the pearl of its own nature takes roundness, so the diamond by virtue of God takes squareness.

And if you wish to know the virtues of tho diamond (as men may find in the lapidary, with which many men are not acquainted) I Bhnll tell you, as they beyond the Ben say and affirm, from whom all science and j)hilosopliy comes. He who carries the diamond upon him, it givos him hardiness and manhood, and keeps the limbs of his body whole. It gives him victory over his enemies in court and war, if his cause bo ju st; and it keeps him that bears it in good w it; and it keeps him from strife and riot, from sorrows and enchantments, and from fantasies and illusions of wicked spirits. And if any cursed witch or enchanter would bewitch him that bears the diamond, all that sorrow and mischance shall turn to the offender through virtue of that stone, and also no wild beast dare assail the man who bears it on him. Also,

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*“ e diamond should bo given freely, without coveting and without buying, ttI|d then it is of greater virtue, and it makes a man stronger and firmer aRainst his enemies ; and heals him that is lunatic, and those whom tho fiend Pursues or torments. .4 rid if venom or poison be brouyht in pretence of the diamond, anon it begins to grow moist and sweat (d).

In another chapter tho author solemnly informs us that tho Natives o f India who dwoll near tho River Indus “ uro of ovil ®olour, green and yellow ” (o), a statement which, doubtless, will bo o f interest to my numorous Indian Muslim roaders. India is Oot tho only country, howevor, where this learned writer saw Persons of remarkablo colour and shapo, for ho informs us that “ in another isle, towurds tho south, dwoll peoplo of foul staturo and cursod nature, who have no heath, hut their eyes are in their shoulders ” (f). It will bo observed that tho author very wisely refrains from giving tho name of tho island, or any particulars as to its oxact locality, beyond tho vaguo information that it is “ an islo towards tho south." The wondrous sights witnessed by this traveller, howevor, are not yot exhausted, for he proceeds :—

In another isle are people who have the face all flat, without nose and without mouth. In another isle aro peoplo who have tho lip above tho Uionth so great that when they sleep in the sun they cover ail the face with that lip. And in another isle there aro dwarfs, which havo no mouth, but instead of their mouth they have a little round hole, and when they shall eat °r drink, they tako it through u pipe, or a pen, or Buch a thing, and suck it "i. And in another islo arc people who havo ears so long that they hang down to their knees. And in another islo aro people who havo horses' feet, hi another islo are people who go upon their hands and feet like boasts, and “re all skinnod and feathered, and would leap as lightly into trees, and from tree to troe, as squirrels or npes. In another isle aro hermaphrodites. And *n another isle are people that go always upon thoir knees, and at every step they go it seems that they would fall ; and they havo eight toes on every

(d) Chapter xiv. (¡0 Chapter xv. { f) Chapter xu.

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foot. Muny other divers people of divers natures there are in other isle** about, of which it wore too long to tell (g).

Many other extracts could bo given of tho same naturo, but throo more must suffice. Ono of those is particularly intorostingi as it exhibits tho author in a new light, and, from his own admission, proves that ho was not particular always to spoak tho truth. “ I told thorn that in our country (i.e., England) wore troos that boars a fruit that bocomes flying birds ; and thoso that fall in tho water live, and thoso that fall on tho earth dio anon ; and they aro right good lor men's moat ” (h). And then ho shrewdly adds, “ Some of thorn thought it an impossibility.”

The next extract refers to the power of loadstones, and is valuable, as showing the idea then provalont as to tho power of “ rooks oi adamants ” and “ loadstones." It is doubtless about this period that the absurd story of tho perpetual suspension of tho Prophet’s coffin had its origin.

Thcro is an island called Ilermes. In that island thore aro ships without nails of iron or bonds, on account of tho rocks of adamants (loadstones), for thoy arc all abundant thereabout in that sea, that it is marvellous to speak o f ; and if a ship passed there that had either iron bonds or iron nails, it would porish, for the adamant, by its naturo, draws iron to it, and so it would draw to it the ship, because of tho iron, that it should never dopart from it (I).

In passing by the land of Cathay, towards Upper India and towards Bucharia, tnen pass by a kingdom called Caldilhe, which is a very fair country, and there grows a kind of fruit like gourds, which, when they are ripe, men cut in two, and find within a little beast, in flesh, bone, and blood, as though it were a little lamb without wool. And men eat both tho fruit and the beast, and that is a groat marvel. Of that fruit I have eaten ; and I told them of as great a marvel to them that is amongst us, and that was of

(g) Chapter xxiv. (h) Chapter xxiv. (i) Chapter xv. Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org ERRORS AS TO ISLAM. <57 the barnacles. For I told them that in our country were trees that boar a fruit that becomes flying birds, and those that fall in water live, and thoso that fall on tho earth die anon ; and they are right good for men's meat. And theroof had they also groat marvel, and some of them thought it was an impossibility.

And on the other side in tho island of Cathay mon And all things need- ini to man, cloths of gold, of silk, and spieery. And, theroforo, although men have them cheap in tho Isle of Creator John, they dread tho long way ftnd the perils of tho soa. For in many places in tho soa are groat rocks of atone of adamant (loadstone) which, of its nature, draws stone to it, and therefore there pass no ships that have cither bonds or nails of iron in them ; ftnd if they do, anon tho rocks of ndamaut draw them to them, that they may never go thouce. I myself have seen afar in that sea, os though it had been a great islo full of troos and bushes, full of thorns and briers, in groat plenty; nnd tho ship men told us that it was of ships that had boon drawn thither by tho adamants, for tho iron that was in thorn And of tho rottenness and other things that were within tho ships grew such bushes, and thorns and briers, and green grass, and such kinds of things ; and of tho masts and sail- yards it seemed a great wood or a grove (ft).

Theso extracts spoak for thomsolvos. Their absurdity and falsity is only too npparont, and yet it is from a work such as this that tho silly stories and ridiculous assertions against Islam aro dorivod. No one in tlioir sano sonsos now believes that Sir John Maundovillo ovor saw mon with no hoads and with thoir °yos in their shouldors. That statomont is laughed at, and characterised as a travollor’s tale, but his story of tho inebriation °f tho prophet of tho Most High God and tho murder of tho hormit is accepted as gospel truth, and his silly remarks anent Islam are quoted and requotod by bigots from generation to generation as boing absoluto and undoniablo facts. Nay, even in times past, as previously mentioned, they rocoivod from tho highest Christian ecclesiastical authority tho badgo of having beon

O') Chapter xxvi. (ft) Chapter xxvii.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 66 STUDIES IN ISLAM. examined and vorifiod, and being roliable and trustworthy state­ ments, as the following extract from the concluding chapter of the book in quostion shows :— “ At my coming home I came to Rome and showod to our most holy father the Popo this treatise, and besought his holy fatherhood that my book might bo oxaminod and corrected by advice o f his wise and discreet council. And our holy father, o f his special grace, gavo my book to bo oxaminod and proved by the advice of his said counoil, by tho which ray book was proved for truo. . . . And so my book is affirmed and provod by our holy father in manner and form afl I havo said ” (l).

It is to the writings of authors such as the one whoso book wo havo boon disoussing that many of the errors and foolish state­ ments about Islam owe their origin. Thoso stories havo now boon handed down through ss many oenturios that from their vory ago they have become almost venorably rospectablo. Thoy aro implicitly believed in by thousands of English pooplo, and it will require a great doal of time, a vast deal o f patienco, and an immense amount of arduous work before Muslims succeed in eradicating such erroneous notions from tho minds of tho inhabi­ tants of tho British Isles.

" Till truth and right from violenco bo froed, And Islam's faith clear'd from tho shameful brand Of Christian fraud.” (a)

(() Chapter xxxi. (a) Adapted from Milton's “ Sonnet to General Fairfax,' Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org Al Homazato wal Lomazato (The Backbiter and the Slanderer).

FROM A MUSLIM POINT OF VIEW.

" Torn away ovil with that which in bettor. And if a malicious suggestion bo offerod unto thootooin Satan, Have recourse unto God."— Sura 41, Koran.

“ W y l o o n lekool-le homazatin lomazatin” :— “ Woo bo to every elanderer and backbiter.’’ So runs tho opening sentence of the 101th sura of tho Koran, and it will be obsorvod that no distinction is drawn tlioroin betwoon tho slanderer who openly belies, or lays falso imputations upon another, and tho socrot calumniator who privily censures tho absent. Both aro equally abhorred by tho Most Merciful One, and are unitodly included in tho torriblo denunciation. Not only aro persons who, through tho indiscreet, and often tho malicious uso of their tongues, have justly earned tho reputation of common slanderers and backbiters under the ban of the Giver of all good, but they aro also dotested and abhorrod by all tho right-thinking of their fellow-men. As the English author, Southey, truly expresses it :— “ Nobody is bound to look upon his backbitor, or his underminor, his botrayer, or bis oppressor us

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his friend.” And in another passage tho same author says:—• “ As by flattery a man opens his bosom to his mortal enemy, so by detraction and a slanderous misroport ho shuts tho same to his best friends.’’ And tho eminent Jeremy Taylor (a), in his mastorly w^ork, tho “ Ductor Dubitantium," observes:— “ ID your servants suffer any offonco against yourself rathor than against God, but onduro not that they should be railers, or slanderers, telltales, or sowers of dissonsion.” Tho poot Dryden speaks of “ tho blast of the slanderous tongue,” and tho immortal Shakospoaro has omployod in condemnation of tho abhorront praotieo somo of his choicest language and bittorost invectivo, and enquiringly asks:— - “ What king so strong Can tio tho gall up in tho slanderous tonguo 1 ” While in anothor work ho pons those linos:— “ ’Tis slandor, Whoso odgo is sharper than tho sword; whoso tonguo Outvonoms all tho worms of Nilo." (1.) And elsowhoro thus describes the injury dono by tho slanderer:— “ Good namo, in man or woman, doar my lord, I b tho immodiato jowol of tlioir souls. Who stoals my purso steals trash; ’tis something, nothing ; 'Twas mine, ’tis his, and has boon slave to thousands; But ho that iilches from mo my good name, ltobs mo of that which not onriohos him, And makes mo poor indoed.” (c.)

(a) Jeromy Taylor, tho eminont prolate, was boru at Canterbury in 1013. Ho took his dogreo of M.A. at Oxford, and tho saino University subsequently, under a royal mandate, created him a Doctor of Divinity. Ho wrote many learned works. Uis “ Ductor Dubitautium ” is ono of tho most extraordinary books ou casuistry over written, and abounds in tho sharpest subtleties, tho finest distinctions, and the quaintest reasonings. Ho died in 10(17. (f>) Cymbelino—Act III, Sceno 4. (c) Othollo—Act IH, Scene 3.

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A modern poetess (d) thus versiliod her views upon the sumo subject:— There aro peoplo who chatter and chatter, When X only want to be still; They make mo as mad as a hatter— With ire my bosom they fill.

There aro people who gabble and gabblo Of things that I don’t want to hear ; They martyr mo so with their babble, I wish thorn in some other sphere.

Thore aro people who cackle and cacltlo Like so many clattering geese, Till I wish each tongue had a shackle So I might have silence and poaco.

O h ! gossips that never aro quiet, Your moaninglosB jabbor forogo, If you will eonsont but to try it, Your friends will bo legion, I know. Ono witty philosopher has epigramatically defined persons of tins character thus :— “ A scandal-monger is ono who tolls moan storios about us to other pooplo. An entertaining talker is one ■who tolls us moan stories about other pooplo.’’ Slandor then may bo dolinod ns tho fabrication or the Utterance of falso and malicious reports against others. Of blander, as thus explained, there are some species which rise to such a pitch of iniquity as to endanger not only tho security, but the very existence of <011 that is most dear to us, our roputation, our property, and our lives. The mention oven of which rominds Us of tho wail of Cassio :— “ Reputation, reputation, roputation 1 0 , 1 have lost my reputation ! I have lost the immortal part, sir, of mysolf, and what remains is bestial.” (c.) Indood, who is

(

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 72 STUDIES IN ISLAM. tliore tlmt can detail with sufficient accuracy, or express with sufficient enorgy, the mass of ovil to which tho uttoranco of malicious or judicial falsehoods may expose us ? But there aro spocies o f slander which in many cases aro as detrimental to tho peace, the character, or tho fortune of others, as any judicial lie could be, which aro practised with moro frequency, because they mhy in genoral bo circulated with moro secrecy, with loss danger of detection, and less dread of punishment. Nothing is so procious as character, and yet what character is so fair which the back-biter may not rovile, which tho foul broath of tho slanderer may not taint ? The great English dramatist truly says “ Bo thou as chasto as ioe, as puro os snow, Thou »halt not osoapo calumny.” (/.) How easy is it to impute to men vices whioh thoy linvo not, or to deny tho virtues which thoy havo ? W o may call a sobor man a drunkard, an honest man a knavo, a religious man a hypocrito; and tho slander originating at first in socrot whispors, or uncharitablo suggestions, may bo propagated from mouth to mouth till it becomos impossible to traco it to its source, to stop its diffusion, to allay its virulonco, or to hindor its effects. Slander is woll described as tho pestilence that walkoth in darknoss, against whoso contagious influence no vigilance can guard, and whose destructive consoquencos no caution can avert. ThoBO who aro subject to the corrosivo infiuonco of envy and malevolence aro over ready to put a wrong construction on tho actions of others, to impute them to false motivos, or to draw from thorn inferences unfavourable to the moral character of the individual. “ Trifles, light as air, Aro to tho joalous, confirmations strong As proofs of holy writ.” (g.)

(f) Uamlot—Aot III, Scene 1. (a) Othello—Aot III, Scene 3.

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Such misrepresentation« aro among tho most common offocts °£ slander, and aro the most certain indications of malovolenco. Thus frugality is imputed to avarice, gravity to morosonoss, the cheerful aro termed dissipated, the considerate crafty, tho charitablo ostentatious, the devout hypocritical. As we cannot read the hearts of others, as wo see not their thoughts and feel Hot their sensations, it is both presumptuous and uncharitable *U us to judge their motivos, or to measure the good or the °vil of their minds and affections by any other criterion than their outward conduct. Nor aro wo rashly to dotormine tho hont of a man’s character and disposition from any single action, hut from a Berios of actions ; for it is not any one insulatod act, but an habitual courso of action, which clearly and indisputably shows tho character of tho individual. Henco wo cannot dotormino & man’s real character, nor tho loading tondoncios of his conduct, from a casual glanco or a momentary observation. Yet it is from a superficial knowledge and an imporfcct acquaintance that wo form our opinions, and mako up our judgments, on tho character of our fellow-creatures. But surely as tho character of a man is tho aggregated influence of his habits, no man’s character can bo ontortainod from a fow singlo and isolated acts ; for ovory habit is tho rosult not of a fow scattered and disjointed, but of many successive concatenated acts. We are not to call a man a drunkard who has once or twice boon known to violate tho precepts of sobrioty, nor can wo rightly denominate a man covetous or cruel who, in one or two instances, has manifested a niggardly spirit, a lovo of money, or a want of humanity, who, in his gonornl conduct and in his ordinary bohaviour, is found genorous aud humano. Tho best mon are subjoct to occasional offences; and, ns thoro is hardly any rale so general that it admits of no exceptions, so thore, perhaps, nover was any habit in any individual so firmly cemontod, and so uniformly oboyed, that

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 74 STUDIES IN ISLAM. no deviations from it woro ovor observed. Hence we may seo into what fatal mistakos, what unjust and uncharitable judgments, we may bo led by a cursory or casual insight into the actions of othors, and how wary we ought to bo not to pronounco on tho motives of men, or on tho general bent o f their thoughts and dispositions, thoir minds and hoarts, except on that ovidencfl which is derivod from an intimato acquaintance with, or a diligent onquiry into, tho habits of their lives. Let us romombor that in passing judgment on the conduct of othors, it is never safo to dotermino without a suflicioncy of information, bo it groat or littlo, to orr from want of charity. Yet it will bo found to bo want of charity rathor than want of knowledge, and porvorsonoss rather than ignoranco, which givos riso to all tho slandorous asporsions, malicious storios, and evil reports, which aro current in the world. “ Tho tongue of tho slanderer,” says tho eloquent Massillon (h), “ is a devouring fire, which blackens whatever it touches ; which directs its fury on tho good grain, equally as on tho chaff; on tho profane as on tho sacrod; which, wherever it rages, producoS nothing but devastation and ruin ; digs even into tho bowels of tho oarth, and fixes itself on things tho most hidden; turns into vilo ashes what only a momont before appoared to us so precious and brilliant; acts with moro violence and danger than ovor in tho time whon it was apparently stifled ; which blackons what it cannot consumo; and sometimos sparklos and dolights beforo it dostroys. I would havo told you that ovil speaking is

(ft) Joau llaptisto Massillon, tho famous Fronoh proaclier, was born at Hyfires, in l’rovonce, in 1(5(13. lie studied at Marseilles, and subsequently beoaino thoological professor at Vienno. lie preached boforo King Louis XIV. of France in 1699, and was complimented by that monarch on his oratory. Ho was made bishop of Clermont in 1717, and died in 1742. For his ago, ho was tho philosopher of tho pulpit, and was a spooial favourite of Voltairo.

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4,1 assomblago of iniquity; a socrot prida, which discovers us tho raoto in our brother's eyo, but hides the beam "'Well ia in our ow n; a moan envy, which, lmrt at tho talents or I)rospority of others, makos them tho subjects of its censures, and Audios to dim tho splondour of vvhatovor outshines itself; a Wsguised hatred, which sheds in its spooches tho hiddon venom of heart; an unworthy duplicity, which praises to tho faco and Wars in piecos behind tho back ; a shameful levity, which has no command over itsolf, or words, and often sacrifices both fortuno *md oomfort to tho imprudence of an amusing conversation; a deliberate barbarity, which goos to pierco your absont brother ; a Vandal, whero you bocomo a subjoct of shamo and sin to thoso "ho liston to y o u ; an injustice, whoro you ravish from your brother what is doarost to him. Slandor is a rostless evil which disturbs society; spreads dissonsion through cities and countrios; diBunitos the strictest friendships; is tho sourco of hatred and rovongo ; fills wherovor it ontors with disturbances and confusion, ftnd ovorywhero is an onemy to poaco, comfort, and good-brooding. Lastly it is an evil full of deadly poison; whatever flows from it rs infected and poisons whatever it approaches; oven its praises uro empoisoned; its applausos malicious ; its silonco criminal; lta gestures, motions and looks have all thoir vonom, and sproad rt each in thoir own way. It is abovo all, by tho innoconcy of tho intention that slandorers protond to justify thomsolvos, that you continually say that your design is not to tarnish tho reputation °f your brother, but innocontly to divort yoursolves with faults 'Which do not dishonour him in tho eyes of tho world. But what W that cruol ploasuro which carries sorrow and bitternoss to tho hoart of your brothor ; whoro is tho innoconcy of an amusement Whoso sourco springs from vioos which ought to inspiro you with compassion and grief?” ltobort Burns, Scotland’s greatest poet, with his deep insight

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 76 STUDIES l i t ISLAM. into tlio action of tho human heart, and his wido rango sympathy, in his poem “ An Address to tho Unco Quid,” cleverly gives good ndvico to thoso who, while professing to bo rigidty righteous themselves, delight in exposing and magnifying tl'0 weaknesses of their neighbours. Tho whole poem is too long f°r insertion, but tho following verses must not bo omitted :—

“ O ! yo wlia aro sao guicl yoursol’, Sao pious an’ sae holy, Ye’vo nought to do hut mark an’ toll Your noobour’s fauts an’ folly 1 Wliaso lifo is liko a wool guuu mill, Suppliod wi’ store o’ water, Tho boapod happor’s obbing still An’ still tho olap plays olattor.

Hoar mo, yo vonorablo ooro, As counsol for poor mortals, That frequent pass douoo Wisdom’s door, For glaikot Folly's portals; I, for their thoughtloss, oaroloss sokes, Would here propone dofenoos, Their dousie trioks, thoir black mistakos, Their failings an' mischances.

You soo your stato wi’ theirs compared, An' shudder at the niffer, But cast a moment’s fair rogard, What mak's the mighty differ ? Discount what soant occasion gavo, That purity yo prido in, An’ (what’s aft mair than a’ tho lavo) Your bettor art o’ hiding.

Tlion gontly scan your brothor man, Still gentler sister woman ; Though they may gang a konnin’ wrong, To step asido is human.

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One point must still bo groatly dark, The moving why they do it j An’ just as lamely oan ye mark, How tar perhaps they rue it.

Wlia made the lioart, 'tis Ho alono Pooidedly oan try us. Ho knows eaoli ohord—its various tone, Eaoli spring—its various bias : Then at tho balance lot’s bo muto, Wo never can adjust i t ; What's dono wo portly may compute, Out know not what’s resisted.’’

On this subject tho colobratod Dr. Burrow (i) obsorvos ns follows:— “ If wo do but murk what is dono in ninny (might I not say in most ?) companies, what is it but ono telling hialicious stories of, or fastening odious characters upon another ? What do mon commonly pleaso themselves in so much as in carping and harshly consuring, in defamiug and abusing their Neighbours. Is it not tho sport and divortisomont of many to cast dirt in tho facos of all thoy moot with ; to bespatter any man with foul imputations ? Doth not in every cornor a Momus lurlc, from tho venom of whoso spiteful or petulant tonguo no ominency (*)

(*) Dr. Isaao Barrow, the oelebrated soholar and mathomaticiau, was born in Loudon in October, 1830, and was educated at Cambridge. In 1055 he went abroad, and for over a yoar lie rosidod in Constantinople, subsequently returning to England. Iu 1003 he was in tho first list of members mado by the Iloyal Soeioty after receiving their chartor, and was appointed in the same yoar first Lucasian professor of mathematics at Cambridge. In 1672 he became master of Trinity College by tho King's order, who observed that “ ho had bestowod it on tho host scholar in England.” He died in 1677, and his remuius were intorrod in Westminster Abboy, The genius of Barrow was comprehensive, for be not only excel­ led in divinity and mathematics, but also indulgod in tbo flowery paths of poetry, having composed verses both in Greek and Latin,

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 78 STUDIES IN ISLAM. of rank, dignity of place, or sacrodness of cilice, no innoconco or integrity of lifo, no wisdom or circumspection in behaviour, no good nature or benignity in doaling and carringo, can protoct any porson ? Do not men assumo to themselves a liberty of telling romances and framing characters concerning thoir neighbour? Do they not usurp a powor of playing with, of tossing about, of tearing in pieces thoir neighbour’s good name as if it wero the veriest toy in the world ? Do not many, having a form of godlinoss (some of thorn domuroly, othors confidently, both without any senso of, or remorse for what they do), backbite their brethren ? Is it not grown so common a thing to asperse causolossly that no man wonders at it, that fow dislike, that scarce any dotcst it, that most notorious calumniators aro hoard, not only with patienco, but with ploasuro ; yea, aro evon hold io vogue and rovoronco as men of a notable talent, an,d vory serviceable to their party, so that slandor seems to have lost its naturo, and not to bo now an odious sin but a fashionable humour, a way of ploasing ontortainmont, a fine knack or curious feat of policy ; so that no man at least taketh himself or others to bo accountable for what is said in this way ? Is not, in fino the casobocomo such that whoever hath in him any love of truth, any sense of justico or honesty, any spark of charity towards his brethren, shall hardly bo ablo to satisfy himself in tho conversa­ tions ho moototh, but will bo tomptod with tho holy prophet Jeremiah to wish himself sequestered from society and cast into solitude, repeating those words of his, “ Oh, that I hud in the wildorntss a lodging place of way-faring men, that I might loavo my peoplo and go from them ; for they are an assembly of treacherous men, and they bond their tongues like their bow for lies.” (j). Shakespoare ovidontly had such contomptiblo croatures in his mind when ho causes one of bis characters to exclaim :— (j) Joremiah, chapter IX., v. 2 and ¡1, Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org AT, HOMAZATO WAL L0MA7AT0. 79

“ 0 Heaven ! that such companions thou’dst unfold, And put in every honest hand a whip, To lash the rascals naked thiough the world.’’ (ft).

Ono of our poots hns beautifully dopictod in somo swoot vorses tho diro and far reaching effects of a slanderous word ; his Poem thus runs :—

A whispor wolco tho air— A soft light tono and low, Yot barbed with pain and woo ; Now might it only perish thoro, Nor further go I

Ah, me ! a quick and eager ear Caught up tho littlo meaning sound 1 Anotlior voice has breatliod it cloar. And so it wanders round, From car to lip, from lip to oar, Until it reached a gontlo heart, And that— it broko.

It was tho only hoart it found, Tho only hoart ’twas meant to tied, When soft its accents woke, It reacliod tho tender heart at last, And that— it broko.

Low as it seemed in other’s ears, It oamo a thunder crash to hors— That fragile girl, so fair and gny— That guileless girl, so puro and truo 1

’Tis said a littlo humming bird, That in a fragrant lily lay, And droamod tho summer morn away, Was killed but by the gun’s report Somo idle boy had tired in sport! Tho vory sound— a death blow onme.

(ft) Othollo— Act IV, Scene 2.

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And thus her happy heart that beat With love and hope go fast and sweet, (Shrined in its lily, too, For who tho maid that knew But o«nod the dolicate, flower-like graco Of her young form and faoo f)

When first that word Her light heart heard, It fluttered liko a frightenod bird, Thon shut his wings and sighed, And with a silent shudder— diod. Tho woll-known caricaturist, John Looch, lias loft a clovor skotcli representing throo energetic aquatic gontlomen pullh'b' hard and fast up tho rivor, hut as thoy aro passing a bed of reeds two mnjostio swans glide forth ; and, as tho head oar is bonding to his work, tho larger swan, in a fit of irritation, drives his beak into tho back of tho jolly young waterman, who is forthwith made to say:— “ H allo!— h i!— Polico! Back water, Jack! W e’ve got into a nest of swans, and thoy’ro apitching into mo ! ” Very unoomtortablo, no doubt, but yet not half so deplorably bad as to bo backbitten in a moral sonse. In tho first place, thero is this difference:— You don’t feel it at tho tim o; but, liko a venomous wound, its poison ranklos afterwards; and, in the socond place, you cannot get at your enemy, and take fair and honest means of silencing his inuondoos and making him smart for his misrepresentations. Backbiters all know this, anil they inwardly sniggor, comfortably and serenely over their work. Now, it is on this very ground that backbiting, apart from its essential evil, is so unmanly, and, for that matter, unwomanly, too, tor thero aro backbiters of both sexos; and, if they like, they can injure you amazingly. The evil complained of may well be callod backbiting, for the victim is so utterly defenceless and so unconscious for the time being of the wrong which W

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org A I, JIOMAZA TO WAL LOMAZATO. 81 Perpotrated by spiteful people, who have boon occupiod in hatching off the onamol of his charactor with malice prepense. Backbiting, howovor, is not always dono in this spirit; it is fi°ttiotiruos tho result of an attempt to ploaso anothor by quizzing °r satirising an absentee. Tlioro is a kind of natural compli- ^Gntarinoss towards each other in two frionds who assumo thoir Possession of all tho virtuos and who thou proceed to pick piecos °ut of thoir neighbours’ reputations. This explains, to some °xtont, tho philosophy of backbiting ; we mako oursolvos appear s° much bettor, in proportion, as wo inako othors appear worse, backbiting, however, is not always a harmlessly false criticism, b is soraetimos seriously detrimental to a man's position and cWactor. Mon havo, oro now, lost posts of honour, of omolumont, trust, and of influonce, through biters at thoir back. In Bhort, have boon

“ Done to doatli by ulandoroue tonguos.” (t.) ■^° toar tho quivoring flesh out of a man with your tooth is not ono half so shameful or so cruol as to hack away at his roputation. S°mo arnica and a little plaistor would romody tho former, but lattor is ofton as irromodiablo ns it is wrongful. Backbiting lfi often moro or loss connoctod with foolish talking and josting. b is a relief to turn from tho bad puns, which havo mado us a 1‘Ulo contemptible, to tho neighbour whom we onvy, porhaps, far ^oro than wo caro to say. I f you havo noticod how conversation *UrnB to tho charactor of somo absontoo you will find that it is Voi'y often aftor wo have to somo oxtont lost tho powor o f distinguishing oursolvos according to our desiro. Backbiting is Unmanly and un-English, and certainly, wo must all admit, most Gu-Islamic. It lowers tho tono of our own minds, and it deteriorates tho moral atmosphoro in which wo livo, whoroas

(0 Much Ado About Nothiug—Act Y, Hceuo 8.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 82 STUDIES IN 1ST,A Af. healthy and earnest outspokenness to our brother is one of tb° grandest characteristics of human naturo. That man is to b° honoured and loved who tells you o f your fault and also speak0 tho truth in love. Wo feel there is something manly in Othello’s oxclamation

“ I pray you Spoak of mo as I am ; nothing oxtonuato, Nor sot down aught in malice.” (m.) Backbiting is ofton connected with fore-painting. Tho old proverb has it, “ Who paints mo before blackons mo behind.” Flattery is part of tho very being of a backbitor. lie who ifl coward enough to smite behind is ofton poltroon enough to pain*1 boforo. “ ’Tis an old maxim in tho schools, That flattery's tho food of fools." (n.) Anyhow, backbiting is sooner or later dotected, and it is ® sorrowful hour in your history wlion you como upon tho foot' steps of tho backbitor. And yot you havo to boar it ofton without a definite ground of complaint, for how can you reproduce an old conversation and old associations ? Tho skilful backbitor novef commits himself. It’s the spirit of tho matter that damages yoUi and ghosts cannot be put into tho witness-box. Th0 contemptible hound that indulges in backbiting knows that full well, and acts accordingly. Backbiting, pleasant enough to tho biter at tho time, is painf"* enough afterwards, oven if lie is not found out. It lowers hi0 self-respoct, it injuros his peace. Supposing him not to ho “ past fooling ’’ tho rofloction must como homo to his heart that this kind of thing is not noble, dignified, or beautiful. H0 becomes not lovoloss, but certainly less lovablo in his own eyos i

(m) Othello—Act V, Scone 2. (n) Cudcnua and Yaneaaa—Jouuthau Swift,

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thoro is no punishment liko that. God has constructed our Daturo so wondrously that self-inflicted castigation is worse than ‘k® cat-o’-nino-tails oven o f tho world's criticism. W o get that, after a fashion sometimes most severe ; but it is quostionablo 'f it equals tho dull, gnawing pain of a disapproving conscience,

“ My conscience hath a thousand sovcral tongues, And every tongue brings in a several tale, And every tale condemns mo ior a villain." (o.) Somo very good advice is givon to idlo gossipors and inquisitive, ,Qoddlesomo persons in tho following vorsos from tho pon of an anonymous writor:—

TO GOSSIPS.

II this shall meet the gossip’s eyo, Whoso hobby is for faults to pry, Go, plead for wisdom from on high, To hoal your moral nilings. In futuro keep tho rulo in sight, To do to othors what is right, And cease to take so much dolight In watching others’ failings.

Only tho woak, that imj s assail, Would help such creaturos to prevail, As cause tho world to wcop and wail, Without a pang of sorrow. » As long as gossips lead tho way, And foolish folks mind what they say, Earth ne’er shall reach her golden ray, Nor man noed troublo borrow.

0 Lord, whose pow’r can wonders do, Deal with this mischief-making crew Till pouance shall their lives renew, And change their base opinions;

1°) King ltichard III.—Act Y , Soeuo 3. Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 84 STUDIES IN ISLAM.

Till ranoour, routed from the field, To higher aims shall humbly yield, And man his erring neighbour shield, In all the earth's dominions.

Let gossips try the better plan That tells the woman or the man, Itoclaim a brother if you can With words and deeds of kindness^ If all would take the pains below, Man’s goodness as his faults to show, IIow changed would bo our cups of woo, ' And ban of spirit blindness.

Backbiting is much moro torriblo to some pooplo than t° othors. Thore aro amazingly sensitive» peoplo almost slaves to the ostimatos formod of thorn by othors. I think that it wa® Byron who said that “ tho praiso of the greatest of mankind would not tako away tho sting from tho consuro o f the moanost. On tho other hand thoro aro those who go on thoir way littlo disturbed by it. It is told such a ono that B said so-and-so him. “ Did ho though ? ” is tho answer. “ Well I cannot keep watch and ward over my fam e; I have enough to do to look after my character." Yos, and it would bo woll if wo could all do that. Lot a man act thus and his fame will como all straight and smooth.

“ Love tbyself last: cherish those hearts that hate thoe, Corruption wins not more than honosty. Still in thy right hand carry gentle poaco, To silouce envious tongues; be just, and foar not. Let all the ends thou aim’st at bo thy country’s, Thy God's and truth's.” (p.) W hat a wondorfully consoling passage is that contained tho 34th Sura of our holy Koran :—

(p) King Henry V III.—Act III, Sceno 2. Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org AT, IIOMAZA TO WAL LOATAZATO. 85

“ It ia God who kuowoth tho hidden aooret: “ Tho woight of an ant, oither in hoavon or on earth, ia not absent ,tom Him, nor anything lessor than this, or greater, hut tho same ia "'fitton in tho perapiououa book of His decrees ; " That lie may rocomponse those who shall havo boliovod and wrought rit’bteousnoss. 11 They shall recoive pardon and an honourable provision.” Wo havo alroady observed that backbiters in tho ond got f°und out. More than that, tlioy got a price put upon them. 1‘ooplo not only discount thorn as thoy go on, but tho backbitor’s Atticisms are like cheap fly-blown articles in shop windows— they uro not commonly thought o f much account, and tho Public do not ostimato at much value his backstroking or his backbiting; in fact, so far as our observation has gono, tho backbiter is most formidable to those that foar him. When onco you tako into consideration that ho is most probably a known Ulan among your acquaintance, you cau let him tako a good Rbuw at you without much wincing undor the operation. But thon all people do not know tho buckbitor as such, and heroin lios the dangor. It takes some time to find out that undor lhat smooth tongue lios the poison of asps, and in tho interval bbo venom circulates to a most alarming extent. Tho far-reaching evil effects of tho impropor use of tho organ speech has boon pithily and wittily described in the following Versos:—

“ Tho boneloBS tongue, bo s m a ll and weak, Can crush and kill,” declared tho Greek.

“ Tho tongue destroys a greater horde,” The Turk asserts, “ than does tho B w o r d .”

The Persian proverb wisoly saith, “ A lengthy tonguo— an early doath : ”

Or sometimes takes this form instead, “ Don’t let your tongue cut off your head.”

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“ 1 lit: tongue cun speak a word whose speed,” Say the Chinese, ‘‘ outstrips the steed.” While sages this groat fact impart: “ The tongue’s great storehouse is tho heart.” From Hebrew wit tho maxim sprung : “ Though feet should slip, ne'er let tho tonguo.” Tho sacred writer crowns tho whole, “ Who keeps his tongue doth keep his soul.” (g.) Of all beings that do not deserve pity, tho backbitor is ono ! bo will make home misorable, and drag boautiful reputations in th° dust, without much romorse. If any man deservos to be tarrod and foathorod, in the old English fashion, it is tho backbitor; ho shows no mercy, spares no ago, retracts no wrong, and smooths aM ovor, when dotoctod and defeated, by tho saponacoous declaration that “ ho was mistaken then ! ’’ Tho disposition and character of tho slandorer has boon pithily described in the following lines :— “ From heaven’s four winds colloot in ono All things most hateful ’noath tho sun, All things that blast, and sting, and kill, All things that do, or emblem ill. Tho frost that nips tho opening bloom, Tho blight that soals tho iloworot’s doom, Tho famino’s hungry, spoetro form, The spottod plaguo and swooping storm, Tho quicksand’s deep engulphing snaro, Tho sunkon rock that bullies care, Tho adder’s foul and fatal sting, The panther’s suddon, deadly spring, The robber’s grasp and rilling hand, The cloaked assassin’s ruthless brand, Those fearful things colloct in one, And yet you’ll find them all outdone—

(g) Vhilip Strong.

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Not by a flood’s wide sweeping tido, Or fields where deatli nnd carnage rido; Not by the lightning’s scathing flash, Or by the earthquake’s whelming crash, Bnt by tho slanderer's post-like breath, That srnitos your name with worso than doath; That, ohargod with poison straight from boll, Begets all things than plagues moro foil; That ofton dims young gonius' eye, That sovers friendship's fondest tio; And often, too, has darkly spread A cloud around fair virtuo’s head. Go, then, and searoh tho world all round, And naught so doadly can bo found, As that vile, croeping, hateful thing, Whoso heart is false—his tonguo a sting.”

Tho slanderer and tho backbiter aro under tho diroct and oppressed curso of God, thoir fato is especially declared in tho °ho hundrod and fourth Sura o f tho holy Koran, revoalod at Mecca, and ontitlod, “ Tho Slandoror,” of which tho following is a litoral translation:—

11 In the name of God, Most Merciful, Most Oompassionato. “ Woe unto evory slanderer and backbiter who heapeth up rielios, and Proparoth the samo for the timo to como ! “ He vainly imagincth that bis riches will render him immortal. “ By no means. “ He shall surely bo oast into al Ilotama. “ And what shall enable theo to comprehend what a l Ilo ta m a is f “ It is tho kindled fire of Allah. “ Whiob shall mount above the hearts of they who shall bo precipitated therein. “ Verily it shall be as an arohed vault above them, raised on columns vast extent.”

The Prophot Jesus was slanderod and maligned, and called a tti&ubibber and u glutton, and u friend o f publicans und

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 88 STUDIES IN ISLAM. sinners (r), and Mahommod, tho last and greatest o f the prophet3* was not exempt from this annoyance. He was callod upon, aD<* had to submit, not only to actual personal violence, because of i'lS adhosion to the faith most excellent, but was for yoars cruelly slandered by the unbelievers, and even to this day many Christie proaohors and toachors, who would think thomsolves terribly in* suited if thoy woro openly branded as liars and slandorers, Por' sistontly roiterate tho most abominablo falsehoods and absurd and scurrilous slanders against tho “ Man o f Mecca.” It would bo as well if thoso modern-day spreaders of idle and wickod tales would consider tho fate which befoll fivo of the principal slandorors and backbitors who, during tho life of tho prophet, mado themselves prominently obnoxious by the constant use of thoir evil and false-speaking tongues. Their names woro A ’ass Bin Wabul Sahmi, Aswad B. Al-Muttallob, Aswad B- Yaghuth, Wolid B. Moghairah, and Haroth B. Quais Attulattulab* The chroniclers record that evory ono of theso men porishod in a special mannor. A ’ass B. Wabul was ono day riding with two of his sons to a field, but when ho alighted in a mountain pass noar Mecca, and placod his foot on tho ground, a thorn pierced it, so that h® exclaimed, “ A snako has stung me ! ” His sons, however, though they looked around, could soo nothing, and when his foot had becomo swollen to the thickness of a camel’s nock, he shouted, “ The God of Mohammed has slain mo because I slandered a n d abusod his prophot,” and so shrieking expired. Aswad Bin Muttalleb was sitting in the neighbourhood of Mecca, in tho shade of a tree, whon ho was suddenly struck with blindness, so that whon ho arose to go he knocked his head against a tree. Aswad then callod to his aid a slave-boy whom he had with him, and said. “ Some ono has struck mo,” but tb®

(r) MulUiuw’s Ooupel xi., v. 10, and Luke vii., 84. Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org AL 1I0MAZAT0 WAL LOMAZATO. 89 b°y answered, “ I soe no ono near to you, what is the causo of your distress ? ” Then Aswad replied, “ Tho God of Mohammed baa taken away my sight, because I reviled his apostle.” And Aswad remaiuod blind until his death. Aswad Bin Yaghuth was destroyed in a simoon, and Hareth Bin Quais died in a fit of apoplexy aftor a gluttonous foast. Wolid B. Moghairah was ono day passing near an archer, who w«s practising his occupation. An arrow pierced his robe and wounded his log, injuring tho sciatic artery. In his acute pain he shrieked— “ I am Blain. Tho God of Mohammed has killed mo, bocauso I imputed sorcory to Mohammod,” and shortly aftorwnrds died («). Tho imputation of sorcory mado by Wolid Bin Moghairah against tho prophot is tho subjoct of ono of tbo traditions, and is thus narrated in the pages of tho Rauzat-us-safa:— “ It is rolatod that tho Koroish ono day assomblod in the house of Wolid Bin Moghairah (who was at that time distinguished abovo all his contemporaries by his powerful intellect, vonorable ago, groat property and multitude of children; ho was also a patron of poets and orators, who addrossod their compositions to him, and whoso arguments were docisivo in ovory subjoct) and asked him whether tho speeches of Mohammod were rhotorical, or had something to do with magic and soothsaying ? But ho answored that this question could bo decided only aftor hearing what Muhammad had to say. Therefore he arose and paid a visit to his lordship, who was sitting in his apartment, and asked: ‘ O Muhammad, recite some of thy poetry.’ Horoon his holy and proj'hotic lordship nttorod, with his wondorfully eloquont tongue, tho words, 1 In tho namo of Allah, tho morciful, tho clement I ’ When Wolid heard the word ‘ merciful’ he said by way of derision, ‘ Thou callest on tho namo of a man who dwells

(f) Ukktiuuvl liaiuat-ut-tuja. i'tm 'l, vui. l.

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in Yamamah, and is called Merciful 1 ’ Ho meant Musailamah, tho false prophet who was nicknamed ‘ the Merciful one of Yamamah.’ His lordship, however, replied, ‘ N o ! I call upon tho name of Allah, who is merciful and clement.’ After that bo recited tho chaptor of 1 Adoration’ (t), and when ho roached tho verso, ‘ W ho is more unjust than ho who is warned by tho signs o f his Lord and then turneth aside from the samo ! W o will suroly tako vengoance on the wicked,’ tho hair on W olid’s body commenced to bristlo up and his skin was nearly bursting > thoroforo he immediately returnod home without entering tho assembly of tho Qoraish. Afterwards tho pooplo said to Aba Jahl, 10 Abu-l-Hakum («), thy undo has professed tho religion of Muhammad and thoroforo has not como to us.’ Accordingly Abu Jahl wont to the house o f Wolid, and said, ‘ Uncle, why hast thon received tho religion of Muhammad and hast been misguided ? ’ Wolid replied, ‘ I profess the religion of my fathors and ancestors, but I hoard difficult words, so that tho skin of my body was bursting.’ Abu Jahl queried furthor: ‘ Was it poetry ? ’ He replied : ‘ No I ’ Then he asked whether it was oratory, and Wolid said, * Oratory is composed of connected words but these aro disjointed, and do not resomblo each other; thoy nevortholess havo a grace and fluency not existing in any other form of speech.’ Abu Jahl furthor askod: • Is it soothsaying ? ’ Ho replied : * N o.’ 1 Thon what is it ? ’ Ho said : 1 Loavo mo to moditnto on this subject.’ Thon Aba Jahl, who had asked the samo questions tho next day, and was convinced that his holy and prophetic lordship was innocent of magic, nevertheless said (to him self): ‘ I shall impute sorcery to Muhammad, beoause such an accusation will bo most readily

( t ) Sura 82. (u) A bu J a h l moans father of ignorance, and Abu-l-IIakum fathor o l wisdom.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org At TtOMAZAfO WAL LOMAZATO. ' 9l acceptod, and will give riso to discussion botweon wivos and husbands, fathers and sons.’ Meanwhile, however, Allah, tho Most High and Glorious, had revoalod tho following verses with rovorence to Wolid :— ‘ Let mo alone with him whom I have croated, on whom I have bostowod abundant riches, and children dwolliug in his presonoo, and for whom I liavo disposod affairs in a smooth and easy manner, and who dosiroth that I will yet add other blossings unto him. ‘ By no means : bocauso ho is an adversary to our signs. ‘ I will afflict him with grovious calamities; for ho hath devised and proparud contumolious expressions to ridiculo tho Koran. 1 May ho bo cursod: how maliciously hath ho prepared tho sam e! ‘ And, again, may ho bo cursed : how maliciously hath ho prepared tho sum o! • Then ho looltod, and frowned, and put on an austoro countonanco: then ho turnod back, and was olatod with prido; and ho said, This is no otkor than a piece of magio, borrowed from others: thoso aro only tho Words of a man. ‘ I will cast him to bo burnod in hell.’ ” Al-Boidawi states that on tho rovolation of this passage and its recitation by our Holy Prophot that Wolid’s prosperity began to decay, and continued daily so to do until tho timo of his death. This ovont is in some chronicles relatod in another mannor, but as tho gist theroof amounts to tho fact that Wolid had, after con­ sulting tho Qoraish and discussing this subjoct with thorn, accusod tlio prophet of sorcory, and attributed thoroto also tho words of tho Lord rovealed concerning himsolf, therefore tho author has refrained from details. We read in somo traditons that when Wolid waitod on his sacrod and prophetic lordship, and requested him to rocito some­ thing from tho Koran his lordship pronouncod tho vorso:— “ Verily, Allah commandoth justico, and tho doing of good, and tho giving unto kindred (what shall bo necessary) ; and He forbiddeth wickedness and iniquity and oppression; Hu udmonishoth you

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org D2 STUDIES IN ISLAM. that you may remember.” And Wolid statod that these verse» possessed a freshness and ploasantncss such as no man does or can invont. Somo of tho principal Muslim historians have related that when the idolatrous Qoraish saw tho number of tho com­ panions of his lordship, the best of men, augmenting day by day, they agroed to send a man learned in pootry, and skillod in tho arts of soothsaying and magic to tho prophet, to induce him by fair speeches, or in any possible way, to dosist from his mission and from the promulgation of his message. Tho lot foil upon O’tbah Bin Rabia’h, who was one of tho Qoraish U’lama. and who, pulled up with hopes that his artifices would talco effect, went to the prince o f men and gonii, who happened to bo sitting in the mosquo of the sanctuary, but the poor fellow did not rocolloct “ the difforonce between an extinguished lamp and sunlight.” It is related that when O’tbah approachod his lordship, the host of men, ho exclaimod: “ 0 Muhammod, a great calamity has arison among the Qoraish I Thou hast denounced thoir gods as vanitios, hast endoavourod to seduce tho people from the religion of their forefathers, hast disgraced us among tho Arabs, and hast considered our wise mon to bo fools. If thou art ambitious of power, we shall unanimously make tboe our ruler. If lust has enticed thoo to embark in this business, we shall procure theo any maiden thou mayoBt covet; but if want and povorty bo the causo, wo shall give thee so much property that none of tho Qoraish will bo able to cope with theo in riches; and, lastly, if some diseaso (of tho mind) has impelled thee to this step, wo shall produce » skilled physician, and will spend as much property as may be roquirod to cure tkoe.” When O’tbah had terminated this foolish harangue his lordship asked : “ Hast thou finished thy speech ? ” He replied: “ Yos.” Then the prophet recited : “ Id the name of Allah, the Merciful, the Glementl This is *

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Revelation from tho Most Merciful, the Most Clement, a book. Tho vorses thoreof are distinctly explained ” (v). There is a tradition that whilst his holy and prophetic lordship was reciting this chapter O’tbah had foldod his arms over each other and was listening. When his lordship had reached tho verso of adoration he prostrated himself, and then, raising his head, bade O’tbah to go away. When the people of O'tbah saw him arrivo thoy exclaimed: “ Abu-l-Wolid is returning disappointed.” When O’tbah reached thorn ho said: " B y Allah ! I have hoard words the liko of which I have novor listenod to before. By Allah I thoso words do not at all rosomblo magic or soothsaying. 0, yo Qoraish, recoivo my advico with approbation, and do not injure him, because his words presage great things and events. If tho Arab tribos overcomo him, your wishes will bo fulfilled ; but if ho prevails ovor thorn, his powor will bo your power, and his glory your glory, and you will be tho happiest pooplo.” Tho Qoraish ropliod: “ 0, Abu-l-Wolid, wo swear by Allah that Muhammad has bewitched theo with his words ! ” But O’ tbah rojoinod : “ I havo told you my opinion ; do as you liko.” It is rolated by A1 Beidawi that when a collection was mado from tho Faithful to defray tho exponsos of tho expediiion of Tabuc, and towards which, ns Abu’ l-Fodn (in) tells us, Abu-Bekr

(i>) This is tho beginning of tho -list sura “ Distinctly explained.” (w) Ismail Abu’l-Feda, a Moslem prinoe of Hannah, in Syria, ronownod as a warrior and statesman, but still more ns au author, was born at Damascus in 1273. lie distinguished himself ng a leader undorSalah-ud-doin, end in 1311 was, aftor various vicissitudes in a civil war, firmly established in his heroditary principality of Hannah, which ho rotainod till his death in 1331, Learnod and enlightened himself, ho was a zonlous patron of science and liternturo. His principal works aro a universal history, as far ns tho year 1323, and a goography, of which considerable portions havo boon translated into Latin and into sevoral modern continental languages, nnd havo been frequently quoted with respect by distinguished modom historians.

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contributed all that ho had, and Othmtin vory largely, in fact to the oxtent of three hundred camels for slaughter and a thousand dinars of gold. The prophet exhorted the Muslims to givo voluntary alms, and in response Abdul-rahman Ibn Awf gave four thousand dirhems, which wus one half of what he had, Asem Ibn Adda gave a hundred beast’s load of dates, and Abu Okail a sad, which is no moro than a sixtieth part of a load, of tho samo fruit, but was tho half of what he had earned by a night’s hard work. This Mohammed accepted, whereupon tho hypocrites, slanderers, and backbiters said that Abdul-rahman and Asem gavo what thoy did out o f ostentation, and that God and Ilis apostlo might woll have excused Abu Okail’s mito. Whereupon the Most Merciful revealed this passago unto His holy prophot:—

“ They who traduoo such of tho believe™ us are liberal in giving alms beyond what they are obliged, and those who find nothing to givo but wlmt thoy gain by their industry; and thoroforo scoff at thorn : God shall scoff at thorn, and they shall suffor a grovious punishment. “ Ask forgiveness for them, and do not ask forgiveness for them; it will bo equal. “ If thou ask forgiveness for thorn seventy times, God will by no moans forgive them. "This is tho divine ploasure, for that they believo not in God and his apostle ; and God direoteth not tho un-godly people.” (x ).

The most drastic condemnation of slandering, evil-speaking, and backbiting is contained in tho forty-ninth sura of tho Koran (The “ Inner Apartmonts ’’), and A1 Beidawi rolatos that this passago was revealed soon after Safiya Bint Iloyai, one of tho prophot’s wivos, had complained to him that somo of the women had said to her in derision, “ O thou Jewoss, tho daughter of a Jew aud Jewess 1 ” Tho Prophet listened to her complaint, and, smiling, r« plied— " When next they snoer at tbeo reply to thorn,

pc) Sura 9, “ The Declaration of Immunity."

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Haromi (Aaron) is my father, Musa (Moses) is my uncle, and Mohammod is my husband.”

Tho verses of tho 49th sura bearing on this subject run :—•

“ Verily tho truo beliovors are brethren: whoreforo rooonoilo your brethren; anil fear God, that yo may obtain moroy. “ 0 true believers, lot not mon laugh othor mon to soorn; who Peradventuro may bo bettor than themselves; noithor lot womon laugh other womon to soorn; who may possibly bo bottor than thomsolves.

“ Neither defamo ono auothor; nor oall ono anothor by opprobrious Appellations. “ An ill name it is to bo oharged with wiokodness, after having ombraoed tho faith : and whoso roponteth not, thoy will bo tho unjust doors.

" 0 true beliovers, oarefully avoid entortaining a suspicion of anothor : h r somo suspicions are a crime. “ Enquire not too curiously into othor men’s failings : neither lot tho ono of you speak ill of anothor in his absonco.

“ Would any of you dosiro to oat tho llosh of his doad brothor ?

“ Surely you would abhor it.

11 And foar G od : for God is easy to bo rooonoilod and merciful. 110 men, verily God hath eroatod you of a malo and a fcmulo ; and IIo hath distributed you into nations and tribos, that yo might know ouo another. “ Vorily tho most honourable of you, in tho sight of God, is tho most pious of y o u : and God is wise and knowing."

Tho Miachat-ul-Mandbih, n collection of tho most authentic traditions regarding tho actions and sayings of tho prophet Mohammed, contains a record of many notoworthy remarks of the apostle of God in condemnation of backbiting and slundor- Ulg. (y). The following are porhaps tho most generally known

(¡/) They are to bo found in Book '¿2, chapter 10, of MUelkat-vhl-Mn4<*Hlh

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amongst Muslims, and from thoir constant ropotition may almost bo regarded as Islamic proverbs :—

“ Whoever guards his mouth from eating and drinking what is forbidden in the Koran, and his tongue from speaking vainly, and his private parts from sinning, I will bo his socurity for Paradise.” “ Verily the man who speaks without fear that which is well pleasing to Allah, God will appoint a high station for him ; and verily the man who speaks foolishly and slanderously, God regards with little favour, anil his foolish tongue will precipitate him into damnation.’’ “ Ho who slanders a Muslim disoboys God." “ You will find thnt tho worst of men at the resurrection aro those who flatter people in the way they like.”

‘ ‘ The talo-bearor, tho slanderer and tho backbiter will never onter Paradiso.”

“ When you soo a flattorer throw dust in his mouth, or ho will cast dust in your eyos."

“ A man slides down tho road to destruction quicker from slips of his tonguo, than from slips of his feet." “ He who abandons lying shall havo a house built for him in tho suburbs of Paradiso; and whoovor abandons enmity and quarrelling shall have » house built for him in the centro of Paradiso; and whoever behaves woll shall have a house built for him on tho top of Paradise.” “ Whoever wears two faces in the world shall havo two tongues of fire at tho day of resurrootion.” “ It is unworthy of a Muslim to injuro people’s reputations; and it is unworthy to curse anyone ; and it is unworthy to abuse anyone ; and i t ‘s unworthy of a Muslim to talk vainly." “ Tho best of God’s servants are those who, when seen, remind you of G od; and the worst of men are those who carry talos about to do mischief and soparate friends ; und seek out for the defects of the good.”

The Caliph Abu-Bekr nddrossed one of tho companions of tho Prophet and said, “ O h ! Omar, vorily the tonguo is prone to bring a man into bad places.”

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Ibn-Abbas relates that on one occasion two Muslims said Zubar prayors in the same Mosque as tho Prophot, and when the Nimaz was finished Mohammod said to thorn, “ Brothron again toako your Wadoo, and pray over again, and fast all this day and again to-morrow.” And they said, “ Why should wo do so, 0 messengor o f God ?” and ho rcpliod, “ You had scarcely finishod tho prayer when I heard you backbiting ono Abdullah, and backbiting nullifies Wadoo, Namaz and fasting." Abu-Said rolatcs that tho Prophot addrossod the companions and said, “ Backbiting is, in point of punishment, moro sovoroly fioalt with by Allah than ovon adultery.” Tho companions said, “ 0 mpssongor o f God 1 how is that ? " And tho Prophot fopliod, “ Verily a man commits adultery and roponts; and Allah accepts his ropcntanco : but, vorily, ho who backbites will not bo pardoned by God until tho person ho has slandored forgives him.”

Abu-Httrairah states that ho was present ono morning whon tho Prophot asked, “ Do you know what backbiting is ? and ono of those prcsont rcpliod, “ God and his apostlo know bost.” And Mohammod roplied, “ Backbiting is tho mentioning of something had about a Muslim." And unothor who was prosont said, “ But supposing, 0 Prophet of G od! if ho should merit it ? ” Gis Highno.-s ropliod, “ If thoro is in him tho vice which you havo mentioned, then you have backbitten him : and if thoro is not, it •a false suspicion, and such a falso suspicion is a crime.” Tho samo authority states that tho Prophet told him, ‘ ‘ Thoro aro two things which bring people into Paradise most, and thoy are righteousness and good disposiiions, and thore aro two things Which bring people to hell soonest, uamoly tho touguo und tho Private parts." Ukbah-bin-Aamir said, “ I mot tho Prophot, and 1 uskod him the means of redemption in this world and in futurity, and ho Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 08 STUDIES IN ISLAM. replied, ‘ Guard your tongue from ill-speaking ; and sit in your house employed in the worship of Allah, and weep for your sins and offences.”

“ Ayeshah, tho “ Mother of tho Faithful,” said, “ Ono day 1 said to his Majosty, the best of men, ‘ Safiyah is little;' and his Highness replied, ‘ Verily you, 0 Ayoshah ! have said a word which if mixed with the sea would change its nature,’ and I said, * W hy, O Prophet! ’ and the apostle of God ropliod, ‘ It is a sin to spoak of tho defects of pooplo, oven in thoir size.”

Imran-Bin-IIittan, ono of tho tribe of tho Tabieen of Basrah, a good authority in tradition said, “ I came to Abu-Dhar, and found him in tho Mosquo, sitting alone roclining upon a black blanket; and I said, ‘ 0 Abu-Dhar! why are you sitting alono?' Ho repliod, 11 heard tho Prophet say, It is better to sit alone than in company with bad m en: and it is better to sit with good men than alono; and it is bottor to speak words of knowlodgo than to remain silent; and silence is better than bad words.’ "

Abu-Dhar also said, “ I wont to the Prophet and said, '0 raessongor o f God 1 givo mo advice.’ Ho roplied, ‘ I advise you to observe rightoousnoss to God because it will adorn you i° evory work.’ I then asked, ‘ Give me more advice.' His Majosty said, * May it be on you to read tho Koran constantly, and to mention God with humility and rospeot, because, mention­ ing God will cause your boing mentioned in heaven; and it is a cause o f light in tho earth.’ I said, ‘ Give mo moro advice.’ Tho Prophet replied, ‘ May silence be yours; because long silence drives away tho devil, and keeps you safe from calumnies.’ And again I said, * Givo me more advico.’ And ho answorod, ‘ Keep yourself far from foolish laughtor; because much laughter deadons tho hoart, and takes away tho splendour of tho counton- anco.’ I said, ‘ Give me still more advice,’ Tho mossenger of

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God replied, ‘ Fear not the obloquy o f the detractor ; in exhibiting God’s truo religion, say only what is truo, oven although it may be hitter and displeasing to pooplo ; and withhold yoursolf from seeing and speaking tho vices of mankind in the thing which you know in yourself.’ ”

Abn-Hurairah rolates that a man approachod the Prophet and asked, “ 0 mossengor of G od! thoy say that such a woman is constant at prayers, but sho is vory abusive to hor neighbours.” Tlie Prophet replied, “ Alas, sho will rocoive tho punishment of damnation ! " The man then said, “ 0 apostle of the Most High 1 thoy say that such another woman is not ofton soon at tho Mosque, and givos little in alms, but she never annoys hor neighbours with her tongue, and noither slandors or backbites hor acquaintances.’’ Tho Prophet smiled and said, “ Sho will bo in Paradise.”

Imam Abu Abdullah Muhammad Bukhari, hotter known as Imam Bukhari, collected some thousands of tho sayings of tho Prophet. Bukhari's memory was so retentive that when only ten years o f ago ho could repeat every traditionary saying of Mahommed which he had hoard in tho school, and when he was fiftoen years old ho remombored almost all tho sayings which wore then known to Muslims.

Hamid Bin Ismael relates a very curious incident of Imam Bukhari’s wonderful life. The teachors of tho sayings of tho Prophet (o.w.b.p.) used to teach tho lessons to tho pupils orally, and tho students used to carry pen, ink, and paper with them, in ordor to commit to writing what thoy heard from their teachors. Imam Bukhari attended the lectures given by theso teachers but never took any notes. His companions on ono occasion remonstrated with him on his neglect. Imam Bukhari then asked his companions to compare their notes with those ho could

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 100 STUDIES IN ISLAM. remombor. Up to that timo 15,000 sayings were on the paper. To tho extreme surprise of his schoolfellows, he ropoatod word by word the whole of the sayings in their notebooks, and even corrected the mistakes that had been made by somo of them. Tho companions o f Imam Bukhari wore convinced of tho fact that ho was possessed of more than ordinary powors of retention. Tho facts that lod to tho compilation of Bukhari’s great works are as follows :— Once a meeting was hold by Ishaq, son of Kabo. In tho meeting tho conversation turnod on tho subject of tho sayings of tho Prophet, and tho gcntlomon present spoke on the necessity of collecting woll-uuthenticated sayiugs. There wore at that timo on tho lips of tho peoplo many sayings, but it was very difficult to prove that they woro genuine. imam Bukhari know six hundred thousand sayings of our Prophet, but they woro not all well authenticated. Ho thon undortook the onerous task of investigating tho genuineness of every saying, and aftor working assiduously for a period of 1(1 years, ho was nblo to comploto his labour of lovo, and placo boforo tho public tho woll-known work rovored by all truo Muslims.— Sahih Bulthari. Imam Bukhari died in Khartang close to Samarkand in tho 256th year of the Hegira, whon ho was 62 years old. Tho following, amongst other sayings, are from tho collection compiled by Imam Bukhari:— ‘ If you call your brother an infidol anil ho ia not an infidel, you will becomo an infidel.” “ Jubir says : ‘ Once a wind which had a very bad amoll began to blow. Tho Prophet (o.w.b.p ) raid, ‘ Tliia is owing to tho backbiting of Muslima by tho hypocrites.' ” “ If any man speaks ill of any Muslim and you happen to hoar it and defend him, God will help you in this world and in tho world to come. Hut if you do not defend him God will not help you hero and hereafter.” “ If the real defects of a Muslim are mentioned it ia backbiting, and if n false report is wado it is slander."

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“ A Muslim was Btonud to death on Ilia own confuaaion of adultery. Once tho Prophet (o.w.b.p.) and same of his companions wero passing by Ida grave. A man pointing to file grave said :— ‘ This wicked man foolishly confessed his guilt and died the deatli of a dog.’ The Prophet (o.w.b.p.) heard this and passed on till ho saw the carcass of a dead asa. lie asked the man to eat tho flesh of the asa. The man asked:—‘ Am I to cat the dead body of an ass?’ The Prophot (o.w.b, p.) replied:— * You had been backbiting which is worse than tho eating of this carcass. By God I the man you spoke ill o f is just now bathing in tho rivers of Ileaven.’ " “ A man asked the permission of a companion of tho Prophet (o.w.b p ) to report to tho oflicial concerned, about some neighbours, who used to drink and give trouble, lie was ordered to hide tho fault of his erring brothor, * For,' said tho companion of the Prophet, * tho Prophet says that who over hides tho fault of his brother shall have reward equal to that of the man who rescues from the grave a man who is buried alive. ’ ” “ Do not entertain suspicion in your mind. Do not bo in search of your brother’s defect. Do not envy and separate yourself from your brethren. Join yourself in one bond of brotherhood." “ A double faced (hypocritical) man is the worst man. He appears in one way in ono society and in another way in another.’’ “ Teach good things to men, be not hard upon them, and whon angry keep silent.” " The man who has faith in God and in the Day of Judgment, should treat his neighbours well, show kindness to his guests, and speak kindly, and keep a silent tongue.’ ’ “ A man of faith never curses." *• The limn who uses bitter words, uses obscene language, and makes a noise in the market is not liked by God.” “ Some Jews came to our Prophet (o.w.b.p.) and instead of the usual salute of Assalaniu-alai-kum (pence be with you), they said, ‘ Austinm- alaikum’ (may you dio). Ilnzrat Ayesha (the wife of tho Prophet) liecnme very angry, and Baid:— ‘ May the curse of God fall upon you ’ The Prophet (o.w.b.p.) said :— ‘ Stop, Ayesha, stop, bo kind and use not bitter words.’ ” “ A man of faith never uses ironical language, and is never given to cursing.” “ Those who have the (bad) habit of cursing fall victims to curses.” “ llazrat Abu Huraira says ‘ People asked tho Prophet (o.w.b p.) to

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 102 STUDIES IN ISLAM. curse the unbelievers,’ he replied :— ‘ I am not sent into tho world to curse but to be a blessing to mankind.’ ” “ Do not praise your brother in his presence.” “ If you praise anyone behind his back say only so much as you think of him to be true and conclude by saying, ‘ God knows him better than I.” “ Tho man who praises you in your presence deserves to be stoned." “ Once two persons were quarreling. One was abusing, and the other was silent. The Fropliot (o.w.b.p.) was sitting there at the time. At last the other man also began abusing. At once the Prophet left the place. The by-standers aBked him his reason for doing so. He repliod that as long ns the other man was silent tho angels of God were defending him ; when he took to replying the angels left the place and he (the Prophet) with them.”

Such then is the teaching of Islam upon this subject. It condomns in no unmeasured torms the use of opprobrious appor­ tions, tho defaming of brethren, evil-spoaking, lying, and slan­ dering with all uncharitablonoss. There is a tradition to the effect that when tho prophet was asked as to tho meritorious efficacy of tho Fast of Ramazan, that aftor expatiating at longtb on tho virtue of observing the Fast, he added: “ Yot if the keeper of tho Fast does not abandon lying, ovil-speaking, and slandering, Allah regards not his leaving off eating and drinking." And on another occasion he said, “ There are many keepers o f the Fast who, through their evil tongues, gain nothing by fasting but thirst, and there aro many risers up at night and perform ors of prayors who gain nothing by their rising but wakefulnoss.”

The duty then of tho true Muslim is plain. Ho is neithor to revile his brother believer nor to entertain even a suspicion of him, “ for some suspicions are a crime.” And when calumniated by evil-minded porsons, to remember that none have over entirely escaped calumny, not even the Prophet himself.

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To retort by re-slandering the slanderer is not Islamic, tho Koran points out a better direction, and to tho bruised< and lacerated heart of the True Believer unjustly suffering from the cruel, false, and malicious slanders of the sly whisperer, comes as a healing balm tho words of tho last Sura :—

“ Say, I fly for refugo unto tho Lord of men.

“ Tho King of men. “ The God of men. “ That He may deliver me from tho misohiof of tho whisperer who slyly withdraweth. “ Who whisporetli ovil suggestions into the hroasts of men. “ From ovil spirits and from evil men.”

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org Pfyilosopby in Religion

N all matters it is wiso to begin on a suro foundation, and in S all discussions it is advisable to dofino distinctly the pro­ posal to bo dobated. Tboroforo, that tlio term I havo used as the title of my addross this evoning may not be misunderstood, let mo at once explain that by l ho word philosophy I moan that systom of reasoning or argument by which natural or moral knowledge can bo explained, aud by religion any systom of faith and worship of a Divino being, which inculcates tho observance of tho moral virtues in this lifo, with a view to a futuro existence. I am awaro that such a basis opens a wide field for discussion ; and that I could legitimately expatiate at considerable length upon many different forms of theological bolief, both anciont and modern, but I fool that such a disquisition, howover interesting, would not bo wiso in a mooting of this character, whoro tho time is limited, and whoro possibly fow of my auditors caro ono straw about any faith other than their own. Therefore, I will confino my romarks this ovening to an analytical consideration of two groat faiths— Christianity and Islam— with a viow to ondeavour to show which most appeals to the reason and the intellect, and is the more philosophical form of bolief. I venture to lay down, as an axiom, that thoro are two essen­ tials to a true religion. 1st: That it must bo reasonable ; 2nd : That it shall bo practicable. I f a form of theological bolief fail in cither o f theso const!-

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org PHILOSOPHY IN RELIGION. 105 toonts, it at onco censos to bo a thing worthy to confulo ono's faith In- For, if it even be practicable, and yot unronsonablo, thon what a fool a man must bo to practico that which his roason tolls him is absurd. If, on tho other hand, it appoars reasonable, and yot is im­ practicable, what uso is it 1 Man wants a faith that is not an •dealistic dream, but a practicable reality.

Wo havo to live our livos hero in the world, not to dream them out in a hormitnge or a cloister at someone elso’s oxponse.

Therefore, once moro wo return to our two axioms, and havo apply them as a test to both those two creeds, oach numbering as tlioy do millions of adhorcnts.

Tho faiths, while agreeing in many minor features, yot widoly dilfor in somo main principles, and as to thoir mode of argument and application.

Each profossos to bo inspired. That is, to havo boon primarily promulgated by a porson specially commissioned by tho Almighty so to do. But ono placos tho preacher simply on tho lovel of a man, Selected by Divine proscionce to bo tho medium of instructing his people in tho laws of morality to govern thoir conduct. Tho other deifies tho medium, gives him supernatural gifts and attributes, and enshrines him as a very portion of tho Doity. Tho ono believes that tho preacher convinced his auditors by 'bo strength of his arguments and by logical appeals to their reason. Tho other, that tho teacher, oven aidod by countloss Wondrous miracles, failed to convince those to whom ho was specially sont, i.e., the Jows. Islam, therefore, appeals in all cases to tho roason, whilo Christianity, by the narration of tho affecting account o f tho life

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 108 STUDIES IN ISLAM. of Josus, and his pathetically painful death, ondeavours to iniluenco the feelings and the emotions. Tho first, then, may bo designated as a religion of argument and reason, tho lattor as a sentimental ideal. This difference can bo very distinctly observod in the nature of tho sacrod writings of tho two croeds. In ono, the book is delivered orally through tho mediumsbip of one man. Iu tho other, it is a collection of the fragmentary writings of many men through diverse ages. The Bible commences with an assertion, “ In tho beginning was tho word, and tho word was God.” It malcos this dogmati­ cal assertion, and on that basis begins to rear its superstructure' Tho Koran points out certain natural laws, and says obsorve these for tlioy aro signs for men to consider. Apply yonr roason to studying cause and effect in naturo, and then soo if your commonsenso does not convinco you that tkero is a groo*1 First Causo, an Omnipotent Powor ? Christianity therefore pro-supposes and requiros faith in ft0 assertion of a presumed fact. Islam asks you to bolieve that something is tho fact, because such a bolief is agreoublo to logio. Again, take tho Christian gospels and scrutiniso them ; what are they ? Simply a collection of anecdotes about tho doings °f a holy man, or, as it is claimed, a deified human being— apparently purposely written to creato sympathy, and appeal to tho emotionial side of tho human mind. The Koran, on the contrary, is composed, firstly, in tho com tinued reiteration of arguments to prove certain essentials, s11^ then, after establishing fundamental proposals by the irresistab'0 logic of facts, proceeds to lay down rules and laws for the every" day life of the convinced believer.

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Now it is a well-known fact that an emotional belief is unsta­ ble, and that wo neod to bewaro of that religion which is based uPon feeling alone. Excitement and the forvour of imagination Wo only a species of dolirious intoxication. In time it will pass aWay, and the subject, on his roturn to his sober senses, will repudiate his former belief, and feel ashamed of his temporary ^oaknoss. Tkore are somo porsons, of courso, much moro sub­ ject to the influence of omotion than others, and particularly is this the case with womon and children of tondor years. A tale of dis­ tress, oloquontly told, moves thorn to toars and to pity, if from the preacher they hear a heart-stirring appeal, a fervent invita­ tion, a passionato exhortation, thoir “ souls are moltod within thorn,” and thoy wish to closo with tho offer at once. Such aro the class of persons who are affocted by Methodist rovival meet- Higs, or Salvation Army oxcitemont.

Now, emotion is a valuablo and powerful part of human Mature, and if supported by reason and understanding, it iscapablo of groat results ; but emotion alone— more feeling and sentimont --is liko tho froth on the top of a very gassy and newly poured out hottlo of ginger boer It has no body and will soon subside, It is liko the castles ono sees in tho clouds. Their curious shapo aided by our imagination fashions thorn into fantastic forms. Kero a castlo with turrets and wall, and there a fairy scono of glen and hills ; but a littlo wind arisos, and disturbs tho position of the clouds and our fancy picturo is dispelled. Tho kalodoi- scopo is shaken and tho Beene has changed. So it is with any toon’s religion that is based on fooling alone. It may appear to ho solid and substantial, and full of zeal and earnestness, but '»hen trial and persecution ariso, it proves to be only empty froth °r a fleeting cloud. Somo sects of Christians perceiving how empty and transient this emotional faith is, seek to keop it up by a continued

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 108 STUD tes /N ISLAM. rocurrenco of means o f oxcitomont. The Catholics havo thoir “ missions” and tho Methodists their “ revivals,” and at the®® sorvices tho oxcitablo religionist is sure to bo found. Tbo food his soul lives on is oxcitoinent. It is tho only sustenance of hi® shallow spiritual life ; and whenever this oxcitomont fails, hi® roligion droops and dies. To base religion on tho feolings i® like building a houso of cards. You may got it up to a eortain hoight, but at best it is only a frail and llimsy structure, for over lucking permanence, and liablo at tho slightest oscillation at it® baso to immodiatoly and entirely collapso. Religion should bo founded upon a logical boliof, that is tho only sure foundation.

It is this continued play upon tho emotional foolings that causes so many cases of roligious melancholia to arise in Christian lands. Aftor overy successful mission or revival one always hoars of some person or persons who havo becomo montally depressed, and in some instancos absolutely inBnno. Islam, on tho other hand, discards more sontimont, nnd appeals to tho intelloct, to roason, to common sense.

Thoro is something Divino in intellect. Whether a man is like tho brutes around him, or far olovatod abovo thorn, deponds, in a groat degreo, upon tho extent to which his mental powors havo been cultivated. There are gorms and seods of intellectual groat- ness in ovory human creaturo. Thoro is a capacity for mental growth which separates him almost infinitely from tho lower animals. As Shakospoaro truly obsorvos :—

“ What a pioce of work is a man ! How noblo in roason I How infinite in faculties I In form and moving, how express and admirable ! In action, how liko an angel 1 In approhonsion, how liko a God 1 ” Islam lays tho quo9tion o f a belief in a Dioty boforo man as a

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org PHILOSOPHY IN JlELiaiON. 109 matter o f argument to bo carefully considered and either accepted or rejected. Tho Koran says “ All truth is from God ; whoreforo lot him who will, heliovo, and lot him who will, bo incrodulous.” (Sura 18.)

Again and again in the Koran, aftor argumont aftor argument has boon piled up, in appoala to men to reason by analogy, from tho movements of tho celestial bodios, tho tossing of tho sea, tho recurrence of the seasons, tho growth of vogotntion and its decay, the sontonco comos “ Vorily lioroin aro signs for mon to consider.” In this respect, thoreforo, Islam is tho perfection of that epigramatic uttoranco of Francis Bacon. “ A littlo philosophy inclineth a man’s mind to athoism, but dopth in philosophy bringoth mon’s minds about to religion.”

Tho whole formula of Islamic boliof follows in a logical sequenco from the establishment of tho first fundamental principle of tho faith. It proceeds by steps.

(1.) It asks tho onquiror to bo convincod, and not to holievo until convinced, that thoro is a Deity.

Having got that far by argument and reason, not by faith alono, as Christianity presumes to do ; it then proceods again to logically put another quory ?

(2.) Being convinced thoro is a Deity, is it not reasonable to heliovo that tho Creator of man would send touchers to instruct men what they should do, or refrain from doing. That, ns mon progrossod, and agos rollod by, a regular succession of Divinoly commissioned touchers should thus preach and instruct, and that tho last of thoso inspired instructors was Moliummod.

Now wo have got tho first points of tho argument

(1.) The existence of a God.

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(2.) Tho necessity for touchers. (8.) The providing of instructors. (4.) Mohammed, the last of those commissioned to teach. Tho next points follow as a necessary coroliorary :—

(5.) Mohammed being a commissioned teacher, what he taught should be accoptod and followed. (0.) Ho taught tho Islamic faith, thoroforo that should bo acccptod and observed. There is tho whole argument of Islam in a fow linos, rising gradually stago by stage, ono following tho othor in as rogular » sequonco as a mathematical proposition, just as

“ Step by step, sinoo time began, We trace the steady gain of man." Now lot us roverse tho picture and study Christianity, and see if it will fall into the samo regular gradation o f steps l Christianity presupposes tho existence of a Deity. From Genesis to Revelations this is presumod to bo a fact, but is novor attempted to be demonstrated. In tho London Echo latoly» under tho head of “ Christianity and Ethics,” a correspondent tells of a discussion that was arrangod between a Christian minister and an Atheist. Tho minister began by quoting the first verso in Gonesis— “ In tho beginning God croated tho heaven and tho earth." “ Now,” ho said, “ provo to mo that ho did not.” Tho Atheist said ho could not do that, and the minister claimed a glorious victory. But what nonsense. Tho first principle of logic is that tho person who makes tho proposition should domonstrato tho truth of his proposal. Now this is exactly what Christianity never does. For reason it puts blind belief. Iloro then, at the very outset, it manifests i|S weakness and want of philosophy, as compared with Islam.

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But admitting, for tho sako of argument, that tho oxistenco of a Deity may bo bo taken as a proposal not requiring actual proof, in fact, may bo regarded as an axiom o f beliof, what comes next ? Islam is content with proving the oxistenco of tho Deity, and does not attempt to doiino any anthropomorphic or anthropopathio conceptions of tho great Creator. Christianity delights in giving all sorts of attributes, and ascribing all kinds of passions and feolings to their God. us compare definitions tho Doity, from tho two faiths aide by sido. Islam. Christianity. “ God I— tliore is no God “ I, the Lord thy God, am but H e : tho Living, tho Solf- a jealous God, visiting tho ini subsisting, tho Eternal 1 neither quity o f tho fathers upon tho slumber nor sleep seizeth Him ; children unto tho third and to Him bolongeth whatsoovor fourth gonoration of them that is in tho boavens, or on the hato m e ; and showing morcy earth. Who is there that can unto thousands of thorn that intorcedewith Him,but through love mo, and koop my command­ his good ploasuro ? Ho know- ments.” —Exodus, c. xx, v.v. eth that which is past, and that 5 and 0. which is to come unto thorn, “ God so loved tho world, and thoy shall not comprehend that He gavo His only begotten anything of His knowlodgo, but Son, that whosoever beliovoth so far as He pleasetb. His in Dim should not perish, but throne is extended over heaven liavo overlusting life.” — John, and earth, and the preservation chap, iii., v. 16. of botli is no burden unto Him. IIo is the High, tho Mighty.” — S ura 2, Koran. Reading these throo extracts togethor, I ask you does not tho Koranical quotation contain a sublimo conception of tho attributes of tho Doity, while tho Old Testament extract depicts tho God to bo such a monster as only a rovengoful man could conceivo, and tho quotation from tho Gospol smacks of maudlin sentimentality ? But, as wo proceed, tho distinction becomos more clearly defined.

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Islam behoves in a God who neither bogots nor is bo- gotten. Christianity offors for adoration a Deity that has had issuo, to wit, one son. But tins is not all. The confusion continues. Not content with giving a child to the Doity, a spocios of grandchild is also proBontcd to him, yclopt tho “ Holy Ghost,” which “ proceedoth from tho Father and tho Son.”

Tho end of tho puzzle is not yot. Moro still has to bo told and to bo bolioved in, “ bccauso ho that bolievcth not is condemned already ” (John, c. 8, v. 18). First, there was tho Father, then tho Son, and lastly tho Ghost, and theso emanatod ono from tho other in regular sequence, therefore ono would logically suppose that tho Father was oldor than tho Son, and tho Son again more antiquated than tho Ghost. But this, according to tho Christian faith is not so. Each of theso commenced to oxist at tho samo time. Thoy aro co-eternal and co-oxistont ono with tho othor. Tho Son com­ menced his existonco at tho same tirno ns the Father, and tho grandchild, tho mystorious Ghost, at tho samo time as his two ancestors. I am a fathor myself, and I have known many parents; but I novor yot know a child that entered life co-oxistont and co-otornal with its parent. As for the Ghost, it is too mystorious a or laturo for me to argue about. Fathers £ have seen and child on £ know, but with ghosts I have no acquainianco. Tho cine in question also rivals and outshines the clmmoloon, for that reptile can only change its colour, while this ghost can chango its shapo at pleasure. Onco it appeared as a dove, and anothor time ns a “ fiory cloven tongue,’’ whatovor that may be. In fact it appears to bo a species of Celostial Will-o’-tko-wisp," always eluding capture and examination. Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org PHILOSOPHY IN RELIGION. 113

I hopo you will not think I nm dealing with this subject with unduo levity. I assure you that such is not my intention. I am endeavouring to stato as fairly as it is possiblo this Christian conception of the Deity. I f it appears to you too ridiculous and absurd, I cannot holp that. I am not the author of this strange conglomeration of contradictions. I am only its expounder. Loarnod Christian gentlemen, so far back as the sixth century, agreed among thomselves that all this jargon o f absurdities was true.and, with characteristic Christian charity, consigned everyone who could not beliove it to everlasting perdition. With that strict regard for truth which has evor boon a distinguishing charac­ teristic o f tho early Christian fathers, thoy, possibly being cither too modest or too shamefaced to acknowledge themselves as tho composers of so unique a documont, ascribod its authorship to St. Athanasius, who had diod about throo hundred years prior to that date, and had no moro to do with its composition than had Christophor Columbus.

In tho tonth contury this croed was generally recoivod amongst Latin Christians, and at the Reformation was adoptod by tho Protostants, and still holds a prominent position in tho “ Book of Common Prayer ’’ of tho Church of England. It consists of an introduction and two positions, with their attemptod proofs, deductions, nnd conclusions.

Tho introduction declaros that “ Whosoovor will bo saved must hold tho Catholic (i.e. Christian) faith, which faith cxcopt evoryono do koep whole and undoiilod without doubt he ahull perish everlastingly." Tho first position then 3t tos, “ The Catholic faith is this— that wo worship one God in Trinity, and Trinity in Unity, noithor confounding tho jiersoos nor dividing tho substance. For tliore is ono person of the Fathor, another of tho »Son, and another of tho Holy Ghost. But tho Godhead o f tho Fathor, of Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 114 STUDIES IN ISLAM. tho Son, and of tho Holy Ghost is all ono ; tho glory oqual, the majesty co-eternal.’’ For to give brieily tho remainder of this position, tho Father, Son, and Ghost are uncreato, incompre­ hensible (this ono attribute I readily admit), eternal, and almighty, yet not throe but one. The Father is neither made, croatod, not begotten ; the Son is of the Father alone, not made nor created, but begotten ; tho Ghost is of tho Father and Son, neither made, croatod, nor bogotten, but proceeding. “ And in this Trinity none is afore or aftor other, nono is greator or less than another; but tho whole throe porsons are co-eternal together and co-equal.” “ Ho, therefore, that will be savod must thus think of the Trinity." One would have thought that was onough for any reasonable man to have to swallow, but tho dose is not yet complete, and you must drain the nauseous draught to tho dregs if you would bo saved.

The second position comes next. It lays down tho doctrine of the incarnation of Christ. It is necessary to salvation to believe in the incarnation of Jesus. “ Tho right faith is that ho is the Son of God, God in man, perfect God and perfect man, of a reasonable soul and human llesh subsisting, who, although ho bo God and man, yet is not two but one Christ.’’ After some more oqually wiso propositions, tho creod concludes by stating, “ This is the faith, which except a man believo faith­ fully he cannot bo saved." Now, with this explanation of Christian dogma, so lucidly, tersely, and eloquently explained, and laid down by tho holy fathers of the Christian Church beforo you, I ask you as roason- ablo men to say which faith is tho most philosophical, Islam, with its simple formula, or that of Christianity, with agglomeration of sentences, profuse verbiage, confusod reasoning, and mysterious phrases ?

There is yet another point to which I have not so far alludod. Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org PHILOSOPHY IN RELIGION. 1X8

Islam teaches personal responsibility for actions committed in tho ilcsh. Eacli person has to account to the Deity for his good and evil deeds, and to be rowardod or punished accordingly. In short, as tho old English adago puts it, “ Each tub has to stand on its own bottom.”

Christianity inculcates tho doctrino of salvation by faith, and an expiation of sins through tho sacrifice of Christ. “ That who- soover boliovoth in him should not perish but have ovorlasting life." Again lot us apply tho test o f logic. According to human laws, and human beings aro tho creatures of God, acting with tho intellects furnished them by tho Doity, tho wrongdoer must bo himself punished and tho doer of good should bo rowarded. That to human minds appoars roasonablo and just, and that is tho doctrino of Islam.

No, no, says tho Christian thoologian, that may bo good enough hotwoon man and man, but that is not God’s way. ” Ho movos in a notorious way his wondors to porform.” Good doods, holy thoughts, charitublo actions—all thoso aro of no avail without faith. “ Your righteousness is only as filthy rags." Yo must have faith, and no small quantity of it either. It must bo tho sort of faith that removes mountains. And as tho only natural power that I am awaro of that can romovo a mountain is either a volcanic eruption or an onrth- quako, tho faith requirod by a Christian muBt be of a vory violent character. And tho faith you liavo to possess is tho capacity to boliovo not only in tho Trinity puzzlo previously alludod to, but also in tho soul-saving eílicacy of tho blood of Christ. In other words, you must bolievo that tho Christian God is at onco a demon, and a weak, changeable creaturo of limited power. Strong language I think I hoar somcono say. Not a bit too strong for tho facts of tbo case. Let us analyso

this further Digitised Christian by The British Library doctrine on behalf of Abdullah Quilliam by Heritage tho Centre inoxorablo ~ www.abdullahquilliam.org laws of logic. n« STUDIES IN ISLAM.

Tho offonded “ jealous” Deity, “ who is angry with tlio wicked every day,” consigns all humanity “ who all like sheep have gone astray,” dooms all thoso poor creatures H o himself is responsible for creating to everlasting punishment by being eternally burnt in Hell. That, I say, is tho act not of a God but of a domon. To prevent tho domon putting his design into execution, a son of the domon, co-oternal and co-extonsivo with him. ploads for poor humanity. Tho domon is inoxorablo except on ono con­ dition. You my co-oternul son bocomo a man and bo killed, and I, your co-eternal, unitod, triniliod demon of a father will bo satis­ fied. Agreod, says tho son, and forthwith procoods to bocomo an infant, “ mewling and murking in tho nurso’s arms,” and is born in a atablo, in an insignificant town in a petty kingdom, grows up, attains maturity, and then reponte his rasli bargain and prays tho patornal domon to “ put this cup from me.” Numbor 1 demon rofuses, and tho second Deity is sacrificed. The domon is thus nppoasod so far ; but now. after tho sacrifico is over and dono with, clogs salvation with a now con­ dition, namely, that belief in all this farrago of nonsense is still necessary beforo you can avail yourself of tho “ saving blood.”

Such a Deity would bo not only a domon but also a weak, changeable creature, worthy not of respect and worship, but tho object of loathing, comtompt, and disgust.

And yet tkoro aro thousands of persons outsido lunatic asylums who boliovo implicitly in all this arrant nonsonso, and cannot understand “ how educated English pooplo can adopt a heathen faith liko Mahommedanism.”

I again ask you, as sensiblo men, is such a faith logical ? Is not tho Islamic doctrino of “ no burdened soul shall boar another's burden” moro philosophical, moro just, and moro Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org p h i l o s o p h y in religion. m merciful P Even Christians will admit, I presumo, that, wickod as I am, and I know that they consider my porvorsion to Islam as tho crowning wickedness of my lifo, savo and except my still moro wickod action of endeavouring to induco othors to follow my example and renounco Christianity and accept Islam, but, with all that, surely thoy will acknowledge, that I am one of tho creatures who owes his existence to God. Tho Almighty gave me brains, not for ornament but to use. I have endeavoured to do so. My intolligonco, given to mo by God, tolls mo lie is no demon. He is no such weak croature as Christian divines depict. I cannot boliovo such nonsense as thoy try to cram down my throat. I decline to take my religion, like a pill, and swallow it with open mouth and closod eyos.

I want to analyse tho contonts of that pill before I allow it to disturb my internal organs. I cannot blindly follow, and never could. Unloss my reason, that God-gift to mo, tells mo a thing is credible, I decline to accept it. Am I to be etornally danmed because tho Almighty bus given me an intellect which refuses to boliovo what it considers to bo a pack of nonsensical absurdities. And yet there is no altwnu- tivo if Christian creods aro true.

Unless I beliovo I must bo condemned. I cannot believe, therefore assuredly I must be damned.

That is tho inoxorable and only conclusion. Therefore, my Christian friends, remember, if you believo in your own faith, every time you hear mo speak you aro listening to the words of a condemned man. Every timo yon spoak to me you are addressing one who must for ever hereaftor writhe in torments. You don’t believe that, I am sure. Many of you have known Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 118 STUDIES M ISLAM. mo from my childhood’s days; somo o f you wore sclioolfollows of mine, others companions of my early lifo, and others acquaint­ ances or friends of later yoars. You cannot think of such a dreadful end as in store forme. And yet as Christians you must. If you don’t beliovo that, then you doubt a cardinal doctrino of the Christian faith. “ To doubt would be disloyalty, To falter would bo sin.” lie careful, friends; don't lot your kindly sympathy for mo ami my wretched fate affect you. Pauso and consider, for if you doubt the fact that I shall thus suffor, you also are in danger nay more, you are “ condemned already ” (John c. 8, v. 18). Your creed says so. Either your creed is true or false. If it is true I am lost. If it is false. What manner of men aro yo to beliovo in it ?

Compare that with the more merciful doctrino of Islam.

“ If I err, verily I shall err only against my own sou l; but if I bo rightly directed, it will bo by that which my Lord rovcaloth unto mo ; for ho is roady to hoar, and nigh unto thoso who call upon Him ” (Sura 84, “ Saba,” Koran).

“ The mercy which God shall freely bestow on mankind there is none who can withhold, and what IIo shall withhold there is nono who can bostow bosides him ; and lie is the Mighty, the Wise ’’ (Sura 35, “ The Creator,” Koran).

‘ 1 Whoso doetli evil shall be rewarded for i t ; but whoso dooth good works, whether male or fomulo, that one shall bo admitted into Paradiso, and shall not in the least bo unjustly doalt with.”

Thero is a tradition that whon the prophet was sick nigh unto doatli the people went to him and said, “ Oh, prophet, you are ill, and may, perhaps, dio. What are wo to do then ? The venerable apostle replied, “ You have the Koran, obey and

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observo it.” “ But, prophot,” thoy said, “ In your lifotiino many circumstances have arisen that wo have had to ask your advice upon.” “ Yes," answorod the groat teachor, “ Then remember what I did, and do the same." " But circumstances may arise, oh prophet, of quite a different character to any that havo arisen before ; wliat must wo do thon 1 ” He raised himself upon his bod, and in loud and distinct tones that sounded liko the clear ringing notes of a silver-tongued trumpet, God's prophot roplicd, “ Allah has given each o f you intelligence and common sense. I f you are in a difficulty or perplexed, do that which your maturo judg­ ment tolls you' is good and right, and that will bo the voice of Allah spoaking to you.”

That is my advice to-night to all o f you. Apply the tost of reason to each of thoso two great faiths; be not led away by anything I havo said on the one hand, nor by the prejudice of your early training on the other. Reason the matter out for yourself. It is you that has to docido for yourself. It is you that will bo hold responsible to God. If you consider Islam is a more reasonable faith than Christianity, then why not adopt it ? If, on tho other hand, you are satisfied with your prosent croed, so bo it. Islam nevor forces the acceptance of its creed upon any man. It offers it to all. Each ono is froo to accept or rejoct it. “ Truth is from God, lot him who will believe, and lot him who will, bo in- crodulous ” (Sura 18, Koran).

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org The Moorish Conquest of Spain,

—" " ■ — ■ ■■■—■—

T ub nnrrntivo of tho conquest of Spain by tho Moors, and thoir subsequent occupiincy of tliat country for seven centuries, is one of the most interesting and instructive chapters in tho history of the world.

A company o f people, stigmatisod by Western Christians as lioathons and infidols, ovorran almost tho wliolo of tho Iberian peninsula, and reigned triumphantly there for hundreds of years. Thoy found tho inhabitants, although, probably, the most dovout and earnest professors of Christianity of tho epoch, as corrupt and immoral as any race that ever dishonoured tho name of humanity. They were dovout, it is true, but they regarded their religious acts and devotions chiefly as modes of reparation nnd atonement for their prolific vices. Aftor committing some heinous crime thoy then professed repentanco, confessed their sin into the roady oar of a father confessor, porformod tho penance he imposod and paid his clorical fees, and thon, having thus whitewashed thoir consciences, forthwith began to sin again without tho slightest compunction. In fact, their style of repentanco was something of tho character described in tho old couplot: —

“ When tho devil was sick The devil a saint would he ; But when tho devil got well again, Then the devil a saint was he."

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org THE MOORtSft COtfQOESt OP PPAh'f. 121

The state of socioty in Spain at that period was doplorablo in tho extreme. The labouring classes were oitlier absoluto slavos, or at best serfs, who wero tied to tho land on which thoy dwolt or tho proprietor who owned it. They were not pormitted to marry without his consent, and their offspring were equally subject to tho autocratic sway of tho ownor of tho soil on which they wore givon birth, and if Borfs of adjoining ostatos contracted matrimony, thon tho issue o f such marriages wore distributed betwoen tho respective ownors of the two properties. All tho largo estatos wero cultivated by crowds of those miserable sorfs and slavos, who lived out thoir wretched, gloomy lives without a ray of hopo of improvement, their only possibility of release from tho chains of thoir sorvitudo being tho merciful arrow of tho grim King of Death. Tho clergy— thoy who claimed to bo tho elect of tho Church, tho truo and only custodians of tho gospel of Christ, tho ohoson representatives and duly accredited successors of St. Potor, St. Paul, and the rest of tho disciples of Jesus— those very clorgy, who read in thoir sacrod books, “ God hath mado of ono ilosh ull nations of tho earth,” and who preachod, doubtless, about Christian brothorhood, wore thomsolvos frequently landownors, and treated their dependents as badly, and generally worse, than any of tho other nobles. Tho middlo class or burghers wero not much bettor— in fact, in some instances probably worso off; for upon thorn was laid tho burden o f supporting tho State ; thoy had tho privilogo of paying the taxes and supplying tho cash, which tho “ upper circles" squandered away in luxurious living. The nobles themselves wore in a stato of dogeueracy, aud gavo themselves up almost entirely to ploasuro, sonsuality, and effeminate luxury. Thus with a dogenorato nobility, a discontented middle class, und sorfs with no intorost in their masters except to got rid of

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 122 STUDIES IN ISLAM. them, no strong army could possibly bo formed to rosist for any poriod a warliko invader. Such was tho condition of tho country on tho European side of the Straits of Gibraltar; but on tho African side a very different state ol things prevailed. There wore tho soldiers of Islam, born in the pure air of tho mountains or of tho desert, loading simple lives, feeding on frugal food, drinking nothing but pure bovoragos, trained to arms, accustomed to hardships from their infancy, and iirod with tho enthusiasm of a living faith ; men to whom religion was no obstruso dogma, but a part of thoir vory existence. Botween two such pooples thoro could scarcoly ho a question as to tho issue of a contest; but, as if to remove oven tho possibility of a doubt, troachory also camo to tho assist­ ance of the invaders. The story is a simplo ono, and, as usual, there was a lady in tho case. How truo was that remark of our Prophet, “ There is no calamity more hurtful to man than woman." Tho throne of Spain was occupied by ltodorick (Don ltodrigo), a Prince who at first promised woll, but quickly yioldod himself to the ploasurablo temptations of wealth and power. Tho fortress of Ceuta in Morocco was under tho governorship of Count Julian, and, as was the custom among the Spanish nobles, ho sent his daughter Cava* to King Roderick’s Court at Toledo, to bo there oducated among the Queen’s maids of honour. It was the old, old story over again ; a beautiful maiden and an unscrupulous man. Tho girl resisted all the wooing of tho monarch ; and at last Roderick accomplished, by force, what ho had been unable to obtain by flattery and cajolery, and ho, who should have been tho maiden’s protector, became her destroyor. Tho injury was the greater as the young girl was, on her mother’s

* In tho Christian histories sho is called I'Torinda, hut in tho Moslom legends Cava.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org TIIE MOORISH CONQUEST OP SPA IN. 123 aide, the grand-daughter of tho previous monareb, Witiza. Finding herself 111us outraged tho maiden wrote to her father, informing him of all tho facts, and sent the missivo by a trusty messenger, 'vith instructions to deliver it with as little dolay as possible. Tho feelings of the father on rocoiving such a lotter from his 'laughter may bo more easily imaginod than described. Hitherto ho had been a faithful follower of tho Spanish kings, and had held Ceuta successfully against the attacks of tho Moors ; but tho Uows of tho violation of his daughter’s honour mado him long for l'ovonge, and how could this be hotter accomplished than by yielding tho fortross to tho king's enemies, and assisting thorn to drag him from his throno ? First, howovor, it was necossary to got his daughter away from tho power of hor ravishor; and to attain this ond it was nocessary for him to dissomble. Accord- iugly, Count Julian repaired with all spoed to Toledo and paid his court to tho king ; so disguising his indignation and rovongoful feelings that Roderick— who was naturally uneasy in tho prosonco of tho paront o f the girl ho had so seriously wrongod— felt convinced that Cava had kept the occurrence a socret, and therefore heaped honours upon both father and daughtor, and sought tho advice and counsel of Julian in all mattors relating to fho defonco of the kingdom : and, acting upon his suggestion, despatched tho best horses and most skilled warriors in Spain to the south of tho country, with instructions to implicitly obey Count Julian’s commands in all things. The Count and his daughtor returned to Ceuta, taking ship ut Algociras. It is said that, standing on the vessel that was Soaring them tho score of milos across tho straits, Julian shook his list at the land ho lift behind and exclaimed, “ I go by a calm son, but I will return with such a tempest and hurricane as will blow thee, ltodrigo, and thy dnyasty to 1’erdition ! ”

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 124 STUDIES IN ISLAM.

'l'ho Couut lout no time in carrying out his project for rovongo. In two days after hia return ho set out to visit Musa Ibn Nusoor, tho Arab Governor of Northorn Spain, with whom hitherto he had been at almost perpetual warfare. Musa received his formor foo with every honour, but could scarcoly boliove that he beard aright when Julian informed him that in futuro thoy must cease to bo enemies and boeomo frionds, and that the fortress against which he and his Arabs had fought so frequently was now to bo surrendered without a blow. Then Julian began to dilato to tho Arab gonoral about tho riches and boautios of Spain, its magnificent rivers, vordant pasture lands, gardens of olivos, vines, and figs, and its rich citios and splondid palaces. The plum was ripe, and Musa had only to go ovor and pluck it, while ho (Julian) would not only show him tho way, but actually provide tho moans of transport. The Moor listenod incredulously to this long story, and cautiously asked for timo for consideration. This was granted, and, fearing tho proposal was only a pretoxt to entrap him, Musa sent messongers to the Khalif at Damascus, asking for instructions, and in tho meantime also despatched one of his generals, Tarif Ibn Malik, a Berber chief, with a body of 500 men to mako a raid in Julian’s ships upon tho Andalusian coast. This expedition was despatched in Juno, 710, and landed on tho rocky peninsula, the most southerly point of Europo, that juts into sea whero the present town of Tarifaf stands. The Moors quickly over-ran the country, plundered Algociras, and returned to Couta in tho following July with a great quantity of

+ Tarda at the present time consists of a noarly quadrangular city, with narrow and tortuous streets, onclosed with Moorish walls, now rapidly crumbling to decay. The Tarifa women still woar tho mantilla in the Moorish fashion, with only one eye pooping out. Tho littlo rooky island on which Tarif landed is protected by a fort. The town lias now some 12,000 inhabitants.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org THE MOORISH CONQUEST OF SPAIN. 125 rich booty, and assured Musa that tho loyalty of Julian to them- solves was to bo doponded upon, and that his representations as to the defenceless condition of Spain were strictly accurate. Musa listenod attentively to all that his general said; but Was neither sufficiently assured of tho inevitable buccobs o f the Muslim arms, nor appeared to yet thoroughly realize tho magnitude of the prize now almost within his grasp. Still ho had no objection to continuing a scries of small foraging expedi­ tions, and, oncouraged by tho success of Tarif, decided to risk another and somewhat larger venluro, and on tlio 80th o f April, 711, having loarnod that King Roderick was busy in tho north of his dominions, in endeavouring to quoll a Basquo insurrection, Musa dospatchod another of his genorals, a Borbor-Moor, ono Tarik-Ibn-Zeid, with 8,000 troops, most of them Berbers of his own tribe, to iuako another descent upon Andalusia. Tarik and his warriors landed on tho historic rock of Calpo, which from him recoived tho name it has evor since borne, Gibraltar, boing but a corruption of Gobal-Tarik, tho mountain of Tarik. Whatevor woro tho intontions of Musa, thoso of his genoral wore more pretentious. It is said that ho and Mustaphft, ono of his captains, climbed to tho topmost poak of tho Hock, whoro tho present British signal station stands, and that, as they gazed at tho surrounding country, Tarik turnod to his companion and said : “ Oh, Mustapha 1 Yorily Allah has desiguod this land us a roward for tho True Boliovcrs who associate nono other with Him. Lot us descoud and possess the land which Allah tho Most High has dolivorod into our hands;” and that his captain roplied : “ Mashallah, there is no conquoror but God.” Having docided, therefore, upon making his stay in tho country, if possible, of a more permanent character than tho provious hurried visit of Tarif, Tarik determined to secure constant open communication with the Moorish coast by estub-

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 120 STUDIES IN ISLAM. liahing a post on tho shore, and, with the keen eye of the experienced wnriior, percoived that tho strong natural position of Mount CalpeJ was tho very spot on which to erect his strong­ hold, and accordingly at once commenced to build a castlo on the hill, which might not only answer this purpose, but also cover his rotroat, in caso ho should not bo furttinato in his future operations. Tho presont Moorish castlo at Gibraltar is the remains of this onco magnificent pile. Nearly 1‘2 centuries havo elapsed sinco then, and yet tho walls of this, the first building of tho Moors on Spanish soil, still stand as firm and compact almost as tho very rock on which they aro built. Truly, tlieso ancient Moorish builders must have been tho prototypes of tho heroes of Longfellow’s poesy.

“ In tho older days of Art, Buildors wrought with greatest caro Each minuto and unsoon part, For tho God sees everywhere.” Naturally tho Moors attached tho greatost importance to tho rock, their first, and, as it subsequently happened, also their last stronghold in Spain, and one of tho Granadian poets of later days thus alludes to it :— “ Tho mountain of Tarik is like a beacon spreading its rays over tho seas, and rising far abovo tho neighbouring mountains. One would say ilmt its faco almost reachos tho sky, and that its eyes are watching tho stars in the celestial tracts.” Having fortified this spot as a base for his future operations) Tarik thou marched into tho country, and taking tho road which winds round tho head of the bay of Gibraltar, surprised> attacked, and eonquorod Carteia, then a nourishing small town.

{ Tho rook of Gibraltar is composed of compact limestone, or douse groy marblo. It is 1,130 feet liigli at its loftiest poin t; its circumference is about six miles, and its length, from north to south, about three miles-

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org THE MOORISH CONQUEST OF SPA IN. 127 distant about iivo miles from tho rock, and claiming an antiquity roaching back to Phoenician times. § Sending his captives and booty back to the rock under an escort, Tank with the main body of his troops marched up the left hand of tho Gnadaranque, crossed it and tho Pulmones river, and reached Los Bairios, whoro further booty was obtained, proceeding up tho valley of Arroyo do las Canas, and reached tho Casa del Castaña. Anyone who has visited this spot, and drunk in its raro beauty, can imagine tho feelings of Tank and his soldiers ns they saw spread boforo thorn tho bonutiful sconory and fruitful soil o f Andalusia. Behind thorn rose tho Sierra del Niño, and to tho north-east tho Sierra de Ronda, while all round were spread rich Holds, clothed with vorduro and pleasant woods, and tho roar of tho mountain torront, dashing down to join tho foaming river, mado music in tho ears of tho=o warriors from Afric’s burning strand. It is noar tho placo whoro, according to tradition, Tnrik and his soldiers slopt on tho baro ground, with no protection but their burnous from tho night air, that conturios lator, Charles V. ercctod tho Convente del Cuervo as a place of penanco for monks convicted of heinous crimes. These dark, gruosomo dungoous can bo still soon by the inquiring visitor, who, if in a considéralo humour, can draw a contrast botween tho rival faiths of Tarik and Charles. Tho first, like that o f his warriors, manly, freo as tho mountain air which blow around their recumbent forms, calmly slopt, socuro in their childlike and implicit trust in God, with nothing botween them and tho throne of Allah, to whom thoir Jsha prayers had asconded boforo they sought reposo. Tho other, a religion misorably confined and crampod, cold

§ Tho remains of tho ltoman amphilheatro can still bo soon at this spot. A farmhouso callod El Bocadillo is tho only building that marks whoro this onco prosperous city stood, and corn yrows over tho place j where Carteia onco flourished.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 128 STUDIES IN ISLAM. and choerloas, like tho dungeons of the Convent, with the walls of tradition and myth, and the shackles of bigotry and superstition, confining tho soul as if in a prison cell, and hiding it from seeing tho glorious sunlight of the simple religion o f tho Most High. King Roderick had heard of the arrival of tho Moors, how thoy had garrisoned Gibraltar, and advanced from there into a portion ol his country ; and he mado all haste to gather a largo army together to attack, and, if possible, drivo the invaders back. Ho despatched couriers, mounted on swift steeds, to all parts of his dominions, calling upon his noblos to attond him with their forces, and, by these moans, in a comparatively short spaco of timo, ho raised an army of 75,000 men, and at tho hoad of this mighty force ho marched in tho direction in which ho understood that Tarik and his Berbers were. Tho Moorish commander, although ho had been reinforced with 5,000 additional troops, yet had been obliged to leave over 2,000 behind to garrison Gibraltar, and thoreforo had only betwoon ten and olovon thousand men available to resist King Roderick’s army. But tho invaders woro a set of bold and hardy mon, inured to hurdsbips, und having overy confidence in their leader, who bad alioady proved himself a boro and a competent general on many a well-fought field; on tho other hand, tho Spaniards, though outnumbering them by noarly seven to ono, woro a botorogoneous mob of ill-treated slaves, many of thorn led by treachorous and discontented noblos. The relatives and kinsmen of tho late King Witiza, who had been deposed by Roderick, wero also thero, apparently loyally answer­ ing to their monarch’s summons; but really awaiting thoir opportunity to desert and join tho enemy, and thus assist them to defeat Roderick, and by tlieso means rovengo themsclvos upon him for his conduct towards Witiza. Thoy had not gruspod tho true meaning of this Moorish invasion ; they wero under tho erroneous impression that tho strangers woro only making a

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org THE MOORISH CONQUEST OF SPAIN. 129 predatory raid in search of booty ; and that, when they had secured much spoil, they would terminate the foray and return to

Africa, and, perhaps, prior to their doing bo, in return for tho assistance timely given them by tho fiiends of Witiza, give their aid against the partisans of Roderick, in restoring the former monarch to tho throne from which he had been deposed. The two armies met on the banks of a little rivor which tho Moors called tho Wady-Btkka, a tributary of tho Wiid-al- leded (tho Guadalete), which runs into the sea by Cape Trafalgar. A small knoll, now called El Real de Don Rodrigo, still marks the headquarters of the last of tho Goths, and where tho battlo Was fought, on the 2Gth July, 711 (Christian date), between him and the Berber army which put an end to tho dynasty. When, to (juoto the old Spanish ballad, “ llio hosts oi Don Rodrigo were scattered in dismay, When lost was that battle, no heart or hope had they; They saw their royal banners, whore they lay drenohod and torn, And heard tho cries of victory, tho Arab's shout of Boom.” When the Moors perceivod tho mighty army that Rodorick had brought against them, and discerned tho Spanish monarch attired in splendid armour seated under a magnificont and gorgeous canopy, for the moment their hearts sank within them, and some of them approached their chieftain and said, " Oh, Tank, these infidols are many, and we are but fe w ; thou hast brought us here to die.” The Moorish commander at onco orderod the army to bo assembled beforo him, and harangued them thus : “ Oh, men and brethren, followers o f Allah and His Prophet, why aro you thus disquieted ? Recolleot you not what happenod to our Prophet in the valley o f Bodr, when by tho assistance of Allah three hundred true believors put one thousand of the idolaters to flight; is it not recorded in A l-Koran as shareef f lie havo alieady had a miracle exhibited to you in two anniea,

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which attacked each other: one army fought for Allah’s truo religion, but the others were infidels; and the faithful appeared to tho unbelievers’ eyes to bo twice as many as themselves; for Allah strengtheneth with his help whom he pleaseth. Surely herein was an oxumplo unto men of umlerstnnding I* Did not Allah give tho faithful tho victory at Bedr, when they wei'O inferior in number; therefore, men, fear Go.I, that yo may ho thankful. Did not Allah then assist tho faithful with threo thousand angels, sent down from heaven, riding on black and white horses, and having white turbans on their heads, the onds of which hung do an between their shoulders, and Allah has written it in His Holy Furkan, 1 Verily, if ye persevere and fear God, and your enemies come upon you suddenly, your Lord will assist you with livo thousand angels, distinguished by their horses and attire. And this Allah designed only as good tidings for you, that your hearts might rost secure; tor victory is from God alone, the Mighty, tho Wise, that lie should cut off the uttermost part of tho unbelievers, and cast thorn down. For Ho, at His pleasure, can overthrow tho infidels, put them to flight, or exterminate them.’ f Mon and brethren, believers in one God and His Holy Prophet, beforo you is tho enemy— infidels and enemies of tho true faith— at your hacks is tho fathomless sea. By Allah, the One and the True, thore is no escape for you savo in valour and resolution. Be brave and light like men and Muslims, and tho assistance of God Bhall come and the victory.”

Tho whole army was electrified by their loader’s stirring appeal, and they shouted “ Allah-Alcbar, God is Almighty ; wo will follow theo, O Tarik; ” and so saying, they rushed into the fray.

Tho battle lasted a whole week, and prodigies of valour are narrated as liuving taken place on both sides ; Christians and * dura 3. Koran. t Suw 3. Koran.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org THE MOORISH CONQUEST OR SPAIN. m

Moslems engaged in deadly conflict. “ Then could bo heard the rush and the tramp of warlike steeds the blast of trump and clarion, the clash of cymbal, and tho stormy din of a thousand drums. There was the clash of swords and maces and battle- axes, with the whistling of anows and tho hurling of d ins and lances.” J

Tho advent of night alone put an end to the murderous strife, and tho rising of tho sun was tho signal for its renewal.

Each evoning tho rival camps presented divirso scenes. During the first four nights tho Spaniards arausod themsolves with drinking, junketings, and feastings, confident that in tho superiority of thoir arms and numbors they would yet vanquish tho small but dotormined band of Moors. In the Berber camp, the warriors made their ablutions, and knelt at their regular nocturnal dovotions, tended tho wounded, and resharpened their weapons for a renewal of tho fray. By the fifth night, howovor, a great change came over tho Spanish hosts; thoy had, at length, discovered the true mettle of their foes. Tho Christian priests wont among tho soldiers, announcing that tho army had hitherto been unsuccessful boeauso the holy rites of tho church had boen negloctod ; and the warriors, seeing in this a plausible roason for their non-success, forthwith began to make up for lost time hy suddonly bocoming extra devout, “ With crosses, relics, crucifixes, Beads, pictures, rosaries, and pbyxes— The tools of working out salvation By mere mechanic operation."§ This now-born devotional zeal, however, availed them nothing, and, although Roderick rallied his army over and ovor again

+ “ The Conquest of Spain." Washington Irving. § Butler’s “ Hudibraa." Fart 3, Canto 1, Lino l/Fib- Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 132 STUDIES IN ISLAM. tho Christians quailed before tho foe. The Moslems pressed upon them with unabated valour and zeal, and, on the seventh day, the desertion from the Spanish ranks of the partisans of Witiza completed the confusion, the Moors everywhere prevailed, and the battlefield becamo tho scono o f a disastrous and completo rou t; the standard o f the Cross went down beforo tho Crescent, the royal banner of Spain was dragged down and trampled undor foot, and tiro uir resounded with shouts of triumph, yells o f fury, cries of despair, the screams o f tho wounded, and the groans of dying men. The Christians flod at all points, and the Moor was everywhere triumphant. Tho fate of King .Roderick is a mystery, and likely to remain so. His splendid war horso, tho white steed Orelia, galloped wildly through the field of battlo without a ridor, and its dead body and tho sword and sandals o f tho defeated monarch were discovered on tho banks of a river the day after the battlo; but his body was never found. Probably ho was drowned, and his corpse borno by the rushing torrent out to tho great ocean. But this explanation was too simple for these bigoted Spaniards; they clothed the defunct monarch with a holy mystery, which assuredly did not envelopo him during his life. They depicted the last of tho Gothio sovereigns as a logendary saviour, believing that ho would some day emergo from his resting-place in some distant ocean-isle, healed of his wounds, with a sacred standard in his hand, and load tho Christians to victory over their foes. [|

|| A similar legend is told oi King Arthur of Britain, and also fotmd in German folk-lore.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org INTERIOR VIEW OF THE LECTURE HALL OF THE LIVERPOOL MUSLIM INSTITUTE.

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 7 JU98

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org CONTENTS.

F irdausi, the Persian Poet ----- B

T he Science of Medicine A mongst Chhisiianh T wo

Centuries Ago ------BO

How E rrors as to I slam Originate and are Per­

petuated - - - • - - - 61

A l H omazato W al L omazato (the backbiter and the

slanderer) ------CO

T he P hilosophy of Heligion . . . . 101

T he Moorish Conquest of Spain - - - - 120

I nterior V iew of L ecture Hall of L iverpool M uslim

I nstitute ------108

Contents Page ------185

Index 186

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org INDEX.

rAOK. Abu-Bekr, Sayings of ...... 90 Abu-Dahr .. .. 98 Abu-Hurairab . .10, 07, 99, 101 Abu-Said ...... 97 Aiyar, his Enmity to Firdausi .. 8 ,, Banished from 1'ersia .. 19 A1 Ilomazato Wal Lomazato .. 9 Ants as Medicine .. 45 Atbanasiun Creed 113 to 115 Athanasius (Saint) .. 02, 113 Atkinson’s Translation of Shah Narneh .. .. 28 Aurora Chymica, Quotation from .. 41 Ayeshah ...... 98 Backbiters and Slanderers .. 09 Bacon, Lord, Quotation from .. .. 43 Barrow, Dr. Isaac, on Slander .. .. 77 Bastau Nameh 6 Bate John, Quotation from .. 39 Beggar’s Opera, Quotation from .. 24 Best, Susie M., Quotation from.. .. 71 Bird in a Cago, Quotation from.. .. 43 Bolucst, Edwardo, Quotation from • • .. 44 Bukhari • • 99 to 102 Bums, the Poet, Quotation from .. 76

Byron on Feminine Character .. •• .. 24

( 7 J U 9 8 j Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org vAl ïtibËït. Ï3Î

P A G B.

Cadenus and Vanessa, Quotation from .. . a • . 82 Cauterising Wounds ...... 4(1 Cava (Florinda), Story of ...... • * 122

Ceuta ., ...... 123

Christian Medical Science 200 Years Ago . . 39 Condemnation of Charms and Amulets by Mahomed . . .. 49 Count Julian of Spain 122 to 125 Cymbeline, Quotation from • • 70 Death of Firdausi . . . . 21 Death of Minuchuir, Firdausi’s Description of in Shall Nameli . * 30 Definitions of the Deity . . 111 Diamonds, Curious Account of their Supposed Growth . . 64 Divinity of Intellect .. ,. • • . . 108 Dodd, Kev, Marcus, D.D., Quotation from .. 60 Ductor Dubitandium .. . . 70 Elixir of Mummio 41 English Bards and Scotch Reviewers, Quotations from . . . . 24 Errors as to Islam, How Originated 51 Essentials of a True Religion .. 104 Firdausi, the Persian Foet ...... 3 „ Birth .. .. ,. . . 3 ,, Encounter with the Three Poets . . 0

„ Introduced to Sultan Mahmoud . . 6

„ Recital Before the Court . . • . 7 ,, Quarrel with Aiyar .. 8 ,., Recall to Court .. .. 11

„ Tricked of his Reward .. 12 „ Sentenced to a Frightful Death • • 14

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PAr.K.

Firdausi, WanderingB...... 17 „ Returns to Tus ...... 19 ,, Death and Burial ...... 21 ,. Views of Feminine Beauty and Character .. .. 23 „ Character of his Verse ...... ,. 26 „ Sir W. Jones’ Opinion of his Poetry ...... 27 ,, Atkinson's Translation of Shah Nameh...... 28 Florinda, Story of ...... 122 Formula of Islamic Belief ...... 109 French, Dr. John, Quotation from ...... 41 Frogs as Medicine ...... 39 Gay, John, on Women ...... 24 Gibraltar ...... 125.126 Gossips, Ode to ...... 83 Hamid Bin Ismael ...... 99 Hamlet, Quotation from ...... 72 Homans, Felicia, Quotation from ...... 32 Hind on Chivalry and Bomance ...... 85 Holy Ghost Considered ...... 112,113,114 Honest Lawer, Quotation from ...... 43 Horace, Quotation from ...... •. .. 32 How Errors as to Islam Originate and are Perpetuated ,. .. 51 Ibn Abbas ...... 97 Imam Abu-Abdullah Muliummad Bukhari ...... 99 Imran-bin-IIittan ...... 98 Intellect, Divinity of ...... '. •• 108 Interior View of Lecture Hall of Liverpool Muslim Institute .. 133 Islam and Reason ...... • 105 Islam, Errors as to ...... • .. 51

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org LVDEX. 139

i’AGK.

Islamic Proverbs 96 Jemslnd, Story of in Slmh Nameli 31 Jeremy Taylor, Quotation from .. 70 Jones, Sir Wm., on Firdausi and Poetry.. 27 28, 34 King Henry V III., Quotation from 84 King Iticliard III., Quotation from 83 Koran, Quotations from 9, 85, 8 91, 94, J5, 103 Ladies' Cabinet „ „ 40 Lecons de Guyon ,, „ 43 Loadstones, Sir J. Mandeville on .. 00 Lord Bacou „ „ .. 43 Mahomed, Buddha, Christ, Quotation from 00 Mahomed, Sayings and Traditions of 40 to 50, o 59, 8i 90, 91 to 94,97 Mahmud Keceives Firdausi 0 „ Firdausi's Satire on .. 14 „ Invasion of India by .. 20 Massillon, Jean Baptiste, on Slander 74 Maud’hataln.. 50 Medical Science Among Christians 39 Milton, Quotation from 68 MirkhoncFs “ Rauzat-us-Safa ” .. 89 Mischut-ul-Masabih .. 95 Moorish Conquest of Spain 120 uch Ado About Nothing 81 Mummies as Physic .. 41 to 46 Musa Ibn Nasoor 124 to 125 Mysteries of Nature and Art, Quotation from .. 39 Nizami, Pursian Poet .. .. ,. .. 34

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 140 STUDIES ÌN ÌStAtà.

PADS.

Odyssey, Quotation from Pope’s • • .. .. 33

Orphan, The, Quotation from .. • • .. 24

Othello, Quotations from • • 70, 71, 72, 79, 82

Otway, Thomas, on Women • t .. .. 24

Oyl of Worms .. .. • • .. .. 40

,, of Bricks . . .. 45

,, of Crab’s Eye .. .. 45

Persian Proverbs ...... 29

Philosophy of Religion .. 104

Pope’s Odyssey ,. .. .. 33

Quotation from Shah Nameh .. 3, 10, 14, 20, 20, 29, 30

„ „ Byron .. .. 24

,, ,, Beggar's Opera .. .. 24

„ „ English Bards...... 24

„ „ Gay, John .. .. 24

„ „ Otway, Thomas .. .. 24

,, „ The Orphan .. 24

„ ,, Von Herder .. 27 ,, „ Sir William Jones 27, 28 „ „ Saadi.. .. 32 „ „ E. Young .. . . 32 „ ,, Felicia Ilemans . • • • 32 ,, ,, Horace . . .. 32 ,, „ Tennyson • • •■ 32 „ „ Pope’s Odyssey . . . . 33 „ „ John Bate .. 39 „ „ Mysteries of Nature and Art .. ..39 „ ,, The Ladies’ Cabinet . • .. 40

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org INDEX. 141

PAG«.

Quotation from t.orJ Buthven .. 40

»» it Art of Distillation 41 *» it l)r. John French 41 1» it Leçons do Uuyon 42 M .■ Shirley .. .. 43 It it The Bird in a Cage .. 43

II h The Honest Lawyer 43 II ti Lord Bacon .. .. 43

»I h Edwardo Bolnest 44 It it Aurora Chymica . . 44

»» h Sir John Maundoville .. G2 to G2

I« h Mahomed, Buddha, Christ GO It it Rev. Marcus Dodd, D.D, GO II it Milton .. .. GS II ti Koran . . G9, 85, 94, 95, 103, 111, 118, 119 It it Southoy 09 II ti Jeremy Taylor.. .. 70 II it Ductor Dubituntium 70

II h Shakespeare .. .. 70, 71, 72, 79 81. 82, 83, 108 1» it Cymbeline 70 M it Othello 70, 71, 72, 79, 82 II ti Susie M. Best .. 71 II it Massillon .. 74 It it Burns .. .. 7G II il Dr. Isaac Barrow 77 II it J eremiah .. . • 78 II it Christian Bible .. 78, 88, 111, 112, 118

M it Jonathan Swift ,» » « « « 8'4

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org 142 STUDIES IN ISLAM.

s a c s .

Quotation from Cadenus and Vanessa .. 82 „ ,, King Richard III. .. 83 „ „ King Henry VIII. .. 84 „ „ Philip Strong .. ..85,80 „ „ St. Matthew's Gospel .. 88 ,, „ St. Luka’s Gospel .. 88 „ „ Rauzat-us-safa .. . 89, 90 „ „ Mischat-ul-Masabih .. 95 „ „ Kruncis llaeon .. .. 109 „ „ London Echo .. ..110 „ „ St. John's Gospel .. 111,112,118 „ „ Exodus .. I l l „ „ Athanasian Creed .. 113 „ ,, Longfellow .. 126 Ilauzat us-Safa, Quotation from .. 89 Religion, Philosophy of .. 104 Roderick, King of Spain 122 Rudabch-blnt-Mihrah.. .. 25 Rustem 31,33 Saadi, Quotation from.. .. 32 Satire on Mahmud .. .. 14 Shah Nameh 3, 10, 14, 20, 26, 29, 30, 38 „ Atkinson's Translation .. .. 28 Shakespearo, Quotation from .. .. 70, 71, 72, 79 Sir John Maundevillo.. 56 to 62 Slander Defined .. 71 Snakes and Snuils as Physic .. • • 39, 44 Sohrab, Story of ...... 31

Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org Digitised by The British Library on behalf of Abdullah Quilliam Heritage Centre ~ www.abdullahquilliam.org