World Lit Part 2

The Travels of Marco Polo that no one may dare to raise a disturbance, or commit theft or homicide. I will tell you another thing, that in the middle of the city is a mound, on which stands a tower, wherein is placed a wooden table, against which a man strikes with a hammer, so that it is heard to a great distance; this he does when there is an alarm of fire, or any kind of danger or disturbance. The great khan causes that city to be most strongly guarded, because it is the capital of all the province of Manji, and he derives from it vast treasure and revenue; he is likewise afraid of any revolt. All the streets are paved with stones and bricks; and so are the high roads of Manji, on which account men may travel very pleasantly either on horse back or on foot. In this city, too, are 4,000 baths, in which the citizens, both men and women, take great delight, and frequently resort thither, because they keep their persons very cleanly. They are the largest and most beautiful baths in the world, insomuch that 100 of either sex may bathe in them at once. Twen- ty-five miles from thence is the ocean, between south and east; and there is a city named Gan-fu, which has a very fine port, with large ships, and much merchandise of immense value from India and other quarters. Past this city to the port flows a stately river, by which the ships can come up to it, and which runs thither from a great distance. The khan has divided the whole province of Manji into nine large kingdoms, all of which pay him annual tribute. In Gan-fu resides one of the kings, who has under him 140 cities. I will tell you a thing you will much wonder at, that in this province there are 1,200 towns, and in each a garrison amounting to 1,000, 10,000, 20,000, and in some instances to 30,000 men. But do not suppose these are all Tartar cavalry; for part are infantry and sent from Cathay. But the riches and profit which the khan derives from the province of Manji is so great that no man could dare to mention it, nor would any one believe him; and therefore I shall be silent. I will tell you, however, some of the customs of Manji. One is, that whenever a boy or girl is born, the day, hour, and minute are written down, also the sign and planet under which the birth takes place, so that all may know their nativity. And when any one wishes to undertake a journey, or do any thing else of importance, he repairs to the astrologer, states these particulars, and asks if he should go or act otherwise. And they are often thus diverted from their journeys and other designs; for these astrologers are skilful in their arts and diabolical enchantments, and tell them many things which they im- plicitly believe. Another custom is, that when a body is to be burned, all the relations dress them selves in canvass to express grief, and go with the corpse, beating instruments, and making songs and prayers to their idols. When they come to the place where the ceremony is to be performed, they frame images of men, women, camels, horses, clothes, money, and various other things, all of cards. When the fire is fully lighted, they throw in all these things, saying that the dead will enjoy them in the other world, and that the honour now done to him will be done there also by idols. In this city of Kin-sai is a palace of the king who fled, which is the noblest and most beautiful in the world. It is a square, ten miles in circuit, surrounded by a lofty wall, within which are gardens abounding in all the most delicate fruits, fountains, and lakes supplied with many kinds of fish. In the middle is the edifice itself, large and beautiful, with a hall so extensive that a vast number of persons can sit down at table. That hall is painted all over with gold and azure, representing many stories, in which are beasts, birds, knights, ladies, and various won- ders. Nothing can be seen upon the walls and roof but these ornaments. There are twenty others of similar dimen- sions, such that 10,000 men can conveniently sit at table; and they are covered and worked in gold very nobly. This palace contains also 1,000 chambers. In the city are 160 toman of fires, that is, of houses; and the toman is 10,000, making 1,600,000 houses, among which are many great and rich palaces. There is only one church of Nestorian Christians. Each man of that city, as also of the others, has written on his door the name of his wife, his children, of his sons’ wives, his slaves, and of all his household; and when any one is born, he adds the name, and when he dies, takes it away. Thus the governor of each city knows the names of every person in it; and this practice is followed in all the towns of Manji and Cathay. The same account is given of the strangers who reside for a time in their houses, both when they come and when they go; and by that means the great khan knows whoever arrives and departs, which is of great advantage. LXXV—Farther Particulars of that City There are within the city ten principal squares or market-places, besides which, numberless shops run along the streets. These squares are each half a mile in length, and have in front the main street, forty paces wide, and reaching in a straight line from one end of the city to the other. Thus they are, altogether, two miles in circuit, and four miles distant from each other. The street is crossed by many low and convenient bridges. Parallel to it, but on the opposite side to the squares, is a very large canal, and on its bank capacious warehouses, built of stone, to accommodate the merchants from India and other countries, and receive their goods; this situation being chosen as convenient with regard to the market-squares. Each of these, on three days in every week, contains an assemblage of from 40,000 to 50,000 persons, who bring for sale every desirable article of provision. There appears abundance of all kinds of game, roebucks, stags, fallow-deer, hares, and rabbits, with partridges, pheasants, francolins, quails, common fowls, capons, ducks and geese almost innumerable; these last being so easily bred on the lake, that for a Venetian silver grosso you may buy a couple of geese and two pairs of ducks. In the same place are also the sham- 247

World Literature I: Beginnings to 1650 bles, where cattle, as oxen, calves, kids, and lambs, are killed for the tables of the rich and of magistrates. These markets afford at all seasons a great variety of herbs and fruits; in particular, uncommonly large pears, weighing each ten pounds, white in the inside like paste, and very fragrant. The peaches also, both yellow and white, are in their season of delicious flavour. Grapes are not cultivated, but very good ones are brought dried from other dis- tricts. Wine is not esteemed by the natives, who are accustomed to their own liquor, prepared from rice and vari- ous spices. From the sea, twenty-five miles distant, a vast supply of fish is conveyed on the river; and the lake also contains abundance, the taking of which affords constant employment to numerous fishermen. The species vary according to the season, and the offal carried thither from the city renders them large and rich. In short, the quan- tity in the market is so immense, that you would think it impossible it could find purchasers; yet in a few hours it is all disposed of, so many inhabitants are there who can afford to indulge in such luxuries. They eat fish and flesh at one meal. Each of the ten squares is surrounded with lofty dwelling-houses; the lower part being made into shops, where manufactures of every kind are carried on, and imported articles are sold, as spices, drugs, toys, and pearls. In some shops is kept only the country wine, which is constantly made fresh, and served out at a moderate price. In the several streets connected with the squares are numerous baths, attended by servants of both sexes, to perform the functions of ablution for the male and female visiters, who from their childhood are accustomed to bathe in cold water, as being highly conducive to health. Here, too, are apartments provided with warm water for the use of strangers, who, from want of use, cannot endure the shock of the cold. All are in the daily habit of washing their persons, especially before meals. In other streets reside the females of bad character, who are extremely numerous; and not only in the streets near the squares, which are specially appropriated to them, but in every other quarter they appear, highly dressed out and perfumed, in well furnished houses, and with a train of domestics. They are perfectly skilled in all the arts of seduc- tion, which they can adapt to persons of every description; so that strangers who have once yielded to their fascination are said to be like men bewitched, and can never get rid of the impression. Intoxicated with these unlawful pleasures, even after returning home, they always long to revisit the place where they were thus seduced. In other streets reside the physicians and the astrologers, who also teach reading and writing, with many other arts. On opposite sides of the squares are two large edifices, where officers appointed by his majesty promptly decide any differences that arise between the foreign merchants and the inhabitants. They are bound also to take care that the guards be duly stationed on the neighbouring bridges, and in case of neglect, to inflict a discretionary punishment on the delinquent. On each side of the principal street, mentioned as reaching across the whole city, are large houses and man- sions with gardens; near to which are the abodes and shops of the working artisans. At all hours you observe such multitudes of people passing backwards and forwards on their various avocations, that it might seem impossible to supply them with food. A different judgment will, however, be formed, when every market-day the squares are seen crowded with people, and covered with provisions brought in for sale by carts and boats. To give some idea of the quantity of meat, wine, spices, and other articles brought for the consumption of the people of Kin-sai, I shall instance the single article of pepper. Marco Polo was informed by an officer employed in the customs, that the daily amount was forty-three loads, each weighing 243 pounds. The houses of the citizens are well built, and richly adorned with carving, in which, as well as in painting and ornamental buildings, they take great delight, and lavish enormous sums. Their natural disposition is pacific, and the example of their former unwarlike kings has accustomed them to live in tranquillity. They keep no arms in their houses, and are unacquainted with their use. Their mercantile transactions are conducted in a manner per- fectly upright and honourable. They also behave in a friendly manner to each other, so that the inhabitants of the same neighbourhood appear like one family. In their domestic relations, they show no jealousy or suspicion of their wives, but treat them with great respect. Any one would be held as infamous that should address indecent expressions to married women. They behave with cordiality to strangers who visit the city for commercial purposes, hospitably entertain them, and afford their best assistance in their business. On the other hand, they hate the very sight of soldiers, even the guards of the great khan; recollecting, that by their means they have been deprived of the government of their native sovereigns. On the lake above mentioned are a number of pleasure-barges, capable of holding from ten to twenty persons, being from fifteen to twenty paces long, with a broad level floor, and moving steadily through the water. Those who delight in this amusement, and propose to enjoy it, either with their ladies or companions, engage one of these barges, which they find always in the very best order, with seats, tables, and every thing necessary for an entertain- ment. The boatmen sit on a flat upper deck, and with long poles reaching to the bottom of the lake, not more than two fathoms deep, push along the vessels to any desired spot. These cabins are painted in various colours, and with many figures; the exterior is similarly adorned. On each side are windows, which can at pleasure be kept open or shut, when the company seated at table may delight their eyes with the varied beauty of the passing scenes. Indeed, the gratification derived from these water-excursions exceeds any that can be enjoyed on land; for as the lake ex- tends all along the city, you discover, while standing in the boat, at a certain distance from the shore, all its grandeur 248

The Travels of Marco Polo and beauty, palaces, temples, convents, and gardens, while lofty trees reach down to the water’s edge. At the same time are seen other boats continually passing, similarly filled with parties of pleasure. Generally, indeed, the inhab- itants, when they have finished the labours of the day, or closed their mercantile transactions, think only of seeking amusement with their wives or mistresses, either in these barges or driving about the city in carriages. The main street already mentioned is paved with stone and brick to the width of ten paces on each side, the interval being filled up with small gravel, and having arched drains to carry off the water into the canals, so that it is always kept dry. On this road the carriages are constantly driving. They are long, covered at top, have curtains and cushions of silk, and can hold six persons. Citizens of both sexes, desirous of this amusement, hire them for that purpose, and you see them at every hour moving about in vast numbers. In many cases the people visit gardens, where they are introduced by the managers of the place into shady arbours, and remain till the time of returning home. The palace already mentioned had a wall with a passage dividing the exterior court from an inner one, which formed a kind of cloister, supporting a portico that surrounded it, and led to various royal apartments. Hence you entered a covered passage or corridor, six paces wide, and so long as to reach to the margin of the lake. On each side were corresponding entrances to ten courts, also resembling cloisters with porticos, and each having fifty private rooms, with gardens attached,—the residence of a thousand young females, whom the king maintained in his service. In the company either of his queen or of a party of those ladies he used to seek amusement on the lake, visiting the idol-temples on its banks. The other two portions of this seraglio were laid out in groves, pieces of water, beautiful orchards, and enclosures for animals suited for the chase, as antelopes, deer, stags, hares, and rabbits. Here, too, the king amused himself,—his damsels accompanying him in carriages or on horseback. No man was allowed to be of the party, but the females were skilled in the art of coursing and pursuing the animals. When fatigued they retired into the groves on the margin of the lake, and, quitting their dresses, rushed into the water, when they swam sportively in different directions,—the king remaining a spectator of the exhibition. Sometimes he had his repast provided beneath the dense foliage of one of these groves, and was there waited upon by the damsels. Thus he spent his time in this enervating society, profoundly ignorant of martial affairs; hence the grand khan, as already mentioned, was enabled to deprive him of his splendid possessions, and drive him with ignominy from his throne. All these particulars were related to me by a rich merchant of Kin-sai, who was then very old; and, having been a confidential servant of King Facfur, was acquainted with every circumstance of his life. He knew the palace in its former splendour, and desired me to come and take a view of it. Being then the residence of the khan’s viceroy, the colonnades were preserved entire, but the chambers had been allowed to go to ruin,—only their foundations remaining visible. The walls, too, including the parks and gardens, had been left to decay, and no longer contained any trees or animals. LXXVI—Revenues of the Great Khan from Kin-sai and Manji I will now tell you of the large revenue which the khan draws from this city, and the territory under its jurisdic- tion, which is the ninth part of the province of Manji. The salt of that country yields to him in the year eighty tomans of gold, and each toman is 70,000 saiks, which amount to 5,600,000, and each saik is worth more than a gold florin; and is not this most great and wonderful! In that country, too, there grows more sugar than in the whole world be- sides, and it yields a very large revenue. I will not state it particularly, but remark that, taking all spices together, they pay 3 1/3 per cent, which is levied too on all other merchandise. Large taxes are also derived from wine, rice, coal, and from the twelve arts, which, as already mentioned, have each twelve thousand stations. On every thing a duty is imposed; and on silk especially and other articles is paid ten per cent. But I, Marco Polo, tell you, because I have often heard the account of it, that the revenue on all these commodities amounts every year to 210 tomans, or 14,700,000 saiks, and that is the most enormous amount of money that ever was heard of, and yet is paid by only the ninth part of the province of Manji. Now let us depart from this city of Kin-sai, and go to another called Tam-pin-gui. LXXVII—Tam-pin-gui and other Cities When a man departs from Kin-sai, and goes a day to the south-east, he finds always most pleasant houses and gardens, and all the means of living in great abundance. At the end of the day he discovers the city already named, which is very large and beautiful, and is dependent on Kin-sai. The people are subject to the khan, use paper mon- ey, are idolaters, and burn the bodies of their dead in the manner already described. They live by merchandise and arts, and have an ample supply of provisions. And when a man goes three days to the south-east, seeing very large cities and castles, and much trade, he comes to the city of Un-gui, under the government of Kin-sai, and otherwise like the former. When he departs from Un-gui and goes two days south-east, he every where perceives towns and castles, so that he seems to be going through a city. Every thing is in abundance; and here are the largest and longest canes in all the country, for know that some are four palms in circuit and fifteen paces long. At the end of the two days he comes to Chen-gui, which is large and beautiful. The people, who are idolaters, are under the great khan 249

World Literature I: Beginnings to 1650 and the jurisdiction of Kin-sai, and have abundance of silk and provisions. In going four days south-east he finds cities and castles, and all things in the utmost plenty. There are birds and beasts for the chase, with lions very large and fierce. Throughout all the province of Manji there are neither sheep nor lambs, but oxen, goats, and hogs in great variety. At the end of the four days he finds Cian-cian, a town situated on a mountain, which divides the river into two parts, each flowing in a different direction. The people are like the former; and, at the end of three days more we reach the city of Can-giu, large and beautiful; and this is the last under the jurisdiction of Kin-sai; for now commences another kingdom, which is one of the nine parts of Manji, and is called Fu-gui. LXXVIII—The Kingdom of Fu-gui When a man goes from the last-mentioned city of Kin-sai he enters the kingdom of Fu-gui and, after travelling seven days, he finds houses and villages, the inhabitants of which are all idolaters, and under the jurisdiction of Fu-gui. They have provisions in great abundance, with numerous wild beasts for hunting; also large and fierce lions. They have ample supplies of ginger and galanga, so that for a Venetian grosso you can buy eighty pounds. And there is a fruit or flower having the appearance of saffron, and though not really so, yet of equal value, being much employed in manufacture. They eat the flesh of the filthiest animals, and even that of a man, provided he has not died a natural death; but if he has been killed, they account his flesh extremely delicate. When they go to war they cut their hair very close, and paint their faces an azure colour like the iron of a lance. They fight all on foot except their chief; and are the most cruel race in the world, because they go about the whole day killing men, drinking their blood, and eating their flesh. LXXIX—Of the Cities of Que-lin-fu and Un-quem In the middle of these seven days you come to a city called Que-lin-fu, which is very large and beautiful, subject to the great khan. It has three bridges, the largest and most magnificent in the world; for each is a mile long and ten paces broad, and all supported by columns of marble. The people live by merchandise and arts, and have abundance of silk and ginger. The ladies here are very beautiful. They have another strange thing, hens that have no feathers, but skins like a cat. They lay eggs like those of our hens, and are very good eating. And in the remainder of the seven days’ jour- ney we discover many cities and castles, merchants and merchandise, and men of art. There are lions, great and fierce, doing much injury to the passengers, who on this account cannot travel without imminent danger. At the end of the journey is found a city called Un-quem, where there is made such a quantity of sugar, that the whole court of the khan is thence supplied, which is worth a vast treasure. Beyond it is the large city of Fu-gui, capital of this kingdom. LXXX—Of the City of Fu-gui Fu-gui, as just stated, is the capital of the kingdom of Con-cha, which is one of the nine parts of Manji. In that city is much merchandise and art; the people are idolatrous, and subject to the great khan. He keeps there a strong army, because the towns and castles often revolt, and whenever they do so the troops hasten thither, take, and destroy them. Through the middle of that city flows a river a mile broad; here much sugar is made, and an extensive trade is carried on in precious stones and pearls, which are brought by merchants from India and its isles. It is also near the port of Zai-tun on the ocean, whither come many ships from Hindostan with much merchandise; and they ascend by the great river to Fu-gui. The people have abundance of all things necessary for subsistence; fine gardens, with good fruit; and the city is wonderfully well ordered in all respects. But we will now go on to other matters. LXXXI—Of the most noble Port of Zai-tun, and of Ti-min-gui When one departs from Fu-gui, passes the river, and goes five days south-east, he finds cities and castles, where there is abundance of all things, woods, birds, and beasts, with the tree which bears camphor. The people are all idol- aters, under the great khan and the jurisdiction of Fu-gui. At the end of the five days he finds a city called Zai-tun, which is a noble port, where all the ships of India arrive, and for one laden with pepper which comes from Alexan- dria to be sold throughout Christendom, there go to that city a hundred. It is one of the two best ports in the world, and the most frequented by merchants and merchandise. Know, too, that the khan draws thence a large revenue, because all the ships from India pay upon their several kinds of goods, stones, and pearls, ten per cent, that is one in ten. The ships take for their height, on small merchandise, thirty per cent.; on pepper, forty-four; on lignum, aloes, sandalwood, and other bulky articles, forty; so that merchants, between the height and the duty, pay a full half of all commodities brought into that port. Those of this country are all idolaters, and have great abundance of every thing necessary for the human body. In that province is a city, named Ti-min-gui, where they make the most beautiful cups in the world; they are of porcelain, and are manufactured in no other part of the earth besides that city; for a Vene- tian grosso you may purchase three cups of this most elegant ware. The people of Fu-gui have a language of their 250

The Travels of Marco Polo own. Now, I have told you of this kingdom, which is one of the nine, and the great khan draws from it as much duty and revenue as from that of Kin-sai. We have not told you of the nine kingdoms of Manji, but only of three, Manji, Kin-sai, and Fu-gui, and of these you have heard fully; but the others I cannot now describe, because it would be too tedious, and our book has not yet treated of other things which I wish to write about; for I have to tell you of the Indians, who are well worthy of being known. Their country contains many wonderful things found in none of the other parts of the world, which it will be good and profitable to write. And, I assure you, Marco remained so long in India, and saw so much of its produce, customs, and merchandise, that no man could better tell the truth. Therefore I will put them in writing, precisely as Messer Marco truly said them to me. 251



Middle East 6 The selections in this chapter are from both Persian and Arabic sources. The center of the Persian Empire was located in what is modern-day Iran, and there was a long history of classical Persian literature before the Islam- ic invasion in the mid-seventeenth century C.E. After the violent overthrow of the Sassanid Empire by nomadic Arab tribes, the library in Ctesiphon (the capital city) was burned, as were libraries in other major cities. Although many pre-invasion Persian works were lost, some stories are recorded in later works. Abolqasem Ferdowsi, in his Shahnameh, writes the history of Persia from the creation of the world to the Islamic invasion; while Ferdowsi was Muslim, he writes in Persian, and his epic preserves the stories of Persia’s Zoroastrian heroes (Zoroastrianism was the state religion of Persia before the invasion). Medieval Persian authors often wrote in both Persian and Arabic, and the most prestigious literary form was poetry. In many cases, prose writing was combined with poetry, with lines of poetry appearing at regular intervals in the prose. The emphasis was on works that were educational or enlightening, rather than simply entertaining, so works such as the Rose Garden of Sa’di combined wise sayings and stories with humor and wit, demonstrating Sa’di’s talents in both prose and poetry. Sa’di often admires Sufi dervishes (similar to Christian mendicant friars in their poverty and austerity) in his works; an offshoot of Islam, Sufism combines Islamic, Christian, and Buddhist beliefs. The focus is on connecting with God; since humans are unable to understand God fully with their rational minds, Sufis attempt an emotional connection. Sa’di admired their willingness to confront rulers fearlessly about their (less-than) moral behavior, since death would only reunite them with God. Jalal al-Din Rumi, one of the finest poets in Persian literature, was also a founder of a Sufi order of dervishes (sometimes called “whirling dervishes” because of the spinning that they do to achieve a trance-like state of meditation). Although seemingly conventional on the surface, his love poetry ulti- mately is about longing for a spiritual union with God. The Qur’an is the most important work in Arabic. Believed by Muslims to be the word of God as dictated to Mohammed through the angel Jibreel (Gabriel), its influence on Arabic literature and culture is immeasurable. Only the Qur’an in Arabic is considered to be the true Qur’an; any translation alters the actual words of the text, so followers are expected to read the text in the original language. Therefore, the text presented in this anthology is not the true document, but an approximation in English. The other major work in Arabic in this chapter is secular: The Thousand and One Nights (also known as The Arabian Nights). Technically, this sort of storytelling would not have been considered “high” literature at the time, since it was not poetry, religious, or a collection of wise sayings. Its impact on literature, however, has been con- siderable, both in the Middle East and Europe. The stories are drawn from Arabic, Persian, and Indian folktales (among others). Thanks to early translations, many of the individual stories are well known around the world. As you read, consider the following questions: • What kind of relationship do the heroes have to their societies, their leaders (rulers), their families, and their religion? • How is the frame tale found in The Thousand and One Nights similar to the frame tales in Chaucer and Boccaccio? • What is similar and different about the poetry of Rumi and Dante? • How is the Shahname similar to and different from the epics from the Ancient World (such as The Iliad, The Mahabharata, and The Aeneid)? • How has the role of religion changed in the stories, now that there are no pantheons of gods? Written by Laura J. Getty 253

World Literature I: Beginnings to 1650 The Rose Garden (Golestan or Gulistan) Sa’dī (ca. 1213-1291 C.E.) Published 1258 C.E. Iran Musharrif al-Dīn ibn Muṣlih al-Dīn, known as Sa’di or Saadi, wrote both poetry and prose in Persian. The Rose Garden is a combination of the two genres: mostly prose, with poems and lines of poetry scattered throughout. The stories and anecdotes in The Rose Garden offer examples of wisdom drawn from history and literature. Sa’di clearly admired Sufis, and he devotes a section of the work to “The Wisdom of Dervishes”; in it, the Sufi dervishes chal- lenge rulers to behave morally, unafraid of earthly consequences. There are examples of rulers who are driven from power because of their cruelty, greed, or even stupidity. In other anecdotes, people are advised to avoid conflict when possible: suggesting, in one famous example, that a kind lie sometimes might be better than a harmful truth. The Rose Garden influenced authors such as Johannes Wolfgang Goethe, Victor Hugo, and Ralph Waldo Emerson, and it is still popular today. Written by Laura J. Getty The Rose Garden of Sa’dī License: Public Domain Sa’dī, translated by L. Cranmer-Byng and S. A. Kapadia Chapter I The Manners of Kings Faithlessness of the World This was written over the portico of the Palace of King Feridun. The world, O brother! may with none abide. Look to thy God, let Him suffice alone! This world that cherished thee will cast aside: A little while and all thy wealth is flown. What matter when depart thou must, If death should find thee in the dust, Or call thee from thy throne! A Vision of Sultan Mahmud One of the Kings of Khorasan in a dream beheld the vision of Sultan Mahmud, an hundred years after he had died. His whole body seemed to have crumbled and turned to dust, save only his eyes, which were moving in their sockets and looking about them. All the learned ones failed to interpret this, except a Dervish, who made obeisance and said: “He is still looking to see how it came to pass that his kingdom belongs to others.” Verses Many are they, once famed, beneath the ground, That left no record of their little worth, And the old corse surrendered, earth to earth, Was so consumed that not a bone is found. The glories of King Nusherwan remain, And time remembers his munificence. 254

The Rose Garden Be generous, O friend! ere passing hence, They shall proclaim thee with the moons that wane. On the Deception of Appearances The man that never will declare his thought Conceals a soul of honour or of sin. Dost think yon silent jungle holdeth naught? Perchance a lurking tiger sleeps therein. Friendship He is no friend who in thine hour of pride Brags of his love and calls himself thy kin. He is a friend who hales his fellow in, And clangs the door upon the wolf outside. Retirement and Peace A vezier, having been deprived of his post, joined the brother- hood of Dervishes. The blessing of their society was such upon him that he acquired content once more. The Sultan became well dis- posed towards him, and bade him resume his office; but he refused, saying: “It is better to be retired than busy.” Verses Image 6.1: Saadi in a Rose Garden | Saadi Those that have sought the hermit’s cell where (also Sa’di) stands in a garden with another man, surrounded by flowers with a mountain the back- quiet seasons rule ground. Have drawn the venom of the dog, the malice of Author: Govardhan Source: Wikimedia Commons the fool; License: Public Domain They tore their controversies up, the pen away they flung, And so escaped the critic’s lash, and foiled the slanderer’s tongue. The king said: “Verily we are in need of one sufficiently intelligent who is able to carry on the affairs of the gov- ernment.” He answered: “It is a sign of sufficient intelligence not to meddle with such matters.” Toil and Servitude There were two brothers in Egypt, one of them in the service of the Sultan, the other living by his own industry. The rich man once asked his poor brother why he did not serve the Sultan, in order to be released from the hardships of toil? He answered: “Why dost thou not labour, in order to be free from the baseness of service, since wise men have said it is better to eat barley-bread and sit at ease than to be girt with a golden girdle and stand in service?” On Rejoicing Over a Fallen Foe A certain person told Nusherwan the Just that God Most High had taken from this world an enemy of his. He asked: “Hast thou heard by any means that He intendeth to spare me?” Exult not o’er the dying foe! One day Thou too must quit thy tenement of clay. 255

World Literature I: Beginnings to 1650 Chapter II The Morals of Dervishes Fault-Finding and Self-Conceit I remember being pious in my youth, given to night vigils, prayers, and abstinence. One night I was sitting with my father, on whom God have mercy, keeping awake and holding the precious Koran in my lap, whilst the company around us slept. I said: “Of these people not one lifts up the head or bows the knee (in prayer). They are all sound asleep, as though they were dead.” He answered: “Little one of thy father, would that thou wert also asleep, rather than proclaiming the faults of others.” Verses The braggart sees himself alone, Since he is veiled in self-conceit; Were God’s all-seeing eye his own, He would no weaker braggart meet. Forbearance A band of vagabonds meeting a Dervish spoke evilly to him, beat him and ill-used him, where- upon he brought his complaint to his superior. The Director replied: “My son! the patched gown of the Dervishes is the garb of resignation, and he who, wearing it, cannot bear with injury, is but a pretender to whom our garb is forbidden.” Distich Thou canst not stir the river’s bed with stones: Wisdom aggrieved is but’a shallow brook. Verses If any injure thee, thy spleen control, Since by forgiveness thou shalt cleanse thy soul. O brother, since the end of all is dust, Be dust, ere unto dust return thou must. Humility Hark to my tale, how once a quarrel rose Betwixt a flag and curtain in Bagdad,— How, drooping from the march, the dusty flag Reproached the curtain: “Art not thou and I Both servants in the Sultan’s court? I know No respite from his service. From the light Of cock-crow to the gloom of nightingales I travel, travel: thou hast neither siege Nor battle to endure, nor whirling sand, Nor wind, nor heat to suffer; while my step Is ever on the march. Why art thou held More honoured? Thou art cherished by slim boys Of moon-pale beauty, jasmine-scented maids Touch thee caressingly; while I am rolled By raw recruits, and ofttimes on the trail Carried head downwards.” Then the curtain spake: “My head is humbly on the threshold laid, Unlike thine own, that flaunting would defy The golden-armoured sun. Whoever rears The neck of exaltation shall descend Most speedily neck level with the dust.” 256

The Rose Garden The Dervish Way The way of dervishes is gratefulness, praise, worship, obedience, contentment, and charity, believing in the unity of God, faith, submission, and patience. Whoever hath these qualities is indeed a Dervish, though he may wear fine raiment; whereas the idler, who neglecteth prayer, who goeth after ease and pleasure, turneth day into night in the bondage of desire, and night into day in the slumber of forgetfulness, eateth whatever he layeth hold on, and speaketh that which is uppermost, he is an evil-doer, though he may wear the garb of the Dervishes. Verses Thou who within of good resolve art bare, Yet dost the mantle of the righteous wear; Thou who hast but a reed-mat to thy floor, Hang not the rainbow-curtain on the door. Chapter III The Preciousness of Contentment Wisdom and Worldly Power Two sons of princes lived in Egypt, the one given to the study of science, the other heaping up riches, till the former became the wise man of the age, and the latter the King of Egypt. Then the rich man looked with the eye of scorn upon the philosopher, and said: “I have reached the sovereign power whilst thou remainest poor as before.” He replied: “O brother! I must needs be grateful to the Most High Creator, that I have found the inheritance of the prophets, while thou hast obtained the inheritance of Pharaoh and Haman —the Kingdom of Egypt.” Mesnevi I am that ant which under foot is trod. No wasp am I, for man to curse my sting. How can I rightly thank Almighty God That I am harmless both to clown and king? Frugality It is written in the annals of Ardeshir Babekan that he asked an Arabian physician how much food ought to be taken daily. He answered: “The weight of one hundred dirrhems were enough.” The king asked him: “What strength will this quantity give me?” He replied: “This quantity will carry thee; but whatever’ more is taken, thou wilt be the carrier of it.” Eat to live, thy prayers repeating; Think not life was made for eating. Self-Dependence They asked of Hâtim Tai if he had seen any one in the world of nobler sentiments than himself. He replied: “Yes, one day I slew forty camels to give a banquet to Arab chieftains. I went forth upon some affair to a corner of the desert, where I saw a gatherer of sticks, who had piled up a heap of brushwood. I asked him why he had not become a guest of Hâtim, seeing that many people had gathered around his carpet. But he replied: ‘He that hath bread procured by honest sweat, To Hâtim will not bear to be in debt.’ Then I perceived that his sentiments were nobler than mine own.” 257

World Literature I: Beginnings to 1650 Pearls and Starvation I saw an Arab sitting amid a circle of jewelers at Bosrah, and telling them tales. He said: “Once I lost my way in the desert, and had consumed all my provisions. I was prepared to die, when suddenly I beheld a bag of pearls. Nev- er shall I forget the joy I felt, deeming them to be parched grain, nor the bitterness and despair with which I found them to be pearls.” Verses In deserts, amid shifting sand and drouth, Nor pearl nor shell is manna to the mouth. Ah! what avails, when food and strength are gone, The girdle with its pearls or pebbles strown? Chapter IV The Blessing of Silence On the Choice of Words Subhân Vail is held to have had no peer in oratory, since he had spoken before an assembly for a whole year without using the same phrase twice; but if the same meaning happened to occur, he expressed it in another way: and this is one of the accomplishments of courtiers and princes. Mesnevi A word, if binding on the heart and sweet, Is worthy of belief and approbation. What thou hast said ne’er let thy tongue repeat: We do not twice partake the same collation. On Interruptions I once heard a philosopher say that no one has ever confessed his own ignorance, save him who begins to talk whilst another has not yet finished. Mesnevi Words have a head, O shrewd man, and a tail; Into no other’s discourse fit thine own. The man of sound discretion will not fail To bide his time and hold the floor alone. On Hearing Ourselves A certain preacher was wont to think that his harsh voice gave pleasure, and often he shouted aloud and need- lessly. Thou mightest have said that the raven of separation was the burden of his song; and the verse, for the most detestable of voices is surely the voice of asses, appears to have fitted him. This distich is also concerning him: When Abu-l-Fares brays of Heaven’sbliss, He rocks the ruins of Persepolis. By reason of his rank the people of the place endured this defect, and did not think fit to distress him. Af- terwards, however, another preacher of those parts arrived, who bore a secret grudge against him, and said: “I have dreamed about thee, and may it prove fortunate!” “What hast thou dreamed?” “I dreamed that thy voice had become melodious, and that the people had ease during thy sermons.” For a little while the preacher pondered on these words; then made answer: “Truly thou hast dreamed a blessed dream, since thou hast made me aware of my weakness. Now I know that my voice is harsh, and that the people are distressed with my loud reading; accordingly I have vowed that henceforth I will not preach save with the tones of moderation.” 258

The Rose Garden Chapter VII The Effects of Education Knowledge is Wealth A philosopher was teaching boys, and said to them: “O darlings of your fathers, learn a trade, since no reliance may be placed upon the possessions and riches of the world: for silver and gold are a source of peril, since either a thief may steal them at once or the owner waste them by degrees; but a profession is a living spring and wealth enduring. Al- though a professional man may lose his fortune, he need not grieve, for his knowledge is wealth of itself, and wherever he go he will be honoured, and sit in the upper seat: but he who has no calling will glean the crumbs and suffer want.” Distich He finds not easy to obey whose word was man’s behest, Nor will he bear with insolence whom all men have caressed. Verses Once confusion filled Damascus, Each one left his quiet corner; Learned sons of lusty peasants Were the veziers of the Caliphs: While the silly sons of veziers Begged their bread through every village. Verses Dost want thy sire’s inheritance? Acquire his business ways, Since all the gold that feeds thy glance May melt within ten days. The Lilies of Immortality A certain illustrious man had a worthy son who died. When they asked him what he desired should be written upon the urn of the tomb, he answered: “The verses of the Holy Book are deserving of more reverence than to be written in such a place, where they might be effaced by time, or trodden upon by men, or defiled by dogs. If it is needful to write anything, let this suffice: How gladly when the lilies bloomed, My heart the loaded ways did roam! Pass with the spring, O friend, and, lo! The lilies breaking through my loam.” The Quran Compiled ca. 632-651 B.C.E. Mecca, Arabia (what is now Saudi Arabia) The Quran (a.k.a. Qur’an or Koran), meaning “the recitation,” is the sacred scripture of Islam, or the word of God, and is meant to be musically read aloud. Islam, rooted in the Arabic word “salema” (meaning “peace”), means “obedi- ence” and “submission.” Muslims believe that the Quran was revealed through the angel Gabriel to the prophet Mu- hammad in the seventh century. Existing only as an oral recitation during Muhammad’s time, the Quran was compiled in written form under the first several caliphs. The holy book is written in Arabic, Islam’s sacred language, and has 114 suras, or chapters. Translations of the Quran, although they are helpful for understanding the original, are not regard- ed as the same as the holy book in Arabic. As part of Abrahamic religions, the Quran shows connections to Jewish and Christian biblical characters and stories. Written by Kyounghye Kwon 259

World Literature I: Beginnings to 1650 Image 6.2: The Quran | A copy of the Quran from the Chester Beatty Library. Author: User “Jonsafari” Source: Wikimedia Commons License: Public Domain Selections from The Quran with Surah Introductions Saheeh International Translation License: Public Domain Edited by A. B. al-Mehri Sūrah 1: al-Fātihah 1. In the name of God, the Entirely Merciful, the Especially Merciful. 2. [All] praise is [due] to God, Lord of the worlds— 3. The Entirely Merciful, the Especially Merciful, 4. Sovereign of the Day of Recompense. 5. It is You we worship and You we ask for help. 6. Guide us to the straight path— 7. The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray. 260

The Quran Sūrah 5: al-Mā’idah In the Name of God, the Most Compassionate, the Most Merciful 1. O you who have believed, fulfill [all] contracts. Lawful for you are the animals of grazing livestock except for that which is recited to you [in this Qur’ān]—hunting not being permitted while you are in the state of ihrām. Indeed, God ordains what He intends. 2. O you who have believed, do not violate the rites of God or [the sanctity of] the sacred month or [neglect the marking of] the sacrificial animals and garlanding [them] or [violate the safety of] those coming to the Sacred House seeking bounty from their Lord and [His] approval. But when you come out of ihrām, then [you may] hunt. And do not let the hatred of a people for having obstructed you from al-Masjid al-Harām lead you to transgress. And cooperate in righteousness and piety, but do not cooperate in sin and aggres- sion. And fear God; indeed, God is severe in penalty. 3. Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than God, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the gor- ing of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows. That is grave disobedience. This day those who disbelieve have despaired of [defeating] your religion; so fear them not, but fear Me. This day I have perfected for you your religion and completed My favor upon you and have approved for you Islām as religion. But whoever is forced by severe hunger with no inclination to sin—then indeed, God is Forgiving and Merciful. 4. They ask you, [O Muhammad], what has been made lawful for them. Say, “Lawful for you are [all] good foods and [game caught by] what you have trained of hunting animals which you train as God has taught you. So eat of what they catch for you, and mention the name of God upon it, and fear God.” Indeed, God is swift in account. 5. This day [all] good foods have been made lawful, and the food of those who were given the Scripture is law- ful for you and your food is lawful for them. And [lawful in marriage are] chaste women from among the believers and chaste women from among those who were given the Scripture before you, when you have given them their due compensation, desiring chastity, not unlawful sexual intercourse or taking [secret] lovers. And whoever denies the faith—his work has become worthless, and he, in the Hereafter, will be among the losers. 6. O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of janābah, then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and hands with it. God does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful. 7. And remember the favor of God upon you and His covenant with which He bound you when you said, “We hear and we obey”; and fear God. Indeed, God is Knowing of that within the breasts. 8. O you who have believed, be persistently standing firm for God, witnesses in justice, and do not let the ha- tred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear God; indeed, God is Acquainted with what you do. 9. God has promised those who believe and do righteous deeds [that] for them there is forgiveness and great reward. 10. But those who disbelieve and deny Our signs—those are the companions of Hellfire. 11. O you who have believed, remember the favor of God upon you when a people determined to extend their hands [in aggression] against you, but He withheld their hands from you; and fear God. And upon God let the believers rely. 12. And God had already taken a covenant from the Children of Israel, and We delegated from among them twelve leaders. And God said, “I am with you. If you establish prayer and give zakāh and believe in My messengers and support them and loan God a goodly loan, I will surely remove from you your misdeeds and admit you to gardens beneath which rivers flow. But whoever of you disbelieves after that has certainly strayed from the soundness of the way.” 261

World Literature I: Beginnings to 1650 13. So for their breaking of the covenant We cursed them and made their hearts hard. They distort words from their [proper] places [i.e., usages] and have forgotten a portion of that of which they were reminded. And you will still observe deceit among them, except a few of them. But pardon them and overlook [their mis- deeds]. Indeed, God loves the doers of good. 14. And from those who say, “We are Christians” We took their covenant; but they forgot a portion of that of which they were reminded. So We caused among them animosity and hatred until the Day of Resurrection. And God is going to inform them about what they used to do. 15. O People of the Scripture, there has come to you Our Messenger making clear to you much of what you used to conceal of the Scripture and overlooking much. There has come to you from God a light and a clear Book [i.e., the Qur’ān] 16. By which God guides those who pursue His pleasure to the ways of peace and brings them out from dark- nesses into the light, by His permission, and guides them to a straight path. 17. They have certainly disbelieved who say that God is Christ, the son of Mary. Say, “Then who could prevent God at all if He had intended to destroy Christ, the son of Mary, or his mother or everyone on the earth?” And to God belongs the dominion of the heavens and the earth and whatever is between them. He creates what He wills, and God is over all things competent. 18. But the Jews and the Christians say, “We are the children of God and His beloved.” Say, “Then why does He punish you for your sins?” Rather, you are human beings from among those He has created. He forgives whom He wills, and He punishes whom He wills. And to God belongs the dominion of the heavens and the earth and whatever is between them, and to Him is the [final] destination. 19. O People of the Scripture, there has come to you Our Messenger to make clear to you [the religion] after a period [of suspension] of messengers, lest you say, “There came not to us any bringer of good tidings or a war- ner.” But there has come to you a bringer of good tidings and a warner. And God is over all things competent. 20. And [mention, O Muhammad], when Moses said to his people, “O my people, remember the favor of God upon you when He appointed among you prophets and made you possessors and gave you that which He had not given anyone among the worlds. 21. O my people, enter the Holy Land [i.e., Palestine] which God has assigned to you and do not turn back [from fighting in God’s cause] and [thus] become losers.” 22. They said, “O Moses, indeed within it is a people of tyrannical strength, and indeed, we will never enter it until they leave it; but if they leave it, then we will enter.” 23. Said two men from those who feared [to disobey] upon whom God had bestowed favor, “Enter upon them through the gate, for when you have entered it, you will be predominant. And upon God rely, if you should be believers.” 24. They said, “O Moses, indeed we will not enter it, ever, as long as they are within it; so go, you and your Lord, and fight. Indeed, we are remaining right here.” 25. [Moses] said, “My Lord, indeed I do not possess [i.e., control] except myself and my brother, so part us from the defiantly disobedient people.” 26. [God] said, “Then indeed, it is forbidden to them for forty years [in which] they will wander throughout the land. So do not grieve over the defiantly disobedient people.” 27. And recite to them the story of Adam’s two sons, in truth, when they both offered a sacrifice [to God], and it was accepted from one of them but was not accepted from the other. Said [the latter], “I will surely kill you.” Said [the former], “Indeed, God only accepts from the righteous [who fear Him]. 28. If you should raise your hand against me to kill me—I shall not raise my hand against you to kill you. In- deed, I fear God, Lord of the worlds. 29. Indeed, I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers.” 30. And his soul permitted to him the murder of his brother, so he killed him and became among the losers. 31. Then God sent a crow searching [i.e., scratching] in the ground to show him how to hide the disgrace of his brother. He said, “O woe to me! Have I failed to be like this crow and hide the disgrace [i.e., body] of my brother?” And he became of the regretful. 262

The Quran 32. Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land—it is as if he had slain mankind entirely. And whoever saves one—it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors. 33. Indeed, the penalty for those who wage war against God and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment, 34. Except for those who return [repenting] before you overcome [i.e., apprehend] them. And know that God is Forgiving and Merciful. 35. O you who have believed, fear God and seek the means [of nearness] to Him and strive in His cause that you may succeed. 36. Indeed, those who disbelieve—if they should have all that is in the earth and the like of it with it by which to ransom themselves from the punishment of the Day of Resurrection, it will not be accepted from them, and for them is a painful punishment. 37. They will wish to get out of the Fire, but never are they to emerge therefrom, and for them is an enduring punishment. 38. [As for] the thief, the male and the female, amputate their hands in recompense for what they earned [i.e., committed] as a deterrent [punishment] from God. And God is Exalted in Might and Wise. 39. But whoever repents after his wrongdoing and reforms, indeed, God will turn to him in forgiveness. In- deed, God is Forgiving and Merciful. 40. Do you not know that to God belongs the dominion of the heavens and the earth? He punishes whom He wills and forgives whom He wills, and God is over all things competent. 41. O Messenger, let them not grieve you who hasten into disbelief of those who say, “We believe” with their mouths, but their hearts believe not, and from among the Jews. [They are] avid listeners to falsehood, lis- tening to another people who have not come to you. They distort words beyond their [proper] places [i.e., usages], saying “If you are given this, take it; but if you are not given it, then beware.” But he for whom God intends fitnah—never will you possess [power to do] for him a thing against God. Those are the ones for whom God does not intend to purify their hearts. For them in this world is disgrace, and for them in the Hereafter is a great punishment. 42. [They are] avid listeners to falsehood, devourers of [what is] unlawful. So if they come to you, [O Muham- mad], judge between them or turn away from them. And if you turn away from them—never will they harm you at all. And if you judge, judge between them with justice. Indeed, God loves those who act justly. 43. But how is it that they come to you for judgement while they have the Torah, in which is the judgement of God? Then they turn away, [even] after that; but those are not [in fact] believers. 44. Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to God] judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scrip- ture of God, and they were witnesses thereto. So do not fear the people but fear Me, and do not exchange My verses for a small price [i.e., worldly gain]. And whoever does not judge by what God has revealed— then it is those who are the disbelievers. 45. And We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution. But whoever gives [up his right as] charity, it is an expiation for him. And whoever does not judge by what God has revealed—then it is those who are the wrongdoers [i.e., the unjust]. 46. And We sent, following in their footsteps, Jesus, the son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel, in which was guidance and light and confirming that which preceded it of the Torah as guidance and instruction for the righteous. 47. And let the People of the Gospel judge by what God has revealed therein. And whoever does not judge by what God has revealed then it is those who are the defiantly disobedient. 48. And We have revealed to you, [O Muhammad], the Book [i.e., the Qur’ān] in truth, confirming that which 263

World Literature I: Beginnings to 1650 preceded it of the Scripture and as a criterion over it. So judge between them by what God has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and a method. Had God willed, He would have made you one nation [united in religion], but [He in- tended] to test you in what He has given you; so race to [all that is] good. To God is your return all togeth- er, and He will [then] inform you concerning that over which you used to differ. 49. And judge, [O Muhammad], between them by what God has revealed and do not follow their inclinations and beware of them, lest they tempt you away from some of what God has revealed to you. And if they turn away—then know that God only intends to afflict them with some of their [own] sins. And indeed, many among the people are defiantly disobedient. 50. Then is it the judgement of [the time of] ignorance they desire? But who is better than God in judgement for a people who are certain [in faith]. 51. O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you—then indeed, he is [one] of them. Indeed, God guides not the wrongdoing people. 52. So you see those in whose hearts is disease [i.e., hypocrisy] hastening into [association with] them, saying, “We are afraid a misfortune may strike us.” But perhaps God will bring conquest or a decision from Him, and they will become, over what they have been concealing within themselves, regretful. 53. And those who believe will say, “Are these the ones who swore by God their strongest oaths that indeed they were with you?” Their deeds have become worthless, and they have become losers. 54. O you who have believed, whoever of you should revert from his religion—God will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful against the disbelievers; they strive in the cause of God and do not fear the blame of a critic. That is the favor of God; He bestows it upon whom He wills. And God is all-Encompassing and Knowing. 55. Your ally is none but God and [therefore] His Messenger and those who have believed—those who estab- lish prayer and give zakāh, and they bow [in worship], 56. And whoever is an ally of God and His Messenger and those who have believed—indeed, the party of God—they will be the predominant. 57. O you who have believed, take not those who have taken your religion in ridicule and amusement among the ones who were given the Scripture before you nor the disbelievers as allies. And fear God, if you should [truly] be believers. 58. And when you call to prayer, they take it in ridicule and amusement. That is because they are a people who do not use reason. 59. Say, “O People of the Scripture, do you resent us except [for the fact] that we have believed in God and what was revealed to us and what was revealed before and because most of you are defiantly disobedient?” 60. Say, “Shall I inform you of [what is] worse than that as penalty from God? [It is that of] those whom God has cursed and with whom He became angry and made of them apes and pigs and slaves of taghūt. Those are worse in position and further astray from the sound way.” 61. And when they come to you, they say, “We believe.” But they have entered with disbelief [in their hearts], and they have certainly left with it. And God is most knowing of what they were concealing. 62. And you see many of them hastening into sin and aggression and the devouring of [what is] unlawful. How wretched is what they have been doing. 63. Why do the rabbis and religious scholars not forbid them from saying what is sinful and devouring what is unlawful? How wretched is what they have been practicing. 64. And the Jews say, “The hand of God is chained.” Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He spends however He wills. And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. And We have cast among them animosity and hatred until the Day of Resurrection. Every time they kindled the fire of war [against you], God extinguished it. And they strive throughout the land [causing] corruption, and God does not like corrupters. 264

The Quran 65. And if only the People of the Scripture had believed and feared God, We would have removed from them their misdeeds and admitted them to Gardens of Pleasure. 66. And if only they upheld [the law of] the Torah, the Gospel, and what has been revealed to them from their Lord [i.e., the Qur’ān], they would have consumed [provision] from above them and from beneath their feet. Among them are a moderate [i.e., acceptable] community, but many of them—evil is that which they do. 67. O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And God will protect you from the people. Indeed, God does not guide the disbelieving people. 68. Say, “O People of the Scripture, you are [standing] on nothing until you uphold [the law of] the Torah, the Gospel, and what has been revealed to you from your Lord [i.e., the Qur’ān].” And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. So do not grieve over the disbelieving people. 69. Indeed, those who have believed [in Prophet Muhammad] and those [before him] who were Jews or Sa- beans or Christians—those [among them] who believed in God and the Last Day and did righteousness— no fear will there be concerning them, nor will they grieve. 70. We had already taken the covenant of the Children of Israel and had sent to them messengers. Whenever there came to them a messenger with what their souls did not desire, a party [of messengers] they denied, and another party they killed. 71. And they thought there would be no [resulting] punishment, so they became blind and deaf. Then God turned to them in forgiveness; then [again] many of them became blind and deaf. And God is Seeing of what they do. 72. They have certainly disbelieved who say, “God is the Messiah, the son of Mary” while the Messiah has said, “O Children of Israel, worship God, my Lord and your Lord.” Indeed, he who associates others with God—God has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers. 73. They have certainly disbelieved who say, “God is the third of three.” And there is no god except one God. And if they do not desist from what they are saying, there will surely afflict the disbelievers among them a painful punishment. 74. So will they not repent to God and seek His forgiveness? And God is Forgiving and Merciful. 75. The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded. 76. Say, “Do you worship besides God that which holds for you no [power of] harm or benefit while it is God who is the Hearing, the Knowing?” 77. Say, “O People of the Scripture, do not exceed limits in your religion beyond the truth and do not follow the inclinations of a people who had gone astray before and misled many and have strayed from the soundness of the way.” 78. Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and [habitually] transgressed. 79. They used not to prevent one another from wrongdoing that they did. How wretched was that which they were doing. 80. You see many of them becoming allies of those who disbelieved [i.e., the polytheists]. How wretched is that which they have put forth for themselves in that God has become angry with them, and in the punishment they will abide eternally. 81. And if they had believed in God and the Prophet and in what was revealed to him, they would not have taken them as allies; but many of them are defiantly disobedient. 82. You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with God; and you will find the nearest of them in affection to the believers those who say, “We are Christians.” That is because among them are priests and monks and because they are not arrogant. 265

World Literature I: Beginnings to 1650 83. And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, “Our Lord, we have believed, so register us among the witnesses. 84. And why should we not believe in God and what has come to us of the truth? And we aspire that our Lord will admit us [to Paradise] with the righteous people.” 85. So God rewarded them for what they said with gardens [in Paradise] beneath which rivers flow, wherein they abide eternally. And that is the reward of doers of good. 86. But those who disbelieved and denied Our signs—they are the companions of Hellfire. 87. O you who have believed, do not prohibit the good things which God has made lawful to you and do not transgress. Indeed, God does not like transgressors. 88. And eat of what God has provided for you [which is] lawful and good. And fear God, in whom you are believers. 89. God will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for [breaking] what you intended of oaths. So its expiation is the feeding of ten needy people from the average of that which you feed your [own] families or clothing them or the freeing of a slave. But whoever cannot find [or afford it]—then a fast of three days [is required]. That is the expiation for oaths when you have sworn. But guard your oaths. Thus does God make clear to you His verses [i.e., revealed law] that you may be grateful. 90. O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than God], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. 91. Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of God and from prayer. So will you not desist? 92. And obey God and obey the Messenger and beware. And if you turn away—then know that upon Our Messenger is only [the responsibility for] clear notification. 93. There is not upon those who believe and do righteousness [any] blame concerning what they have eaten [in the past] if they [now] fear God and believe and do righteous deeds, and then fear God and believe, and then fear God and do good; and God loves the doers of good. 94. O you who have believed, God will surely test you through something of the game that your hands and spears [can] reach, that God may make evident those who fear Him unseen. And whoever transgresses after that—for him is a painful punishment. 95. O you who have believed, do not kill game while you are in the state of ihrām. And whoever of you kills it intentionally—the penalty is an equivalent from sacrificial animals to what he killed, as judged by two just men among you as an offering [to God] delivered to the Ka’bāh, or an expiation: the feeding of needy peo- ple or the equivalent of that in fasting, that he may taste the consequence of his matter [i.e., deed]. God has pardoned what is past; but whoever returns [to violation], then God will take retribution from him. And God is Exalted in Might and Owner of Retribution. 96. Lawful to you is game from the sea and its food as provision for you and the travelers, but forbidden to you is game from the land as long as you are in the state of ihrām. And fear God to whom you will be gathered. 97. God has made the Ka’bāh, the Sacred House, standing for the people and [has sanctified] the sacred months and the sacrificial animals and the garlands [by which they are identified]. That is so you may know that God knows what is in the heavens and what is in the earth and that God is Knowing of all things. 98. Know that God is severe in penalty and that God is Forgiving and Merciful. 99. Not upon the Messenger is [responsibility] except [for] notification. And God knows whatever you reveal and whatever you conceal. 100. Say, “Not equal are the evil and the good, although the abundance of evil might impress you.” So fear God, O you of understanding, that you may be successful. 101. O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. God has pardoned it [i.e., that which is past]; and God is Forgiving and Forbearing. 266

The Quran 102. A people asked such [questions] before you; then they became thereby disbelievers. 103. God has not appointed [such innovations as] bahirah or sā’ibah or wasīlah or hām. But those who disbe- lieve invent falsehood about God, and most of them do not reason. 104. And when it is said to them, “Come to what God has revealed and to the Messenger,” they say, “Sufficient for us is that upon which we found our fathers.” Even though their fathers knew nothing, nor were they guided? 105. O you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided. To God is your return all together; then He will inform you of what you used to do. 106. O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest—[that of] two just men from among you or two others from outside if you are travel- ing through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by God if you doubt [their testimony, saying], “We will not exchange it [i.e., our oath] for a price [i.e., worldly gain], even if he should be a near relative, and we will not withhold the testimony of [i.e., ordained by] God. Indeed, we would then be of the sinful.” 107. But if it is found that those two were guilty of sin [i.e., perjury], let two others stand in their place [who are] foremost [in claim] from those who have a lawful right. And let them swear by God, “Our testimony is truer than their testimony, and we have not transgressed. Indeed, we would then be of the wrongdoers.” 108. That is more likely that they will give testimony according to its [true] objective, or [at least] they would fear that [other] oaths might be taken after their oaths. And fear God and listen [i.e., obey Him]; and God does not guide the defiantly disobedient people. 109. [Be warned of] the Day when God will assemble the messengers and say, “What was the response you received?” They will say, “We have no knowledge. Indeed, it is You who is Knower of the unseen”— 110. [The Day] when God will say, “O Jesus, Son of Mary, remember My favor upon you and upon your moth- er when I supported you with the Pure Spirit [i.e., the angel Gabriel] and you spoke to the people in the cradle and in maturity; and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind [from birth] and the leper with My permission; and when you brought forth the dead with My permission; and when I re- strained the Children of Israel from [killing] you when you came to them with clear proofs and those who disbelieved among them said, “This is not but obvious magic.” 111. And [remember] when I inspired to the disciples, “Believe in Me and in My messenger [i.e., Jesus].” They said, “We have believed, so bear witness that indeed we are Muslims [in submission to God].” 112. [And remember] when the disciples said, “O Jesus, Son of Mary, can your Lord send down to us a table [spread with food] from the heaven? [Jesus] said, “Fear God, if you should be believers.” 113. They said, “We wish to eat from it and let our hearts be reassured and know that you have been truthful to us and be among its witnesses.” 114. Said Jesus, the son of Mary, “O God, our Lord, send down to us a table [spread with food] from the heaven to be for us a festival for the first of us and the last of us and a sign from You. And provide for us, and You are the best of providers.” 115. God said, “Indeed, I will send it down to you, but whoever disbelieves afterwards from among you—then indeed will I punish him with a punishment by which I have not punished anyone among the worlds.” 116. And [beware the Day] when God will say, “O Jesus, Son of Mary, did you say to the people, ‘Take me and my mother as deities besides God?’” He will say, “Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen. 117. I said not to them except what You commanded me—to worship God, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness. 118. If You should punish them—indeed they are Your servants; but if You forgive them—indeed it is You who is the Exalted in Might, the Wise.” 267

World Literature I: Beginnings to 1650 119. God will say, “This is the Day when the truthful will benefit from their truthfulness.” For them are gardens [in Paradise] beneath which rivers flow, wherein they will abide forever, God being pleased with them, and they with Him. That is the great attainment. 120. God belongs the dominion of the heavens and the earth and whatever is within them. And He is over all things competent. Sūrah 10: Yūnus In the Name of God, the Most Compassionate, the Most Merciful 1. Alif, Lām, Rā. These are the verses of the wise Book. 2. Have the people been amazed that We revealed [revelation] to a man from among them, [saying], “Warn mankind and give good tidings to those who believe that they will have a [firm] precedence of honor with their Lord”? [But] the disbelievers say, “Indeed, this is an obvious magician.” 3. Indeed, your Lord is God, who created the heavens and the earth in six days and then established Himself above the Throne, arranging the matter [of His creation]. There is no intercessor except after His permis- sion. That is God, your Lord, so worship Him. Then will you not remember? 4. To Him is your return all together. [It is] the promise of God [which is] truth. Indeed, He begins the [process of] creation and then repeats it that He may reward those who have believed and done righteous deeds, in justice. But those who disbelieved will have a drink of scalding water and a painful punishment for what they used to deny. 5. It is He who made the sun a shining light and the moon a derived light and determined for it phases—that you may know the number of years and account [of time]. God has not created this except in truth. He details the signs for a people who know. 6. Indeed, in the alternation of the night and the day and [in] what God has created in the heavens and the earth are signs for a people who fear God. 7. Indeed, those who do not expect the meeting with Us and are satisfied with the life of this world and feel secure therein and those who are heedless of Our signs— 8. For those their refuge will be the Fire because of what they used to earn. 9. Indeed, those who have believed and done righteous deeds—their Lord will guide them because of their faith. Beneath them rivers will flow in the Gardens of Pleasure. 10. Their call therein will be, “Exalted are You, O God,” and their greeting therein will be, “Peace.” And the last of their call will be, “Praise to God, Lord of the worlds!” 11. And if God was to hasten for the people the evil [they invoke] as He hastens for them the good, their term would have been ended for them. But We leave the ones who do not expect the meeting with Us, in their transgression, wandering blindly. 12. And when affliction touches man, he calls upon Us, whether lying on his side or sitting or standing; but when We remove from him his affliction, he continues [in disobedience] as if he had never called upon Us to [remove] an affliction that touched him. Thus is made pleasing to the transgressors that which they have been doing. 13. And We had already destroyed generations before you when they wronged, and their messengers had come to them with clear proofs, but they were not to believe. Thus do We recompense the criminal people. 14. Then We made you successors in the land after them so that We may observe how you will do. 15. And when Our verses are recited to them as clear evidences, those who do not expect the meeting with Us say, “Bring us a Qur’ān other than this or change it.” Say, [O Muhammad], “It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed I fear, if I should disobey my Lord, the punish- ment of a tremendous Day.” 16. Say, “If God had willed, I would not have recited it to you, nor would He have made it known to you, for I had remained among you a lifetime before it. Then will you not reason?” 17. So who is more unjust than he who invents a lie about God or denies His signs? Indeed, the criminals will not succeed. 268

The Quran 18. And they worship other than God that which neither harms them nor benefits them, and they say, “These are our intercessors with God.” Say, “Do you inform God of something He does not know in the heavens or on the earth?” Exalted is He and high above what they associate with Him. 19. And mankind was not but one community [united in religion], but [then] they differed. And if not for a word that preceded from your Lord, it would have been judged between them [immediately] concerning that over which they differ. 20. And they say, “Why is a sign not sent down to him from his Lord?” So say, “The unseen is only for God [to administer], so wait; indeed, I am with you among those who wait.” 21. And when We give the people a taste of mercy after adversity has touched them, at once they conspire against Our verses. Say, “God is swifter in strategy.” Indeed, Our messengers [i.e., angels] record that which you conspire. 22. It is He who enables you to travel on land and sea until, when you are in ships and they sail with them by a good wind and they rejoice therein, there comes a storm wind and the waves come upon them from everywhere and they assume that they are surrounded [i.e., doomed], supplicating God, sincere to Him in religion, “If You should save us from this, we will surely be among the thankful.” 23. But when He saves them, at once they commit injustice upon the earth without right. O mankind, your injustice is only against yourselves, [being merely] the enjoyment of worldly life. Then to Us is your return, and We will inform you of what you used to do. 24. The example of [this] worldly life is but like rain which We have sent down from the sky that the plants of the earth absorb—[those] from which men and livestock eat—until, when the earth has taken on its adornment and is beautified and its people suppose that they have capability over it, there comes to it Our command by night or by day, and We make it as a harvest, as if it had not flourished yesterday. Thus do We explain in detail the signs for a people who give thought. 25. And God invites to the Home of Peace [i.e., Paradise] and guides whom He wills to a straight path. 26. For them who have done good is the best [reward]—and extra. No darkness will cover their faces, nor hu- miliation. Those are companions of Paradise; they will abide therein eternally. 27. But they who have earned [blame for] evil doings—the recompense of an evil deed is its equivalent, and humiliation will cover them. They will have from God no protector. It will be as if their faces are covered with pieces of the night—so dark [are they]. Those are the companions of the Fire; they will abide therein eternally. 28. And [mention, O Muhammad], the Day We will gather them all together—then We will say to those who associated others with God, “[Remain in] your place, you and your ‘partners.’” Then We will separate them, and their “partners” will say, “You did not used to worship us, 29. And sufficient is God as a witness between us and you that we were of your worship unaware.” 30. There, [on that Day], every soul will be put to trial for what it did previously, and they will be returned to God, their master, the Truth, and lost from them is whatever they used to invent. 31. Say, “Who provides for you from the heaven and the earth? Or who controls hearing and sight and who brings the living out of the dead and brings the dead out of the living and who arranges [every] matter?” They will say, “God,” so say, “Then will you not fear Him?” 32. For that is God, your Lord, the Truth. And what can be beyond truth except error? So how are you averted? 33. Thus the word [i.e., decree] of your Lord has come into effect upon those who defiantly disobeyed—that they will not believe. 34. Say, “Are there of your ‘partners’ any who begins creation and then repeats it?” Say, “God begins creation and then repeats it, so how are you deluded?” 35. Say, “Are there of your ‘partners’ any who guides to the truth?” Say, “God guides to the truth. So is He who guides to the truth more worthy to be followed or he who guides not unless he is guided? Then what is [wrong] with you—how do you judge?” 36. And most of them follow not except assumption. Indeed, assumption avails not against the truth at all. Indeed, God is Knowing of what they do. 269

World Literature I: Beginnings to 1650 37. And it was not [possible] for this Qur’ān to be produced by other than God, but [it is] a confirmation of what was before it and a detailed explanation of the [former] Scripture, about which there is no doubt, from the Lord of the worlds. 38. Or do they say [about the Prophet], “He invented it?” Say, “Then bring forth a sūrah like it and call upon [for assistance] whomever you can besides God, if you should be truthful.” 39. Rather, they have denied that which they encompass not in knowledge and whose interpretation has not yet come to them. Thus did those before them deny. Then observe how was the end of the wrongdoers. 40. And of them are those who believe in it, and of them are those who do not believe in it. And your Lord is most knowing of the corrupters. 41. And if they deny you, [O Muhammad], then say, “For me are my deeds, and for you are your deeds. You are disassociated from what I do, and I am disassociated from what you do.” 42. And among them are those who listen to you. But can you cause the deaf to This phrase refers back to the Qur’ān hear [i.e., benefit from this hearing], although they will not use reason? 43. And among them are those who look at you. But can you guide the blind although they will not [attempt to] see? 44. Indeed, God does not wrong the people at all, but it is the people who are wronging themselves. 45. And on the Day when He will gather them, [it will be] as if they had not remained [in the world] but an hour of the day, [and] they will know each other. Those will have lost who denied the meeting with God and were not guided. 46. And whether We show you some of what We promise them, [O Muhammad], or We take you in death, to Us is their return; then, [either way], God is a witness concerning what they are doing. 47. And for every nation is a messenger. So when their messenger comes, it will be judged between them in justice, and they will not be wronged. 48. And they say, “When is [the fulfillment of] this promise, if you should be truthful?” 49. Say, “I possess not for myself any harm or benefit except what God should will. For every nation is a [speci- fied] term. When their time has come, then they will not remain behind an hour, nor will they precede [it].” 50. Say, “Have you considered: if His punishment should come to you by night or by day—for which [aspect] of it would the criminals be impatient?” 51. Then is it that when it has [actually] occurred you will believe in it? Now? And you were [once] for it impa- tient. 52. Then it will be said to those who had wronged, “Taste the punishment of eternity; are you being recom- pensed except for what you used to earn?” 53. And they ask information of you, [O Muhammad], “Is it true?” Say, “Yes, by my Lord. Indeed, it is truth; and you will not cause failure [to God].” 54. And if each soul that wronged had everything on earth, it would offer it in ransom. And they will confide regret when they see the punishment; and they will be judged in justice, and they will not be wronged. 55. Unquestionably, to God belongs whatever is in the heavens and the earth. Unquestionably, the promise of God is truth, but most of them do not know. 56. He gives life and causes death, and to Him you will be returned. 57. O mankind, there has come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers. 58. Say, “In the bounty of God and in His mercy—in that let them rejoice; it is better than what they accumu- late.” 59. Say, “Have you seen what God has sent down to you of provision of which you have made [some] lawful and [some] unlawful?” Say, “Has God permitted you [to do so], or do you invent [something] about God?” 60. And what will be the supposition of those who invent falsehood about God on the Day of Resurrection? Indeed, God is full of bounty to the people, but most of them are not grateful. 270

The Quran 61. And, [O Muhammad], you are not [engaged] in any matter or recite any of the Qur’ān and you [people] do not do any deed except that We are witness over you when you are involved in it. And not absent from your Lord is any [part] of an atom’s weight within the earth or within the heaven or [anything] smaller than that or greater but that it is in a clear register. 62. Unquestionably, [for] the allies of God there will be no fear concerning them, nor will they grieve— 63. Those who believed and were fearing God. 64. For them are good tidings in the worldly life and in the Hereafter. No change is there in the words [i.e., decrees] of God. That is what is the great attainment. 65. And let not their speech grieve you. Indeed, honor [due to power] belongs to God entirely. He is the Hear- ing, the Knowing. 66. Unquestionably, to God belongs whoever is in the heavens and whoever is on the earth. And those who invoke other than God do not [actually] follow [His] “partners.” They follow not except assumption, and they are not but falsifying. 67. It is He who made for you the night to rest therein and the day, giving sight. Indeed in that are signs for a people who listen. 68. They have said, “God has taken a son.” Exalted is He; He is the [one] Free of need. To Him belongs whatev- er is in the heavens and whatever is in the earth. You have no authority for this [claim]. Do you say about God that which you do not know? 69. Say, “Indeed, those who invent falsehood about God will not succeed.” 70. [For them is brief] enjoyment in this world; then to Us is their return; then We will make them taste the severe punishment because they used to disbelieve. 71. And recite to them the news of Noah, when he said to his people, “O my people, if my residence and my reminding of the signs of God has become burdensome upon you—then I have relied upon God. So resolve upon your plan and [call upon] your associates. Then let not your plan be obscure to you. Then carry it out upon me and do not give me respite. 72. And if you turn away [from my advice]—then no payment have I asked of you. My reward is only from God, and I have been commanded to be of the Muslims [i.e., those who submit to God].” 73. And they denied him, so We saved him and those with him in the ship and made them successors, and We drowned those who denied Our signs. Then see how was the end of those who were warned. 74. Then We sent after him messengers to their peoples, and they came to them with clear proofs. But they were not to believe in that which they had denied before. Thus We seal over the hearts of the transgressors. 75. Then We sent after them Moses and Aaron to Pharaoh and his establishment with Our sins, but they be- haved arrogantly and were a criminal people. 76. So when there came to them the truth from Us, they said, “Indeed, this is obvious magic.” 77. Moses said, “Do you say [thus] about the truth when it has come to you? Is this magic? But magicians will not succeed.” 78. They said, “Have you come to us to turn us away from that upon which we found our fathers and so that you two may have grandeur in the land? And we are not believers in you.” 79. And Pharaoh said, “Bring to me every learned magician.” 80. So when the magicians came, Moses said to them, “Throw down whatever you will throw.” 81. And when they had thrown, Moses said, “What you have brought is [only] magic. Indeed, God will expose its worthlessness. Indeed, God does not amend the work of corrupters. 82. And God will establish the truth by His words, even if the criminals dislike it.” 83. But no one believed Moses, except [some] offspring [i.e., youths] among his people, for fear of Pharaoh and his establishment that they would persecute them. And indeed, Pharaoh was haughty within the land, and indeed, he was of the transgressors. 84. And Moses said, “O my people, if you have believed in God, then rely upon Him, if you should be Muslims [i.e., submitting to him].” 271

World Literature I: Beginnings to 1650 85. So they said, “Upon God do we rely. Our Lord, make us not [objects of] trial for the wrongdoing people. 86. And save us by Your mercy from the disbelieving people.” 87. And We inspired to Moses and his brother, “Settle your people in Egypt in houses and make your houses [facing the] qiblah and establish prayer and give good tidings to the believers.” 88. And Moses said, “Our Lord, indeed You have given Pharaoh and his establishment splendor and wealth in the worldly life, our Lord, that they may lead [men] astray from Your way. Our Lord, obliterate their wealth and harden their hearts so that they will not believe until they see the painful punishment.” 89. [God] said, “Your supplication has been answered.” So remain on a right course and follow not the way of those who do not know.” 90. And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyran- ny and enmity until, when drowning overtook him, he said, “I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims.” 91. Now? And you had disobeyed [Him] before and were of the corrupters? 92. So today We will save you in body that you may be to those who succeed you a sign. And indeed, many among the people, of Our signs, are heedless. 93. And We had certainty settled the Children of Israel in an agreeable settlement and provided them with good things. And they did not differ until [after] knowledge had come to them. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ. 94. So if you are in doubt, [O Muhammad], about that which We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters. 95. And never be of those who deny the signs of God and [thus] be among the losers. 96. Indeed, those upon whom the word [i.e., decree] of your Lord has come into effect will not believe, 97. Even if every sign should come to them, until they see the painful punishment. 98. Then has there not been a [single] city that believed so its faith benefited it except the people of Jonah? When they believed, We removed from them the punishment of disgrace in worldly life and gave them enjoyment [i.e., provision] for a time. 99. And had your Lord willed, those on earth would have believed—all of them entirely. Then, [O Muham- mad], would you compel the people in order that they become believers? 100. And it is not for a soul [i.e., anyone] to believe except by permission of God, and He will place defilement upon those who will not use reason. 101. Say, “Observe what is in the heavens and earth.” But of no avail will be signs or warners to a people who do not believe. 102. So do they wait except for like [what occurred in] the days of those who passed on before them? Say, “Then wait; indeed, I am with you among those who wait.” 103. Then We will save Our messengers and those who have believed. Thus, it is an obligation upon Us that We save the believers. 104. Say, [O Muhammad], “O people, if you are in doubt as to my religion—then I do not worship those which you worship besides God; but I worship God, who causes your death. And I have been commanded to be of the believers 105. And [commanded], ‘Direct your face [i.e., self] toward the religion, inclining to truth, and never be of those who associate others with God; 106. And do not invoke besides God that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.’” 107. And if God should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful. 272

The Quran 108. Say, “O mankind, the truth has come to you from your Lord, so whoever is guided is only guided for [the benefit of] his soul, and whoever goes astray 109. And follow what is revealed to you, [O Muhammad], and be patient until God will judge. And He is the best of judges. Sūrah 12: Yūsuf In the Name of God, the Most Compassionate, the Most Merciful 1. Alif, Lam, Rā. These are the verses of the clear Book. 2. Indeed, We have sent it down as an Arabic Qur’ān that you might understand. 3. We relate to you, [O Muhammad], the best of stories in what We have revealed to you of this Qur’ān al- though you were, before it, among the unaware. 4. [Of these stories mention] when Joseph said to his father, “O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me.” 5. He said, “O my son, do not relate your vision to your brothers or they will contrive against you a plan. In- deed Satan, to man, is a manifest enemy. 6. And thus will your Lord choose you and teach you the interpretation of narratives [i.e., events of dreams] and complete His favor upon you and upon the family of Jacob, as He completed it upon your fathers be- fore, Abraham and Isaac. Indeed, your Lord is Knowing and Wise.” 7. Certainly were there in Joseph and his brothers signs for those who ask, [such as] 8. When they said, “Joseph and his brother are more beloved to our father than we, while we are a clan. In- deed, our father is in clear error. 9. Kill Joseph or cast him out to [another] land; the countenance [i.e., attention] of your father will [then] be only for you, and you will be after that a righteous people.” 10. Said a speaker among them, “Do not kill Joseph but throw him into the bottom of the well; some travelers will pick him up—if you would do [something].” 11. They said, “O our father, why do you not entrust us with Joseph while indeed, we are to him sincere coun- selors? 12. Send him with us tomorrow that he may eat well and play. And indeed, we will be his guardians.” 13. [Jacob] said, “Indeed, it saddens me that you should take him, and I fear that a wolf would eat him while you are of him unaware.” 14. They said, “If a wolf should eat him while we are a [strong] clan, indeed, we would then be losers.” 15. So when they took him [out] and agreed to put him into the bottom of the well... But We inspired to him, “You will surely inform them [someday] about this affair of theirs while they do not perceive [your identity].” 16. And they came to their father at night, weeping. 17. They said, “O our father, indeed we went racing each other and left Joseph with our possessions, and a wolf ate him. But you would not believe us, even if we were truthful.” 18. And they brought upon his shirt false blood. [Jacob] said, “Rather, your souls have enticed you to some- thing, so patience is most fitting. And God is the one sought for help against that which you describe.” 19. And there came a company of travelers; then they sent their water drawer, and he let down his bucket. He said, “Good news! Here is a boy.” And they concealed him, [taking him] as merchandise; and God was knowing of what they did. 20. And they sold him for a reduced price—a few dirhams—and they were, concerning him, of those content with little. 21. And the one from Egypt who bought him said to his wife, “Make his residence comfortable. Perhaps he will benefit us, or we will adopt him as a son.” And thus, We established Joseph in the land that We might teach him the interpretation of events [i.e., dreams]. And God is predominant over His affair, but most of the people do not know. 273

World Literature I: Beginnings to 1650 22. And when he [i.e., Joseph] reached maturity, We gave him judgment and knowledge. And thus We reward the doers of good. 23. And she, in whose house he was, sought to seduce him. She closed the doors and said, “Come, you.” He said, “[I seek] the refuge of God. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.” 24. And she certainly determined [to seduce] him, and he would have inclined to her had he not seen the proof [i.e., sign] of his Lord. And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants 25. And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, “What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?” 26. [Joseph] said, “It was she who sought to seduce me.” And a witness from her family testified, “If his shirt is torn from the front, then she has told the truth, and he is of the bars. 27. But if his shirt is torn from the back, then she has lied, and he is of the truthful.” 28. So when he [i.e., her husband] saw his shirt torn from the back, he said, “Indeed, it is of your [i.e., women’s] plan. Indeed, your plan is great [i.e., vehement]. 29. Joseph, ignore this. And, [my wife], ask forgiveness for your sin. Indeed, you were of the sinful.” 30. And women in the city said, “The wife of al-‘Azeez is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her [to be] in clear error.” 31. So when she heard of their scheming, she sent for them and prepared for them a banquet and gave each one of them a knife and said [to Joseph], “Come out before them.” And when they saw him, they greatly ad- mired him and cut their hands and said, “Perfect is God! This is not a man; this is none but a noble angel.” 32. She said, “That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused; and if he will not do what I order him, he will surely be imprisoned and will be of those debased.” 33. He said, “My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant.” 34. So his Lord responded to him and averted from him their plan. Indeed, He is the Hearing, the Knowing. 35. Then it appeared to them after they had seen the signs that he [i.e., al-Azeez] should surely imprison him for a time. 36. And there entered the prison with him two young men. One of them said, “Indeed, I have seen myself [in a dream] pressing wine.” The other said, “Indeed, I have seen myself carrying upon my head [some] bread, from which the birds were eating. Inform us of its interpretation; indeed, we see you to be of those who do good.” 37. He said, “You will not receive food that is provided to you except that I will inform you of its interpretation before it comes to you. That is from what my Lord has taught me. Indeed, I have left the religion of a people who do not believe in God, and they, in the Hereafter, are disbelievers. 38. And I have followed the religion of my fathers, Abraham, Isaac and Jacob. And it was not for us to associate anything with God. That is from the favor of God upon us and upon the people, but most of the people are not grateful. 39. O [my] two companions of prison, are separate lords better or God, the One, the Prevailing? 40. You worship not besides Him except [mere] names you have named them, you and your fathers, for which God has sent down no authority. Legislation is not but for God. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know. 41. O two companions of prison, as for one of you, he will give drink to his master of wine; but as for the other, he will be crucified, and the birds will eat from his head. The matter has been decreed about which you both inquire.” 42. And he said to the one whom he knew would go free, “Mention me before your master.” But Satan made him forget the mention [to] his master, and he [i.e., Joseph] remained in prison several years. 274

The Quran 43. And [subsequently] the king said, “Indeed, I have seen [in a dream] seven fat cows being eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry. O eminent ones, explain to me my vision, if you should interpret visions.” 44. They said, “[It is but] a mixture of false dreams, and we are not learned in the interpretation of dreams.” 45. But the one who was freed and remembered after a time said, “I will inform you of its interpretation, so send me forth.” 46. [He said], “Joseph, O man of truth, explain to us about seven fat cows eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry—that I may return to the people [i.e., the king and his court]; perhaps they will know [about you].” 47. [Joseph] said, “You will plant for seven years consecutively; and what you harvest leave in its spikes, except a little from which you will eat. 48. Then will come after that seven difficult [years] which will consume what you advanced [i.e., saved] for them, except a little from which you will store. 49. Then will come after that a year in which the people will be given rain and in which they will press [olives and grapes].” 50. And the king said, “Bring him to me.” But when the messenger came to him, [Joseph] said, “Return to your master and ask him what is the case of the women who cut their hands. Indeed, my Lord is Knowing of their plan.” 51. Said [the king to the women], “What was your condition when you sought to seduce Joseph?” They said, “Perfect is God! We know about him no evil.” The wife of al-Azeez said, “Now the truth has become evi- dent. It was I who sought to seduce him, and indeed, he is of the truthful. 52. That is so he [i.e., al-Azeez] will know that I did not betray him in [his] absence and that God does not guide the plan of betrayers. 53. And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and Merciful.” 54. And the king said, “Bring him to me; I will appoint him exclusively for myself.” And when he spoke to him, he said, “Indeed, you are today established [in position] and trusted.” 55. [Joseph] said, “Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian.” 56. And thus We established Joseph in the land to settle therein wherever he willed. We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good. 57. And the reward of the Hereafter is better for those who believed and were fearing God. 58. And the brothers of Joseph came [seeking food], and they entered upon him; and he recognized them, but he was to them unknown. 59. And when he had furnished them with their supplies, he said, “Bring me a brother of yours from your father. Do not you see that I give full measure and that I am the best of accommodators? 60. But if you do not bring him to me, no measure will there be [hereafter] for you from me, nor will you ap- proach me.” 61. They said, “We will attempt to dissuade his father from [keeping] him, and indeed, we will do [it].” 62. And [Joseph] said to his servants, “Put their merchandise into their saddlebags so they might recognize it when they have gone back to their people that perhaps they will [again] return.” 63. So when they returned to their father, they said, “O our father, [further] measure has been denied to us, so send with us our brother [that] we will be given measure. And indeed, we will be his guardians.” 64. He said, “Should I entrust you with him except [under coercion] as I entrusted you with his brother before? But God is the best guardian, and He is the most merciful of the merciful.” 65. And when they opened their baggage, they found their merchandise returned to them. They said, “O our father, what [more] could we desire? This is our merchandise returned to us. And we will obtain supplies [i.e., food] for our family and protect our brother and obtain an increase of a camel’s load; that is an easy measurement.” 275

World Literature I: Beginnings to 1650 66. [Jacob] said, “Never will I send him with you until you give me a promise [i.e., oath] by God that you will bring him [back] to me, unless you should be surrounded [i.e., overcome by enemies].” And when they had given their promise, he said, “God, over what we say, is Witness.” 67. And he said, “O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] God at all. The decision is only for God; upon Him I have relied, and upon Him let those who would rely [indeed] rely.” 68. And when they entered from where their father had ordered them, it did not avail them against God at all except [it was] a need [i.e., concern] within the soul of Jacob, which he satisfied. And indeed, he was a pos- sessor of knowledge because of what We had taught him, but most of the people do not know. 69. And when they entered upon Joseph, he took his brother to himself; he said, “Indeed, I am your brother, so do not despair over what they used to do [to me].” 70. So when he had furnished them with their supplies, he put the [gold measuring] bowl into the bag of his brother. Then an announcer called out, “O caravan, indeed you are thieves.” 71. They said while approaching them, “What is it you are missing?” 72. They said, “We are missing the measure of the king. And for he who produces it is [the reward of] a camel’s load, and I am responsible for it.” 73. They said, “By God, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves.” 74. They [the accusers] said, “Then what would be its recompense if you should be liars?” 75. The brothers] said, “Its recompense is that he in whose bag it is found—he [himself] will be its recompense. Thus do we recompense the wrongdoers.” 76. So he began [the search] with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the religion [i.e., law] of the king except that God willed. We raise in degrees whom We will, but over every possessor of knowl- edge is one [more] knowing. 77. They said, “If he steals—a brother of his has stolen before.” But Joseph kept it within himself and did not reveal it to them. He said, “You are worse in position, and God is most knowing of what you describe.” 78. They said, “O Azeez, indeed he has a father [who is] an old man, so take one of us in place of him. Indeed, we see you as a doer of good.” 79. He said, “[I seek] the refuge of God [to prevent] that we take except him with whom we found our posses- sion. Indeed, we would then be unjust.” 80. So when they had despaired of him, they secluded themselves in private consultation. The eldest of them said, “Do you not know that your father has taken upon you an oath by God and [that] before you failed in [your duty to] Joseph? So I will never leave [this] land until my father permits me or God decides for me, and He is the best of judges. 81. Return to your father and say, ‘O our father, indeed your son has stolen, and we did not testify except to what we knew. And we were not witnesses of the unseen. 82. And ask the city in which we were and the caravan in which we came—and indeed, we are truthful,’” 83. [Jacob] said, “Rather, your souls have enticed you to something, so patience is most fitting. Perhaps God will bring them to me all together. Indeed, it is He who is the Knowing, the Wise.” 84. And he turned away from them and said, “Oh, my sorrow over Joseph,” and his eyes became white from grief, for he was [of that] a suppressor. 85. They said, “By God, you will not cease remembering Joseph until you become fatally ill or become of those who perish.” 86. He said, “I only complain of my suffering and my grief to God, and I know from God that which you do not know. 87. O my sons, go and find out about Joseph and his brother and despair not of relief from God. Indeed, no one despairs of relief from God except the disbelieving people.” 276

The Quran 88. So when they entered upon him [i.e., Joseph], they said, “O ‘Azeez, adversity has touched us and our family, and we have come with goods poor in quality, but give us full measure and be charitable to us. Indeed, God rewards the charitable.” 89. He said, “Do you know what you did with Joseph and his brother when you were ignorant?” 90. They said, “Are you indeed Joseph?” He said, “I am Joseph, and this is my brother. God has certainly fa- vored us. Indeed, he who fears God and is patient, then indeed, God does not allow to be lost the reward of those who do good.” 91. They said, “By God, certainly has God preferred you over us, and indeed, we have been sinners.” 92. He said, “No blame will there be upon you today. God will forgive you; and He is the most merciful of the merciful. 93. Take this, my shirt, and cast it over the face of my father; he will become seeing. And bring me your family, all together.” 94. And when the caravan departed [from Egypt], their father said, “Indeed, I find the smell of Joseph [and would say that he was alive] if you did not think me weakened in mind.” 95. They said, “By God, indeed you are in your [same] old error.” 96. And when the bearer of good tidings arrived, he cast it over his face, and he returned [once again] seeing. He said, “Did I not tell you that I know from God that which you do not know?” 97. They said, “O our father, ask for us forgiveness of our sins; indeed, we have been sinners.” 98. He said, “I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful.” 99. And when they entered upon Joseph, he took his parents to himself [i.e., embraced them] and said, “Enter Egypt, God willing, safe [and secure].” 100. And he raised his parents upon the throne, and they bowed to him in prostration. And he said, “O my fa- ther, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise. 101. My Lord, You have given me [something] of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous.” 102. That is from the news of the unseen which We reveal, [O Muhammad], to you. And you were not with them when they put together their plan while they conspired. 103. And most of the people, although you strive [for it], are not believers. 104. And you do not ask of them for it any payment. It is not except a reminder to the worlds. 105. And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away. 106. And most of them believe not in God except while they associate others with Him. 107. Then do they feel secure that there will not come to them an overwhelming [aspect] of the punishment of God or that the Hour will not come upon them suddenly while they do not perceive? 108. Say, “This is my way; I invite to God with insight, I and those who follow me. And exalted is God; and I am not of those who associate others with Him.” 109. And We sent not before you [as messengers] except men to whom We revealed from among the people of cities. So have they not traveled through the earth and observed how was the end of those before them? And the home of the Hereafter is best for those who fear God; then will you not reason? 110. [They continued] until, when the messengers despaired and were certain that they had been denied, there came to them Our victory, and whoever We willed was saved. And Our punishment cannot be repelled from the people who are criminals. 111. There was certainly in their stories a lesson for those of understanding. Never was it [i.e., the Qur’ān] a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe. 277

World Literature I: Beginnings to 1650 Sūrah 19: Maryam In the Name of God, the Most Compassionate, the Most Merciful 1. Kāf, Hā, Yā, ‘Ayn, Sād. 2. [This is] a mention of the mercy of your Lord to His servant Zechariah 3. When he called to his Lord a private call [i.e., supplication], 4. He said, “My Lord, indeed my bones have weakened, and my head has filled with white, and never have I been in my supplication to You, my Lord, unhappy [i.e., disappointed]. 5. And indeed, I fear the successors after me, and my wife has been barren, so give me from Yourself an heir 6. Who will inherit me and inherit from the family of Jacob. And make him, my Lord, pleasing [to You].” 7. [He was told], “O Zechariah, indeed We give you good tidings of a boy whose name will be John. We have not assigned to any before [this] name.” 8. He said, “My Lord, how will I have a boy when my wife has been barren and I have reached extreme old age?” 9. [An angel] said, “Thus [it will be]; your Lord says, ‘It is easy for Me, for I created you before, while you were nothing.’” 10. [Zechariah] said, “My Lord, make for me a sign.” He said, “Your sign is that you will not speak to the people for three nights, [being] sound.” 11. So he came out to his people from the prayer chamber and signaled to them to exalt [God] in the morning and afternoon. 12. [God said], “O John, take the Scripture [i.e., adhere to it] with determination.” And We gave him judgement [while yet] a boy 13. And affection from Us and purity, and he was fearing of God 14. And dutiful to his parents, and he was not a disobedient tyrant. 15. And peace be upon him the day he was born and the day he dies and the day he is raised alive. 16. And mention, [O Muhammad], in the Book [the story of] Mary, when she withdrew from her family to a place toward the east. 17. And she took, in seclusion from them, a screen. Then We sent to her Our Angel [i.e., Gabriel], and he rep- resented himself to her as a well-proportioned man. 18. She said, “Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of God.” 19. He said, “I am only the messenger of your Lord to give you [news of] a pure boy [i.e., son].” 20. She said, “How can I have a boy while no man has touched me and I have not been unchaste?” 21. He said, “Thus [it will be]; your Lord says, ‘It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.’” 22. So she conceived him, and she withdrew with him to a remote place. 23. And the pains of childbirth drove her to the trunk of a palm tree. She said, “Oh, I wish I had died before this and was in oblivion, forgotten.” 24. But he called her from below her, “Do not grieve; your Lord has provided beneath you a stream. 25. And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates. 26. So eat and drink and be contented. And if you see from among humanity anyone, say, ‘Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to [any] man.’” 27. Then she brought him to her people, carrying him. They said, “O Mary, you have certainly done a thing unprecedented. 28. O sister of Aaron, your father was not a man of evil, nor was your mother unchaste.” 29. So she pointed to him. They said, “How can we speak to one who is in the cradle a child?” 30. [Jesus] said, “Indeed, I am the servant of God. He has given me the Scripture and made me a prophet. 278

The Quran 31. And He has made me blessed wherever I am and has enjoined upon me prayer and zakāh as long as I re- main alive 32. And [made me] dutiful to my mother, and He has not made me a wretched tyrant. 33. And peace is on me the day I was born and the day I will die and the day I am raised alive.” 34. That is Jesus, the son of Mary—the word of truth about which they are in dispute. 35. It is not [befitting] for God to take a son; exalted is He! When He decrees an affair, He only says to it, “Be,” and it is. 36. [Jesus said], “And indeed, God is my Lord and your Lord, so worship Him. That is a straight path.” 37. Then the factions differed [concerning Jesus] from among them, so woe to those who disbelieved—from the scene of a tremendous Day. 38. How [clearly] they will hear and see the Day they come to Us, but the wrongdoers today are in clear error. 39. And warn them, [O Muhammad], of the Day of Regret, when the matter will be concluded; and [yet], they are in [a state of] heedlessness, and they do not believe. 40. Indeed, it is We who will inherit the earth and whoever is on it, and to Us they will be returned. 41. And mention in the Book [the story of] Abraham. Indeed, he was a man of truth and a prophet. 42. [Mention] when he said to his father, “O my father, why do you worship that which does not hear and does not see and will not benefit you at all? 43. O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to an even path. 44. O my father, do not worship [i.e., obey] Satan. Indeed Satan has ever been, to the Most Merciful, disobedient. 45. O my father, indeed I fear that there will touch you a punishment from the Most Merciful so you would be to Satan a companion [in Hellfire].” 46. [His father] said, “Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time.” 47. [Abraham] said, “Peace [i.e., safety] will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me. 48. And I will leave you and those you invoke other than God and will invoke my Lord. I expect that I will not be in invocation to my Lord unhappy [i.e., disappointed].” 49. So when he had left them and those they worshipped other than God, We gave him Isaac and Jacob, and each [of them] We made a prophet. 50. And We gave them of Our mercy, and We made for them a mention [i.e., reputation] of high honour. 51. And mention in the Book, Moses. Indeed, he was chosen, and he was a messenger and a prophet. 52. And We called him from the side of the mount at [his] right and brought him near, confiding [to him]. 53. And We gave him out of Our mercy his brother Aaron as a prophet. 54. And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet. 55. And he used to enjoin on his people prayer and zakāh and was to his Lord pleasing [i.e., accepted by Him], 56. And mention in the Book, Idrees. Indeed, he was a man of truth and a prophet. 57. And We raised him to a high station. 58. Those were the ones upon whom God bestowed favor from among the prophets of the descendants of Adam and of those We carried [in the ship] with Noah, and of the descendants of Abraham and Israel [i.e., Jacob], and of those whom We guided and chose. When the verses of the Most Merciful were recited to them, they fell in pros-tration and weeping. 59. But there came after them successors [i.e., later generations] who neglected prayer and pursued desires; so they are going to meet evil— 279

World Literature I: Beginnings to 1650 60. Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all. 61. [Therein are] gardens of perpetual residence which the Most Merciful has promised His servants in the unseen. Indeed, His promise has ever been coming. 62. They will not hear therein any ill speech—only [greetings of] peace—and they will have their provision therein, morning and afternoon. 63. That is Paradise, which We give as inheritance to those of Our servants who were fearing of God. 64. [Gabriel said], “And we [angels] descend not except by the order of your Lord. To Him belongs that before us and that behind us and what is in between. And never is your Lord forgetful— 65. Lord of the heavens and the earth and whatever is between them—so worship Him and have patience for His worship. Do you know of any similarity to Him?” 66. And man [i.e., the disbeliever] says, “When I have died, am I going to be brought forth alive?” 67. Does man not remember that We created him before, while he was nothing? 68. So by your Lord, We will surely gather them and the devils; then We will bring them to be present around Hell upon their knees. 69. Then We will surely extract from every sect those of them who were worst against the Most Merciful in insolence. 70. Then, surely it is We who are most knowing of those most worthy of burning therein. 71. And there is none of you except he will come to it. This is upon your Lord an inevitability decreed. 72. Then We will save those who feared God and leave the wrongdoers within it, on their knees. 73. And when Our verses are recited to them as clear evidences, those who disbelieve say to those who believe, “Which of [our] two parties is best in position and best in association?” 74. And how many a generation have We destroyed before them who were better in possessions and [outward] appearance? 75. Say, “Whoever is in error—let the Most Merciful extend for him an extension [in wealth and time] until, when they see that which they were promised—either punishment [in this world] or the Hour [of resurrec- tion]—they will come to know who is worst in position and weaker in soldiers.” 76. And God increases those who were guided, in guidance, and the enduring good deeds are better to your Lord for reward and better for recourse. 77. Then, have you seen he who disbelieved in Our verses and said, “I will surely be given wealth and children [in the next life]?” 78. Has he looked into the unseen, or has he taken from the Most Merciful a promise? 79. No! We will record what he says and extend [i.e., increase] for him from the punishment extensively. 80. And We will inherit him [in] what he mentions, and he will come to Us alone. 81. And they have taken besides God [false] deities that they would be for them [a source of] honour. 82. No! They [i.e., those “gods”] will deny their worship of them and will be against them opponents [on the Day of Judgement]. 83. Do you not see that We have sent the devils upon the disbelievers, inciting them [to evil] with [constant] incitement? 84. So be not impatient over them. We only count out [i.e., allow] to them a [limited] number. 85. On the Day We will gather the righteous to the Most Merciful as a delegation 86. And will drive the criminals to Hell in thirst 87. None will have [power of] intercession except he who had taken from the Most Merciful a covenant. 88. And they say, “The Most Merciful has taken [for Himself] a son.” 89. You have done an atrocious thing. 280

The Quran 90. The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation 91. That they attribute to the Most Merciful a son. 92. And it is not appropriate for the Most Merciful that He should take a son. 93. There is no one in the heavens and earth but that he comes to the Most Merciful as a servant. 94. He has enumerated them and counted them a [full] counting. 95. And all of them are coming to Him on the Day of Resurrection alone. 96. Indeed, those who have believed and done righteous deeds—the Most Merciful will appoint for them affection. 97. So, [O Muhammad], We have only made it [i.e., the Qur’ān] easy in your tongue [i.e., the Arabic language] that you may give good tidings thereby to the righteous and warn thereby a hostile people. 98. And how many have We destroyed before them of generations? Do you perceive of them anyone or hear from them a sound? Sūrah 55: ar-Rahmān In the Name of God, the Most Compassionate, the Most Merciful 1. The Most Merciful 2. Taught the Qur’ān, 3. Created man, 4. [And] taught him eloquence. 5. The sun and the moon [move] by precise calculation, 6. And the stars and trees prostrate. 7. And the heaven He raised and imposed the balance 8. That you not transgress within the balance. 9. And establish weight in justice and do not make deficient the balance. 10. And the earth He laid [out] for the creatures. 11. Therein is fruit and palm trees having sheaths [of dates] 12. And grain having husks and scented plants. 13. So which of the favors of your Lord would you deny? 14. He created man from clay like [that of] pottery. 15. And He created the jinn from a smokeless flame of fire. 16. So which of the favors of your Lord would you deny? 17. [He is] Lord of the two sunrises and Lord of the two sunsets. 18. So which of the favors of your Lord would you deny? 19. He released the two seas, meeting [side by side]; 20. Between them is a barrier [so] neither of them transgresses. 21. So which of the favors of your Lord would you deny? 22. From both of them emerge pearl and coral. 23. So which of the favors of your Lord would you deny? 24. And to Him belong the ships [with sails] elevated in the sea like mountains. 25. So which of the favors of your Lord would you deny? 26. Everyone upon it [i.e., the earth] will perish, 281

World Literature I: Beginnings to 1650 27. And there will remain the Face of your Lord, Owner of Majesty and Honour. 28. So which of the favors of your Lord would you deny? 29. Whoever is within the heavens and earth asks Him; every day He is in [i.e., bringing about] a matter. 30. So which of the favors of your Lord would you deny? 31. We will attend to you, O prominent beings. 32. So which of the favors of your Lord would you deny? 33. O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from God]. 34. So which of the favors of your Lord would you deny? 35. There will be sent upon you a flame of fire and smoke, and you will not defend yourselves. 36. So which of the favors of your Lord would you deny? 37. And when the heaven is split open and becomes rose-colored like oil— 38. So which of the favors of your Lord would you deny?— 39. Then on that Day none will be asked about his sin among men or jinn. 40. So which of the favors of your Lord would you deny? 41. The criminals will be known by their marks, and they will be seized by the forelocks and the feet. 42. So which of the favors of your Lord would you deny? 43. This is Hell, which the criminals deny. 44. They will go around between it and scalding water, heated [to the utmost degree]. 45. So which of the favors of your Lord would you deny? 46. But for he who has feared the position of his Lord are two gardens— 47. So which of the favors of your Lord would you deny?— 48. Having [spreading] branches. 49. So which of the favors of your Lord would you deny? 50. In both of them are two springs, flowing. 51. So which of the favors of your Lord would you deny? 52. In both of them are of every fruit, two kinds. 53. So which of the favors of your Lord would you deny? 54. [They are] reclining on beds whose linings are of silk brocade, and the fruit of the two gardens is hanging low. 55. So which of the favors of your Lord would you deny? 56. In them are women limiting [their] glances, untouched before them by man or jinn!— 57. So which of the favors of your Lord would you deny?— 58. As if they were rubies and coral. 59. So which of the favors of your Lord would you deny? 60. Is the reward for good [anything] but good? 61. So which of the favors of your Lord would you deny? 62. And below them both [in excellence] are two [other] gardens— 63. So which of the favors of your Lord would you deny?— 64. Dark green [in color]. 65. So which of the favors of your Lord would you deny? 66. In both of them are two springs, spouting. 282

The Quran 67. So which of the favors of your Lord would you deny? 68. In both of them are fruit and palm trees and pomegranates. 69. So which of the favors of your Lord would you deny? 70. In them are good and beautiful women 71. So which of the favors of your Lord would you deny?— 72. Fair ones reserved in pavilions— 73. So which of the favors of your Lord would you deny?— 74. Untouched before them by man or jinni— 75. So which of the favors of your Lord would you deny?— 76. Reclining on green cushions and beautiful fine carpets. 77. So which of the favors of your Lord would you deny? 78. Blessed is the name of your Lord, Owner of Majesty and Honour. Sūrah 76: al-Insān In the Name of God, the Most Compassionate, the Most Merciful 1. Has there [not] come upon man a period of time when he was not a thing [even] mentioned? 2. Indeed, We created man from a sperm-drop mixture that We may try him; and We made him hearing and seeing. 3. Indeed, We guided him to the way, be he grateful or be he ungrateful. 4. Indeed, We have prepared for the disbelievers chains and shackles and a blaze. 5. Indeed, the righteous will drink from a cup [of wine] whose mixture is of Kāfūr, 6. A spring of which the [righteous] servants of God will drink; they will make it gush forth in force [and abundance]. 7. They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread. 8. And they give food in spite of love for it to the needy, the orphan, and the captive, 9. [Saying], “We feed you only for the countenance [i.e., approval] of God. We wish not from you reward or gratitude. 10. Indeed, We fear from our Lord a Day austere and distressful.” 11. So God will protect them from the evil of that Day and give them radiance and happiness 12. And will reward them for what they patiendy endured [with] a garden [in Paradise] and silk [garments]. 13. [They will be] reclining therein on adorned couches. They will not see therein any [burning] sun or [freezing] cold. 14. And near above them are its shades, and its [fruit] to be picked will be lowered in compliance. 15. And there will be circulated among them vessels of silver and cups having been [created] clear [as glass], 16. Clear glasses [made] from silver of which they have determined the measure. 17. And they will be given to drink a cup [of wine] whose mixture is of ginger 18. [From] a fountain within it [i.e., Paradise] named Salsabeel. 19. There will circulate among them young boys made eternal. When you see them, you would think them [as beautiful as] scattered pearls. 20. And when you look there [in Paradise], you will see pleasure and great dominion. 21. Upon them [i.e., the inhabitants] will be green garments of fine silk and brocade. And they will be adorned with bracelets of silver, and their Lord will give them a purifying drink. 283

World Literature I: Beginnings to 1650 22. [And it will be said], “Indeed, this is for you a reward, and your effort has been appreciated.” 23. Indeed, it is We who have sent down to you, [O Muhammad], the Qur’ān progressively. 24. So be patient for the decision of your Lord and do not obey from among them a sinner or ungrateful [dis- believer]. 25. And mention the name of your Lord [in prayer] morning and evening 26. And during the night prostrate to Him and exalt [i.e., praise] Him a long [part of the] night. 27. Indeed, these [disbelievers] love the immediate and leave behind them a grave Day. 28. We have created them and strengthened their forms, and when We will, We can change their likenesses with [complete] alteration. 29. Indeed, this is a reminder, so he who wills may take to his Lord a way. 30. And you do not will except that God wills. Indeed, God is ever Knowing and Wise. 31. He admits whom He wills into His mercy; but the wrongdoers—He has prepared for them a painful pun- ishment. Sūrah 112: al-Ikhlās In the Name of God, the Most Compassionate, the Most Merciful 1. Say, “He is God, [who is] One, 2. God, the Eternal Refuge. 3. He neither begets nor is born, 4. Nor is there to Him any equivalent.” Divani Shamsi Tabriz and Masnavi Jalal al-Din Rumi (1207-1273 C.E.) Persian literature Image 6.3: Rumi | A portrait of Although Rumi was born in Afghanistan and lived in Turkey, his poetry was Rumi (or Molavi, as he is known written mostly in Persian, and his Sufi religious beliefs transcended national bound- in Iran) well-dressed and with a aries. Afghanistan was on the edge of the Persian Empire, and Rumi’s father was a white beard. traditional Islamic religious teacher who trained his son to follow in his footsteps. Author: User “Bellavista1957” When he was forty, Rumi had a religious epiphany when he met Shams, a wandering Source: Wikimedia Commons Sufi, who was about sixty. Rumi became a Sufi, and the outpouring of poetry that License: Public Domain followed was staggering. Sufism combines ideas from Islam, Christianity, and Bud- dhism, and it attempts to achieve union with God: not by logical means (which is beyond the ability of the human mind), but by emotional means. Rumi founded the Mevlevi order of dervishes, sometimes called whirling dervishes because of the spinning dance that they do to achieve a trance-like state. Despite the loss of Shams, who may have been murdered by Rumi’s jealous disciples, Rumi continued to write, amassing over forty thousand couplets of poet- ry over his lifetime. The Divani Shamsi Tabriz is a collection of individual poems, including poems in the ghazal form and the rubaiyat form (which are different ways to group couplets). The Masnavi (also spelled Mathnavi or Mathna- wi) is referred to as the “Quran in Persian”; it was meant to teach his followers the spirit of Sufi Islam, drawing on the Quran, folktales, and anecdotes (among other forms) for the prose sections between the poems. Unlike the Divani Shamsi Tabriz, the Masnavi is a cohesive collection, with a moral to each story. Today Rumi is the most important medieval Persian poet and one of the most widely-read mystical poets. Perhaps in part because of his emphasis on the positive, and his embrace of all religions, Rumi is now the best-selling poet in the United States (Ciabattari). Written by Laura J. Getty 284

Divani Shamsi Tabriz and Masnavi Selections from the Persian Mystics License: Public Domain Jalálu’d-Dín Rúmí, edited by F. Hadland Davis, L. Cranmer-Byng, and S. A. Kapadia Sorrow Quenched In The Beloved Through grief my days are as labour and sorrow. My days move on, hand in hand with anguish. Yet, though my days vanish thus, ‘tis no matter. Do Thou abide, Incomparable Pure One. The Music Of Love Hail to thee, then, O love, sweet madness! Thou who healest all our infirmities! Who art the Physician of our pride and self-conceit! Who art our Plato and our Galen! Love exalts our earthly bodies to heaven, And makes the very hills to dance with joy! O lover, ‘twas Love that gave life to Mount Sinai, When “it quaked, and Moses fell down in a swoon.” Did my Beloved only touch me with His lips, 1 too, like a flute, would burst out into melody. When The Rose Has Faded When the rose has faded and the garden is withered, The song of the nightingale is no longer to be heard. The BELOVED is all in all, the lover only veils Him; The BELOVED is all that lives, the lover a dead thing. When the lover feels no longer love’s quickening, He becomes like a bird who has lost its wings. Alas! How can I retain my senses about me, When the beloved shows not the Light of His countenance? The Silence Of Love Love is the astrolabe of God’s mysteries. A lover may hanker after this love or that love, But at the last he is drawn to the king of Love. However much we describe and explain Love, When we fall in love we are ashamed of our words. Explanation by the tongue makes most things clear, But Love unexplained is better. Earthly Love Essential To The Love Divine In one ‘twas said, “Leave power and weakness alone; Whatever withdraws thine eyes from God is an idol.” In one ‘twas said, “Quench not thy earthy torch, That it may be a light to lighten mankind. If thou neglectest regard and care for it, Thou wilt quench at midnight the lamp of Union.” The Eternal Spendour Of The Beloved Why dost Thou flee from the cries of us on earth? Why pourest Thou sorrow on the heart of the sorrowful? O Thou who, as each new morn dawns from the east, 285

World Literature I: Beginnings to 1650 Art seen uprising anew, like a bright fountain! What excuse makest Thou for Thy witcheries? O Thou whose lips are sweeter than sugar. Thou that ever renewest the life of this old world. Hear the cry of this lifeless body and heart! Woman Woman is a ray of God, not a mere mistress, The Creator’s Self, as it were, not a mere creature! The Divine Union Mustafa became beside himself at that sweet call, His prayer failed on “the night of the early morning halt.” He lifted not head from that blissful sleep, So that his morning prayer was put off till noon. On that, his wedding night, in the presence of his bride. His pure soul attained to kiss her hands. Love and mistress are both veiled and hidden. Impute it not a fault if I call Him “Bride.” “He Knows About It All” He who is from head to foot a perfect rose or lily. To him spring brings rejoicing. The useless thorn desires the autumn, That autumn may associate itself with the garden; And hide the rose’s beauty and the thorn’s shame, That men may not see the bloom of the one and the other’s shame; That common stone and pure ruby may appear all as one. Resignation True, the Gardener knows the difference in the autumn, But the sight of One is better than the world’s sight. Image 6.4: Jalal al-Din Rumi Mathnavi-i Resignation The Way To Prefection Ma’navi | The pages of a Persian manuscript. Whoso recognises and confesses his own defects Author: Hussain ibn Shaikh ‘Ali Is hastening in the way that leads to Perfection! Source: Wikimedia Commons But he advances not towards the Almighty License: Public Domain Who fancies himself to be perfect. Love The Source Of Light Rather Than Vanishing Form Whatsoever is perceived by sense He annuls, But He stablishes that which is hidden from the senses. The lover’s love is visible, his Beloved hidden. The Friend is absent, the distraction He causes present. Renounce these affections for outward forms, Love depends not on outward form or face. Whatever is beloved is not a mere empty form, Whether your beloved be of the earth or heaven. Whatever is the form you have fallen in love with— Why do you forsake it the moment life leaves it? 286

Divani Shamsi Tabriz and Masnavi The Religion Of Love The form is still there; whence then this disgust at it? Ah! lover, consider well what is really your beloved. If a thing perceived by outward senses is the beloved, Then all who retain their senses must still love it; And since Love increases constancy, How can constancy fail while form abides? But the truth is, the sun’s beams strike the wall. And the wall only reflects that borrowed light. Why give your heart to mere stones, simpleton? Go! Seek the Source of Light which shineth alway! The Religion Of Love The sect of lovers is distinct from all others, Lovers have a religion and a faith of their own. Though the ruby has no stamp, what matters it? Love is fearless in the midst of the sea of fear. “Pain Is Treasure” Pain is a treasure, for it contains mercies; The kernel is soft when the rind is scraped off. Image 6.5: Masnavi | Pages of a Persian manuscript with beautiful blue decorations around the text. Author: Georges Jansoone Source: Wikimedia Commons License: CC BY 3.0 287

World Literature I: Beginnings to 1650 Selections from the Flowers of the Persian Poets License: Public Domain Jalálu’d-Dín Rúmí, edited by Nathan Haskell Dole and Belle M. Walker “I To Myself Am Unknown” Lo, for I to myself am unknown, now in God’s name what must I do? I adore not the Cross nor the Crescent, I am not a Gianour nor a Jew. East nor West land nor sea is my home, I have kin nor with angel nor gnome, I am wrought not of fire nor of foam, I am shaped not of dust nor of dew. I was born not in China afar, not in Saqsin and not in Bulghar; Not in India, where five rivers are, nor ‘Iraq nor Khorasan I grew. Not in this world nor that world I dwell, not in Paradise, neither in Hell; Not from Eden and Rizwan I fell, not from Adam my lineage I drew. In a place beyond uttermost Place, in a tract without shadow of trace, Soul and body transcending, I live in the soul of my Loved One anew! Shahnameh Abu’l-Qasim Ferdowsi (ca. 935-ca. 1020 C.E.) Begun ca. 977 and finished 1010 C.E. Iran Ferdowsi’s Shahnameh, or Book of Kings, is an epic that includes other material, stretching from the creation of the world, through the legendary heroes that are the protagonists of epic literature, to the historical kings of Persia (modern-day Iran) up to the Muslim invasion. Written in classical Persian, with very few Arabic words, the Shahnameh records the history of Persia at a time when its traditions were changing. The characters in the epic follow Zoroastrianism, the state religion of Persia from at least 1000 B.C.E. (and perhaps as early as 1500 B.C.E.) until the Muslim invasion in 650 C.E. Zoroastrianism is monotheistic; the one god is Ahura Mazda (also called Hormozd in the text), who is challenged by an evil spirit named Angra Mainyu (also called Ahriman in the text). In the story of “Sekander” (Alexander the Great), Ferdowsi rewrites history, making Alexander the (secret) son of a Persian king, so that his conquest of the Persian Empire is an internal struggle, rather than a Persian defeat by an outside invader. In “Rudabeh,” the meeting of Rudabeh and her true love includes the earliest written reference to a Rapunzel-like scene in literature. The other selection is from the story of Rostam and his son Sohrab, one of the most famous and frequently translated sections in the epic because of its subject matter: a father and son who unknowingly end up on opposite sides on a battlefield. Written by Laura J. Getty “The Shah Nameh from Persian Literature, Volume 1 License: Public Domain Firdusi, translated by James Atkinson “Rúdábeh The chief of Kábul was descended from the family of Zohák. He was named Mihráb, and to secure the safety of his state, paid annual tribute to Sám. Mihráb, on the arrival of Zál, went out of the city to see him, and was hospita- bly entertained by the young hero, who soon discovered that he had a daughter of wonderful attractions. Her name Rúdábeh; screened from public view, Her countenance is brilliant as the sun; From head to foot her lovely form is fair As polished ivory. Like the spring, her cheek Presents a radiant bloom,—in stature tall, And o’er her silvery brightness, richly flow 288

Shahnameh Dark musky ringlets clustering to her feet. She blushes like the rich pomegranate flower; Her eyes are soft and sweet as the narcissus, Her lashes from the raven’s jetty plume Have stolen their blackness, and her brows are bent Like archer’s bow. Ask ye to see the moon? Look at her face. Seek ye for musky fragrance? She is all sweetness. Her long fingers seem Pencils of silver, and so beautiful Her presence, that she breathes of Heaven and love. Such was the description of Rúdábeh, which inspired the Image 6.6: Statue of Ferdowsi | Marble statue heart of Zál with the most violent affection, and imagination of Ferdowsi seated. added to her charms. Author: User “Harlock81” Source: Wikimedia Commons Mihráb again waited on Zál, who received him graciously, License: CC BY-SA 3.0 and asked him in what manner he could promote his wishes. Mihráb said that he only desired him to become his guest at a banquet he intended to invite him to; but Zál thought proper to refuse, because he well knew, if he accepted an invitation of the kind from a relation of Zohák, that his father Sám and the King of Persia would be offended. Mihráb returned to Kábul disap- pointed, and having gone into his harem, his wife, Síndokht, inquired after the stranger from Zábul, the white-headed son of Sám. She wished to know what he was like, in form and feature, and what account he gave of his sojourn with the Símúrgh. Mihráb described him in the warmest terms of admiration—he was valiant, he said, accomplished and handsome, with no other defect than that of white hair. And so boundless was his praise, that Rúdábeh, who was present, drank every word with avidity, and felt her own heart warmed into admiration and love. Full of emotion, she afterwards said privately to her attendants: “To you alone the secret of my heart I now unfold; to you alone confess The deep sensations of my captive soul. I love, I love; all day and night of him I think alone—I see him in my dreams— You only know my secret—aid me now, And soothe the sorrows of my bursting heart.” The attendants were startled with this confession and entreaty, and ventured to remonstrate against so preposter- ous an attachment. “What! hast thou lost all sense of shame, All value for thy honored name! That thou, in loveliness supreme, Of every tongue the constant theme, Should choose, and on another’s word. The nursling of a Mountain Bird! A being never seen before, Which human mother never bore! And can the hoary locks of age, A youthful heart like thine engage? Must thy enchanting form be prest To such a dubious monster’s breast? And all thy beauty’s rich array, Thy peerless charms be thrown away?” 289

World Literature I: Beginnings to 1650 This violent remonstrance was more calculated to rouse the indignation of Rúdábeh than to induce her to change her mind. It did so. But she subdued her resentment, and again dwelt upon the ardor of her passion. “My attachment is fixed, my election is made, And when hearts are enchained ‘tis in vain to upbraid. Neither Kízar nor Faghfúr I wish to behold, Nor the monarch of Persia with jewels and gold; All, all I despise, save the choice of my heart, And from his beloved image I never can part. Call him aged, or young, ‘tis a fruitless endeavour To uproot a desire I must cherish for ever; Call him old, call him young, who can passion control? Ever present, and loved, he entrances my soul. ‘Tis for him I exist—him I worship alone, And my heart it must bleed till I call him my own.” As soon as the attendants found that Rúdábeh’s attachment was deeply fixed, and not to be removed, they changed their purpose, and became obedient to her wishes, anxious to pursue any measure that might bring Zál and their mistress together. Rúdábeh was delighted with this proof of their regard. It was spring-time, and the attendants repaired towards the halting-place of Zál, in the neighborhood of the city. Their occupation seemed to be gathering roses along the romantic banks of a pellucid streamlet, and when they purposely strayed opposite the tent of Zál, he observed them, and asked his friends—why they presumed to gather roses in his garden. He was told that they were damsels sent by the moon of Kábulistán from the palace of Mihráb to gather roses, and upon hearing this his heart was touched with emotion. He rose up and rambled about for amusement, keeping the direction of the river, followed by a servant with a bow. He was not far from the damsels, when a bird sprung up from the water, which he shot, upon the wing, with an arrow. The bird happened to fall near the rose-gatherers, and Zál ordered his servant to bring it to him. The attendants of Rúdábeh lost not the opportunity, as he approached them, to inquire who the archer was. “Know ye not,” answered the servant, “that this is Ním-rúz, the son of Sám, and also called Dustán, the greatest warrior ever known.” At this the damsels smiled, and said that they too belonged to a person of distinction—and not of inferior worth—to a star in the palace of Mihráb. “We have come from Kábul to the King of Zábulistán, and should Zál and Rúdábeh be of equal rank, her ruby lips may become acquainted with his, and their wished-for union be effected.” When the servant returned, Zál was immediately informed of the conversation that had taken place, and in consequence presents were prepared. They who to gather roses came—went back With precious gems—and honorary robes; And two bright finger-rings were secretly Sent to the princess. Then did the attendants of Rúdábeh exult in the success of their artifice, and say that the lion had come into their toils. Rúdábeh herself, however, had some fears on the subject. She anxiously sought to know exactly the personal appearance of Zál, and happily her warmest hopes were realized by the description she received. But one difficulty remained—how were they to meet? How was she to see with her own eyes the man whom her fancy had depicted in such glowing colors? Her attendants, sufficiently expert at intrigue, soon contrived the means of gratify- ing her wishes. There was a beautiful rural retreat in a sequestered situation, the apartments of which were adorned with pictures of great men, and ornamented in the most splendid manner. To this favorite place Rúdábeh retired, and most magnificently dressed, awaiting the coming of Zál, whom her attendants had previously invited to repair thither as soon as the sun had gone down. The shadows of evening were falling as he approached, and the enam- oured princess thus addressed him from her balcony:— “May happiness attend thee ever, thou, Whose lucid features make this gloomy night Clear as the day; whose perfume scents the breeze; Thou who, regardless of fatigue, hast come On foot too, thus to see me—” Hearing a sweet voice, he looked up, and beheld a bright face in the balcony, and he said to the beautiful vision: 290

Shahnameh “How often have I hoped that Heaven Would, in some secret place display Thy charms to me, and thou hast given My heart the wish of many a day; For now thy gentle voice I hear, And now I see thee—speak again! Speak freely in a willing ear, And every wish thou hast obtain.” Not a word was lost upon Rúdábeh, and she soon accomplished her object. Her hair was so luxuriant, and of such a length, that casting it loose it flowed down from the balcony; and, after fastening the upper part to a ring, she requested Zál to take hold of the other end and mount up. He ardently kissed the musky tresses, and by them quickly ascended. Then hand in hand within the chambers they Gracefully passed.—Attractive was the scene, The walls embellished by the painter’s skill, And every object exquisitely formed, Sculpture, and architectural ornament, Fit for a king. Zál with amazement gazed Upon what art had done, but more he gazed Upon the witching radiance of his love, Upon her tulip cheeks, her musky locks, Breathing the sweetness of a summer garden; Upon the sparkling brightness of her rings, Necklace, and bracelets, glittering on her arms. His mien too was majestic—on his head He wore a ruby crown, and near his breast Was seen a belted dagger. Fondly she With side-long glances marked his noble aspect, The fine proportions of his graceful limbs, His strength and beauty. Her enamoured heart Suffused her cheek with blushes, every glance Increased the ardent transports of her soul. So mild was his demeanour, he appeared A gentle lion toying with his prey. Long they remained rapt in admiration Of each other. At length the warrior rose, And thus addressed her: “It becomes not us To be forgetful of the path of prudence, Though love would dictate a more ardent course, How oft has Sám, my father, counselled me, Against unseeming thoughts,—unseemly deeds,— Always to choose the right, and shun the wrong. How will he burn with anger when he hears This new adventure; how will Minúchihr Indignantly reproach me for this dream! This waking dream of rapture! but I call High Heaven to witness what I now declare— Whoever may oppose my sacred vows, I still am thine, affianced thine, for ever.” And thus Rúdábeh: “Thou hast won my heart, And kings may sue in vain; to thee devoted, Thou art alone my warrior and my love.” Thus they exclaimed,—then Zál with fond adieus 291

World Literature I: Beginnings to 1650 Softly descended from the balcony, And hastened to his tent. As speedily as possible he assembled together his counsellors and Múbids to obtain their advice on the present extraordinary occasion, and he represented to them the sacred importance of encouraging matrimonial alliances. For marriage is a contract sealed by Heaven— How happy is the Warrior’s lot, amidst His smiling children; when he dies, his son Succeeds him, and enjoys his rank and name. And is it not a glorious thing to say— This is the son of Zál, or this of Sám, The heir of his renowned progenitor? He then related to them the story of his love and affection for the daughter of Mihráb; but the Múbids, well knowing that the chief of Kábul was of the family of Zohák, the serpent-king, did not approve the union desired, which excited the indignation of Zál. They, however, recommended his writing a letter to Sám, who might, if he thought proper, refer the matter to Minúchihr. The letter was accordingly written and despatched, and when Sám received it, he immediately referred the question to his astrologers, to know whether the nuptials, if solemnized between Zál and Rúdábeh, would be prosperous or not. They foretold that the nuptials would be prosperous, and that the issue would be a son of wonderful strength and power, the conqueror of the world. This announcement delighted the heart of the old warrior, and he sent the messenger back with the assurance of his approbation of the proposed union, but requested that the subject might be kept concealed till he returned with his army from the expedition to Karugsár, and was able to consult with Minúchihr. Zál, exulting at his success, communicated the glad tidings to Rúdábeh by their female emissary, who had hith- erto carried on successfully the correspondence between them. But as she was conveying an answer to this welcome news, and some presents to Zál, Síndokht, the mother of Rúdábeh, detected her, and, examining the contents of the packet, she found sufficient evidence, she thought, of something wrong. “What treachery is this? What have we here! Sirbund and male attire? Thou, wretch, confess! Disclose thy secret doings.” The emissary, however, betrayed nothing; but declared that she was a dealer in jewels and dresses, and had been only showing her merchandise to Rúdábeh. Síndokht, in extreme agitation of mind, hastened to her daughter’s apartment to ascertain the particulars of this affair, when Rúdábeh at once fearlessly acknowledged her unalterable affection for Zál, “I love him so devotedly, all day, All night my tears have flowed unceasingly; And one hair of his head I prize more dearly Than all the world beside; for him I live; And we have met, and we have sat together, And pledged our mutual love with mutual joy And innocence of heart.” Rúdábeh further informed her of Sám’s consent to their nuptials, which in some degree satisfied the mother. But when Mihráb was made acquainted with the arrangement, his rage was unbounded, for he dreaded the resent- ment of Sám and Minúchihr when the circumstances became fully known to them. Trembling with indignation he drew his dagger, and would have instantly rushed to Rúdábeh’s chamber to destroy her, had not Síndokht fallen at his feet and restrained him. He insisted, however, on her being brought before him; and upon his promise not to do her any harm, Síndokht complied. Rúdábeh disdained to take off her ornaments to appear as an offender and a sup- plicant, but, proud of her choice, went into her father’s presence, gayly adorned with jewels, and in splendid apparel. Mihráb received her with surprise. “Why all this glittering finery? Is the devil United to an angel? When a snake 292

Shahnameh Is met with in Arabia, it is killed!” But Rúdábeh answered not a word, and was permitted to retire with her mother. When Minúchihr was apprised of the proceedings between Zál and Rúdábeh, he was deeply concerned, antici- pating nothing but confusion and ruin to Persia from the united influence of Zál and Mihráb. Feridún had purified the world from the abominations of Zohák, and as Mihráb was a descendant of that merciless tyrant, he feared that some attempt would be made to resume the enormities of former times; Sám was therefore required to give his advice on the occasion. The conqueror of Karugsár and Mázinderán was received on his return with cordial rejoicings, and he charmed the king with the story of his triumphant success. The monarch against whom he had fought was descended, on the mother’s side, from Zohák, and his Demon army was more numerous than ants, or clouds of locusts, covering mountain and plain. Sám thus proceeded in his description of the conflict. “And when he heard my voice, and saw what deeds I had performed, approaching me, he threw His noose; but downward bending I escaped, And with my bow I showered upon his head Steel-pointed arrows, piercing through the brain; Then did I grasp his loins, and from his horse Cast him upon the ground, deprived of life. At this, the demons terrified and pale, Shrunk back, some flying to the mountain wilds, And others, taken on the battle-field, Became obedient to the Persian king.” Minúchihr, gratified by this result of the expedition, appointed Sám to a new enterprise, which was to destroy Kábul by fire and sword, especially the house of Mihráb; and that ruler, of the serpent-race, and all his adherents were to be put to death. Sám, before he took leave to return to his own government at Zábul, tried to dissuade him from this violent exercise of revenge, but without making any sensible impression upon him. Meanwhile the vindictive intentions of Minúchihr, which were soon known at Kábul, produced the great- est alarm and consternation in the family of Mihráb. Zál now returned to his father, and Sám sent a letter to Minúchihr, again to deprecate his wrath, and appointed Zál the messenger. In this letter Sám enumerates his ser- vices at Karugsár and Mázinderán, and especially dwells upon the destruction of a prodigious dragon. “I am thy servant, and twice sixty years Have seen my prowess. Mounted on my steed, Wielding my battle-axe, overthrowing heroes, Who equals Sám, the warrior? I destroyed The mighty monster, whose devouring jaws Unpeopled half the land, and spread dismay From town to town. The world was full of horror, No bird was seen in air, no beast of prey In plain or forest; from the stream he drew The crocodile; the eagle from the sky. The country had no habitant alive, And when I found no human being left, I cast away all fear, and girt my loins, And in the name of God went boldly forth, Armed for the strife. I saw him towering rise, Huge as a mountain, with his hideous hair Dragging upon the ground; his long black tongue Shut up the path; his eyes two lakes of blood; And, seeing me, so horrible his roar, The earth shook with affright, and from his mouth A flood of poison issued. Like a lion Forward I sprang, and in a moment drove A diamond-pointed arrow through his tongue, 293

World Literature I: Beginnings to 1650 Fixing him to the ground. Another went Down his deep throat, and dreadfully he writhed. A third passed through his middle. Then I raised My battle-axe, cow-headed, and with one Tremendous blow, dislodged his venomous brain, And deluged all around with blood and poison. There lay the monster dead, and soon the world Regained its peace and comfort. Now I’m old, The vigour of my youth is past and gone, And it becomes me to resign my station, To Zál, my gallant son.” Mihráb continued in such extreme agitation, that in his own mind he saw no means of avoiding the threat- ened desolation of his country but by putting his wife and daughter to death. Síndokht however had a better resource, and suggested the expediency of waiting upon Sám herself, to induce him to forward her own views and the nuptials between Zál and Rúdábeh. To this Mihráb assented, and she proceeded, mounted on a richly capar- isoned horse, to Zábul with most magnificent presents, consisting of three hundred thousand dínars; ten horses with golden, and thirty with silver, housings; sixty richly attired damsels, carrying golden trays of jewels and musk, and camphor, and wine, and sugar; forty pieces of figured cloth; a hundred milch camels, and a hundred others for burden; two hundred Indian swords, a golden crown and throne, and four elephants. Sám was amazed and embar- rassed by the arrival of this splendid array. If he accepted the presents, he would incur the anger of Minúchihr; and if he rejected them, Zál would be disappointed and driven to despair. He at length accepted them, and concurred in the wishes of Síndokht respecting the union of the two lovers. When Zál arrived at the court of Minúchihr, he was received with honor, and the letter of Sám being read, the king was prevailed upon to consent to the pacific proposals that were made in favor of Mihráb, and the nuptials. He too consulted his astrologers, and was informed that the offspring of Zál and Rúdábeh would be a hero of matchless strength and valor. Zál, on his return through Kábul, had an interview with Rúdábeh, who welcomed him in the most rapturous terms:— Be thou for ever blest, for I adore thee, And make the dust of thy fair feet my pillow. In short, with the approbation of all parties the marriage at length took place, and was celebrated at the beauti- ful summer-house where first the lovers met. Sám was present at Kábul on the happy occasion, and soon afterwards returned to Sístán, preparatory to resuming his martial labors in Karugsár and Mázinderán. As the time drew near that Rúdábeh should become a mother, she suffered extremely from constant indisposi- tion, and both Zál and Síndokht were in the deepest distress on account of her precarious state. The cypress leaf was withering; pale she lay, Unsoothed by rest or sleep, death seemed approaching. At last Zál recollected the feather of the Símúrgh, and followed the instructions which he had received, by placing it on the fire. In a moment darkness surrounded them, which was, however, immediately dispersed by the sudden appearance of the Símúrgh. “Why,” said the Símúrgh, “do I see all this grief and sorrow? Why are the tear- drops in the warrior’s eyes? A child will be born of mighty power, who will become the wonder of the world.” The Símúrgh then gave some advice which was implicitly attended to, and the result was that Rúdábeh was soon out of danger. Never was beheld so prodigious a child. The father and mother were equally amazed. They called the boy Rustem. On the first day he looked a year old, and he required the milk of ten nurses. A likeness of him was immediately worked in silk, representing him upon a horse, and armed like a warrior, which was sent to Sám, who was then fighting in Mázinderán, and it made the old champion almost delirious with joy. At Kábul and Zábul there was nothing but feasting and rejoicing, as soon as the tidings were known, and thousands of dínars were given away in charity to the poor. When Rustem was five years of age, he ate as much as a man, and some say that even in his third year he rode on horseback. In his eighth year he was as powerful as any hero of the time. In beauty of form and in vigour of limb, No mortal was ever seen equal to him. 294

Shahnameh Both Sám and Mihráb, though far distant from the scene of felicity, were equally anxious to proceed to Zábu- listán to behold their wonderful grandson. Both set off, but Mihráb arrived first with great pomp, and a whole army for his suite, and went forth with Zál to meet Sám, and give him an honorable welcome. The boy Rustem was mounted on an elephant, wearing a splendid crown, and wanted to join them, but his father kindly prevented him undergoing the inconvenience of alighting. Zál and Mihráb dismounted as soon as Sám was seen at a distance, and performed the ceremonies of an affectionate reception. Sám was indeed amazed when he did see the boy, and show- ered blessings on his head. Afterwards Sám placed Mihráb on his right hand, and Zál on his left, and Rustem before him, and began to converse with his grandson, who thus manifested to him his martial disposition. “Thou art the champion of the world, and I The branch of that fair tree of which thou art The glorious root: to thee I am devoted, But ease and leisure have no charms for me; Nor music, nor the songs of festive joy. Mounted and armed, a helmet on my brow, A javelin in my grasp, I long to meet The foe, and cast his severed head before thee.” Then Sám made a royal feast, and every apartment in his palace was richly decorated, and resounded with mirth and rejoicing. Mihráb was the merriest, and drank the most, and in his cups saw nothing but himself, so vain had he become from the countenance he had received. He kept saying:— “Now I feel no alarm about Sám or Zál-zer, Nor the splendour and power of the great Minúchihr; Whilst aided by Rustem, his sword, and his mace, Not a cloud of misfortune can shadow my face. All the laws of Zohák I will quickly restore, And the world shall be fragrant and blest as before.” This exultation plainly betrayed the disposition of his race; and though Sám smiled at the extravagance of Mihráb, he looked up towards Heaven, and prayed that Rustem might not prove a tyrant, but be continually active in doing good, and humble before God. Upon Sám departing, on his return to Karugsár and Mázinderán, Zál went with Rustem to Sístán, a province dependent on his government, and settled him there. The white elephant, belonging to Minúchihr, was kept at Sístán. One night Rustem was awakened out of his sleep by a great noise, and cries of distress when starting up and inquiring the cause, he was told that the white elephant had got loose, and was trampling and crushing the people to death. In a moment he issued from his apartment, brandishing his mace; but was soon stopped by the servants, who were anxious to expostulate with him against venturing out in the darkness of night to encounter a ferocious elephant. Impatient at being thus interrupted he knocked down one of the watchmen, who fell dead at his feet, and the others running away, he broke the lock of the gate, and escaped. He immediately opposed himself to the enor- mous animal, which looked like a mountain, and kept roaring like the River Nil. Regarding him with a cautious and steady eye, he gave a loud shout, and fearlessly struck him a blow, with such strength and vigor, that the iron mace was bent almost double. The elephant trembled, and soon fell exhausted and lifeless in the dust. When it was com- municated to Zál that Rustem had killed the animal with one blow, he was amazed, and fervently returned thanks to heaven. He called him to him, and kissed him, and said: “My darling boy, thou art indeed unequalled in valor and magnanimity.” Then it occurred to Zál that Rustem, after such an achievement, would be a proper person to take vengeance on the enemies of his grandfather Narímán, who was sent by Feridún with a large army against an enchanted fort situated upon the mountain Sipund, and who whilst endeavoring to effect his object, was killed by a piece of rock thrown down from above by the besieged. The fort, which was many miles high, inclosed beautiful lawns of the freshest verdure, and delightful gardens abounding with fruit and flowers; it was also full of treasure. Sám, on hear- ing of the fate of his father, was deeply afflicted, and in a short time proceeded against the fort himself; but he was surrounded by a trackless desert. He knew not what course to pursue; not a being was ever seen to enter or come out of the gates, and, after spending months and years in fruitless endeavors, he was compelled to retire from the appalling enterprise in despair. “Now,” said Zál to Rustem, “the time is come, and the remedy is at hand; thou art yet unknown, and may easily accomplish our purpose.” Rustem agreed to the proposed adventure, and according to 295

World Literature I: Beginnings to 1650 his father’s advice, assumed the dress and character of a salt-merchant, prepared a caravan of camels, and secreted arms for himself and companions among the loads of salt. Everything being ready they set off, and it was not long before they reached the fort on the mountain Sipund. Salt being a precious article, and much wanted, as soon as the garrison knew that it was for sale, the gates were opened; and then was Rustem seen, together with his warriors, surrounded by men, women, and children, anxiously making their purchases, some giving clothes in exchange, some gold, and some silver, without fear or suspicion. But when the night came on, and it was dark, Rustem impatient drew his warriors forth, And moved towards the mansion of the chief— But not unheard. The unaccustomed noise, Announcing warlike menace and attack, Awoke the Kotwál, who sprung up to meet The peril threatened by the invading foe. Rustem meanwhile uplifts his ponderous mace, And cleaves his head, and scatters on the ground The reeking brains. And now the garrison Are on the alert, all hastening to the spot Where battle rages; midst the deepened gloom Flash sparkling swords, which show the crimson earth Bright as the ruby. Rustem continued fighting with the people of the fort all night, and just as morning dawned, he discovered the chief and slew him. Those who survived, then escaped, and not one of the inhabitants remained within the walls alive. Rustem’s next object was to enter the governor’s mansion. It was built of stone, and the gate, which was made of iron, he burst open with his battle-axe, and advancing onward, he discovered a temple, constructed with infinite skill and science, beyond the power of mortal man, and which contained amazing wealth, in jewels and gold. All the warriors gathered for themselves as much treasure as they could carry away, and more than imagination can conceive; and Rustem wrote to Zál to know his further commands on the subject of the capture. Zál, overjoyed at the result of the enterprise, replied: Thou hast illumed the soul of Narímán, Now in the blissful bowers of Paradise, By punishing his foes with fire and sword. He then recommended him to load all the camels with as much of the invaluable property as could be removed, and bring it away, and then burn and destroy the whole place, leaving not a single vestige; and the command having been strictly complied with, Rustem retraced his steps to Zábulistán. On his return Zál pressed him to his heart, And paid him public honors. The fond mother Kissed and embraced her darling son, and all Uniting, showered their blessings on his head. Story of Sohráb 5 O ye, who dwell in Youth’s inviting bowers, 10 Waste not, in useless joy, your fleeting hours, But rather let the tears of sorrow roll, And sad reflection fill the conscious soul. For many a jocund spring has passed away, And many a flower has blossomed, to decay; And human life, still hastening to a close, Finds in the worthless dust its last repose. Still the vain world abounds in strife and hate, And sire and son provoke each other’s fate; 296