struck up a hymn, and commenced a holy dance. Soon after this, the bearers recovered the use of their limbs, and found themselves able to proceed. All now went well, and the interment was completed.

That same night, a holy man of the fraternity saw Kirā Khātūn in heaven near to her husband.1 He inquired of her concerning the arrestation of the funeral. She informed him thus: "The day previous, a man and a woman had been stoned to death at that gate for the sin of adultery. I took compassion on them, interceded for their forgiveness, and obtained for them admittance to paradise. My preoccupation in their cause was the reason of the delay met with by the funeral procession."

15.

One day, while Jelal was yet living, Satan appeared in person to Husāmu-'d-Dīn, and complained bitterly of the torments inflicted on him by the continuous pious exercises of Jelal. He said that such was his deep reverence for Jelal and his followers, that he dared not attempt to seduce one of them; and that, had he known that, of the seed of Adam, so holy a race of men were to spring, he never would have tempted the father of mankind. He further added: "I entertain a hope that the kindness of heart of his sons will lead them to intercede with Jelal for me, and so obtain my eventual release and salvation."

Husām related this occurrence to Jelāl, who smiled, and said: "There is reason to hope that he need not despair. God forbid that he should despair!

16.

Whenever the grandees of Qonya entertained a desire to have an audience of the Sheykh Shemsu-'d-Din of Tebriz, during his lifetime, they used to request Husam to beg

1 This anecdote directly contradicts the foolish idea, so common in Europe, that, in the religious system

of Islam, women are held to have no souls, and no hope of paradise.

Jelal to intercede for them with Shems, and so obtain for them the desired interview.

Jelāl and Husām used to tax those nobles for this favour, according to their means and circumstances.

On one occasion the Grand Vazīr solicited an audience, and was taxed at forty thousand pieces of silver; which, after much chaffering, was reduced to thirty thousand.

At his audience with Shems, the Vazir was so charmed with the mysteries revealed to him, that, on his return therefrom, he voluntarily sent the ten thousand pieces of silver to Husām, which had been abated from the sum originally fixed.

These monies were always expended by Husām, as he saw fit, in relieving the necessities of the holy community, and the families of Jelal, the Goldbeater, and their various dependants.

CHAPTER VII.

The Sultan of them who attain to the Truth, in whom are manifested the mysteries of Positive Knowledge, Baha'u'l-Haqqiwa-'d-Dîn,1 El Veled.

I.

WHILE Sultan Veled was yet a child, his father, Jelalu-'dDīn, was once discoursing on the miracle of the rod of Moses, which swallowed up the rods and other engines of Pharaoh's magicians, related to have been in such quantities as to form seventy camel-loads, and yet that staff became no thicker or longer than before.

Turning to Sultan Veled, his father asked how this could be, and to what it could be likened for the sake of illustration.

The child at once replied: "In a very dark night, if a lighted taper be brought into a large room or hall, it instantly devours all the darkness, and yet remains a little taper."

Jelal jumped up from his seat, ran to his son, took the child to his bosom, kissed him with effusion, and then said: "May God bless thee, my child! Verily, thou hast strung a pearl of the very first water on the string of illustration."

2.

Sultan Veled's elder brother, 'Ala'u-'d-Din, was killed in the tumult for which the police authorities of Qonya put to death the Sheykh Shemsu-'d-Din of Tebriz. Sultan Veled ruled the dervish community, in room of his father 1 The Beauty of the Truth and of the Religion (of Islām).

(after the death of Husāmu-'d-Din), for many years (from A.H. 683 to 712, being twenty-nine lunar years). He composed three volumes of poetry in couplets, like the Mesnevi (hence styled Mesneviyat, Mesnevian Poems), and a volume (Dīvān) of odes in the Arabian style, arranged in the alphabetical order of their rhymes.

3.

It is related that when Husāmu-'d-Dīn was in his last illness, Sultan Veled came to visit him. Finding the sickness was unto death, he began to wail and lament, asking what would become of himself after the removal of so dear a friend and so able a director.

Husām collected himself, and, leaning on Sultan Veled, sat up. He then addressed the latter thus: "Be of good cheer, and let not thy heart be dismayed through my departure in the body. In another form, I will ever be near thee still. Thou shalt never be in need of counsel from another. In all difficulties and troubles that may beset thee, I will always be present, and in the visions of the night will I solve every doubt, and direct thee in each matter, whether it relate to the spirit and religion, or whether it pertain to the flesh and mundane affairs. Whenever thou shalt receive counsel in this manner, know of a surety that it is I who suggest it to thee-it will be none. other than I myself. I will show myself to thee in thy visions; and I will be thy counsel and thy guide."

Sultan Veled was the first who narrated his dreams in his poems. Seek them there; there shalt thou find them consigned.

4.

One day a great man asked Sultan Veled whether God ever speaks to His servant-man.

This inquirer had frequently had the idea to send an offering to Sultan Veled; but had hesitated between a gift of money and one of Indian muslins.

Sultan Veled answered his inquiry thus: "God does. certainly speak to His servants. And as to the method by which He addresses them, I will relate to thee an anecdote."

"There was in Balkh a preacher, who was also one of God's most precious saints. He had many disciples, who loved him dearly. I heard him once say, during one of his discourses: 'Long hath God spoken to you in words; but you will not hearken to Him. This conduct is strangely improper on the part of obsequious servants. In God's name, therefore, I warn you that you ought to hearken to God's words, and yield obedience to His commands.'

"Just then, a dervish in the congregation stood up, and begged that some one would bestow on him a handkerchief.

“A merchant, who was seated in a corner of the mosque, thrice conceived the resolve to give the dervish a handkerchief; but thrice he failed to carry that design into effect.

That merchant now rose, and, addressing the preacher, said: 'Sir, how does God speak to His servants? Pray explain this, that the method may be known unto us.'

"The preacher answered: For one handkerchief, God does not speak more than three times!'

"The merchant was petrified. He cried aloud, and cast himself at the feet of the preacher. What he had thrice resolved to do, and had not performed, he now carried out, giving a handkerchief to the dervish, and professing himself a disciple to the preacher."

Now," added Sultan Veled, "I say unto thee, O grandee, do thou also hearken unto the words of God. Give the Indian handkerchiefs, and distribute also the money. When thou shalt have hearkened to the words of God, He will listen also to that which thou mayest say unto Him. All thou mayest ask of Him, God will give thee; and whatsoever thou seekest of Him, thou shalt find."