THE
MIRACLE
PLAY
OF
HASAN
AND
HUSAIN
SIR LEWIS PELLY
VOL. L
સમા
WOLLASTON
PK
6970
434
ES
1879
V.I

MAYNARD
DAUCHY
FOLL
HIS BOOK
JOSEPH MCDONOUGH
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ALBANY -N.Y.
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•
THE MIRACLE PLAY
OF
HASAN AND HUSAIN,
COLLECTED FROM ORAL TRADITION
BY
COLONEL SIR LEWIS PELLY, K.C.B., K.C.S.I.,
FORMERLY SERVING IN PERSIA AS SECRETARY OF LEGATION,
AND POLITICAL RESIDENT IN THE PERSIAN GULF.
REVISED WITH EXPLANATORY NOTES BY
ARTHUR N. WOLLASTON,
H.M. INDIAN (HOME) SERVICE, TRANSLATOR OF THE "ANWAR-I-SUHAILI,” ETC.
VOL. I.
LONDON:
WM. H. ALLEN AND CO., 13 WATERLOO PLACE.
PUBLISHERS TO THE INDIA OFFICE.
1879.
-
PK
6470
·H34
ES
1879
V.I
LONDON:
PRINTED BY W. H. ALLEN AND CO., 13 WATERLOO place,
!
Near East
Class
12-9-53
85153
20.
PREFACE.
If the success of a drama is to be measured by the effects
which it produces upon the people for whom it is composed,
or upon the audiences before whom it is represented, no play
has ever surpassed the tragedy known in the Mussulman world
as that of Hasan and Husain. Mr. Mathew Arnold, in his
"Essays on Criticism," elegantly sketches the story and
effects of this "Persian Passion Play," while Macaulay's
Essay on Lord Clive has encircled the "Mystery" with a
halo of immortality.
In common with all my countrymen who have long
resided in India, I was annually impressed by the scenes
which had place in the native theatres while the recital of
the woes of Hasan and Husain went on from night to night
during the month of Mohurrum. On joining H.M.'s Lega-
tion in Persia in 1859 I was yet more struck by the effect
produced upon all classes of society at the capital as they
listened, day after day, to this unprecedentedly long tragedy.
From the palace to the bazaar there was wailing and beating
of breasts, and bursts of impassioned grief from scores of
houses wheresoever a noble, or the merchants, or others were
giving a tazia.
On proceeding in 1862 to the Persian Gulf as Political Resi-
dent, my attention was again attracted to the recitations of
a
"
4
iv
PREFACE.
this tragedy, as also to those of favourite episodes from the
Shah Nameh of Ferdousi. As I watched some public
story-teller, seated in the bazaar on a rude dais, intoning
the story of Sohrab and Rustum, and gradually raising his
voice until, towards the close of the hexameter, it seemed to
pause and then fall into the following line, while the miscel-
laneous street assembly listened with rapt attention, I fancied
I had there before me a counterpart of the early recitations
of the Iliad. And, in respect to the tragedy, it recurred to
me that in the West we possessed no complete translation of
this singular drama.
It so happened that I was acquainted with a Persian who
had long been engaged as a teacher and prompter of actors.
I arranged with this man that, assisted by some of his
dramatic friends, he should gradually collect and dictate all
the scenes of the Hasan and Husain tragedy. This he did,
and during the course of several years they were carefully
written out and corrected in English by two of my assistants,
Mr. James Edwards and Mr. George Lucas, to both of whom
I shall always feel most sincerely grateful for their kind and
efficient aid upon this and every other occasion on which they
were associated with me during a period of eleven years
passed on the Arabian and Persian shores of the Gulf.
On quitting the Residency in 1873 the Government of
India employed me successively on the East Coast of Africa,
in Rajpootana, at Baroda, and on the Afghan Frontier; and
thus any projects I might have entertained of literary work
were necessarily postponed. At length, in 1878, I disin-
terred my voluminous MS., and communicated with Mr.
Wollaston of the India Office, and with the enterprising
publishers, Messrs. Allen and Co., concerning the advis-
ability, or otherwise, of publishing this Mystery. Mr. Wol-
laston at once accepted the onerous task of revising and
annotating the text, and I am indebted to that accomplished
scholar for having performed this portion of the work with
a degree of learning to which I can make no pretension.
I trust he will permit me to avail myself of this opportunity

PREFACE.
of tendering him my warmest acknowledgments for his in-
valuable labours, in the absence of which it would have been
impracticable for me to issue the translation at the present
moment.
The scenes of this play as collected were fifty-two in
number, from among which thirty-seven are now presented
to the public. For even in harrowing the feelings, one must
draw the line somewhere; and it has been said that a sad
tale saddens doubly when it's long.
I observed above that this drama is singular. It is so in
many respects. It is singular in its intolerable length; in the
fact of the representation of it extending over many days;
in its marvellous effects upon a Mussulman audience, both
male and female; in the curious mixture of hyperbole and
archaic simplicity of language; and in the circumstance that
the so-called unities of time and space are not only ignored,
but abolished. The Prophet Mohammed and his family are
at once the central figures and moving spirits of the whole,
whether the scene may be that of Joseph and his brethren
on earth, or of the Patriarchal Family at the Judgment
Day. Mohammed appears on the scene at will; and with
him, as with the Creator, it seems to be a universal Here and
a universal Now.
A Persian artist at Shiraz painted for me, in oils, six pic-
tures, eight feet by four, illustrative of incidents described in
the play. These paintings are full of quaint interest.
For the better understanding of this "Miracle Play" I
will now add a sketch of the origin of the Shiah schism,
and of the manner of the performance of the play of Hasan
and Husain in the East. This account has been obligingly
furnished by my friend Dr. Birdwood, C.S.I.
'The Shiah Sect.-Leaving out of consideration the false
prophets "Moseilmah the Liar," al Aswad, Toleiha, and
the prophetess Sejaj, who all set up their pretensions in the
year that Mohammed died; the terrible al Makanna, "the
(
vi
PREFACE.
veiled prophet of Khorassan," who appeared in the reign of
al Mohdi, the third of the Abbasside Caliphs of Baghdad;
and the fanatical Karmathians, or Ismalians, better known
under the name of "Assassins," Mohammedans may be
divided into the two great sects of Sunnis and Shiahs.
'The Sunnis, or "Traditionists," are so called because they
acknowledge the authority of the Sunna, a body of moral
traditions of the sayings and doings of Mohammed, which the
Shiahs utterly reject; and uphold the succession of Abu
Beker, Omar, and Othman, whom the Shiahs denounce as
usurpers of the Caliphate.
6
The Shiahs, or "Dissenters," who sprung up soon after
the death of Othman, declare that Ali, his two sons Hasan
and Husain, and the descendants of the latter, are the only
true Imams or Sovereign Pontiffs, and that a belief in their
inalienable right to the Caliphate comprises the most im-
portant article of the faith of Islam.
'The Coreish were the most renowned of the children of
Ishmael, and during the fifth century became the head of all
the Arab tribes whose centre of worship and of tribal sove·
reignty was. Mecca; and the sanctity of the Caaba at Mecca
above all other Sabæan shrines had always been recognised
by the tribes of peninsular Arabia. In the sixth century
Abd Manaf was the Chief of the Coreish and Prince of Mecca,
and the second of his family on whom the sacerdotal charge
of the Caaba had devolved in direct descent. It was in his
time that the Abyssinians sent an army against Mecca, which
was signally defeated by one of his sons, named Hashim, the
great-grandfather of Mohammed; and it was in consequence
of this victory that Hashim and his descendants obtained the
ascendancy in the tribe of the Coreish, and the custody of
the Caaba, which would otherwise have passed to Abd Shams,
the eldest son of Abd Manaf, and the father of Ommiyah, the
progenitor of the Ommiyah Caliphs of Damascus (A.D.
661-750), and Cordova (A.D. 755-1031); and thus origi-
nated the family feud between the Hashimites, as the de-
scendants of Hashim are called, and the house of Ommiyah
PREFACE.
vii
(Ommiades), which for centuries influenced the whole history
of Islam. Abdal Motalleb, the son of Hashim, had three sons,
Abdallah, the father of Mohammed, and Abbas and Abu
Talib. Abbas was the progenitor of the Abbaside Caliphs,
who, after driving the last of the Ommiades to Spain, set up
their own rule at Baghdad, A.D. 750, where they reigned
until the Eastern Caliphate was subverted, A.D. 1258, by the
Turks and Mongols under Hulaku Khan, a grandson of
Chinghiz Khan. Ali, the son of Abu Talib, married Moham-
med's daughter Fatima, and it was Ayesha's jealousy of the
children of Mohammed's first wife, Cadijah, and her special
antipathy to Ali personally, which at last hastened the family
quarrel between the Hashimites and house of Ommiyah to
the tragical catastrophe which is the subject of the Persian
Passion Play of Hasan and Husain. The domestic feuds of
the Hashimites and the house of Ommiyah thus foreshadowed
the complete outline of the history of Islam under the Arabs,
while the Shiah heresy still divides Islam under the Persians
from Islam under the Turks and Mongols. The heterodox
Fatimites or Aliades of Egypt were pretenders to a descent
from Ali and Fatima. Their colour was green, which only
the true lineage of the Prophet are to wear; that of the
Abbasides black, and of the Ommiades white.
'When Mohammed died, his religion might have perished
with him, and the unruly tribes of Arabia, to whom, through
his immense personal influence, he, for the first time in their
history, had given political unity and a national organisation,
have fallen back into their ancient anarchy, but for the
astuteness and energy of Omar, who, so long as he lived, was
the ruling spirit of Islam. There were four claimants to the
Caliphate-Ali, the first cousin of the Prophet and the
husband of Fatima his youngest daughter and only surviving
child; Abu Beker, "the Father of the Virgin," that is, of
Ayesha, the favorite wife of Mohammed; Omar, the father
of Hafsa, another of his wives; and Othman, the only member
of the house of Ommiyah who had voluntarily embraced the
religion of the Prophet, and who had married two of his
viii
PREFACE.
1
daughters, both of whom were now dead, as also their children.
Beyond doubt the succession lay with Ali, but Ayesha, who
had never forgiven Ali for inclining his ear to the celebrated
charge of incontinence against her, successfully used her in-
fluence to prevent his election. All the Coreish also of the
house of Ommiyah were opposed to Ali. The disruption of
Islam seemed imminent. It was actually proposed to elect
two chiefs, when Omar vehemently forbade it, exclaiming,
"Two blades cannot go into one scabbard." Then Abu
Beker proposed Omar as worthy of the succession, on which
Omar suddenly rising up hailed Abu Beker as Caliph, and,
stepping forward, bowed down and kissed his hand in token
of allegiance, and swore to obey him as his sovereign. The
example of Omar was followed by all present, whereupon he
at once ascended the pulpit and publicly proclaimed Abu
Beker. He went so far, it is said, as to surround the house
of Fatima, anu threaten to burn it down, and put all within
to death unless they acknowledged the newly chosen Caliph.
Ali accepted the election in words, but spurned it in his
heart, and retired from Mecca into the desert of Arabia, with
his two sons Hasan and Husain, the only surviving grand-
children of Mohammed; their descendants to this day are
considered noble in every country of Islam, and wear the
green turban as the outward sign of their almost sacred
lineage. On the death of Abu Beker, Ayesha secured the
election of Omar, in which Ali, seeing that opposition was
useless, acquiesced. When Omar died the Caliphate was
offered to Ali, on the condition that he would govern
according to the Coran, and the Traditions of Mohammed
established by Abu Beker and his successor. Ali replied
that he would govern according to the Coran, but in
other respects he would act on his own judgment, with-
out reference to "the traditions of the elders." This reply
not being satisfactory, the election devolved on Othman.
He at once advanced different members of the house of
Ommiyah to the highest and most responsible offices in the
empire, and Moawiyah, the son of Abu Sofyan, the deadliest
PREFACE.
ix
enemy
of the descendants of Hashim, he appointed Governor
of Syria.
Othman was assassinated A.H. 35 (A.D. 655), and
on Ali being at last elected, on his own terms, and in spite of
the opposition of Ayesha, to the Caliphate, one of his first
acts was to recall Moawiyah from Syria. Moawiyah refused
to obey, and claimed the Caliphate for himself, a pretension
in which he was supported by Ayesha. In the battle of the
Camel, so called because the virago herself was present
mounted on a camel, Ali was victorious, and Talha and
Zobair, the commanders of the rebels, were both killed, and
Ayesha was taken prisoner. The contest was renewed at
Siffen, on which occasion, notwithstanding that the Syrian
army was led by Moawiyah in person, Ali had almost won,
when a device of Amrou, the conqueror of Egypt, suddenly
paralysed the onset of the Caliph's army in the very moment
of victory. That arch intriguer ordered his soldiers to raise
copies of the Coran on their spears, and to shout as they
advanced, "Let the blood of the Faithful cease to flow; if
the Syrian army be destroyed who will defend the frontier
against the Greeks? If the army of Irak be destroyed who
will defend it against the Persians and Turks? Let the
word of God decide between us!" "God is great," shouted
back the army of Ali, "we must all submit to the arbitra-
ment of the Book."
'It was in vain that Ali protested against the false and
hollow pretence of Amrou, and the two armies arranged that
the claims of Ali and Moawiyah should be adjudicated by
two arbitrators, one chosen by each side. Immediately a
controversy broke out among Ali's troops as to the lawful-
ness of this mode of settling the dispute; and on his arriving
at Cufa, twelve thousand of them, who had been the most
clamorous to abide by the decision of the Coran, deserted
from him. These men were the original Kharegites or "Sepa-
ratists," an heretical sect of Mohammedans, who reject the
lawful government established by public consent. Ali never
recovered this defection. While he was gathering together
a fresh army against his enemies, three of these Kharegites
X
PREFACE.
met by accident, as pilgrims, in the mosque at Mecca, and
joining at first in lamentations over the dissensions of the
Faithful, ended in planning a sort of Nihilist conspiracy to
assassinate on one and the same day Moawiyah, Amrou, and
Ali, to whose rivalry they attributed all the troubles of Islam.
The names of the conspirators were Barak, Amrou, and
Abdalrahman.
6
Barak repaired to Damascus, and on Friday, the 17th
Ramadan, while Moawiyah was officiating in the mosque,
struck at him what the assassin hoped was a fatal blow. But
though the wound was desperate, Moawiyah recovered.
Amrou, the second of the assassins, at the same hour entered
the mosque in Cairo, and at one blow killed Karijah who
happened to be officiating, imagining him to be Amrou.
Being led to execution the murderer calmly exclaimed, “I
intended Amrou, but God intended Karijah." The third
conspirator, Abdalrahman, repaired to Cufa, where, as Ali
entered the mosque, he was felled to the ground by a fatal
blow on the head, A.H. 40 (A.D. 660). His body was buried
five miles from Cufa; and in after times a magnificent tomb
was erected over his grave, which became the site of a city,
called Meshed Ali, or "the Sepulchre of Ali." On his death
his eldest son Hasan (i.e. "the Handsome") was elected to
the Caliphate without opposition, but he resigned it in favour
of Moawiyah, on condition that he should resume it on the
death of the latter, who had the less scruple in assenting to
the arrangement, owing to his secret determination that his
son Yezid should be his successor. At the instigation of Moa-
wiyah Hasan was poisoned by his wife, A.H. 49 (a.d. 668).
In his last agonies his brother Husain asked him to name
whom it was he supposed to be his murderer, but Hasan
refused, saying, "This world is only for a night, leave him
alone until he and I shall meet at the Judgment Day before
the presence of the Most High God."
'Hasan had several wives, and one of them was the
beautiful Shahrbanu, daughter of Yezdegird, the last of
the Sassanian Kings of Persia. He left altogether fifteen
PREFACE.
xi
sons and five daughters. It was his wish to be buried by the
sepulchre of Ali, but the implacable Ayesha refused her
consent, and his body was laid in the common burial-ground
beyond the city. A.H. 56 (A.D. 676), Ayesha herself died.
The story is told of how she was trapped by Moawiyah down
a well, covered all over with green branches, through which,
as, in response to his warm welcome into his garden, she
sat thereon, the irrepressible dowager sank softly into ever-
lasting night. Moawiyah died A.H. 60 (A.D. 679). The
latter was succeeded by his son Yezid, "the Polluted,” with-
out election; and thus was established the dynasty of the
Ommiades, which held the Caliphate at Damascus for one
hundred years. But the family feud between the descendants
of Hashim and Abd Shams, the sons of Abd Manaf, continued
without abatement, and Islam was for ever rent in twain
by the great Shiah schism.
'The Legend of the Plain of Kerbela.-Shortly after the
accession of Yezid, Husain received at Mecca secret mes-
sages from the people of Cufa, entreating him to place
himself at the head of the Faithful in Babylonia. Yezid,
however, had full intimation of the intended revolt, and
long before Husain could reach Cufa, the too easy governor
of that city had been replaced by Obaidallah, the resolute
ruler of Bussorah, who, by his rapid measures, disconcerted
the plans of the conspirators, and drove them to a prema-
ture outbreak, and the surrender of their leader Muslim. The
latter foresaw the ruin which he had brought on Husain,
and shed bitter tears on that account when captured. His
head was struck off and sent to Yezid. On Husain arriving
at the confines of Babylonia he was met by Harro, who had
been sent out by Obaidallah, with a body of horsemen, to
intercept his approach. Husain, addressing them, asserted
his title to the Caliphate, and invited them to submit to
him. Harro replied, "We are commanded as soon as we
meet you to bring you directly to Cufa into the presence
of Obaidallah the son of Ziyad." Husain answered, "I
would sooner die than submit to that," and gave the word to
xii
PREFACE.
his men to ride on; but Harro wheeled about and intercepted
them. At the same time Harro said, "I have no commission
to fight with you, but I am commanded not to part with you
until I have conducted you into Cufa: " but he bade Husain
to choose any road into that city "that did not go directly
back to Mecca," and "do you," said he, "write to Yezid or
Obaidallah, and I will write to Obaidallah, and perhaps it
may please God I may meet with something that may bring
me off without my being forced to an extremity on your
account." Then he retreated his force a little to allow Hu-
sain to lead the way towards Cufa: and Husain took the road
that leads by Adib and Cadisia. This was on Thursday the
1st of Mohurrum, A.H. 61 (A.D. 680). When night came on
he still continued his march all through the night. As he
rode on he nodded a little, and waking again, said, "Men
travel by night, and the destinies travel toward them; this I
know to be a message of death."
'In the morning, after prayers were over, he mended his
pace, and as he rode on there came up a horseman who took
no notice of him, but saluted Harro, and delivered to him a
letter, giving orders from Obaidallah to lead Husain and his
men into a place where was neither town nor fortification,
and there leave them till the Syrian forces should surround
them. This was on Friday the 2nd of Mohurrum. The
day after, Amer the son of Saed came upon them with four
thousand men, who were on their march to Dailam. They
had been encamped without the walls of Cufa, and when
Obaidallah heard of Husain's coming, he commanded Amer
to defer his march to Dailam and go against Husain. But
one and all dissuaded him :-"Beware that you go not against
Husain, and rebel against your Lord, and cut off mercy
from you; for you had better be deprived of the dominion of
the whole world than meet your Lord with the blood of
Husain upon you." Amer was fain to acquiesce, but upon
Obaidallah renewing his command with threats, he marched
against Husain, and came up with him as aforesaid, on Satur-
day, the 3rd of Mohurrum.
PREFACE.
xiii
'On Amer sending to inquire of Husain what brought
him thither, the latter replied, "The Cufans wrote to me,
but since they reject me I am willing to return to Mecca."
Amer was glad when he heard it, and said, "I hope to God I
may be excused from fighting against him." Then he
wrote to this purpose to Obaidallah, but Obaidallah sternly
replied, "Get between him and the river," and Amer did so;
and the name of the place where he cut Husain off from
the Euphrates was called Kerbela :-" Kerb (anguish) and
Bala (vexation), Trouble and Affliction," said Husain when
he heard it.
'Then Husain sought a conference with Amer, in which he
proposed either to go to Yezid, to return to Mecca, or, as
some add, but others deny, to fight against the Turks.
Obaidallah was at first inclined to accede to these condi-
tions, until Shamer stood up and swore that no terms should
be made with Husain, adding significantly that he had been
informed of a long conference between Husain and Amer.
Then Obaidallah sent Shamer with orders to Amer that
if Husain would surrender unconditionally he would be re-
ceived; if not, Amer was to fall upon him and his men,
and trample them under his feet. Should he refuse to
do so, Shamer was to strike off Amer's head, and himself
command the attack against Husain. Thus passed Sunday,
Monday, Tuesday, Wednesday, Thursday, and Friday, the
4th, 5th, 6th, 7th, 8th, and 9th of Mohurrum. On the
evening of the 9th, Amer drew up his forces close to Husain's
camp, and himself rode up to Husain as he was sitting in the
door of his tent just after the evening prayer, and told him of
the conditions offered by Obaidallah. Husain desired Amer
to give him time until the next morning, when he would
make his answer.
'In the night his sister came weeping to his bed-side, and
awaking him, exclaimed, "Alas for the desolation of my
family! my mother Fatima is dead, and my father Ali, and
my brother Hasan. Alas for the destruction that is past!
and alas for the destruction that is to come!" "Sister,"
xiv
PREFACE.
6
Husain replied, "put your trust in God, and know that man
is born to die, and that the heavens shall not remain; every-
thing shall pass away but the presence of God, who created all
things by His power, and shall make them by His power to
pass away, and they shall return to Him alone. My father
was better than me, and my mother was better than me, and
my brother was better than me; and they and we, and all
Moslems, have an example in the Apostle of God.'" Then
he told his men that Obaidallah wanted nobody but him, and
that they should go away to their homes. But they said,
"God forbid that we should ever see the day wherein we
survive you!" Then he commanded them to cord their
tents close together, and make a line of them so as to keep
out the enemy's horse. And he digged a trench behind
his camp, which he filled with wood, to be set on fire, so that
he could only be attacked in front. The rest of the night
he spent in prayer and supplication, while the enemy's guard
patrolled all night long round and round his camp.
'The next morning both sides prepared for the slaughter.
Husain first washed and anointed himself with musk, and
several of his chief men did the like; and one asking
them what it meant, Husain replied, pleasantly, "Alas!
there is nothing between us and the black-eyed girls of
Paradise but that these troopers come down upon us and
slay us!"
Then he mounted his horse, and set the Coran
before him, crying, "O God, Thou art my confidence in every
trouble, and my hope in every adversity," and submitted
himself to the judgment of his companions before the opened
pages of the sacred volume. At this his sisters and daugh-
ters began to weep, when he cried out in bitter anguish, self-
reproachfully, "God reward the son of Abbas," in allusion to
advice which his cousin, Abdullah ibn Abbas, had given him
to leave the women behind in Mecca. At this moment a
party of the enemy's horse wheeled about and came up to
Husain, who expected to be attacked by them. But it was
Harro, who had quitted the ranks of the Syrian army, and
had now come to die with Husain, and testify his repentance
PREFACE.
XV
before men and God. As Harro rode into the doomed camp
he shouted back to Amer, "Alas for you!" Whereupon
Amer commanded his men to "bring up the colours." As
soon as they were set in front of the troops, Shamer shot an
arrow into the camp, saying, "Bear witness that I shot the
first arrow; " and so the fight began on both sides. It
raged, chiefly in a series of single combats, until noon-
day, when both sides retired to prayer, Husain adding to the
usual office the "prayer of fear," never used but in cases of
extremity. When shortly afterward the fight was renewed
Husain was struck on the head by a sword. Faint with the
loss of blood, he sat down by his tent, and took up on his
lap his little son Abdullah, who was at once killed by a
flying arrow. He placed the little corpse upon the ground,
crying out "We come from God, and we return to Him. O
God, give me strength to bear these misfortunes." Growing
thirsty, he ran toward the Euphrates, where, as he stooped to
drink, an arrow struck him in the mouth. Raising his hands,
all besmeared and dripping with blood, to heaven, he stood for
awhile and prayed earnestly. His little nephew, a beautiful
child, who went up to kiss him, had his hand cut off with
a sword, on which Husain again wept, saying, "Thy reward,
dear child, is with thy forefathers in the realms of bliss."
'Hounded on by Shamer, the Syrian troops now sur-
rounded him, but Husain, nothing daunted, charged them
right and left. In the midst of the fighting his sister came
between him and his slayers, crying out to Amer, how he
could stand by and see Husain slain. Whereupon, with tears
trickling down his beard, Amer turned his face away; but
Shamer, with threats and curses, set on his soldiers again,
and at last one wounded Husain upon the hand, and a second
gashed him on the neck, and a third thrust him through the
body with a spear. No sooner had he fallen to the ground
than Shamer rode a troop of horsemen over his corpse, back-
wards and forwards, over and over again, until it was trampled
into the very ground, a scarcely-recognisable mass of mangled
flesh and mud.
xvi
PREFACE.
'Thus, twelve years after the death of his brother Hasan,
Husain, the second son of Ali, met his own death on the
bloody plain of Kerbela on Saturday the 10th day of Mo-
hurrum, A.H. 61 (A.D. 680). This is the "Martyrdom of
Husain," celebrated every year during the first ten days of
Mohurrum by the Shiahs all over India and Persia, with an
intensity of feeling which ever keeps open, between the Sunni
and Shiah Mahommedans, the wound first inflicted more than
a thousand years ago; and lends to the performance of the
"Miracle Play," in which all the scenes and incidents of the
last days of the Imaum Husain are enacted, the character of
absolute reality.
'The Persian revolt.-Though the personal history of Ali
and his sons was the exciting cause of the Shiah schism,
its predisposing cause lies far deeper in the impassable
ethnological gulf which separates the Aryan and Semitic
races. Owing to their strongly centralised form of Govern-
ment the empire of the Sassanides succumbed at once
before the onslaught of the Saracens; still Persia was never
really converted to Islam, and when Mohammed, the son
of Ali, the son of Abdullah, the son of Abbas, the uncle of
the Prophet Mohammed, proclaimed the Imamate as inhe-
rent of divine right, in the descendants of the Caliph Ali,
the vanquished Persians rose as one man against their Arab
conquerors. The sons of Abbas had all espoused the cause
of their cousin Ali against Moawiyah, and when Yezid suc-
ceeded to the Caliphate Abdullah refused to acknowledge
him and retired to Mecca. It was he who tried to dissuade
Husain from going to Cufa. His son was Ali, who by order
of the Caliph Walid was flogged and paraded through the
streets of Damascus, mounted on a camel with his face to
its tail; and it was to avenge this insult on his father that
Mohammed resolved to overthrow the dynasty of the
Ommiades.
'The Persians, in their hatred of the Arabs, had from the
first accepted the rights of the sons of Ali and Fatima to the
Imamate; and Mohammed cunningly represented to them
PREFACE.
xvii
that the Imamate had been transmitted to him by Abou
Hashim, the son of Mohammed, another son of the Caliph
Ali, whose mother was a daughter of the tribe of Hanifa.
This was a gross fraud on the descendants of Fatima,
but the Persians cared not, so long as they threw off the
Arab yoke. When Mohammed died, A.H. 124 (A.D. 742), they
at once acknowledged his son Ibrahim as Imaum, and on the
latter being taken prisoner by the Caliph Merwan, he trans-
mitted the Imamate to his brother Abdullah, who overthrew
his Ommiade antagonist in the battle of Zab, and was pro-
claimed Caliph at Cufa A.H. 132 (A.D. 749). Thus fell
the last eastern Caliph of the house of Ommiyah, on the
ruins of which was established the dynasty of the house of
Abbas, which reigned at Baghdad until A.D. 1258.
'The Persians were oppressed by the Abbasides as in-
tolerably as they had been by the Ommiades, but as the vigour
of the Caliphate began to abate they again rose in rebellion.
In 808 Yakoob, the son of a brazier (saffar), of Siestan, sub-
dued Cabool, Balk, and Fars, and threatened Baghdad itself.
His brother, who succeeded him, was overthrown by Ismail
Samany, the founder of the Samanian dynasty of Khorassan
and Bokhara. At the same time the Dailamy or Bouyide
dynasty, so called after Abu'l Bouya, a fisherman, of Dailam,
on the Caspian, established themselves in Fars and Irak. In
the contentions which began to distract and undermine the
Caliphate at Baghdad during the tenth century the Sunnis
all ranged themselves under the Turks, while the Shiahs
adopted the cause of the Bouides. It was Asadud Daulah
(reigned A.D. 977-982), the grandson of the fisherman of
Dailam, who restored the sacred buildings at Kerbela. The
native Sufawi dynasty of Persia which succeeded to the
Mongol dynasties, and immediately preceded the present
Kajar dynasty, derived its descent direct from the Caliph
Ali through Ismael Safi, the son of Sultan Haidar, the
founder of the Haidari sect of Shiahs.
'The Mohurrum in India.—The Martyrdom of Hasan and
Husain is celebrated by the Shiahs all over India during the
b
·
xviii
PREFACE.
first ten days of the month of Mohurrum, which begins when
the new moon which ushers in the month is first seen.
Attached to every great Shiah's house is an Imambarrah-a
hall or enclosure-built expressly for the celebration of the
anniversary of the death of Husain. The enclosure is gene-
rally arcaded along its sides, and in most instances it is
covered in with a domed roof. Against the side of the
Imambarrah directed toward Mecca is set the tabut-also
called tazia-or model of the tombs at Kerbela. In the
houses of the wealthier Shiahs these tabuts are fixtures, and
are beautifully fashioned of silver and gold, or of ivory and
ebony, embellished all over with inlaid work. The poorer
Shiahs provide themselves with a tabut made for the occasion,
of lath and plaster, tricked out in mica and tinsel. A week
before the new moon of the Mohurrum they enclose a space
called the tabut khana, in which the tabut is prepared; and
the very moment the new moon is seen a spade is struck
into the ground before "the enclosure of the Tombs," where
a pit is afterwards dug, in which a bonfire is lighted and kept
burning through all the ten days of the Mohurrum solemnities.
Those who cannot afford to erect a tabut khana, or even to
put up a little tabut or tazia in their dwelling-house, always
have a Mohurrum fire lighted, if it consist only of a night-
light floating at the bottom of an earthen pot or basin sunk
in the ground. It is doubtful whether this custom refers to
the trench of fire Husain set blazing behind his camp, or
is a survival from the older Ashura ("ten days") festival
which is said to have been instituted in commemoration of
the deliverance of the Hebrew Arabs from Pharaoh and his
host at the Red Sea; or from the yet more ancient Bael
fire; but, in India, these Mohurrum fires, especially among
the more ignorant populace, Hindus as well as Mohammedans,
are regarded with the most superstitious reverence, and have
a greater hold on them even than the tabuts. All day long
the passers by stop before the fires and make their vows
over them, and all night long the crowds dance round
them, and leap through the flames and scatter about the
PREFACE.
xix
burning brands snatched from them.
The tabut is lighted
up, like an altar, with innumerable green wax candles, and
nothing can be more brilliant than the appearance of an
Imambarrah of white stone, or polished white stucco, picked
out in green, lighted up with glass chandeliers, sconces, and
oil lamps arranged along the leading architectural lines of
the building, with its tabut on one side, dazzling to blindness.
Before the tabut are placed the "properties" to be used by
the celebrants in the "Passion Play," the bows and arrows,
the sword and spear, and the banners of Husain, &c.; and in
front of it is set a movable pulpit, also made of the richest
materials, and covered with rich brocades in green and gold.
Such is the theatre in which, twice daily during the first ten
days of the month of Mohurrum, the deaths of the first
martyrs of Islam are yearly commemorated in India. Each
day has its special solemnity, corresponding with the suc-
cession of events during the ten days that Husain was
encamped on the fatal plain of Kerbela, but the prescribed
order of the services in the daily development of the great
Shiah function of the Mohurrum would appear not to be
always strictly observed in Bombay.
'During the four days after the tabuts have been carried to
the houses of those who do not possess permanent represen-
tations of the tombs of Kerbela, there is little unusual excite-
ment to be observed among the Shiahs in any Indian city,
and the time is usually devoted to paying visits to the
various tabut khanas and Imambarrahs. Women and children,
as well as men, are allowed to enter them, and Hindus and
Christians, if they please, may join the company. Only the
Sunni Mohammedans are denied, and, under the English rule,
prevented admission.
'The thronging visitors at first cover the whole area of
the enclosure, laughing and talking like a crowd at a fair.
But in the midst of the hubbub a signal is given, it may be
by the muffled beating of a drum, in slow time, the measured
beats becoming fainter and more faint, until step by step the
people fall back into their places, and are at length hushed
b *
XX
PREFACE.
•
in a silence which is most expressive in its dramatic effect.
Then a moullah enters the pulpit, and intones a sort of
"argument" or prelude to the play. He begins in some
such form as this: "O ye Faithful, give ear! and open your
hearts to the wrongs and sufferings of His Highness the
Imaum Ali, the vicegerent of the Prophet, and let your
eyes flow with tears, as a river, for the woes that befell
their Highnesses the beloved Imaums Hasan and Husain, the
foremost of the bright youths of Paradise."
'For a while he proceeds amid the deep silence of the
eager audience, but as he goes on, they will be observed to
be swaying to and fro, and all together; at first almost im-
perceptibly, but gradually with a motion that becomes more
and more marked. Suddenly a stifled sob is heard, or a cry,
followed by more and more sobbing and crying, and rapidly
the swaying to and fro becomes a violent agitation of the
whole assembly, which rises in a mass, every one smiting his
breast with open hand, and raising the wild rhythmical wail
of "Ya Ali! Ai Hasan, Ai Husain, Ai Hasan, Ai Husain,
Husain Shah! As the wailing gathers force, and threatens
to become ungovernable, a chorus of mourners, which has
formed almost without observation on the arena, begins
chanting, in regular Gregorian music, a metrical version of
the story, which calls back the audience from themselves,
and imperceptibly at last soothes and quiets them again At
the same time the celebrants come forward, and take up the
'properties" before the tabut, and one represents Husain,
another al Abbas, his brother and standard bearer, another
Harro, and another Shamer, all going through their parts
(which it seems to be the duty of the chorus every now
and then more fully to explain), not after the manner
of actors, but of earnest men, absorbed in some high
sacrament, without consciousness of themselves or their
audience.
66
'The first day's performance should represent the departure
of Husain, against the moving entreaties of his family, from
Mecca, and the subsequent murder of his cousin Muslim
PREFACE.
xxi
and his children; and so day after day each succeeding act
of the events at Kerbela should be represented. It is open
to question whether this is ever actually done in India: but
always on the fifth day the banners of Husain are taken in
procession through the streets, and his horse is paraded,
attended by men bearing murchals [peacock tails] and chauries
[whisps made of yak tails, or shreds of ivory or sandalwood],
and aftabis [banners embroidered in gold with the figure
of the sun], which are recognised everywhere in the East as
the most imposing insignia of royalty and empire; on the
seventh day the marriage of Cossim with Fatimah is repre-
sented by a wedding procession through the streets by
torchlight, a quire of young men chanting funeral dirges, in
place of the usual troop of dancing girls, going before the
bridegroom, who is distinguished by a gold or silver um-
brella held over his head; and on the tenth, in commemo-
ration of the death of Husain on that day of the month, the
tabuts are carried to the Mohammedan cemetery, as repre-
senting "the plain of Kerbela," and at magnificent Bombay
-which Sir Bartle Frere has built-into the sea, which there
does not simply stand mystically for the Euphrates, but is
regarded as the River itself, seeing that in a sense it may
be said to flow down the coast of Western India.
Husain's horse is brought into the arena of the Imambarrah,
and his little sons, and daughters and nephews appear on the
scene, raised on thrones carried on men's shoulders, the rage
and agony of the people become perfectly uncontrollable; for
which reason no representations of the dead Husain, or of his
children, or horse, are allowed to be taken through the streets
of Bombay, for fear of exciting outrages against the Sunnis.
When
‘On the 10th of Mohurrum every house in which a tabut is
kept, or in which one has been put up for the occasion, sends
forth its separate cavalcade or company to join the general
funeral procession, which in the native Mohammedan States
sometimes assumes the character of a solemn military pomp.
First go the musicians, with pipes and cymbals, high horns,
and deafening drums, followed by the arms and banners of
xxii
PREFACE.
Hasan and Husain, and the ensigns and crests, in gold and
silver, or other metals, of Ali and Fatima, and these by
chorus of men chanting a funeral dirge, followed in turn
by Husain's horse. Next come men bearing censers of
burning myrrh and frankincense, and aloes wood and gum
benjamin before the tabut or model of the tombs of Hasan
and Husain, which is raised aloft on poles, or borne on an
elephant. Models of the sepulchre of Ali also, and of Moham-
med at Medina, and representations of the Seraph-Beast Burak,
on which Mohammed is said to have performed his journey
from Jerusalem to Heaven, are also carried along with the
tabut. There may be one or two hundred of these separate
funeral companies or cavalcades in the general procession,
which is further swollen by crowds of faquirs, and clowns,
or "Mohurrum faquirs," got up for the occasion in marvel-
lously fantastic masquerade, figuring, one, "Jack Priest,"
another "King Tatterdamalion," and others "King Clout,"
"King Ragamuffin," "King Double Dumb," and a hundred
others of the following of the "Lord of Misrule," or "Abbot
of Unreason," of our Catholic forefathers. An immense
concourse of people, representatives of every country and
costume of Central and Southern Asia, runs along with the
procession. In Bombay, after gathering its contingent from
every Shiah household as it winds its way through the tor-
tuous streets of the native town, the living stream at length
emerges on the Esplanade on the side opposite Back Bay-
the whole Esplanade—“ the plain of Kerbela" for the day—
from Bombay Harbour to Back Bay lying almost flush with
the sea.
The confused uproar of its advance can be heard a
mile away, and long before the procession takes definite
shape through the clouds of dust and incense which move
before it. It moves headlong onward in an endless
line of flashing swords, blasoned suns (aftabis) and waving
banners, State umbrellas, thrones, and canopies, and tower-
ing above all the tabuts, framed of the most elegant shapes
of Saracenic architecture, glittering in silver and green and
gold, and rocking backwards and forwards in high air, like
PREFACE.
xxiii
19
great ships upon a rolling sea, with the rapid movement
of the hurrying crowd, beating drums, chanting hymns, and
shrieking, "Ya Ali, Ai Hasan, Ai Husain, Husain Shah!
drowned, drowned, in blood, in blood; all three, fallen pros-
trate, dead! Ya Ali! Ai Hasan, Ai Husain, Husain Shah!
until the whole welkin seems to ring and pulsate with the
terrific wail. Ever and anon a band of naked men, drunk
with opium or hemp, and painted like tigers or leopards,
makes a rush through the ranks of the procession, leaping
furiously, and brandishing their swords and spears and clubs in
the air. The route, however, is strictly defined by a line of
native policemen, and before these representatives of British
law and order, the infuriated zealots will suddenly bring them-
selves in full charge to a halt, wheel round, and retreat back
into the body of the procession, howling and shrieking like a
flight of baffled fiends.
'So, for a mile in length, the rout advances, against the rays
of the now declining sun, until the sea is reached, where it
spreads out along the beach in a line at right angles to the
"sacred way" by which it has come across the Esplanade.
Nothing can be more picturesque than the arrival and
break up of the procession in Back Bay. The temporary
tabuts are taken out into the bay as far as they can be
carried, and abandoned to the waves, into which all the
temporary adornments of the permanent tabuts are also
thrown. This operation has a wonderfully cooling effect on
the mob. Their frantic clamours suddenly cease.
In fact,
the mourners of Hasan and Husain, having buried their
tabuts in the sea, seize the opportunity to have a good bath;
and a little after the sun has finally dropped below the western
horizon, the whole of the vast multitude is seen in the vivid
moonlight to be slowly and peacefully regathering itself across
the wide Esplanade into its homes again, and the Saturnalia
into which the last act of the Mystery of Hasan and Husain
has degenerated in India is closed for another year.
'Up country, where the tabuts are carried to the Moham-
medan cemeteries, and Sunnis and Shiahs meet face to
•
xxiv
PREFACE.
1
:
i
face before the open graves of Hasan and Husain, the feuds
between them, which have been pent up all the year, are
often fought out to a bloody end. The custom of carrying
the tabuts into the sea at Bombay no doubt contributes to
the peace with which the Mohurrum is observed by the
Mohammedans of that city.
'The 11th and 12th of Mohurrum should be spent in
meditation by the graves in which the tabuts have been laid,
and in Bombay by the sea; but as a spectacle the Mohurrum
celebration is over with the wild masquerade of the 10th day.'
LEWIS PELLY.
Athenæum Club,
1st June 1879.
XXV
EDITORIAL NOTE.
THE MS. of the accompanying work was some time since
placed in my hands by Sir Lewis Pelly, who desired to lay
before the public a play which, whatever may be its defects,
is certainly a literary curiosity, and, as the embodiment of
sentiments which powerfully appeal to the passions of many
millions of the human race, must command a certain amount
of interest, so long as it holds true that "the proper study of
mankind is man."
A very cursory glance at once showed that, to render the
text intelligible to an ordinary reader, notes would be re-
quired explanatory of the many allusions which are scattered
throughout the scenes; without them the spirit of the play
would be lost to all but the comparatively limited number of
scholars to whom the subject might happen to be familiar.
In nearly every instance where explanation has been
afforded authorities have been cited. The adoption of this
course will, I think, be more satisfactory to the reader than
would have been dogmatic assertions by a writer who can
claim no personal authority.
The introductory remarks which precede the various scenes
are intended to convey concisely the substance of what fol-
lows, and by way of imparting an additional interest to
them they are, as far as possible, given in the words of
some author who may happen to have described similar
incidents.
xxvi
EDITORIAL NOTE.
Faults will doubtless be detected both in the body of
the work and also in the explanatory notes. While in no
way wishing to plead any extenuation for such errors as
may be due to ignorance or carelessness, I may perhaps
be permitted to urge that, in the absence of the Persian text,
it has been difficult to avoid mistakes which might not other-
wise have occurred. This remark particularly applies to the
spelling of Oriental names, since the transliteration adopted,
though possibly correct in itself, may not in all instances
accurately represent the idea of the writer of the play.
Again, in a lengthy work in which the family connection
between the numerous characters is intricate, while the allu-
sions to tradition are frequent, the desultory mode of work
which circumstances made unavoidable, rendered more than
usually difficult a task which, under the most favourable con-
ditions, must, to a certain degree, have been perplexing.
It only remains to express my obligations for the valuable
assistance which I have received from the Rev. Dr. Badger,
who has been good enough to afford me information on obscure
points which would otherwise have remained unintelligible.
Nor must I omit to record my acknowledgments to Dr. Rost,
the courteous Librarian of the India Office, whose wide ac-
quaintance with Oriental literature has enabled me to consult
some comparatively unknown works of reference, without
which I could not have completed my task in a way which
would have been even moderately worthy of the subject, or
of the distinguished diplomatist to whom the public are
indebted for the accompanying unique collection of scenes.
ARTHUR N. WOLLASTON.
Glen Hill, Walmer,
May, 1879.
CONTENTS.
PREFACE
EDITORIAL NOTE
DRAMATIS PERSONÆ
1
Scene I.-Joseph and his Brethren
1
Scene II.-Death of Ibráhím the Son of Muhammad
PAGE
iii
XXV
xxix
1
19
33
Scene III.-The Disobedient Son -
Scene IV.-Magnanimous offer of 'Alí to sacrifice his Life for a
Fellow-creature
·
Scene V.-Death of the Prophet Muhammad
51
71
Scene VI.-The Seizure of the Khalífat by Abú Bakr
92
Scene VII.-Death of Fátimah the Daughter of the Prophet
Muhammad
110
Scene VIII.-The Martyrdom of 'Alí the Son of Abú Tálib
133
Scene IX.-The Martyrdom of Hasan the Son of 'Alí
154
Scene X.-The Martyrdom of Muslim the Envoy of Husain
171
Scene XI.-Murder of the Sons of Muslim
190
xxviii
CONTENTS.
PAGE
Scene XII-The Departure of Husain from Madínah on his way
to Kúfah
207
Scene XIII.-Withdrawal of Husain from the road to Kúfah
224
Scene XIV. The Martyrdom of Húr
236
Scene XV.-The Martyrdom of 'Abís and Shauzab in defence
of Husain
250
Scene XVI.-A Night Assault on Husain's Camp
270
Scene XVII.-Death of 'Alí Akbar
287
DRAMATIS PERSONE.
(VOL. I.)
'Abbás, uncle of the Prophet Muhammad.
'Abbás, brother of Husain.
Abís, son of Shíb, and a martyr in defence of Husain.
Abú Bakr, a companion of the Prophet Muhammad, and
subsequently the usurper of the Khalifat.
'Ali, husband of Fátimah the daughter of the Prophet
Muhammad.
'Al Akbar, eldest son of Husain.
Almighty, the.
'A'yishah, wife of the Prophet Muhammad.
Benjamin, son of Jacob.
Bilál, crier for prayer.
Blind man.
Dinah, sister of Joseph.
Disobedient child.
Mother of.
Fátimah, daughter of Muhammad, and wife of 'Alí.
XXX
DRAMATIS PERSONE.
Fátimah's maid.
Fátimah, daughter of Husain, and wife of Kásim.
Gabriel, Angel.
Hání, a principal person in Kúfah.
Háris, soldier in the Syrian army.
Wife of.
Maid of.
Hasan, son of 'Alí and Fátimah.
Younger son of.
Húr, martyr in defence of Husain.
Son of.
Husain, son of 'Alí and Fátimah.
Ibn Muljam, murderer of 'Alí.
Ibn Sa'd or 'Umar, commander of Syrian troops.
Ibn Ziyád or 'Ubaidullah, Governor of Busrah.
Ibráhím, son of the Prophet Muhammad.
Schoolmaster of.
Ibráhím, son of Muslim the martyr.
'Izráíl, Angel of Death.
Jacob, Patriarch.
Ja'dah, the wife and murderess of Hasan.
Joseph, son of Jacob.
Judah, son of Jacob.
Kásim, son of Hasan, and husband of Fátimah.
Brother of.
Mother of.
Katámah, mistress of Ibn Muljam.
મ
Kulsúm, daughter of 'Alí, and sister of Hasan and Husain.
Marwán, Governor of Madínah.
Mashkúr, a gaoler.
Michael, Angel.
DRAMATIS PERSONE.
xxxi
Muhammad, the Prophet.
Spirit of.
Muhammad, son of Muslim the Martyr.
Muhammad Hanifah, son of 'Alí, and half-brother of Hasan
and Husain.
Muhammad-i-A'shúftah, soldier in Syrian army.
Músab, brother of Húr the martyr.
Muslim, cousin of Husain, and a martyr in defence of the
latter.
Na'mán Surgeon.
Procuress.
Reuben, son of Jacob.
Salman the Persian, companion of the Prophet Muhammad.
Shári', a principal person in Kúfah.
Shauzab, slave of 'Abís.
Shimar, murderer of Husain.
Simeon, son of Jacob.
Simeon, the Jew.
Sukainah, daughter of Husain.
Táwah, pious old woman.
Son of.
'Ubaidullah or Ibn Ziyád, Governor of Busrah.
'Umar, companion of the Prophet Muhammad.
'Umar or Ibn Sa'd, commander of Syrian troops.
• Umm Lailah, mother of 'Alí Akbar.
Youth in love.
Uncle of.
Zahir, Arab chief.
Zainab, daughter of 'Alí, and sister of Hasan and Husain.
Camel-driver of.
xxxii
DRAMATIS PERSONÆ.
Angels in Paradise.
Companions of the Prophet Muhammad.
Executioner.
Household of 'Alí.
Inhabitants of Kúfah.
Inhabitants of Madínah.
Marwán's servant.
Messenger from Kúfah.
Messenger of Mu'awiyah, Governor of Syria.
Nymphs in Paradise.
Patrol.
Servant of 'Alí.
Voice from the Sepulchre of the Prophet Muhammad.
1
SCENE I.
JOSEPH AND HIS BRETHREN.
This Scene, which is a paraphrase of the Biblical story of Joseph and
his brethren, is doubtless founded on the 12th chapter in the Kur'án
(Sale's edition). “The confidence," says Muir, "with which Ma-
homet refers to the testimony of the Jews and of their Scriptures,
is very remarkable. It leaves us no room to doubt that some
amongst the Jews, possessed probably of an imperfect and superficial
acquaintance with their own books and traditions, encouraged Ma-
homet in the idea that he might be, or positively affirmed that he
was, that Prophet whom the Lord their God should raise up unto them of
their brethren.
But whoever his Jewish friends may have
been, it is evident that they had a knowledge-rude and imperfect,
perhaps, but comprehensive-of the outline of Jewish history and
tradition. These, distorted by rabbinical fable, and embellished or
parodied by the Prophet's fancy, supplied the material for the Scrip-
tural stories, which begin to form a chief portion of the Coran."
(Muir's "Life of Mahomet," vol. ii. p. 183, ed. 1858.) The source
whence Muhammad derived many of the traditions in the Kur'án
was indeed an ill-concealed secret in the earlier portion of his career;
later on, when the religion of the Prophet became firmly established,
no one ventured, says Mr. Rodwell," to doubt the divine origin of
the entire book."
The object of introducing into the present Scene events which
occurred so many years antecedent to the rise of Islám, is apparently
to institute a comparison between the sufferings of Joseph and those
of the martyrs at Karbalá, and thereby to raise feelings of pity for
the family, whose "sad voices shall reach the very throne of the
Majesty on high."
Jacob (eulogising God).-O Cause of the existence of all
things, Thou Who art omnipotent to save and help all Thy
servants, Whose door of mercy is open for all! Thou art
the sole Creator of all things, worship is due to Thee alone.
Thou, being the First and the Last, mayest with propriety be
1
2
HASAN AND HUSAIN.
called the Eternal and Everlasting God! Thou alone art
able to produce day and night; Thou alone knowest the
secret recesses of every heart.
Joseph (awaking from his sleep).-Oh! what sort of
dream is this that I have just dreamt, which has made my
body tremble like a sea of quicksilver? Oh! what vision
is this that I, a poor creature, saw just now, a little before
I awoke? The sight is so fresh to my memory.
Jacob (to Joseph).-O light of my two eyes, thou the
dearest to me of all my children! thou whose dreams are
better than the waking thoughts of others, tell me, why
dost thou look so thoughtful and sad?
Joseph.-I saw, O honoured father, in a dream, that I
was wearing a crown of pearls and gems on my head, and
was seated on a high and lofty throne, studded like the
heavens with kingly diadems and other precious stones;
that the sun descended from his heavenly station accom-
panied by the moon and all the planets and fixed stars, and
came and stood respectfully before me on my right hand
and on my left, and that the sun, moon, and eleven* stars
fell down and worshipped me in a most submissive manner.
Jacob.-Be not troubled, O dear child, for the things
about which thou hast dreamed. Be gentle in thine
answers and questions, and try to fall asleep in my lap
for a while. But as to the interpretation of thy dream,
O my happy son, know that thou shalt be raised in time
to the honour of being a king, and that these thy brothers
shall become thy humble servants. But thou must not
tell thy dream to anybody, for it is a secret of God's
mystery, and ought to be kept as such.
Joseph.-Thanks be to God the great Creator in thus
making me superior to my brothers; and I heartily thank
Thee, O beneficent Lover of all Thy creatures, for the
honour I have in being called the least of Thy servants.
* This is probably an allusion to the eleven Imáms who, according to
the Shí'ah tradition, succeeded ’Alí.
JOSEPH AND HIS BRETHREN.
3
Simeon (Joseph's brother).-Come, my brethren, come, let
us untie the knot of one another's affairs. Come, let me
tell you the feelings of my heart. Help me, dear brothers,
for a while, for a fire has kindled in my soul and body,
which will consume me unless you, as kind brothers of
mine, help me to have it quenched.
Judah. Tell us thy circumstances, O Simeon, let us
know why tears of blood run down thy cheeks. Why dost
thou groan so sadly? Let us know what is the matter
with thee.
Simeon.-Let it be known unto you, O shrubs of the
garden of Paradise, that Joseph our brother has dreamt
that the sun and the moon and eleven stars have wor-
shipped him in this plain. Our father, interpreting the
dream according to his fancy, has told him that he will
be as high as the heaven, and we as the dust of the earth
beneath him. You must now help yourselves in the best.
possible way you can, before you be publicly put to shame
by both the father and the son.
Judah. What is your advice in this important piece of
business, O friends? You well know that our father does
not care about any of us as he does for Joseph. What
reason has he to be unkind to us, and give the best of his
caressing indulgences to Joseph? Are we not all of us
his children called Jacob's sons? Why should our father
prefer him to any of us, thinking highly of him and meanly
of us? Are we not all plants of one and the same
meadow, expecting our father's kind approval of us alike?
We must therefore contrive some plan to remove away
Joseph from the presence of our father.
Simeon. Yes, dearly beloved, it is just and proper that
we should turn him out from the presence of our father.
I think we must all go most respectfully to our sire, and
ask his permission to take Joseph out with us into some field
for a walk. When once away from our parent's sight we
will all endeavour to put our brother to death, and remove
this sharp thorn from our father's path. You must know
1 *
4
HASAN AND HUSAIN.
.
that, as soon as Joseph is gone or hidden from our parent's
sight, we shall at once become dear, and find favour in his
eyes. When Joseph is no longer seen by him, he of
course will begin to love us more than he now does.
Judah.—I do not by any means think it advisable to put
Joseph to death. You must abandon this intention, and seek
another better plan. Is he not after all our dear brother?
Why should we be so malicious as to wish to kill him?
Simeon.—Well, tell us what we must do in order to get
rid of our brother, and be delivered from the grievous pain
and trouble he causes us. For, so long as he is alive it is
impossible that our father should have any kind or affec-
tionate regard for us.
Judah.-O my dear brothers! hearken to the thing
which has just occurred to me, and do not deviate from the
advice tendered to you. There is a well in this wilderness
so deep and dark that even a dragon cannot bear to dwell
in it. You should strip Joseph of his coat, and cast him
at once into that pit.
Simeon.-What a wonderful contrivance is this, O
brother! nothing can surpass it in excellence. Since we
intend simply that our father shall no longer see him, let
us then cast him into that dismal pit, where perpetual night
will be his companion, and pricking thorns his cushion and
pillow; where he will have no bread but the cake of the
sun about which he has dreamed, nor any water but the
tears of despair. He will die there most miserably after
he shall have remained there for some time.
Come along,
then, O assembly of brethren, let us go to our father and
persuade him to send Joseph with us, that we may turn to
dark evening the bright morning of his life.
Judah (to Jacob).-Peace be unto thee, O honourable
father, may the shadow of thy kindness never be removed
from our head! We have a certain request from thy
honour, which we hope thou wilt be kind enough to
grant us.
Jacob.—On you be peace, my beloved children, from
JOSEPH AND HIS BRETHREN.
5
whose dear faces my spirits receive refreshment. Let me
know what your request is, that I may with pleasure grant
it you accordingly.
Judah.—May I be a sacrifice for thee, O father! this is
our humble request: we feel very dull here now that the
autumn and winter are passed away to make room for
the vernal season, the tulips having already encamped at
the foot of the mountains, and the notes of the nightin-
gales being distinctly heard everywhere because of the
abundance of violets, wild roses, tulips, and hyacinths.
As the gazelles, the partridges, and other game are all
running to and fro in the plains and valleys, and also all
birds and beasts are at this time moving about, let it please
thee to permit us to set out one day for a pleasure-trip
in these plains.
Jacob.-My dear sons, I have with pleasure given you
leave to walk out when and where you like. Go and amuse
yourselves in some of the orchards or gardens in the
country, and refresh your nostrils with the scent of the
hyacinth and the rose.
Judah.-May I be a sacrifice for thee, O chief of this
our family! May the soul of all thy children be an
offering for thy dear name! Allow Joseph also to go out
with his brothers into the fields and amuse himself with the
wild rose, that his mind may be relieved from dulness,
and enjoy the brightness of the scene.
Jacob.-Oh, I adjure you not to talk to me on this
subject any more, for Joseph shall not be separated from
me even for an hour. Do not call him Joseph, term him
rather the nourishment of my being; he is not Joseph, but
my very soul and body.
Judah.-O father! we adjure thee, by the Lord, the sole
Creator of all things, not to refuse us this request, nor to
be so very concerned about Joseph as to mistrust us, for
he is our brother, and dear to us as the souls in our
bodies. Consider, how is it possible for us without the
rose of his sweet face to look at blossoms and flowers?
6
HASAN AND HUSAIN.
Or how can we go without him into the field to amuse
ourselves?
Jacob.-Although all of you are dear to me as my inmost
soul, yet you should know that I love Joseph best. I
would rather suffer my breath to depart from my body
than allow Joseph to go from my sight.
Judah. Do not trouble thyself as to his inability to walk
far, nor be thus sighing and groaning to show thy anxiety
for him. We shall carry him like a cup, from hand to
hand, or like a great bottle, from shoulder to shoulder.
Since he is so dearly loved by thee, we will all try as slaves
to serve him.
Jacob.-I dread lest some one should molest him, or
maliciously shed his blood. The intention is cruel. You
had better abandon this your request, and make no mention
of the subject any more.
Judah.-Benjamin, thou light of our two eyes, go thou
this very minute to Joseph our dear brother himself, and
tell him beseechingly that we must now start hunting, and
we fervently desire him to accompany us in this excursion.
We hope, dear Benjamin, thou mayest be able to persuade
him to come with us.
Benjamin (to Joseph).-Darling brother, seeing that it is
the time of cheerfulness, the season of sport and amuse-
ment, all old leaves having fallen off from the trees, and
the whole land being beautifully decorated with verdure
and flowers, we request thee to walk out with us, for
the air everywhere is pregnant with sweet odours, and
the birds are singing their lovely notes.
We all are
prepared to set out to visit for a while a certain garden;
but where thou likest best to be, there we must seek our
pleasure.
Joseph.-I fear you will separate me from my father,
and this being done, will begin to ill-treat me and ill-
use me. I dread lest you should make me acquainted
with grief, pain, and trouble, as soon as you have removed
me from my dear father's presence. I therefore beg you
JOSEPH AND HIS BRETHREN.
7
to forbear asking me to go with you; for why should you
become the occasion of my destined fate?
Benjamin.—Arise, O unique of the age, and have not
the least suspicion, for how can we be so cruel as to seek
our own brother's hurt. Oh! may it never happen that
we should live without thee. Never believe we can derive
any pleasure from this our trip unless thou be with us.
Up, let us be going out to some field, and then see what
love and affection we will show thee.
Joseph. Dear brother, thou brightness of my tearful
eyes, may my soul be a ransom for thee! I will just accom-
pany thee whithersoever thou goest, let happen what may.
Benjamin (to Jacob).-Know, O father, that Joseph has
assented to accompany us in our excursion; be thou also so
kind as to give him leave, and oblige thereby thy humble
servants.
Jacob (to Benjamin).—May I be a ransom for thee, O thou
light of my eyes, joy of my heart, and peace of my dis-
quieted soul! I cannot feel sure that if Joseph go with
thee he will return free from injury, hurt, or damage. I
fear, if I send him out with his brothers, some plot or
stratagem will be laid against him by cruel fate, and in this
way
I shall lose sight of my dear son for ever and ever.
Judah.-Fear not, dear father, my dear brother Joseph
is esteemed by me as equal to my own soul. I shall take
great care of him, and keep him like the apple of mine
eye. Go home, beloved father, and rest assured.
Jacob.-Oh, may my soul be a ransom for thy beautiful
face, O my poor sorrowful Joseph! Wait a minute, that I
may prepare thee some food, O thou moon-faced* youth!
Take these loaves of bread and this jug of water with thee,
lest thou faint on the way from hunger and thirst.
Judah.-We will carefully bring him home to-night, and
deliver him safe into thy hands. As for his food, we have
provided everything for him to make matters pleasant.
*To have a round face, like a moon, is considered in Persia the highest
type of beauty.
8
HASAN AND HUSAIN.
}
=
:
Jacob.-I submit to the decrees of my beneficent Lord,
though my
heart is adverse to this deed. Be it easy or
hard, I must not deviate from the path of my duty as a
servant.
Judah.-Be not at all anxious about Joseph, kind father,
we shall carry him on our shoulders, as it were our souls
in our bosoms. Should a jasmin leaf touch the sole of
his delicate foot against his will, we shall root up all the
jasmin plants from the meadow.
Jacob (to Joseph).-Oh, my poor oppressed Joseph, may
my soul be a ransom for thee! come, let me caress thee as a
token of my best love to thee! Oh, how can I permit thee to
go from my presence, thou light of my eyes? or allow thee
to journey with thy brethren? Tell me what to do after
thou art gone, or how to bear the grievous burden of
separation from thee; I would rend to pieces the garment
of patience.
Joseph.-Do not be so sad, dear father, I shall soon
return to thee. How can I leave thee all alone? If I be
removed from thy dear presence but for one night, I doubt
if I should live to see the succeeding morning.
Jacob (to Judah).—Come, Judah, take from me this
packet of bread, take also this vase of milk, and this skin
of fresh water. Whenever my dear Joseph gets thirsty,
instead of water give him milk sweetened with sugar.
Thou must take care he shall never suffer thirst when
fatigued on the road; for the very hearing of such a thing
is enough to make me yield up the ghost.
Joseph (to Jacob).—Come, father, let me respectfully kiss
thy sacred feet; forgive me my faults, O lord of my bosom.
Take care not to weep for the absence of thy son, nor ever
beat thy head and breast. Dost thou not know that Husain's
beloved son, 'Ali Akbar,* shall be separated from his father
* 'Alí Akbar, the son of Husain the Martyr, was slain, A.D. 680, on
the plain of Karbalá, a town in Turkish Arabia (N. lat. 32° 32', E. long.
44° 5′), and one of the sacred cities in the East.
JOSEPH AND HIS BRETHREN.
with wailing, lamentation, and weeping, to go to the field
of battle and fight with the inhabitants of Kúfah,* where by
means of spears and arrows his body shall be cut to pieces,
and he shall fall on the ground rolling in his own blood?
In spite of all this, his father will neither weep or cause
his voice to be heard, nor ever complain to God for such a
great loss. Why, then, shouldst thou mourn and groan,
or weep and lament, because I am going to some rose-
garden to amuse myself, dear father?
Jacob.-Oh, what shall I do? I am unable to bear thy
separation; thy absence is very grievous to me to con-
template. Behold how my back is bent from the weight
of this burden! Oh, how can I live without thee?
Although thy departure will make me miserable, still
go thou in peace; but remember, thou art ever in my
memory.
* Kúfah is situate about twenty-five miles south of the ruins of
Babylon, in the pashalik of Baghdad, lat. 32° 5' north, long. 44° 30' east.
Though now a decayed place, it was formerly a "hot-bed of Muham-
madan bigotry, the favourite home of Koran readers, doctors of the
law, disputants, and talkers of all kinds. The interpretation of the
Koran, the rights of succession to the Imamate, all the multitudinous
and bewildering refinements of Muhammadan theology, are in great
measure due to the endless controversies of which Koufa was the theatre.
The people breathed an atmosphere charged with religious fanaticism.
Fierce gusts of theological controversy drove them this way and that,
like a shifting gale which carries before it the sands of a desert. Eager,
fierce, and impetuous, the people of Koufa were utterly wanting in
perseverance and steadiness. They knew not their own minds from day
to day. One moment ardent as fire for some cause or person, the next
they were as cold as ice and indifferent as the dead. The fiercest con-
flicts that shook the Muhammadan world during these, the earliest,
years of its history raged round Koufa. The annals of that city are a
series of narratives of causes taken up without calculation of conse-
quences, and abandoned with the same thoughtless precipitation; of
aspirants after power lured on by specious promises, and then basely
abandoned to their doom; of the people themselves rushing madly into
excesses to be savagely slaughtered back into a state of quiescence."
Osborn's "Islam under the Arabs," chap. iv. p. 121, ed. 1876.
10
HASAN AND HUSAIN.
Joseph.-God be with thee, father; I am now going.
It is the beginning of separation; father, adieu!
Jacob.-May I be a sacrifice for thy good feelings!
Joseph, thou beloved of the Lord, do not make pomegranate
tears flow down my cheeks. Come back and sit by me a little
longer; talk not of separation for a while, but be still.
Joseph.-Thy lost Joseph will come back to Canaan; be
not grieved, the house of mourning will be turned one day
into a pleasure-garden; be not sad! Have patience, dear
father, night and day after my separation or departure;
thou shalt at last rejoice in my company and smile; be not
distressed!
Dinah (Joseph's sister).-How is it I do not behold
Joseph? Is it because he is not here? Wherever I look I
see no sign of my brother. Oh, may the soul of thy sister
be a ransom for thee! Where art thou, my poor, dear
brother? come and see how I pour down tears for thee !
Joseph. I am here, my distressed, impatient sister.
Come, thou solace of my ardent soul! Come, let me
look at thee, my luminous sun, for I am afraid I shall not
be able to see thy face any more.
Dinah.-Wait for some minutes, dear brother, that I
may see thy sweet face, which shines like a bright moon.
Do not go until I be satiated with the sight of thy lovely
cheeks, and gather a few roses from this beautiful rose-
garden.
Joseph (to Dinah).-Come, sister, it is time to bid adieu!
Heaven seems to have been maliciously set against us.
Separation is undermining the foundation of our lives.
May God protect us!
Dinah (to Joseph).-I do not feel easy at heart that
thou shouldst go away with thy brethren, and that thou
shouldst march towards the plain like a walking cypress
tree.* I forbode some evil in this thy journey, thy path
* The Persians are very fond of comparing any one they esteem to a
cypress tree, an ideal type of beauty.
JOSEPH AND HIS BRETHREN.
11
་
to the rose-garden appears to me to be spread with
thorns.
Joseph.-Why shouldst thou entertain any fears about
my departure, sister? and why shouldst thou attempt to
prevent me from such a pleasant journey? Are not my
brothers kind to me in the extreme? There is no occasion
at all for any suspicion or doubt. Do they intend to take
me out to hurt or ill-treat me? God forbid! Such
cruelty will never be perpetrated by my good brothers.
Joseph's sister.-May I be a ransom for thee! The
reason of my anxiety and fear about thy going is, that I
have distinctly seen in a dream that some ravenous
wolves fell upon thee, and tore thee to pieces. It is this
dream that has inspired doubts concerning thee, and now
compels me to deter thee from thy present journey.
But
Joseph.-Be not anxious about me, my comely sister, the
Creator of spirits and men keeps all from danger.
thou must be kind enough not to forget me before God,
for intercession is necessary for those under trials. Pray,
therefore, that the Almighty make thee not brotherless,
nor suffer ashes to be scattered on thy head at any time.*
Dinah.-O Lord God! I adjure Thee by my father,
who is Thy prophet; by that great messenger of Thine,
whose name is Muhammad, the Arabian; by the blood
of the throat of 'Alí Akbar, poor Husain's youth; and
by the merit of 'Ali Asghar'st life-stream shed lamentably;
bring back my dear Joseph from this his journey, and let
Thy humble maiden see him again.
Joseph.-O gracious and beneficent Lord! let me find
grace in the sight of my brethren; small and great, let
them show me tokens of love and affection, that I may
come back with cheerfulness to see again my dear father's
face.
* An Eastern mode of evincing grief and distress.
† A son of Husain; together with his father and brothers he was
murdered at Karbalá in A.D. 680.
12
HASAN AND HUSAIN.
Joseph's sister.-O beloved brother! thou hast at last
gone from my side; grief for thee has gathered the dust of
the world, and cast it on my head. May I die for thee;
have pity on my tearful eyes.
Joseph.—Adieu, my moon-faced sister, adieu! thou light
of my tearful eyes. I am going from thy presence with a
bleeding heart, with an anguished soul, and moist eyes!
Joseph's sister.-Separation, O light of my eyes, separa-
tion! Alas! O strength of my soul, alas! thou art gone,
leaving me alone to suffer grief. O my bright moon!
Alas! separation.
Judah (addressing Joseph).-Come on my shoulders, thou
light of both mine eyes, thou joy of my heart, and beloved
of the father ! Let us go to the field with a cheerful
heart, let us for a while forget the sorrows of this world.
Simeon (to Joseph).-Go on, O sweet-looking child, walk
on before me that I may see what thou doest. Stay
nowhere on the road, but make speed, for thou art indeed
the beloved of thy father.
Reuben (to Judah).—Cast down Joseph from thy shoul-
ders. Let his soul be taken out from his body. Let me
give some good blows on the head of this beloved of our
father. Let his soul taste the violence of my fury before
we proceed further.
Joseph.-Are you so tired of me as to treat me as your
enemy? What has made you forget your love to me, so
that you talk of nothing else but hatred and enmity? Why
are you striking my moon-like face? And with all your
pretended affection, why experience I nothing on your part
but spite and malice?
Simeon. Know well that we all are seeking thy life to
destroy it. We are thinking how to put an end to thy
prating. We mean to shed thy blood on the ground, and
to fell this thy delicate cypress-like stature.
Reuben.-I intend to take away the soul from thy body,
and to consign thy elegant frame afterwards to the earth.
I am thinking what to do, that thou mayest never see thy
JOSEPH AND HIS BRETHREN.
13
father's face again, but mayest carry his desire with thee
to the grave.
Joseph.-Oh, why do you not pity my diminutive frame?
What necessity is there at this time to put me in bonds?
O dear brothers, my heart is burning within me through
thirst! Oh! I am quite undone for want of a little water to
drink. Give me, for God's sake, a drop of liquid, for my
soul is consumed through the heat.
Judah.-Thou shalt see no water except the tears of
thy eyes. Thou shalt behold no liquid save the blood of
thy heart. If all the surface of this land be covered
with fresh springs, we shall not let a drop pass down
thy throat.
Reuben.-Do not think of water, thou good-principled
boy, for in this land none shall give thee to drink. In
this desert thou mayest quaff water from the edges of
the swords. Now I shall cut thy body to pieces with my
scymetar.
Joseph.-Am I not thy brother, thou treacherous
wretch? I am a poor oppressed soul, a helpless little
child. Behold how thirst is killing me; why should
I die parched? Nay, dear brother, bethink thee about
some water for me, and thereby prove thy fraternal
affection.
Simeon.-Never imagine that thou shalt see water again.
Thou mayest see limpid streams in thy dreams if thou
choosest. Order the sun that worshipped thee to bring
thee a draught, or let the bright moon fetch thee liquid
from the sky. Command the brilliant stars to fill their cups
with dew, and hasten to slake thy thirst. Wash thy hands
of life, and prepare thyself for death. Think how thou
must receive the strokes of swords and daggers before
thou givest up the ghost.
Joseph (addressing Reuben).-O Lord, who has ever
seen a family acting thus towards their own brother? See
the injury and the cruelty they do to this poor child! May
I be sacrificed for thee, dear brother, thou being the
14
HASAN AND HUSAIN.
eldest, and therefore a father to all, especially to me. I
beg thee to give me some water to drink, for I am like a
fish in agonies of thirst rolling on the surface of a dry
hot ground.
Simeon (spilling the water).-Oh, I am abashed before
thee now; may I be a sacrifice for thee and thy pretty
face! Although thirst has quite undone thee, I advise
thee to have patience in all things, for it is not lawful at
this time to give thee water. Thou mayest instead take
poison; that is better!
Joseph.-O God! my soul is going to perish from thirst,
and they inconsiderately spill the water on the ground. I
am thirsty, hungry, and weeping; pity my miserable con-
dition, O Lord God of all creatures! May I be a ransom
for thee, O Husain, thou thirsty-lipped * king, for, alas!
when parched thou shalt be slain by the edge of a sharp
dagger. My own brethren being so cruel to me, and op-
pressing me in such a manner, I wonder what will the
inhabitants of Kúfah, being altogether strangers, do to
thee, O my Lord, in that burning land of Karbalá! How
great must be thy sufferings from thirst at that hottest
part of the year.
Simeon.-O despairing creature! bewail no longer, nor
make any ado, for thou shalt never see cold water again.
Strip thy feet at once, and walk barefoot in this plain.
Joseph.-Where art thou, O my kind father? Come and
save me, for I am helpless among my brethren. Come
and see the boils on my feet, father! Behold my sad
condition!
Simeon.-Do not cry, and make so much noise. I will
at once cut thy throat in the most cruel way possible. Get
me a rope and a sharp knife, that I may put an end to this
boy's screams by cutting his throat forthwith.
* So called because, at the moment he was transfixed with an arrow on
the plain of Karbalá, he was hastening towards the Euphrates to drink.
JOSEPH AND HIS BRETHREN.
15
Joseph.-O brother Judah, come, let me kiss thy hands.
O Reuben, may I be a ransom for thee! let me kiss thy feet.
Judah. It is not advisable for us to kill our brother.
Have patience with him, and torment him not.
soul's sake cease troubling him. You may cast him in this
pit if you like.
For my
Simeon. Be stripped of thy garments, for we will con-
trive to cast thee in this well, poor thing! (Addressing his
brethren.) Cast Joseph into this pit, and throw a stone also
on his well-shaped head. Thanks be unto God, we are
now at ease in our minds. We can all return to our father
with cheerful hearts.
Jacob (mourning).-O God! my Joseph is gone and not
come back. What must have happened to my dear son
Joseph? How I long to see his face, and kiss his hair
another time.
Joseph (in the well).-O father! behold my wretched
state; see how miserable I am. O Zephyr! go to
sorrowful Jacob, and tell him Joseph his son is put into
a pit.
Gabriel.*-O heavenly moon! why shouldst thou be in
a well? O reviver of the soul! who has put thee in this
place? Lift up thine head (may I be a ransom for thy
bright moon-like face!), and talk to me (may I be a
sacrifice for thy beautiful head!).
Joseph.-Where wast thou, father? May my soul be a
ransom for thee! Come, come, let me be a sacrifice for
thy faithfulness. Thou dost not know what has happened
to me;
how my brothers have cruelly treated me.
Gabriel (to Joseph).—Be not sorry; I am an angel of
* Gabriel, called by the Persians "the Angel of Revelations," was,
according to tradition, frequently sent from heaven on errands of this
kind. "The existence of angels and their purity," says Sale, "are abso-
lutely required to be believed in the Korán.
They hold that
some of them are employed in writing down the actions of men, others
in carrying the throne of God and other services."-Koran, Prel. Disc.,
sec. iv. p. 71, ed. 1734.
16
HASAN AND HUSAIN.
the great Lord, sent to thee by Him to comfort thee. I
am ordered to be day and night with thee to strengthen
thy mind, and to console thee for thy past sufferings.
Jacob.-Night has arrived, and my Joseph has not re-
turned. Oh, I do not know what has become of my darling
son! If it be evening, why do not I see my moon? Why
should my full moon be among valleys and mountains up
to this time ?
Judah.-Dearly beloved brethren, let us arise and go to
our father, carrying with us Joseph's coat dipped in blood,
and tell that chosen of the Lord, our parent, lamentingly,
that a ravenous wolf, or some other wild beast, must have
devoured Joseph, and say, "the upper flower of thy basket
has withered.”
Joseph's sister (to Jacob).-May I be a ransom for thee,
dear father, the brethren are coming, but I see no Joseph
with them!
The brethren of Joseph.-O dear brother! O our beloved
brother! brother! how didst thou roll in blood and dust,
poor thing!
Jacob.-What has happened to you that you are crying
so sadly? Where is my Joseph, who is not with his
brethren? What has separated Joseph from you? or
why is he hidden from my view?
Simeon.—O father! do not ask us about our dear Joseph,
for that blessed of the Lord was devoured by a wolf. Here
is his coat, take it and kiss it, for thou wilt not smell the
perfume of Joseph save from his coat.
Jacob.-May thy father be a sacrifice for thy coat, my
son! May he bleed at heart in sorrow for thee, my son!
O Lord God, although I know that no wolf has eaten my
Joseph, still I am extremely moved at the sight of his
foully stained coat. I wonder what will be the feelings of
Fátimah,* the mother of Husain, when she sees her son's
* Fátimah was the daughter of the Prophet Muhammad, the wife of
'Alí, and the mother of Hasan and Husain the martyrs.
1
JOSEPH AND HIS BRETHREN.
17
blood-stained torn coat or shirt after he shall have been
put to death in a most cruel manner? O Lord God! for
the merit of the blood of Husain's son, 'Alí Akbar, for
the righteousness of his own brother 'Abbás,* enable me
to see my Joseph another time, and let not my anguished
heart be scarred by perpetual separation from him.
Gabriel (to Jacob).-Peace be unto thee, thou wise
prophet; the incomparable God, sending thee salutation,
says: "What thinkest thou, O afflicted one? Is thy
Joseph more precious than Muhammad's dear grandson,
before whose eyes all his companions were first slain, and
his own body being riddled by arrows, he was afterwards
most cruelly put to death, and his corpse thrown on the
ground ?"
Jacob.-Oh, may a thousand ones like me and my Joseph
be a ransom for Husain! May a thousand Josephs be the
dust of his feet! May the curse of God rest on Yazíd †
and his party, who cruelly murdered that Imám. Come,
O Gabriel! show me the plain of Karbalá, for God's sake!
Gabriel.-O Jacob, may Gabriel be a ransom for thee!
May I perish for thy name, thou manifest messenger of
God! Come and peep through my finger. Behold thence
the land of Karbalá.
Jacob.—Declare unto me, O messenger of the glorious
* 'Abbás, the brother of Husain, was slain at Karbalá, A.d. 680.
+ Khalíf, A.D. 679. His animosity against Husain and his family was
most uncompromising, and he used every endeavour to exterminate the
whole race.
The name of him or any of his descendants is never repeated
"without an attestation of scorn and execration."-Price's "Chronological
Retrospect of Mahommedan History," vol. i. p. 419, ed. 1811.
“The Shafei school allows its disciples to curse El Yezid, the son of
Muawiyah, whose cruelties to the descendants of the Prophet, and crimes
and vices, have made him the Judas Iscariot of El Islam. I have heard
Hanafi Moslems, especially Sayyids, revile him; but this is not, strictly
speaking, correct. The Shiahs, of course, place no limits to their abuse
of him. You first call a man 'Omar,' then 'Shimr' (the slayer of El
Husayn), and, lastly, 'Yezid,' beyond which insult does not extend."
Burton's "El Medinah and Meccah," vol. ii. p. 37, ed. 1857.
2
18
HASAN AND HUSAIN.
i.
Lord, part of the sad transaction of Karbalá, for thy
speech has greatly grieved me; it has rendered my eyes
like the river Jaihún.*
Gabriel.—Alas! the tyranny of the cruel spheres! who
can hear the sad things done in Karbalá! Injustice and
oppression, hatred and enmity, shall attain to their perfec-
tion in that plain of trial as regards the descendants of
God's Prophet. One shall hear no cry from that holy
family but for bread and water. Their sad voices shall
reach the very throne of the Majesty on high. Their
tears shall saturate all that field of battle. The children
of that king of religion shall subsist on the tears alone
of their own eyes.
* Oxus.
19
SCENE II.
DEATH OF IBRAHIM THE SON OF MUHAMMAD.
IBRAHIM was the son of Muhammad by Máriyah, a Coptic girl sent as a
present to the Prophet by the Governor of Alexandria. His father
was much attached to the child, and "with his own hand piled
earth upon the grave and sprinkled it with water-
and sprinkled it with water—a ceremony then
first performed-disposed small stones upon it, and pronounced the
final salutation." (Burton's "El Medinah and Meccah," chap. xxii.
vol. ii. p. 38, ed. 1857.) The infant's death, which occurred about
A.D. 631, is thus pathetically described by Sir William Muir :-
"When aged but fifteen or sixteen months, Ibrahím fell sick, and
it was soon apparent that he would not survive. The child lay in a
palm-grove near the house of his nurse. There his mother Mary,
with her sister Shirín, tended his dying-bed. And there, too, was
Mahomet in deep and bitter grief. Seeing that the child was soon to
breathe his last, he took him up in his arms and sobbed aloud. The
bystanders tried to comfort him. They reminded him of his
exhortations to others that they should not wail. 'Nay,' said
Mahomet, calming himself by an effort as he hung over the
expiring infant, it is not this that I forbade, but loud wailing and
false laudation of the dead. This that ye see in me is but the
working of pity in the heart: he that showeth no pity, unto him shall
no pity be shown. We grieve for the child, the eye runneth down
with tears, and the heart swelleth inwardly; yet we say not aught
that would offend our Lord. Ibrahím, O Ibrahím! if it were not
that the promise is faithful, and the hope of resurrection sure,—if it
were not that this is the way to be trodden by all, and the last of
us shall join the first, I would grieve for thee with a grief deeper
even than this.' But the spirit had already passed away, and the
last fond words of Mahomet fell on ears that could no longer hear
them. So he laid down the infant's body, saying: 'The remainder
of the days of his nursing shall be fulfilled in Paradise.'"-Muir's
"Life of Mahomet," vol. iv. p. 164, ed. 1861.
2 *
20
HASAN AND HUSAIN.
The Prophet (speaking of God's Providence).-O Lord,
Thou art the cherisher of all. Thou exaltest one, putting
him in affluent circumstances like Korah,* and reducest
another to the lowest degree of poverty, mingling his food
with blood and ashes. Thou raisest up one, and givest him
the throne of the kingdom, and sendest down another to
the deep to be food for the fish of the sea. Thou art the
sole Creator of good and evil. Grant, O Lord, to Thy
peculiar people the blessings of eternity.
Husain (the Prophet's grandson).-Peace be unto thee,
O Messenger of God. Peace be unto thee, O my grand-
father the chosen. May my heart and soul be offered as a
ransom unto thee, and may both of them have the honour
to be trampled under thy feet! The army of sleep, Sir,
has sore attacked me, so that no part of my body and soul
is left unconquered. Be mindful of me, who am altogether
weary, quite overcome by drowsiness, without any apparent
cause.
The Prophet.-O thou, the brightness of my penetrating
eyes, my highly valued and beloved child! Thy dreams
are better to me than the waking imaginations of my
many companions; better sleep on in the sacred lap of thy
beloved grandfather. We are one another's soul and body.
We are each other's reputation and glory. He who strives
with thee, or advances toward thee with cruel intentions, is
not contending with thee, but with me; he does not spill
thy blood, but mine. If any one
one lift up his sword against
Those who were greedy for this
* Korah, or Kárún, is alluded to in the Kur'án as being possessed of
much wealth. "For we had given him such treasure that its keys would
have burdened a company of men of strength."
"And Korah
went forth to his people in his pomp.
present life said, 'Oh that we had the like of that which hath been
bestowed on Korah! Truly he is possessed of great good fortune.'
Rodwell's Koran, Súra xxviii., lines 76 and 79, p. 312, ed. 1861.
DEATH OF IBRAHIM THE SON OF MUHAMMAD.
21
thee, or touch thy dear neck with his poignard, he un-
sheathes his weapon against me, he cuts my throat with
a dagger.
Ibráhím (the Prophet's son).-Peace be on thee, thou chief
elect of God! peace be on thee, O my reverenced father!
O Messenger of God, the gracious Lord of all, may the
soul of Ibráhím be offered a ransom for thee! I do not
say I am the light of thine eyes; enough if I be the
dust of thy feet, and of those of Husain. Receive me as
him in thy sacred lap. Let an insignificant atom be
attracted by a glorious sun.*
*
The Prophet. On thee be peace, O my love! On
thee be peace, O my dear child! Be gentle in thy conver-
sation, for Husain is sleeping in my lap. Raise not thy
voice when speaking to me. I fear my dear Husain should
awake.
Ibráhím.—With all my heart, O highly exalted one, I will,
as much as possible, be gentle in my conversation. Dear
father, last night when I slept I dreamed a most wonderful
dream. I saw that Máriyah, my mother, appeared to me
66 0
with her usual love and tenderness, and said to me,
Ibráhím, most respectfully bid adieu to thy father, for to-
morrow evening thou shalt be with me in Paradise." What
is the interpretation of my dream, O father? Be so kind
as to declare it to me.
The Prophet.-O beloved of the father! thou needest
not be troubled in thy mind for what thou hast seen in
thy dreams. Be not sorry for having lost a mother, since
thou hast the kind protection of an affectionate father.
Place thy feet gently on the ground, my child, that the
faithful spirit (Gabriel) may not be disturbed.
Gabrielt (addressing the Prophet).-O chief of the
* Though in this scene Ibráhím is made to carry on a conversation
with the Prophet, yet he is generally supposed to have died when only
about fifteen or sixteen months old.
+ See note, p. 15.
22
HASAN AND HUSAIN.
t
virtuous, peace be on thee! O lord of the elect, peace be
on thee! Of these two bouquets of thy flower-beds, yea,
of these two nightingales of thy rose-garden, be pleased
to tell me which one is dearer to thee? though both of
them are thy flesh and thy bones.
The Prophet.-O faithful Gabriel, on thee be peace!
O bearer of the manifest truth, blessings be thine! Thou
askest me, O trustee of the merciful Lord, whether
Husain is dearer to me, or Ibráhím. I speak the truth, I
cannot see the difference. Please tell me the reason why
thou makest this inquiry?
Gabriel. The reason of this inquiry, O asylum of the
world, is as follows:-thus saith the Lord--" Since We
have found in thy heart too much love and affection for
Husain and Ibráhím, and seeing it is not proper there
should be two loves in one heart, for no end is obtained
thereby, it seemeth therefore good in Our sight to share
with thee thy burdens, and divide Husain and Ibráhím
between thee and Us. Take, therefore, which one of
the two thou likest for thyself, and deliver the other
unto Us."
The Prophet.-O brother! since such is the will of the
merciful Lord, I yield most submissively to His orders.
But I am greatly perplexed as to my choice between these
two dear ones. For if I suffer Husain to depart, I fear
Zahrah,* my daughter, will be overwhelmed with grief for
her darling. Granting I allow her to be thus sorry, what
shall I do with 'Alí, the child's father, and Hasan, its
brother? For I cannot see 'Alí distressed on account of
his son.
Wherefore, if it please the living and eternal
God, I shall choose that Ibráhím be sacrificed in preference
to Husain.
* An epithet applied to Fátimah, the daughter of Muhammad; it is
rer dered by Burckhardt "bright, blooming Fátimah."-Burton's "El
Medinah and Meccah," chap. xvi. vol. i. p. 315, ed. 1857.
DEATH OF IBRAHIM THE SON OF MUHAMMAD.
23
Gabriel. Because thou hast chosen, O Messenger of the
Gracious God, that Ibráhím should be a ransom for Husain,
consider the sinful state of thy poor people, and make the
latter a propitiation for their sins, that the Lord of all
beings may, in the Day of Judgment, have mercy on all
of them for Husain's sake.
The Prophet.-Alas, O Gabriel! for the misery of my
people. Alas! for the tears they will have to shed in
that day. Though Husain is my wisest child, being a
light to my eyes, and most dearly loved, still, God knows
that my beloved people, being my true family, my poor
broken-winged birds, ought to be more pitied. I will,
therefore, in order to save my people from the wrath to
come, make Husain a propitiation for their sins.
Gabriel. Well done, well done, for this generosity.
Bravo! bravo! for such magnanimity, since thou makest
Husain a man of sorrow, and acquainted with grief, on
behalf of thy people, no doubt God will forgive all of them
in that day, for the Imám's meritorious blood's sake.
The Prophet.-O how admirable is Husain! how great is
his merit! Blessed is he who mourns for Husain, and
happy he who weeps for him!
'Izráíl* (saluting the Prophet).-O.judge of both
terrestrial and heavenly affairs, peace be on thee! O
* The tradition respecting 'Izráíl is as follows:-When the Almighty
was about to create Adam it is said that "the angels Gabriel, Michael,
and Israfil were sent by God one after another, to fetch for that purpose
seven handfuls of earth from different depths and of different colours
(whence some account for the various complexions of mankind); but the
earth, being apprehensive of the consequence, and desiring them to
represent her fear to God, that the creature He designed to form would
rebel against Him, and draw down His curse upon her, they returned
without performing God's command; whereupon He sent Azráíl on the
same errand, who executed His commission without remorse, for which
reason God appointed that angel to separate the soul from the bodies,
being therefore called the angel of death."-Sale's "Koran," chap. ii.
p. 4, ed. 1734.

24
HASAN AND HUSAIN.
lord of men and jinns,* peace be on thee! I am thy
servant, nay, thy most humble and despicable slave,
'Izráíl. I am sent by the gracious God unto thee to
perform thy orders.
The Prophet.-O messenger of the Lord of the Universe,
on thee be peace! O ravisher of the souls of men and
jinns, on thee be peace! Let the Lord's order be per-
formed, and His will be done as concerns me, who am
encompassed about with His grace on every side. Being
the submissive servant of the Gracious One, my duty is
but to fulfil His will. But I beg that the child should
be respited until to-morrow, that I may enjoy his
one day more, before I lose sight of him for ever.
'Izráíl.—Oh, what grace! Oh, what goodness! I wil-
lingly comply with this thy request, Sir. How could I dare
to take any creature's son without thy permission?
presence
Ibráhím (in school reading the Kur'an)." I fly unto
God for refuge from Satan the reprobate. In the name of
God, the gracious, the merciful, O thou soul which art at
rest, return unto thy Lord well pleased, and well pleasing;
enter among my servants, and enjoy my paradise."
The Prophet.-How pleasant it is to listen to the Kur'án
from thee, O thou loveliest child! to look on thy beautiful
face, and hear from thy mouth the word of the living
God!
Ibráhím.“ O Prophet, verily we have sent thee to be
a witness, a bearer of good tidings, a denouncer of threats,
an inviter unto God (through His permission), and a
X
"*Besides angels and devils the Mohammedans are taught by the
Korán to believe an intermediate order of creatures, which they call Jin
or Genii, created also of fire, but of a grosser fabric than angels, since
they eat and drink
and are subject to death. Some of these
are supposed to be good and others bad, and capable of future salvation
or damnation as men are, whence Mohammed pretended to be sent for
the conversion of Genii as well as men."-Sale's "Koran," Prel. Dis.
sec. iv. p. 72, ed. 1734.
1
DEATH OF IBRAHIM THE SON OF MUHAMMAD.
25
shining light. Bear glad news, therefore, unto the true
believers, that they shall receive great abundance from
God."
The Prophet.-Oh how delightful is thy voice, child, when
you read the Kur'án! and how handsomely does thy face
shine!
Ibráhím.-Alas! alas! whence that voice? Methinks it
was the voice of the Messenger of God. O thou by whose
message the earth is turned into heaven, and by the
light of whose direction minds are enlightened! where-
fore hast thou put thy head against the wall, and weepest
so sadly, O thou illustrious Messenger ?
The Prophet.-O dearly beloved son, know that a certain
visitor asks for thee. Go to thy master, and request his
permission to come home without delay.
Ibráhím.—Master, my father, the universal Apostle of
God, giving thee his greeting, asks thee to send me home,
intending to despatch me on a journey. It is a journey
whence, most probably, I shall not return. Wherefore
I beg thy pardon for my past faults and neglected
duties.
The Schoolmaster.—O Ibráhím, thou light of virtue, and
the shining candle of piety, it is not mid-day, nor is it time
for going home. Tell me why thou askest leave in this
way, and at such an improper time?
lbráhím. My father did not tell me why he called me
away from school. He only said I had to prepare myself
for a journey. But as I saw the Apostle of God weeping,
and much agitated in mind, I am led to suppose that the
journey is one after which none shall hear anything con-
cerning me.
The Schoolmaster.-Thy saying is kindling a fire in my
body such as to burn the very marrow of my bones.
If death, God forbid, should succeed in separating
thee from me, my school will be ruined together with
myself.
Ibráhím. O my school-fellows, alas! we are to be

26
HASAN AND HUSAIN.
separated. But how unbearable such trials are. Dear
companions! I beg you to remember me while you read
the Holy Book of God together. Alas! my comrades, death
may take me away, ere you see my nuptials with delight.
(Turning to the Prophet.) O father, the asylum of God's
creatures, say what is thy order. Please let me know why
thou art so sad, and walkest before me, while I follow
thee? (Frightened by the sight of the Angel of Death.)
Ah! father, rest is at once removed from me; my heart
begins to palpitate. Oh! who is that strange, dreadful
being opposite to me? How awful his sight! how
frightful his looks! Father! father! shelter me from
him.
The Prophet.-Have patience, O thou brightness of mine
eyes, and fear not this venerable person at all. He is the
companion of thy way, my child. He will accompany thee
on this thy journey.
lbráhím.-The frightful sight of this companion has
made my heart throb within my breast. Father, my hand
is shivering, my lips are quivering, my legs are tottering,
and my whole body is ready to fall! Whither shall
I flee, who am a motherless child? The time of my
departure draws near. Where is my sister to sympa-
thise with me? Oh, where shall I hide myself from
this dreadful being's presence? Pity me, pity me, O my
friends!
The Prophet. Let not thy heart be troubled, my dear
child. Thy companion will be very kind to thee on the
way. He is more compassionate to thee than thy father,
more affectionate than thy mother. He sympathises with
thee in all thy sorrows.
Ibráhím.-Dear father! the bright world is turned into
the utmost darkness to me; I see death with my own eyes.
The day of life is changed into black night. Fear and
grief have brought fever on me. Alas! I have no mother
on whose knees I can lay my head, to comb my hair with
caressing love, and shed for me tears of affection. Let
!

DEATH OF IBRAHIM THE SON OF MUHAMMAD.
27
my sister Fátimah come and mourn for me, and dress me
for the grave.
Fátimah, the daughter of Muhammad, comes to visit her
brother Ibrahim.-O Lord God! I am much grieved at
heart, I can no longer bear myself. For three days my
heart has been bursting within me. I long to see the
pretty face of my dear brother Ibráhím. Oh! let me go
and look at the light of thy bleeding eyes, ere my precious
gem lose its natural brightness. Dearly beloved brother,
why art thou thus rolling in the dust, and groaning with
pain ?
Ibráhím.-Welcome! welcome! dear sympathising sister.
May ill be far from thee! I suffer grievously from a
burning fever!
Fátimah.—What has rendered thy pretty face SO
pale?
Ibráhím.-Oh! feel not my pulse, dear worthy sister.
Fátimah.-Why should I not, seeing my joy is turned
into sorrow?
Ibráhím.-I fear, dear sister, lest the fire of my fever
burn thee.
Fátimah.-Tell me, dear brother, what are the things
thou mostly desirest?
Ibráhím.―Three things chiefly do I desire, kind sister.
Fátimah.—What may they be, O crown of my head?
Ibráhím.-First (alas! it cannot be), I wish to see my
mother.
Fátimah.—Why do you wish to see thy mother, match-
less youth?
Ibráhím.-That she should hold my head in her bosom
for awhile.
Fátimah.-What is the second request, brother? Tell
me.
* Dressing a corpse for the grave is an invariable ceremony, imme-
diately on the death of a Muhammadan.
28
HASAN AND HUSAIN.
Ibráhím.-That thou shouldest close mine eyes when I
die.
Fátimah.-And the third, O apple of my eye?
Ibráhím.-That thou shouldest beg Husain to honour
me with his presence.
die.
Fátimah.-What dost thou expect him to do for thee?
Ibráhím.-That he should sit by my death-bed when I
Fátimah.-Hast thou any dread of death, my soul?
Ibráhím.-I rather fear the angel of death.
Fátimah.-Fear not, O pupil of mine eye!
Ibráhím.—For God's sake, bring me Husain quickly!
Fátimah.-Be pleased, O Husain, to come for a minute;
and make haste, for my beloved brother Ibráhím wants
thee.
Husain.-Yes, yes; I am coming to thee. What is
thine object in calling me? May I request the pleasure
of knowing it?
Ibráhím.-Oh! how pleasant is thy savour, O Husain!
May I be offered a sacrifice for thee and thy throat!
Thanks be to God! I am dying for thee. Nay, I am
become as one of thy holy pilgrims. Though my sorrow
is very great in being separated from thee, yet I comfort
myself in this, that I suffer death for thy sake.
Husain.-Come, come; let me wipe off the tears from
thy lovely face. Oh! how much it grieves me that thou
leavest this world. But what can one do, since such is
Who can resist His will?
God's command?
Ibráhím.-How deep is thy compassion, O Husain!
How great are thy love and humility! Thou art sad for
me because I die in the prime of life. Thou needest not
be so much grieved for me. Am I more in thy sight than
'Alí Akbar, thy future son, who shall be deprived so
cruelly of his youthful pleasures? May hundreds of
youths like me be a ransom for 'Abbás,† thy young brave
*
* See note, p. 8.
+ See note *
,
p. 17.
DEATH OF IBRAHIM THE SON OF MUHAMMAD.
29
brother! The time of death draws near.
Sit still, that I
may cast my soul at thy feet. Behold! 'Izráíl, the angel of
death, awaits me! Lay mercifully my head on thy sacred
knees, O Husain.
Husain.-Lay thy head on my knees, dear Ibráhím. Be
not overwhelmed with sorrow, for I am tending thee most
affectionately.
'Izráíl, the angel of death (addressing the Prophet).—O
heavenly-throned, but earthly habitationed king! O thou
who art entitled by God "The bearer of good tidings and
the denouncer of threats," since yesterday it pleased thy
majesty to defer the matter till the morrow, behold! here
am I, and here is the day.
The Prophet.-Thou art permitted to take the soul of
my beloved son Ibráhím, but thou must do it in the
gentlest way possible; he is a poor, helpless, broken-
hearted, sick child. See how my eyes shed red tears at
his departure.
'Izráíl.—O thou under whose protection angels of God
seek their refuge, I swear by Him who has given thee this
great authority, that, be it easy or be it hard, as thou
commandest so I obey. But first of all let me know, O
Messenger of the gracious Lord, who is that youth with
Ibráhím.
.
The Prophet.-It is Husain, 'Ali's most beloved son,
the ornament of the throne of the Majesty on high.
'Izráíl.-O Muhammad! there is a positive saying which
I remember to have read in the preserved table of God's
fore-knowledge, that "He who loves Husain and mourns for
him, has passed from death to life." I am, therefore,
ashamed, in Husain's own presence, to turn his joy into
sorrow. How can I grieve for one whom the beneficent
Creator Himself has ever wished joy and happiness? I
beg thee, therefore, O Messenger of the glorious God, to
send Husain away for a moment.
The Prophet.—Thus saith the Lord, thy Creator, unto
thee, O Husain! depart from Ibráhím for awhile.
30
HASAN AND HUSAIN.
፡
Ibráhím.—O Husain! O Husain! where art thou going?
Why dost thou leave me alone? O Husain! be not far
from me.
Let mine eyes be enlightened by thy presence.
For God's sake, O Husain! for the merit of my father,
leave me not alone when I am dying.
The Prophet.-Dear child, let Husain go, and obey thou
the positive ordinance of thy loving Lord.
Ibráhím.-No father, why should I be troubled so long?
I shall never let Husain go. Let my body be as the earth
of Husain's tomb; let my head be as the dust of his feet.
O Husain! let me be offered as a ransom for thy hand-
some throat, which thy sister* is about to see cut with a
dagger. Oh, that I were as one of the pilgrims who shall
visit thy sacred sepulchre! one of those who shall offer
themselves unto thee.
The Prophet.-Darling child, do not
child, do not so cling to
Husain.
Ibráhím.-Nay, father, let him be with me now.
The Prophet.-Why, O delight of my soul and spirit?
Ibráhím.-Because he is the physician of those that suffer
pain.
The Prophet.-Why art thou so fearful, my dear child?
Ibráhím.—I am afraid, father, of the angel of death.
The Prophet.-There is no occasion to fear him so.
Ibráhím.—His looks, father, have turned my day into
night.
The Prophet. Have no dread of him, thou pupil of mine
eye.
me.
lbráhím.-O Husain! make intercession with him for
Husain.-O 'Izráíl! though thou art sent by the glorious
God to execute His Divine pleasure, yet I beg of thee
* Zainab, the sister of Husain, was present at his martyrdom in the
plain of Karbalá.
DEATH OF IBRAHIM THE SON OF MUHAMMAD.
31
•
the favour that thou wilt take this child's life as gently
as possible.
'Izráíl.-Oh! weep not, weep not so much, Husain.
May I be sacrificed for thee, O pupil of mine eye! Know
this, that whenever any one is thy real friend, I will, at
any rate, take his soul in a gentle mode. Especially
when he observes the ceremonies of mourning, or weeps
for thee. (Turning to Ibráhím.) Sit with thy face pointing
to Makkah,* O poor sufferer!
Ibráhím.—Who art thou, O man? leave me to my-
self.
'Izráíl.—I am 'Izráíl, the angel of death, O little boy!
Ibráhím.—I beg thee to take my soul gently.
'Izráíl.-Cry not so much, O flower of the age!
Ibráhím.-Why, my veins and arteries are all cut into
pieces.
'Izráíl.-Thy groanings have kindled a fire in my body.
Ibráhím.-Why should I not mourn? seeing I have no
mother to alleviate my sorrows.
'Izráíl.-These are the pangs of death, child; dost thou
not know it?
lbráhím.-Woe unto me! Woe unto me! for it is
bitterness.
'Izráíl.—Poor frail creature, weep not so much.
lbráhím.-Pity me, young man. I am quite helpless.
'Izráíl.-0 thou fragrant flower of the prophetical
garden! in what state art thou? how farest thou? Now
is the time to go to God, the Friend of all; take, then,
this apple and smell it, and see how nice is the perfume.
Ibráhím (giving up the ghost).—Alas! O Lord God,
what is this burning sensation I feel within myself? It
has rendered my soul quite restless. I am altogether
* Muhammadans when about to die deem it right to turn their face
towards Makkah, the sacred city of their prayers.
32
HASAN AND HUSAIN.
undone! Behold, I am going the way of all the earth,
"I, therefore, bear witness, that there is no other god but
God."*
* This phrase is usually put into the mouth of all Muhammadans when
dying.
33
SCENE III.
THE DISOBEDIENT SON.
THIS Scene opens with a description of the various sects who will be
consigned to everlasting perdition. The account of the persons who
will inhabit the seven stories of which, according to the Muham-
madans, the abode of torture is composed, differs in some respects
from the generally received traditions on the subject; but the
Muslims are by no means agreed amongst themselves as to the
denizens of the infernal regions, and each sect has, to some extent,
its own opinion in the matter.
The Prophet, finding that his own people are not exempt in all
cases from the pains of future torment, retires to his chamber in a
pensive mood, reflecting on the sins and punishment of his people.
While thus sad in mind and distressed in soul, he hears a pitiful
voice, which on inquiry turns out to be that of an unfortunate
youth, who, in consequence of disobedience to his parents, has
been consigned to perdition. Moved by compassion, Muhammad
sends for the lad's mother, and intercedes on the boy's behalf. But
she is inexorable. 'Alí, Fátimah, and Hasan are equally unsuccess-
ful. Husain then joins his endeavours, and backed by an angel, who
utters terrible denunciations against the woman in the event of her
continuing obdurate, and refusing to listen to the petition of the
Imám of the Lord, she at last relents, and her son is delivered from
his torments. In gratitude he is proud to acknowledge himself as
a dog of Husain's threshold," and begs to be allowed to become
a sacrifice for the Imám's Shi'ahs."
(C
The Prophet Muhammad.—O almighty and self-sufficient
God, whose door of mercy is open to all, Thou art the
Creator, and Thine is the worship of all creatures. Thou
art the eternal King whose kingdom remains for ever;
Thou art the Maker of day and night, who knowest all
thoughts. Seeing thou art the Sole Doer of all things,
grant, therefore, Paradise to those who believe in Thy
saints.
3
34
HASAN AND HUSAIN.
Gabriel.-Thou of generous disposition, who art good
in all thine actions, thou Prophet of all mankind, and
intercessor for all nations, peace be unto thee! Oh! what
attributes shall I ascribe to thee, thou universal Prophet?
Thou art the most beloved of God, the best of all His
creatures; thou art the cause of the creation of all possible
things. Thou being the messenger general of the glorious
God, I, Gabriel the archangel, am the humblest servant of
thy supreme court.
The Prophet.-On thee be
On thee be peace, O my brother Gabriel!
Where hast thou been? O heavenly messenger of the
glorious Lord! why has the colour of thy face gone?
Why have thy handsome cheeks turned pale?
Gabriel.-Know, O Prophet of the beneficent God, that
to-day I passed by the abode of the accursed. How shall
I say what I felt when I looked at the flames? No eye is
able to see it, no mind can conceive it. It consists of
seven stories one above the other, each appropriated to a
particular nation; and I am sent now to inform thee, O
messenger of mankind in general, about each and every
one of them.
The Prophet.-Alas! this thy speech has brought my
soul to the tip of my lip; my heart has begun to palpitate
within me at these thy words. What terrifying message
is this thou hast brought me, which has made blood gush
out of my eyes? Well; tell me after all, O happy Gabriel,
whose abode shall the seventh story be-the lowest part of
the dwelling of the lost?
Gabriel.-Know, O Prophet of God, that the seventh
shall be the abode of the people of Moses,* or the Jews.
* The company in the mansions of the lost is somewhat differently
given in Sale's Koran, Preliminary Discourse, sect. iv. p. 92; ed.
1734. Speaking of the apartments, he says: "The first, which they
call Jehennam, they say, will be the receptacle of those who acknowledged
one God, that is the wicked Mohammedans, who, after having there been
punished according to their demerits, will at length be released. The
second, named Ladhá, they assign to the Jews; the third, named Al
THE DISOBEDIENT SON.
35
The Prophet.-O faithful minister of God, the glorious
Lord of all, tell me, whose abode is the sixth?
Gabriel. The sixth, which bites the soul with its tor-
tures, belongeth to the people of Shís,* poor things!
The Prophet.-O bearer of God's revelations, tell me,
whose abode shall be the fifth ?
Gabriel. The fifth, O good Prophet, is an abode for the
followers of Abraham.
The Prophet.-Whose is the fourth story, O brother
Gabriel? Tell me, for God's sake.
Gabriel. There is a prophet named Jirjís; † this part
of the fire of the infernal regions belongeth to his
people.
The Prophet.-Tell me, who shall have to abide in the
third story?
Gabriel. The third, O intercessor at the Day of Judg-
ment, is for the people of Jonas the prophet.
The Prophet.-Tell me, O brother, whose will be the
second? for I have lost all control and patience.
Hotama, to the Christians; the fourth, named Al Säir, to the Sabians;
the fifth, named Sakar, to the Magians; the sixth, named Al Jahím, to
the idolaters; and the seventh, which is the lowest and worst of all, and
is called Al Háwiyat, to the hypocrites, or those who outwardly professed
some religion, but in their hearts were of none. Over each of these
apartments they believe there will be set a guard of angels, nineteen in
number, to whom the damned will confess the just judgment of God,
and beg them to intercede with Him for some alleviation of their pain,
or that they may be delivered by being annihilated." D'Herbelot, how-
ever, gives a different version (see "Gehennem ").
* Shís or Shais is the name given by the Persians to Seth, the son of
Adam. When he was born the light of the future prophet “shone in
his forehead," and subsequently he was honoured by being the recipient
at the hands of the Most High of the "Book of Adam," concerning
what the Almighty "has created, and what He has decreed in heaven and
earth, respecting things temporal and eternal."-Merrick's "Life of
Mohammed, pp. 10 and 315, ed 1850.
+ Probably St. George, whom the Muhammadans confound with the
Prophet Elias.
·
3 *
36
HASAN AND HUSAIN.
Gabriel. The second, O my lord, is the abode of Chris-
tian sinners.
The Prophet.-Tell me, for what miserable nation is the
first or the uppermost story prepared? (Gabriel not
answering the Prophet, he repeats the question.) Why
hast thou hung down thy head? Deliver my mind from
confusion.
Gabriel.-I am ashamed before thee to make such a thing
known to thy honour. Although the declaration is un-
pleasant, still I must say it belongs to sinners of thy
people.*
The Prophet.-Ah me! this news consumes my life;
it burns the very marrow of my bones. Thy speech, O
Gabriel, doth kindle a fire in my soul; it consumes the
very bones of my body. Alas! O Gabriel, for the trouble
of my people; woe unto me for the tearfulness of their
eyes. O God! my people are as it were my own family;
they are my broken-winged birds. I am so sorry for my
dear followers' sake that I will now get me into my
chamber, and shut the door upon myself, not meaning ever
again to come forth. Oh! the sorrow of my people has
broken my back. O merciful God! have pity on my poor
miserable servants.
Bilál, having proclaimed for prayer, Salmán addresses
the companions.-O small and great of this assembly! tell
* It may be inferred that in all the above cases only those are con-
signed to everlasting perdition who disobey the precepts of their
religion, inasmuch as in the case of Christians and Muhammadans, who
are included in the list, specific reference is made to "sinners"; in the
case of the followers of Muhammad, punishment is but temporary.
"Of the slaves ransomed by Abu Bakr from persecution, for their
adherence to the new doctrine, the foremost is Bilál, the son of an
Abyssinian slave-girl. He was tall, dark, and gaunt, with negro features
and bushy hair. Mahomet honoured and distinguished him as "the
first-fruits of Abyssinia ;" and to this day he is renowned throughout the
Moslem world as the first Müadzzin, or crier to prayer." (Muir's "Life
of Mahomet," vol. ii. p. 107, ed. 1858.) He was noted for his voice.
Salman the Persian, one of the Prophet's companions, "is said to have
THE DISOBEDIENT SON.
37
out if you know anything touching Ahmad * the elect of
God. It being three days since the Prophet of the Lord
of all creatures has attended public worship, let us repair
to 'Alí, his cousin, and ask him the reason of this absence.
He may be able to cheer our sorrowful hearts, by assigning
some good reason for this sad event.
Salmán (to 'Alí).-May we be a ransom for thy soul, O
Imám of all men! Tell us, what has become of God's
Prophet that he does not come out?
•Alí, the son of Abú Tálib † (to Salmán).—O poor afflicted
Salmán, thou chief of the faithful companions, I am like
thyself in respect to his melancholy absence. O Fátimah!
thou my laudable companion, thou peace of my disquieted
heart, tell me where is thy sad father, the strength of thy
scarred heart?
Fátimah.-It is now three days since my father shut
himself up in his closet, lamenting there the miserable
state of his sorrowful people, and praying to God for
their deliverance from everlasting death.
'Alí (knocking at the door of the Prophet's closet).-0
incomparable Messenger of God! thou Prophet of the
Lord! why dost thou not come out from thy closet and sit
in the pulpit, that we may see thy moon-like‡ face, and hear
thy sweet discourse?
The Prophet.-I am much troubled for the sake of my
people, because they are doomed to destruction. O God!
look upon the sad condition of my servants. O gracious
Lord! for the merit of 'Ali's soul, forgive all those who
love him dearly.
'Alí.—O Lord! I cannot tell why the Prophet weeps so
been a Christian captive of Mesopotamia, bought by a Jew from the
Bani Kalb, and ransomed on his profession of Islam."-Muir's “Life of
Mahomet," vol. iii. p. 256, ed. 1861.
* Ahmad is the name by which the Prophet Muhammad is supposed to
have been predicted in Scripture.-See Rodwell's Koran, p. 522, ed. 1861.
† Abú Tálib was uncle of Muhammad and father of 'Alí, which latter
married the Prophet's daughter Fátimah.
See note, page 7.
38
HASAN AND HUSAIN.
bitterly. None knows the secret of this matter besides
Thee, O powerful and gracious Creator! Ah, Salmán!
the Prophet of both worlds, having shut the door of his
chamber on himself, is weeping there with a loud voice.
Thou well knowest that without his permission we cannot
enter his chamber. Go, therefore, to his daughter Zahrah;
she may be able to solve this difficulty for us.
Salmán (to Fátimah).-O offspring of Ahmad's body!
mercy! have compassion on me, a destitute soul brought
very low. Thy father has hidden his face from us, leaving
us to suffer pain at his separation. Seeing we have no
chief or leader, and no prophet besides him, we beg thee
to kindly represent to him our sad case; it may be thou
shalt prevail upon him, and bring him out.
Fátimah (standing at the door).-O father, thou inter-
cessor at the Day of Judgment! behold Salmán and other
companions are standing without waiting for thee to come
forth and honour them with thy presence. They are
mourning grievously for thy disappearance, believing it is
a prelude to the Day of Resurrection.
The Prophet.-Know thou, O Fátimah! thou light of
my eye, joy of my heart, and peace of my troubled soul,
I am shedding tears for my sinful people, imploring God
to have mercy on them, and forgive them. O Lord! have
compassion on my followers, and mercifully pardon their
sins.
O
my
Fátimah.-O God! what can I do to relieve my father?
dear child Hasan! help me. Come, let me send thee
to thy honoured grandfather to persuade him to come out
from his closet.
Hasan (going to the door).—O my noble and majestic
grandfather, thou great chief of all believers! why dost
thou appear thus stupified, and sittest there all alone? Be
pleased to come out and rejoice somewhat the heart of the
people who are waiting anxiously for thee.
* See note, p. 22.
THE DISOBEDIENT SON.
39
The Prophet.—0 Hasan; I am sore distressed in heart
on behalf of my people. It is for them that I am thus
shedding tears. Know thou that God intends to consign
my people to everlasting perdition in the next world. O
God! for the merit of the dignity of Hasan, forgive my
followers through me.
Hasan.-O my poor broken-hearted mother! have pity
on thy own condition. Grandfather is writhing on the
ground and moaning. He pours showers of tears from
his eyes.
He is restless and impatient, and does not
kindly receive my petition.
Fátimah.-O Salmán! what shall I do to relieve my
father, and make the Prophet of the universe leave his
chamber, and come out? But I can show thee, Salmán,
what thou mayest do. Go at once to Husain, and leave
him not, for he is the remedy for every diseased and
grieved heart; he is a key to the lock of sorrows, when
they torment the hearts of friends and companions.
Salmán. O ye friends! begin to mourn with lamentable
sighs. It is time for intercession, go and tell Husain.
Place your turbans now on the ground, and walk off bare-
headed to the hospital of faith. O Husain! thou light
of the eye of Haidar* the warrior, O Husain! thou salve
for the heart of poor Fátimah, God forbid we should leave
thy skirt, until thou make thy noble grandfather come out
from his chamber.
Husain (to Salmán).-On my eye! on my eye! do not
cry so sadly, O Salmán! Why shouldst thou shed tears
* Haidar means "Lion," and may not impossibly have been given to
'Alí in consequence of his dauntless valour. It is stated, however, in
Price's "Chronological Retrospect of Mahommedan History," vol. i. p. 364,
ed. 1811, that it was the name which he originally received from his
mother Fátimah, very possibly in honour of his grandsire Asad, with
whose name that of "Haidar" is synonymous; and that the name of
'Alí was only at a later period bestowed upon him by his cousin, the
Prophet of Arabia.
40
HASAN AND HUSAIN.
so copiously? I am a key for the lock of thy sorrow; I
am the sum and substance of every hope. (Turning to
the Prophet.) O thou glory of men and jinns! * have a
gracious regard for me. I am Husain, here behind the
door; wilt thou be kind enough to open it for me? O
intercessor at the Day of Judgment! O ornament of God's
throne! I am thy beloved Husain; open the door, open it
for my sake.
sake. Behold thy darling Husain sitting down
among ashes and flinging earth on his head, and be
pleased to open the door for him.
Gabriel (coming to Muhammad).-O Muhammad, Mu-
hammad, arise! A great tumult has taken place in the
whole universe. Behold, Husain has fallen on the ground
moaning, and shedding tears. Thus says the Lord, the
Lover of all: "Lift up Husain's head from the ground,
and that very soon; for the holy ones in heaven are all
weeping for him, and being distressed on his behalf have
left off their particular duties."
The Prophet, coming forth, says to Husain.-May thy
grandfather and thy parents be offered as a ransom for
thee! Why hast thou laid thy head on ashes? O
Husain, may I be a sacrifice for this thy head, which
thy sister shall see severed from the body! Grant the
request of thy grandfather, and hold up thy neck from the
dust of the road.
Husain.-Peace be upon thee, O seal of the prophet! I
* See note, p. 24.
† See note *
, p. 11.
"The Seal of Prophecy on the back of Mahomet. This, says one, was a
protuberance on the Prophet's back of the size and appearance of a
pigeon's egg. Abdallah ibn Sarjas describes it as having been as large
as his closed fist, with moles round about it. Abu Ramtha, whose
family were skilled in surgery, offered to remove it, but Mahomet
refused, saying: 'ThePhysician thereof is He who placed it where it is !'
According to another tradition, Mahomet said to Abu Ramtha, 'Come
hither and touch my back,' which he did, drawing his fingers over the
THE DISOBEDIENT SON.
41
peace be upon thee, thou leader of men and jinns! Tell
me, O glory of the age, why hast thou shut the door on
thyself?
The Prophet.-Dear grandchild, Gabriel told me that
the glorious Creator had said, "The sinners of my poor
people shall, on the Day of Judgment, be cast into ever-
lasting flames." It is for the sake of my people that I
am so sorry, O Husain; for this reason I pour down tears
from my eyes.
Gabriel.-O King, who in dignity art like the throne of
God Himself, and whose dominion extends over the whole
earth! thou who art entitled by God "a bearer of good
tidings and a warner," O thou whose protection is an
asylum for angels! by that God who gave thee this
authority, pray thou for the sinners of thy people, that
God may forgive them all for thy sake.
The Prophet. Know thou, O Gabriel, that I am always
weeping sadly on behalf of my people. Yet come to me,
O my afflicted girl Fátimah, and dishevel thy locks for
the followers of thy father; and O 'Alí, thou emperor
of the two worlds, thou strength of Muhammad's spirit!
I conjure thee, by the name of the Prophet and by his soul,
to come also to me; and ye, the light of the eye of the
prophetical seal; and behold there was a collection of hairs upon the
spot.
I have not noticed this 'seal' in the body of the work, because it has
been so surrounded by tradition with supernatural tales that it is
extremely difficult to determine what it really was. It is said to have
been the divine seal which, according to the predictions of the Scriptures,
marked Mahomet as the last of the prophets. How far Mahomet himself
encouraged this idea it is impossible to say. From the traditions quoted
above it would seem to have been nothing more that a mole of unusual
size; and his saying that God had placed it there' was probably the
germ of the supernatural assertions which grew up concerning it.
Had Mahomet really attributed any divine virtue to it, he would have
spoken very differently to one who offered to lance or remove it.”—Muir's
"Life of Mahomet," vol. iv. p. 331, ed. 1861.
C
42
HASAN AND HUSAIN.
>
chief of men and jinns, ye plants of the flower-garden of
the best* among women, Hasan and Husain, take off your
turbans from your heads, and begin to pour tears of
grief on your moon-like faces. In short, pray all of you
to God to have mercy on my people; for besides us, they
have none to save them, poor souls.
'Al.-Lord, I adjure thee by the body and soul of
thy Prophet; by thy messenger Muhammad, the Arabian,
to forgive the sins of the Shí'ahst in the Day of Judgment,
to have mercy on the people of God's Prophet.
Fátimah.-O great God, I adjure thee by the honour of
my father, by the merit of my sorrowful husband, by my
own moistened eyes, and by these my children—the very
soul of God's Messenger-to pardon in the Day of Resurrec-
tion the sins of the Gentiles who believe on Muhammad.
Hasan.-O God, for the honour, dignity, and glory of
the chosen Prophet, Muhammad; for the sake of the
anguish of his household and family; on my account also,
who am Hasan, Thy imploring servant, forgive the sins of
the followers of my grandfather.
That is Fátimah, who was declared by the Prophet himself as one
of the four best of women.
+ Respecting the "great schism at this day subsisting between the
Sunnís and the Shi'ahs, or partisans of 'Alí, and maintained on either
side with implacable hatred and zeal," Sale remarks: "The chief points
wherein they differ are-(1) That the Shiites reject Abu Becr, Omar, and
Othmán, the three first Khalífs, as usurpers and intruders, whereas the
Sonnites acknowledge and respect them as rightful Imáms. (2) The
Shiites prefer Ali to Mohammed, or at least, esteem them both equal; but
the Sonnites admit neither Ali, nor any of the prophets, to be equal to
Mohammed. (3) The Sonnites charge the Shiites with corrupting the
Korán and neglecting its precepts; and the Shiites retort the same charge
on the Sonnites. (4) The Sonnites receive the 'Sonna,' or book of tradi-
tions of their Prophet, as of canonical authority; whereas the Shiites
reject it as apocryphal and unworthy of credit. And to these disputes,
and some others of less moment, is principally owing the antipathy which
has long reigned between the Turks, who are Sonnites, and the Persians,
who are of the sect of Ali."-Sale's Koran, Prel. Discourse, sec. viii.
p. 178, ed. 1734.
THE DISOBEDIENT SON.
43
Husain.-0 great God, I adjure Thee by the verity
of my maternal grandfather Muhammad, and my father
'Alí, and by that moment when Shimar* shall draw his
dagger over my face, do not, O Lord, grieve my distressed
heart, but graciously overlook the faults of Thy servants,
Muhammad's followers.
Gabriel (to Muhammad).-O corporeal and spiritual judge
of all! peace be upon thee! O chief of men and jinns!
hail to thee! O thou by whose mission the world is turned
into a flower-garden, and by whose directing-light hearts
are illuminated, God, sending thee greeting, says, “Be not
sorry, O distressed one for the sake of thy poor people,
for on the Day of Judgment, in the presence of all My
prophets, I will have mercy on so many of thy people,
that thou, O loving Prophet, shall be well pleased in the
abundance of My mercy."
Muhammad.—O faithful bearer of God's revelation,
on thee be peace! O rejoicer of hearts afflicted with
painful sorrow, hail to thee! Thou art welcome, O
comely Gabriel! By our Lord Creator, thou hast made
me quite cheerful by bringing me such good tidings from
the Lord.
Gabriel.I have received, O Muhammad, another
command from the Living and Eternal God to tell thee.
If thou wishest to be fully acquainted with the state
of thy people, whether good or bad, walk out to the
grave-yard of thy people, and behold their miserable
condition.
The Prophet (to his companions).—O my
my sorrowful
companions, be ye all gathered together around me in
perfect sincerity and fidelity, for thus hath the Lord of
the whole world said, that we must go out for a while to
the grave-yard to behold there the unhappy state of our
* Shimar was one of the Khalíf Yazíd's generals, and slew Husain in
the plain of Karbalá, A.D. 680.
44
HASAN AND HUSAIN.
poor people; peradventure we may be able, by some suit-
able means, to remedy their sad condition.
One who had been disobedient to his parents cries out in
the grave, while flames come out from the tomb.-O God's
Messenger, save me from the anguish of torment, I beseech
thee! I am burning. Mercy! mercy! mercy! O Mu-
hammad, I am scorching in fire, and am unable to deliver
my soul from the flames. Behold me consuming away
in this abode of the lost, and pity me!
Muhammad.-Why am I again distressed in my mind,
O Lord? What is this pitiful cry that reaches my ears?
Why should this miserable youth be thus tormented?
Let it be revealed to me, O merciful God, who is this
young man that is thus in torture.
Gabriel.-Peace be on thee! O glory of earth and
heaven, thus has the Creator of the two worlds said:—
“The young man who is thus tormented in the flames is
one of thy people. When alive, he was disobedient to
his parents. Send for his mother and ask her about him,
she will tell thee the truth of his sad case."
The Prophet.-Kindly, O Salmán, go to the town for
my sake, and summon quickly to me the mother of this
young man.
Salmán (to the mother).-O good woman, come with me
to the Prophet of the worlds. For the glory of heaven
and earth, the intercessor of the Day of Judgment, the
spiritual guide of the whole universe, wants thee.
The Woman.-I do not know, O manifest God, what has
happened, or why Thy faithful Messenger calls me. May
I be a ransom for the dust of thy feet! for what service
has thy holiness summoned me?
The Prophet.-Why dost not thou care for this wretched
child of thine, who is suffering punishment in the flames?
What has hardened thy heart so as to become cruel to
the son of thy womb? Come, O woman, I adjure thee by
the Lord, forgive the faults of this youth for my sake,
before thou goest from this world.
THE DISOBEDIENT SON.
45
The Woman.-May my soul be a ransom for thine, O
mediator of both small as well as great! all thy words,
O bearer of good tidings and denouncer of threats, are
quite true.
But thou dost not know what this youth
has done to me, how he has unjustly treated me; other-
wise thou wouldst not have asked me to forgive him.
He used to vex me to please his wife; this very youth
has cast me alive into a flaming fire. How can I forget
and forgive his wicked actions? I would rather ask
God to increase his torments. (Fire comes forth from the
grave.)
The Disobedient Boy.-Ah me! my heart has lost its
patience, O Muhammad, I am grievously tormented. The
fire hath dried up all my strength; save me, I beseech
thee, save!
Muhammad.—O 'Alí, the apostle of God, thou remover
of the gate of Khaibar,* go thou and ask this woman to
forgive her child, and to sincerely pray for her own flesh
and bone.
'Alí (to the Woman).-O mournful woman! dost thou not
know that my name is 'Alí, the 'Amrúnite?
It is I that
* Khaibar, a town about one hundred miles to the north of Madínah,
was one of the strongholds of the Jews. In A.D. 628 it was attacked by
Muhammad, into whose hands it fell; the chief was beheaded, and his
wife enrolled amongst the Prophet's wives.
† Various reasons may be assigned why 'Alí is called the "'Amrúnite.”
In A.D. 627, when Muhammad was attacked in Madínah by the Karaish
tribe," Amr, son of Abd Wudd, an aged chief
•
challenged his
adversaries to single combat. Ali forthwith accepted the challenge, and
the two stood alone in the open plain. Amr, dismounting, maimed his
horse, in token of his resolve to conquer or to die. They closed, and for
a short time were hidden in a cloud of dust. But it was not long before
the well-known Takbír 'Great is the Lord' from the lips of Ali, made
known that he was the victor."-Muir's "Life of Mahomet,” vol. iii.
p. 262, ed. 1861.
But two years previous to the above event, when Muhammad was
attacked and discomfited at Ohod, the famous "'Amrú,” or more pro-
46
HASAN AND HUSAIN.
help and succour all strangers wherever they be, I am the
friend of all widows and orphans. Come, for my sake,
perly 'Amr ibn Aás, one of the leaders of the Karaishite horse, was
attacked and discomfited at Madínah. The Arab custom of battle was
to commence with single combats. The "Meccan ranks might be seen
to quiver," says Muir, in his graphic account of that fatal day, as "Abu
Dujána, distinguished by the red kerchief wound round his helmet,
swept along, and, with a sword given him by Mahomet, dealt death on
every side. Hamza, conspicuous from his waving ostrich feather; 'Alí,
marked by his long white plume; and Zobeir, known by his bright
yellow turban—like heroes in the battles of the Iliad-carried confusion
wherever they appeared." (Muir's "Life of Mahomet," vol. iii. p. 169,
ed. 1861). Well may 'Alí have exclaimed after the battle, when giving
his blood-stained sword to his wife to be washed, "Take this sword, for
it is not a despicable one."
""
Nor was this the only occasion on which 'Amrú fought in the ranks of
'Alí's enemies, since many years afterwards (A.D. 657) he joined Mu'á-
wiyah, the son of the Governor of Syria, and took up arms against the
Prophet's son-in-law. They met at Siffin, a broad plain extending along
the banks of the Euphrates. After months had been passed in skirmish-
ing, a general engagement occurred. The following graphic account of this
battle is from Major R. D. Osborn's "Islam under the Arabs," p. 116, ed.
1876:-"The action rapidly became general. The press was so close that
the bows were flung away as useless, and men fought sabre to sabre. The
sun gradually mounted to the zenith, and then gradually disappeared in
the west, and still the conflict raged unceasingly. The clear stars of an
Oriental sky shone all the night through upon the same stormy scene.
The battle-songs of the Arabs mingled with the crash of breaking lances
and the noises of the battle. The morning sun rising, pierced the clouds
of dust, and revealed the battle-field strewn thickly with the wounded
and the dead. The times of prayer passed unheeded. Ali was to be
seen wherever the battle was hottest. Every time he struck a blow he
shouted 'God is great!' and every blow he struck sent an infidel to
hell. Five hundred men are said to have fallen beneath his single sabre.
'Never,' said Muawia, as he watched the havoc he wrought in the ranks
of his army,' was there a man who crossed swords with Ali and returned
alive from the encounter.'" No mention is, however, made of a personal
encounter between 'Alí and 'Amrú, on the occasion either of this battle,
or the encounter at Ohod. But a few months later (658) the rivals again
met, when 'Alí, making a well-intended lunge, the point of his lance
passed through the skirt of 'Amrú's coat of mail, which brought him
THE DISOBEDIENT SON.
47
forgive the sins of thy son, and pity thine own child for
the sake of God's Prophet.
The Woman.-May my soul be a ransom for the dust
of thy feet! Would to God my head were to become
an offering for thee. I know thou art the lion of the
glorious Lord, the beloved of the Eternal One; but I beg
thee not to be offended when I tell thee I cannot comply
with thy request. I shall never be pleased with my
son, never, but wish that he should continue in his
tortures.
The Disobedient Son.-Alas! I am surrounded with
flames, my body is quite consumed with fire. O Mu-
hammad, come to my assistance and deliver me.
The Prophet (to Fátimah).-Come to me, O Zahrah, thou
my lovely daughter, the joy of my sorrowful heart.
Being very sorry for this youth, whose bones are melted
in this fire, I pray thee go to this woman his mother, and
ask her to forgive the poor youth.
Fátimah.—Hear, O woman, I am going to tell thee
somewhat. There will come a time when I shall sigh
sadly even from the bottom of my heart, yea, my groans
shall set even the stack of heaven on fire, my body being
bruised by a door struck against it. I shall lie down in
bed complaining of pain, now in my sides, now in my back.
And when I become an orphan, and behold that 'Alí is
desolate, I shall lay one hand on my heart and with the
other begin to strike my head. Now bewailing with
Hasan, now lamenting with Husain; at one time I shall
heave a sigh from the heart, at another time draw a deep
(
"In this
head foremost to the earth," with "his heels in the air."
situation 'Alí scorned to do him any further injury, and suffered him to
escape, with the contemptuous remark that he was never to forget the
circumstance to which he was indebted for life and safety.'" (Price's
"Chronological Retrospect of Mahommedan History," vol. i. p. 288, ed.
1811.
48
HASAN AND HUSAIN.
breath from my inmost soul. Be kind, therefore, and
forgive the sins of thy son for the merit of my sufferings,
that I may on the Day of Judgment set up my flag of
intercession for thee.
The Woman.-Thou queen of the palace of the matchless
royal youth 'Alí! thou model of chastity and modesty! O
orbit of a couple of suns, mine of two precious gems,
mother of two great chiefs, thou consort of 'Alí, the
heart-strings of the Prophet, mistress of all creatures, and
beloved of God, I beg thee to give up this request of
thine, for I can in no wise forgive my son, nor can I
be pleased with him. O great God, I adjure Thee,
by Zahrah's dignity, to increase the torments of my
son!
The Disobedient Son crying out.-O Musulmáns, run to
save me! I am burning in the flames! relieve me
for one moment ! O thou that intercedest for sinners
in the Day of Judgment, for God's sake have compassion
on me!
The Prophet (to Hasan).-Come to me, thou light of my
two tearful eyes, let me send thee to this inexorable woman,
to entreat her to do thy grandfather the favour of forgiving
her own sinful son; peradventure thou mayest be able to
persuade her to do it.
Hasan.-Hearken to me, O thou benevolent lady, listen
to my sad tale with sympathetic affection. Thou hast
already heard, I think, that I have one day to drink poison,*
that parts of my body have to be thrown up in a basin,
and that when my ruby-like lips turn bluish-green from
the mortal effect of the poison, I shall have no father or
mother to mourn for me, even my grandfather, Muhammad,
shall not be present at that time at my bed-side, to condole
with my poor afflicted sister over my remains; come now,
for the sake of my sad state at that time, forgive the sins
* Alluding to his mode of death.
THE DISOBEDIENT SON.
49
of thy poor son, that he may come out from this place of
torment. Yea, O woman, do not grieve the spirit of the
Prophet of God, but, with a willing heart, comply with
this my request.
The Woman.-I know that every slave of thy court is a
great Cæsar, and that all of you here present are healing
balms for hearts affected with cankering sin: but, alas! I
am sorry thou knowest nothing about what my son has done.
to me, for thou hast not seen him doing it. O great Lord,
this is 'Ali's son, Hasan, who, with tearful eyes, entreats
me to forgive my sinful child; be Thou a witness that I
have not granted his request, seeing my son has greatly
injured me. O God, for the sake of my injured heart, fill
Thou the tomb of this my child with the flames of the
fire of Thy fury.
The Disobedient Son.-Alas! O Lord God, what fire is
this which is kindled in my soul, and which has deprived me
of all strength and patience to endure? What flame is this
that consumes my body and soul? It is hell-fire wherein
I am so burning. Could none by intercession prevail on
my mother to forgive me. Is not Husain here to try?
The Prophet (to Husain).-Where art thou, dear Husain,
where art thou? Why art thou at such a season sepa-
rated from me? It is the time for thee to weep, the day
for thee to assist, a fitting opportunity for thee to make
intercession. Go thou from me to this woman, and
beseech her in a most humble manner to forgive her child
for thy sake.
Husain.-Come, O woman, let me tell thee plainly the
story of my cruel sufferings in Karbalá. Hast thou heard
that a certain one named Husain will in future go to
Karbalá? Hast thou been told that some wicked party
will cruelly sever his head from his body? Hast thou read
that his praise-worthy sister Zainab will put on black
garments after his death? I am that Husain, the pacifier
of the mind of the chosen Prophet; I am that Husain, the
joy of the heart of Fátimah, the best among women.
All
4
50
HASAN AND HUSAIN.
-
rational creatures, men and jinns, who inhabit the present
and future worlds, are sunk in sin, and have but one
Husain to save them. Come, O woman, for God's sake
do not break my heart, but forgive thy son for me.
An Angel (to the Woman).-O woman, take care, and for-
give thy son for Husain's sake, for if, God forbid, the
latter, the king of men and jinns, be offended with thee for
refusing to comply with his request, be sure we will give
thee such blows on thy head with these fiery maces in our
hands, that thou shalt immediately find thyself in the lowest
part of the bottomless pit.
The Woman (to Husain).—O dear Husain, may I be a
ransom for thy handsome face, and a sacrifice for thy throat
and hair! Weep not, weep not, sweet Husain, thou light
of
my eyes, I adjure thee! O God of the East and West,
be Thou a witness that I have forgiven my son for Husain's
sake.
The Disobedient Son in torment coming out of the grave.
—Praise be unto thee, O God of the whole world, in that
Thou hast delivered me from the fires of destruction.
O Husain, O Husain, thou son of 'Alí, may I be a ransom
for thee! may I be a sacrifice for the dust of thy feet! I
subscribe myself a dog of thy threshold. May I be a
sacrifice for thy Shi'ahs!
The Prophet.-O great God, I adjure thee by myself,
named Thy Prophet, and by 'Alí my cousin, the conqueror
and destroyer of Khaibar, that Thou, O Guardian of men
and jinns, be gracious towards my sinful followers, for
the merit of the blood of Husain! Grant, O Lord, the
requests of all my people, and of Thy grace remove their
difficulties.
་་་
"

51
SCENE IV.
MAGNANIMOUS OFFER OF ALI TO SACRIFICE HIS LIFE FOR A
FELLOW CREATURE.
THIS Scene opens with invocations to the Almighty on the part suc-
cessively of Muhammad, 'Alí, Fátimah, Hasan, and Husain, on
behalf of the Shi'ahs. The Prophet then proceeds to predict the
death of the martyrs on the plain of Karbalá. The distress of the
family,, however, is not altogether due to future troubles, since
they are represented as in want of the very necessaries of life,
being even compelled to sell the shirts on their backs to procure
food, and being kept from starvation solely by the interposition
of some nymphs of Paradise, who bring down trays of fresh dates
from the regions of bliss. In the quaint Eastern phraseology of
the text, the Prophet's family "feed at the table of grace.
In anguish of mind 'Alí goes out for a ride on his mule, partly
with the view of seeking employment, and partly with the idea of
driving care from his mind. On his way he meets with a young
man anxious to slay him, and thereby obtain as wife a certain lady,
whose father desired the head of 'Alí as a dowry for his daughter.
(( Sever my head from the body, thou foolish young man, and return
to thy country rejoicing," was the ready rejoinder of the Bayard of
Islám, who made no scruple to sacrifice his own life in order to
benefit a fellow creature. The eyes of the youth, however, were
suddenly enlightened, and he begged forgiveness. "Declare that
there is no God but God, that Muhammad is His Prophet, and 'Alí
His vice-regent" (the key-note of the Shi'ah doctrine) was the only
condition imposed upon the offender, who at once repeated the
formula, and was saved!
The Prophet (to God).-O Lord! I adjure thee by Thine
own essential nature (for Thou art the Sole, the Self-
sufficient, and Thy being is far removed from all imper-
4 *
52
HASAN AND HUSAIN.
fection of others; without Thy wisdom Adam could not
be called Adam, for Thou causedst him to appear out of
earth and water); I adjure Thee, Lord, by Thine own great
Name, to shorten for my people the horror of the long
commotion in the Day of Judgment.
'Alí (to God).-O Lord! I adjure Thee by the flame-
scattering sigh of Thy chosen Prophet, and by the merit
of his blood-pouring eyes, to raise to life, with the holy
family of the Prophet himself, every Shí'ah who assists us
in our sorrows.
Fátimah.-O Lord! may the soul of Fátimah be a
sacrifice for Thy mercy! May her heart ever rejoice in
remembrance of Thee! I beseech Thee, Lord, to shelter
Fátimah's maidens by Thine own grace from the scorching
heat of the Day of Resurrection, and especially to guard
her who weeps in the spring of life over the drought of
the field of Fátimah's children.
Hasan.-O Lord! how can Hasan's heart be relieved?
When shall his sorrowful mind rejoice? But, as Thou
hast said that Thou wilt forgive Ahmad's * people on the
Day of Resurrection through the merit of Hasan's soul
destroyed by poison, if he be so fortunate as to find such
favour in Thy sight, no doubt his wandering mind will
soon be settled.
Husain.-O Lord! for the merit of Husain's father,
mother, and grandfather,† deliver Husain's pearl-producing
eyes from the trouble of long expectation. Thou hast
promised to invest me with the robe of martyrdom, to
exalt my crown of glory on high with this Thy peculiar
gift; and Husain's throat longs to meet the cutting dagger
of the inhabitants of Kúfah. How glad am I to become
a sacrifice for mankind! I do not know when Husain's
full moon will rise from her eastern horizon.
The Prophet.-O Lord! for the honour of the Lion of
* See note *, p. 37.
† ¿.e. 'Alí, Fátimah, and the Prophet Muhammad.
ALI'S OFFER OF HIS LIFE.
53
God, Haidar,* the foremost in the kingdom of valour,
make the account of the Day of Resurrection easy to my
destitute people at that time.
'Alí (to the Prophet).-O chief of all the prophets, peace
be on thee! Thou who art a soul to my body, hail to thee!
May 'Alí, O monarch of the kingdom of creation, be a
sacrifice for thee! May my eye never see the light without
thy presence! If, God forbid, I be removed from thy
side, I shall be made, like my fortune, blind of both eyes.
9
The Prophet.-O leader of all God's creatures, on thee
be peace! O helper and reliever of this poor one, hail!
Though I am thy soul, thou art also my soul; thou art
the strength, not of the body only, but of my very bones.
'Alí.—Who am I, O Prophet of God, that I should abide
in the place where thou sittest? Although thy grace is
sought by all creatures, yet if 'Alí be counted a servant of
thee, it is good for him. Thou art he for whom God did
create all things; do not put me to shame any more. May
I be a sacrifice for thee!
The Prophet.-Sit down before Muhammad. May thy
father be a ransom for thee! Thou art for me, as I am for
theet; let us not be separated the one from the other.
Thou, O 'Alí, standest alone in the age as regards thy
faith; thou shalt be a martyr through oppression and
cruelty. None, O 'Alí, has been created equal to thee;
none has ever existed thy match in the world.
'Ali.-May God make me a ransom for thy head! thy
caresses to me are paternal. I have told thee a thousand
times that I, 'Alí, am thy slave. I am one of thy servants,
bought by thee with money.
The Prophet.-Thou, O God of the whole world, well
knowest 'Ali's temper; forgive Thou my people for 'Ali's
merit. O 'Alí! none can equal thee in rank and dignity.
*See note, p. 39.
Muhammad is reported to have said of his son-in-law, ""Alí is for
me, and I am for him."
i
54
HASAN AND HUSAIN.
Why, thy moon-like* face is bedewed with perspiration!
Oh! it is time I should rend my heart to pieces through
my sorrow for thee. Come near; let me wipe off the
drops from thy beautiful face. O great God! I adjure
Thee, by 'Alí's might and honour, to forgive his Shí'ahs
in the Day of Judgment.
'Ali.-May 'Ali's head be an offering for thee and thy
people! Where shall I go, or what shall I do? Shame
has rendered me blind. Though I am sure of thy loving
regard for me, still I wonder why thy noble mind is so
sad. Thou art, it is true, extremely loving and compas-
sionate, but why shouldst thou weep, rubbing continually
thy hand over my face, and wondering?
The Prophet.-O 'Alí! my tears are not for the present
state of things, but for what shall happen hereafter. A
certain man shall cleave thy hand with his sword in the
manner thou didst split the pate of 'Amrú,† O leader of
the just! Oh that I were present to behold thy body
in blood, to rub my face on thine and make it rose-
coloured!
'Alí.-Be not grieved. May I be a sacrifice for thy
sighing and weeping! for the fervour of thy condolence
has made me devoid of patience. If I were able to
possess a thousand souls in this life I would willingly offer
all as a sacrifice for thy people's sake, especially to one
that weeps for Hasan and Husain, and spends his pearly
tears for the latter.
Husain.-Dear brother, thou light of the eye of the
people of the age, thou art going to be made a martyr by
means of poison. O Hasan! thy brother Husain is suffer-
ing severely from hunger. I am about to be destroyed
craving after food and drink. Come, let us go home to
our mother, for the light of my eyes is turned dim with
hunger.
* See note, p. 7.
† See note †, p. 45.
ALI'S OFFER OF HIS LIFE.
55
Hasan.-Dear Husain, may I be a ransom for thee!
Do not be so restless on account of thy hunger, for I
am in the same state of misery. I am so famished as
to be distracted in my mind; but being anxious regarding
my mother, I cannot come home with thee, but shall
remain here.
Husain (to his mother).-May I be a ransom for thy
soul, O afflicted mother! May the souls of Husain and
Hasan be sacrificed for thee! We are hungry and in
great trouble. Oh that thou wouldst accept our supplica-
tions! None among the Arabs is in our sad condition.
How is it we have not a slice of bread in our house?
*
Fátimah.-Ah me! O thirsty-lipped martyr of Kar-
balá, my dear Husain! O stranger of the valley of afflic-
tion and trials, my dear son, woe be to me! I know no
other diet but life-blood, which, sorrowing, I drink con-
tinually, owing to my misfortune. The vicissitudes of
time have left me nothing, dry or moist. I am sorry to
say, dear child, I have no food + for thee.
*
See note, p. 14.
unto us.
+ Narrowness of his means at Medina.-A long chapter is devoted to
this subject, containing many such traditions as the following. "Fátima
once brought Mahomed a piece of bread; it was the first that had passed
his lips for three days. Ayesha tells us that for months together
Mahomet did not get a full meal. 'Months used to pass,' she says
again, and no fire would be lighted in Mahomet's house, either for
baking bread or cooking meat. How then did he live? By the "two
black things" (dates and water), and by what the citizens used to send
The Lord requite them! Such of them as had milch cattle
would send us a little milk. The Prophet never enjoyed the luxury of
two kinds of food the same day; if he had flesh, there was nothing else;
and so if he had dates; so likewise if he had bread. We possessed no
sieves, but used to bruise the grain and blow off the husks.' One night
Abu-Bakr sent Mahomet the leg of a kid. Ayesha held it while the
Prophet cut off a piece for himself in the dark; and in his turn the
• What!' ex-
Prophet held it while Ayesha cut off a piece for herself.
claimed the listeners, and ye ate without a lamp!' 'Yea,' replied
Ayesha; had we possessed oil for a lamp, think ye not that we should
have used it for our food?'"-Muir's "Life of Mahomet," vol. iv. p. 329,
ed. 1861.
56
HASAN AND HUSAIN.
•
Husain.-I adjure thee, O mother! by the dignity of
thine own father, the Prophet of God, tell me whether, since
thou hast put on the crown of existence, thou hast seen
any in Madínah as poor as we are. Every one has in his
house food, clothes, and furniture; why should we be
deprived of these necessaries in our house?
Fátimah.-Thou speakest truth, O my darling child! I
have neither seen nor heard of any in such wretched
plight, for in every house there can be found some cloth-
ing, whether new or old. And every table has some bread
thereon, it may chance be wheat or barley; but in our house
there is no furniture save a common reed matting. Poor
ourselves, we are sometimes full, but oftener hungry.
Husain.-Do not call us poor, mother, we are kings;
we are all the family of 'Alí the 'Amrúnite.* We may
seem humble and mean in the sight of the infidels, but
we are the descendants of the faithful and chosen Mes-
senger of God.
Take us two oppressed ones to the
Prophet, to whom we will state our case, hoping to find
favour with him.
Fátimah.-O God! look upon Fátimah's condition; how
her anxiety is ever increasing. What can I do? What
are these two children saying? How long must I continue
sorrowful? I will go to the faithful Prophet, and tell him
what Hasan and Husain have spoken; but I am ashamed
to complain to my father respecting 'Alí my husband.
Gabriel (to Muhammad).-O sphere of faith, peace be
on thee! thou elected Prophet of God, hail to thee! The
holy God has commanded thee, O cause of the creation of
heaven and earth, to do a certain thing, and thou must
be diligent in the performance of it, with befitting respect.
Muhammad.—On thee be peace, O Gabriel! welcome,
thou messenger of the glorious Maker! What may be the
order of the Creator of the two worlds? Let Muhammad
* See note †, p. 45.
ALI'S OFFER OF HIS LIFE.
57
be offered a sacrifice for it! I am ready, with all my soul,
to obey the commands of the glorious Maker.
Gabriel.-Open thine eyes to see thy servant, to behold
a resurrection exhibited, in that this woman calls out
"Hasan! Husain!" Hunger has consumed her heart,
and destroyed the habitation of her patience. She is
coming to thee distracted with pain, anxious to get a
morsel of bread. Be thou a cure for her suffering heart
by becoming the friend of her who is in such a state, that
the grace of God may be manifested to all, believers or
unbelievers.
*
The Prophet.-O Lord, the Bestower of favours, the
Eternal; Thou who art ever glorious and beneficent! for
the honour of 'Alí, Thy elect, and Fátimah the virgin,
accept this my prayer, which is that Thou wilt rejoice my
soul by Thy grace, and graciously forgive my people.
Fátimah (to Muhammad).-O Prophet of all mankind,
peace be on thee! My father, the chosen of God,
peace be on thee! Husain and Hasan have left me no
rest, and I hardly know what to do with them. They ask
me for bread to sustain their hungry souls, and keep them
from starvation; but I am sorry to say I cannot afford it. Oh,
pity me, dear father, I am holding thy skirt entreatingly.
The Prophet.-Be not sorry, O brilliant star of the con-
stellation of virtue! thou light of the eye of God's elect!
all good servants of God suffer tribulation and hardship,
notwithstanding the abundance of grace they have found
in God's sight. Thou being in God's sight the Mary of
this people, the Creator will grant thee patience. Come to
me, Hasan and Husain, and apply some ointment to my
wounded heart. Tell me, O Hasan, why thy face has
become void of colour.
"The perpetual virginity of Fátimah, even after the motherhood, is
a point of orthodoxy in El Islám."-Burton's "El Medinah and Meccah,"
vol. i. p. 315, ed. 1857.
58
HASAN AND HUSAIN.
Hasan.-O glory of the world, it is now three days
since a bit of bread has passed my mouth. My legs have
become so weak that they can hardly support my body.
If thou approvest that I be thus troubled, have mercy on
my poor brother's impatient soul!
The Prophet.-Alas! my child, that I should see thee
slain with deadly poison! Why should I behold thee roll-
ing in dust, and see thy body cut to pieces? O Husain,
may thy grandfather be a sacrifice for thy head! tell me
what is the state of thy sorrowful heart, even thou?
Husain.-O Messenger of the glorious Lord, why
shouldst thou ask how fares this poor wretch? O king of
all goodness and generosity, give me bread; I am dead,
grant me a new life. O my noble grandfather, my eyes
are turned dim, hunger has rendered them blind.
The Prophet.-O Husain, thou strength of my soul, be
not grieved; O foremost verse of the Kur'án, be not deso-
late. There will come a day that thou shalt be killed by
the enemy, when thou art in a hungry and thirsty condition;
be not dejected. These lips which have to-day turned blue,
shall become besmeared with blood; destroy not thyself.
This throat which I am now continually kissing shall be
cut with a sharp sword; be not sad. And this body which
I am pressing to my bosom shall be trodden under the
hoofs of horses; be not distracted.*
Fátimah.-Dear father, I have to tell thee a story, to
narrate something about thy Hasan and Husain. If thou
givest me permission I will declare it, in order to allay the
sorrows of my heart.
The Prophet--Thou tattered page in sorrow's volume,
thou foremost of all on the Day of Salvation, thou art
certainly permitted to say what thou likest, without ever
faltering, or having the least occasion for reserve.
* “Mohammed foretold the martyrdom of Imám Husayn and his
family, with the attending circumstances."-Merrick's "Life of Mo-
hammed," p. 181, ed. 1850.
ALI'S OFFER OF HIS LIFE.
59
Fátimah.-O Messenger of the whole universe, when
my
Hasan and Husain came home hungry and weeping,
they took hold of my skirt and asked me the following
question:" Good and worthy mother, is there any
throughout the city of Madínah as famished as we are?
Does any family suffer like Muhammad's family?" From
the time I heard them speak thus I have not been able
to restrain my tears.
The Prophet.-Let not this saying grieve thee, O
Zahrah,* but think over the transaction of Karbalá for
comfort! Thou art in grace, dignity, and position, like
Mary. Make ready for me, for I have to dine with thee;
prepare some good meal for us, for 'Alí and I will soon
return with Hasan and Husain.
Fátimah.-Behold the condition of me, the broken-
hearted, O God! the thread of my patience is snapped,
O Lord.
Gabriel.-Behold the state of the disconsolate Zahrah,
O God! how she suffers great anguish of heart, O
Lord!
Fátimah.-O God, put me not to shame before Mu-
hammad, nor let me blush before that eternal king. Let
me not be lightly esteemed by my father, O God!
Supply my wants for the merits of my father, the
asylum of all God's creatures.
Gabriel. The connecting tie of the nine spheres is
broken up by Fátimah's groans and sighs, by the rest-
lessness of mind of the daughter of God's Prophet.
Angels are lamenting for her, they are beating on their
breasts and crying.
Michael.-O assembly of angels, begin ye to shed tears,
cast dust on your heads all of you, for Fátimah, the
mother of Husain, has fallen down, fainting from exhaustion
and grief. O holy ones of God, advertise this in all the
* See note, p. 22.
60
HASAN AND HUSAIN.
heavens! Let all angels lift up their hands toward the
Court of the Great Judge to entreat Him to pity Fátimah's
condition. Zahrah is in trouble because the Prophet
is become her guest, while she has nothing at home to put
before him. Pray, therefore, to God not to disappoint
her.
Gabriel.-O Lord the Saviour, have mercy on Fátimah,
with whose cries and groans the heavens are echoing.
Thy beloved Muhammad is become Fátimah's guest, for
which reason her complaints are tinged with bitter grief.
The Supreme Being (to the Nymphs of Paradise).—O
nymphs, nymphs, behold the daughter of the Prophet com-
plaining sadly of poverty, and falling on the ground like a
fading flower! Carry these trays of fresh dates from
Paradise for the Prince of Arabia, Ahmad, the asylum of
the prophets.
Fátimah.-O Searcher of the heart and Judge of reli-
gion, see Zahrah's condition, how I am sorrowfully sitting
in ashes! My father has become my guest while I have
no other food at hand but my own heart's blood. Oh, earth
be sprinkled on my head! how am I brought low!
The Nymphs.-How long wilt thou continue sad, O
daughter of the holy Prophet? Cry and lament no more,
thy prayer is accepted by thy Creator.
The Prophet (to 'Alí).-O 'Alí, thou vicegerent of God,
thou full moon of the firmament of perfection, be not dis-
tracted in thy mind, let us return home; and ye Hasan
and Husain, stars of the constellation of hope, walk on
before your father and grandfather, for we all have to dine
with Fátimah, and, by God's command, feed at the table
of grace.
Hasan and Husain.-We have no strength to walk on
foot, O Messenger of God! you two may go home before
us. We shall come slowly behind you like shadows, till
we reach the house.
The Prophet.-O Husain and Hasan, ye lights of the eye
of God's elect, ye two ornaments of the shoulders of
ALI'S OFFER OF HIS LIFE.
61
Muhammad the chosen of God, come and ride both of you
on my back, that I may take you to your mother.
'Alí.-O God's Messenger, this is not kind! Is not 'Alí
one of the least of thy servants? give Hasan to me, that I
also may be benefited, and, by God's holy orders, may
perform a righteous act.
The Prophet.-O 'Alí, since I always bear the burden of
sorrow for my people, carrying it day and night, that I
may be able to make intercession for them, allow me to
lift Hasan and Husain. O God, I adjure Thee by the
merit of my cousin, the Lion of God, and by these two
dear things I am supporting on my shoulders, freely have
mercy on 'Alí's followers in the Day of Resurrection, as I
voluntarily suffer ignominy in this world for their sake.
Fátimah.—O God, Muhammad is coming, what shall I
do? how can I have patience when my heart is in anguish?
Oh, I am altogether ashamed to look at him! Oh, with
what face shall I see him!
'Alí.-Dear Fátimah, thy father is just coming, hasten
to receive him most respectfully. Thy dear visitor is
arriving; if thou hast got anything befitting the dignity of
thy father, be quick and offer it to him.
Fátimah.-O God's Lion, I possess nothing at home but
a soul in my body; there is not either gold, silver, or pro-
perty in this house. Dear cousin, better take this shirt
of mine and sell it, and buy with the proceeds some barley
from Simeon the Jew,* that I may not suffer so much
shame, but bake some barley-cakes for my father; perad-
venture my present sorrow will be turned into joy.
The Prophet.-Dear Fátimah, thou nightingale of my
orchard, my soul, my heart, my very flesh and bones!
trouble not thyself so much, nor suffer thy father to be
ashamed, but sit down by my side that I may console thy
tearful eyes.
* The expression "Simeon the Jew" is probably intended to convey
rather that the trader was a "Jew," than that his name was Simeon.
62
HASAN AND HUSAIN.
Gabriel.-O cause of the creation of all, thou mirror of
God's perspicuous light! I have brought thee a compliment
from thy Creator, and in addition to the compliment a
message. God says, "What dost thou like best of the
fruits of Paradise, apples, pomegranates, dates, quinces,
or grapes? What thou preferest I will send thee to-day,
as an entertainment from Zahrah.'
""
The Prophet (to his family).—O ye, who sit in the pavilion
of Divine glory, there came the message of the Mighty, the
glorious Lord, saying:-"Choose what thou likest best,
that I, instead of Fátimah, may bring it to thee."
Husain (to the Prophet).-May I be offered as a sacrifice
for thy soul! seeing I am the humblest of the family, it is
but right that thou shouldst consult my wishes, and be
favourable to me, who am the youngest, for the prayer of the
sore-hearted, they say, is sooner heard. If thou wilt grant
me permission to speak, I will tell thee what I desire most.
The Prophet.-Yes, Husain, thou art right in calling
thyself the youngest, but why dost thou not make thy
wishes known? Tell me what thou likest best, we will all
yield to thy choice.
Husain.-I, who am ready to scatter my soul at thy
feet-of all the fruits, I like fresh dates most. I beg thee,
therefore, not to break my heart at all, but ask God to send
us some dates.
The Prophet.-Enter, O Fátimah, into the inner closet,
where thou shalt find some dates placed there by God's
grace. Bring them out. Come, dear Husain, may my
sweet soul be offered for thee! satisfy me by eating dates.
Open thy mouth (may I be a sacrifice for thy throat!) that
thy grandfather may feed thee with his own hands.
Michael.-O Husain, Bin 'Alí,* thou glory of men and
jinns,† may this date be agreeable to thee! eat it with pleasure.
* That is, Husain the son of 'Alí.
† See note, p. 24.
ALI'S OFFER OF HIS LIFE.
63
·
The Prophet (to Husain).—May this fruit of the garden
of Paradise be agreeable to thee! pray sincerely to thy
Creator to forgive my people. O Husain, thou sorrow-
seeking nightingale, open thy mouth, that thy infallible
grandfather may put a fresh date therein.
Michael.—Thou cruelly poisoned one, thou keeper of the
garden of Paradise, O Hasan, may the date suit thy health!
The Prophet.-May it be digested by thee, dear child
Hasan! O Fátimah, thou sorrowful mother of these
children, open thy mouth (may I be a sacrifice for it)!
The Nymphs.-May the date be agreeable to thee, O
child of the best of the prophets! may it be pleasant to
thee, thou stronghold of religion!
The Prophet.-May this fresh date, O Zahrah, be
agreeable to thee! may the fruit of the garden of Paradise
be pleasant to all of you! O 'Alí, open thy mouth like a
rose-bud, and begin to eat fresh dates! May Muhammad be
a sacrifice for thee, O royal personage who art highly
honoured in the sight of God, in that He has preferred
thee to all His creatures, for I have heard Him say plainly,
"Be it agreeable to thee, by whose light of beauty the
world is made manifest." But, alas! that I should see
thee rolling in thy blood in the house of prayer, thy face
cruelly turned to the colour of a tulip! Ah me! that I
should then say, "Be it agreeable unto thee, O 'Alí!"
Fátimah.-May I be a sacrifice for thee, O honourable
father! from the favour manifested by thee I see thou hast
preferred 'Alí, who is the crown of my head, to us all, for
thou continually adorest God, and sayest cheerfully to 'Alí,
"Be it agreeable to thee, O 'Alí!"
The Prophet.-Know thou, O my dear Fátimah, that when
I put the first date in Husain's mouth, I saw Saráfíl* and
* Saráfíl, or Isráfíl, is the angel who is to blow the last trumpet. He
formed one of the numerous angelic host with whom Muhammad was
said to hold converse. Michael, also, is supposed to have been ar
attendant on the Prophet to do his bidding.
64
HASAN AND HUSAIN.
ރ
Michael cheerfully wishing Husain a happy digestion. Fol-
lowing their example, I paid Husain the same compliment.
When Hasan ate dates, Gabriel and Michael wished him
an easy digestion, and I did the same thing; when you put
the dates in your mouth, O Zahrah, I joined the nymphs.
of Paradise in congratulating thee; but when the date
reached 'Alí's mouth, there came a voice from the throne of
the Almighty Creator, a voice of great love accompanied
by that of angels, saying, "O 'Alí, may the date be agree-
able to thy taste! may the shelter of Our grace be a refuge
to thy majesty!" Hearing this, by God's holy order I fell
down and worshipped, letting the bridle of patience and
reserve go from my hand.
Gabriel (to Muhammad).-Peace be on thee, O sphere
of generosity! the gracious Creator, greeting thee, says:
"Alí, being my peculiar servant, I have made him My
own vicegerent and thy successor. I swear by My own
God-head, by My knowledge, long-suffering, and sove-
reignty, that if the Prophet had continued to put fresh
dates in 'Ali's mouth until the Day of Resurrection, I would
each time, with manifest grace, have said, 'May it be
agreeable to thee, O 'Alí!""
The Prophet.-Tell me, O good Gabriel, part of the
dignity of Haidar the warrior in the Court of God!
describe to me, O brother Gabriel, somewhat of 'Alí's
great merit, so that I may, in God's name, inform the
Shí'ahs.
Gabriel.-I swear, by that God who created me, and
who chose me from among the angels to praise thee, that
if the inhabitants of the earth knew 'Ali's position as the
dwellers in heaven are aware of his excellency, and were
they to love him in the same way, the Maker of heaven
and earth would not have created everlasting fire at all.
'Alí is the saviour of all who die, and delivers people
from the bitter pangs of death. Without his command
'Izráíl cannot snatch a soul, for 'Alí's decrees are the same
as those of the glorious Lord himself. He who gives up
ALI'S OFFER OF HIS LIFE.
65
the ghost and is a worshipper of 'Alí "shall in the Day of
Judgment find his own head in the lap of the nymphs of
Paradise.
The Youth in Love. - Peace be unto thee, O my
crowned uncle! I have arrived at thy Court with many
hopes. I trust thou wilt lift up my head and grant my
request.
The King.-What is thy request, my dear nephew? let
me hear it plainly.
The Youth in Love.-I have cherished the idea in my
bosom that thou wilt kindly betroth thy daughter to
me, exalting me to the honour of becoming thy son-in-
law, and in this way raising me to the highest degree of
felicity.
The King (to the Youth).-There is no refusal to what
thou sayest, but I have a request too; I demand a good
dowry* for her. If thou canst get me the head of 'Alí,
the chief of the true believers, as a dowry for thy cousin,
thou mayest have her for a wife.
The Youth in Love.-O uncle! I have heard many say
that 'Alí has a sword which in fact is a dragon. Its name
is Zú'l fakár,† it has two points in reference to life and
death. It is not an easy thing in the world to cut 'Alí's
head, nor can it be performed by human agency.
The King. There is no other way of attaining her. She
cannot be had without Haidar's ‡ head.
The Youth in Love.-I go, O King! in the name of thy
good fortune, hoping to bring thee 'Ali's head. I will
build a whole temple with fresh ambergris, and dedi-
* Under the Muhammadan law a dow to be settled upon the
woman, though the omission of the settlement aoes not invalidate the
contract.-Hughes' "Notes on Muhammadanism," p. 177, ed. 1877.
† Zú❜l fakár is the name of the famous two-edged sword of 'Alí,
which Muhammad reported that he had obtained from the angel Gabriel.
-Johnson's Persian Dictionary, head "Zú.”
See note, p. 39.
5
66
HASAN AND HUSAIN.
cate it to idols. I will enrich all idolatrous priests
with gold.
'Alí.-O Fátimah! bring me my Zú'l fakár, that I
may go out for an excursion, for I feel very dull. Get
me a spade also, that I may employ myself in some
industry. Where is my Duldul,* that world-measuring
steed, that lightning-like, wind-footed animal? Bring him
to me.
Fátimah.-May I be a ransom for thee, O 'Alí Bin Abú
Tálib! thou who by generosity hast conquered the whole
world. Where dost thou go, and what dost thou want to
do? Thy departure kindleth a fire in my heart.
'Al.-Be not sorry that I leave thee, for I go to procure
us some sustenance. I go to the garden of the Jews, to be
employed there as a waterer; peradventure I may be able
to pass my time usefully.
Fátimah.—Behold, O heaven, what thou hast done to
the family of the Prophet! what poverty hast thou
brought on the children of Haidar the warrior! How
can it be proper that the gracious "Lion of God" should
go to labour in the service of the Jews merely to get
wages?
'Ali.-O God! for the merit of the best of mankind,
Muhammad, for the glorious situation of Makkah and the
holy temple (I am glad that Thou knowest the troubles I
perpetually suffer in this world), forgive the Shi'ahs in the
Day of Resurrection, whether they be black or white,
young or old.
The Youth in Love.-I am going to Madínah to Murtaza ‡
'Alí to cut his head most maliciously. O death! I shall be
a slave at thy gate if I hear that 'Alí is under the shadow
of thy empire.
'Alí.-O Lord! 'Ali's head has never been valued by
* Name of 'Ali's mule.
+ That is, 'Alí the son of Abú Tálib.
Murtaza means "chosen, approved," and is a title given to 'Alí.
!
ALI'S OFFER OF HIS LIFE.
67
him in Thy cause. I have girded my loins day and night
to serve Thee. For this reason 'Alí's back is thus bent.
The Youth (seeing the Zú'l fakár).—What precious and
beautiful weapon is that? I think good luck attends me
on this my journey. What have this horse and scymetar to
do with a slave? Royal weapons are fit for royal persons.
only. O young Arab, whose are this horse and sword
which cannot be equalled in all the world?
'Alí.-Know, O young man, that the heavy armour
belongs to me, and the horse which thou seest is the one I
ride. Tell me, why dost thou covet my things? whence
comest thou, and whither art thou going?
The Youth.-O Arab! I come with a cruel intention as
regards 'Alí. I have visited this country to kill God's
vicegerent. If thou wishest not to be cut into two parts
with my sword, kiss the horse and the weapon, and deliver
them most respectfully to me.
'Alí.-O young man! do not show thy bravery to me,
but talk respectfully and with decency. 'Alí is the arm of
religion, the overthrower of the gate of Khaibar.* Но
is the champion of the faith. If thou be able to tie my
arms by the strength of thy hand, I doubt not thou canst
kill 'Alí too.
The Youth.-Draw thy sword and come to the field.
Slay me with thy weapon if thou be able to prevail over
me. I am sure, O young Arab, thou are satiated with
thy life; receive, then, a blow from my sword, and learn
how it tastes.
Gabriel (to the Prophet).-Peace be unto thee, O glory of
heaven and earth! thus has thy Creator said, "Order all
the inhabitants of Madínah, small and great, to get them
Ե
* "We cannot praise the modesty of romance, which represents him
('Alí) as tearing from its hinges the gate of a fortress, and wielding the
ponderous buckler in his left hand.”—Gibbon's "Decline and Fall of
the Roman Empire" (Milman's ed. 1838), chap. iv. vol. ix. p. 300. See
also note *
, p. 45.
5 *
68
HASAN AND HUSAIN.
on the housetops, that they may behold how 'Alí, for our
sake, will offer his head, even to an unbeliever.
The Prophet.-O people of Madínah, small and great,
get you on the housetops by the command of God,
the Maker, the Forgiver, the Mighty, the Conqueror, and
see how 'Alí will give up his head for the sake of the
Almighty.
Gabriel. Thou prince of the two worlds, thou protector
of the faithful, thou leader of men and jinns,* O chief of
believers! it is engraved on the seal of the universe,
"There is no youth but 'Alí, and no sword but Zú'l fakár."
Michael. The breasts of jinns and angels are ravished
with joy and delight. God and His Prophet are witness of
the truth of what I say. The Creator of the world has
declared that there is none like 'Alí, no youth but 'Alí, no
sword but Zú'l fakár.
'Alí (putting down the Youth).-Thou unbelieving
wretch, ignorant of God and his religion, bare thy
neck quickly to the edge of the dagger. If thou become
a Musulmán thou shalt obtain quarter; if not, thou shalt
at once receive a blow from my soul-destroying sword.
The Youth in Love.-O murderer! I know no religion
but that of love, which is the real object of my heart.
'Alí.-O broken-hearted youth! why dost thou sigh
beneath the dagger? In whose snare art thou caught,
that thou dost wane like the new moon? To whose cage
dost thou belong, O melancholy bird? for thy sad notes
have made me faint.
The Youth. O young man, I have an uncle who has a
daughter, with whom I am madly in love, her company
being the only delight I seek. (Oh! who knows what will
befall me to-day?) I came here to carry 'Ali's head to her,
not knowing my own head would be borne off by thee.
'Alí.—I spare thy life, poor young man, seeing thou hast
a spark of love within thee. Here is a dagger; take and
* See note, p. 24.
ALI'S OFFER OF HIS LIFE.
69
cut my head with it, and carry it to the object of thy love;
then obtain her hand and live happily.
The Youth. I did not come for thy head, noble youth,
for what benefit can I derive from the head of one like
thee? If thou art indeed kind to me, show me where 'Alí
is, and deliver me at once from sorrow.
'Alí.-Young man, grieve no longer, I am 'Alí, the
prince of the believers. I deliver up my head for the sake
of God. I place my throat before the edge of the sword in
His behalf. Cut off therefore my head, succeed in thy
design, and set out at once for thy object.
The Youth.-I am now sure that thou art 'Alí, the
prince of believers, for thy magnanimity shows that
thou art he. If thou truly offerest thy head to me,
tie thy hands, and make me rejoice in thy unexpected
favour.
'Alí.-Come, bold man, tie my hands thyself, and lead
me like a sheep to the slaughter. Sever my head from
the body, thou foolish man, and return to thy country
rejoicing.
The Youth.-O 'Alí, my soul rejoices in thee, my cup of
pleasure is running over. Better generosity than this none
has ever seen, that one should freely give his head to
another man. I have already got my object through thee.
If thou hast anything I can do for thee, tell me; I will hide
it from thine enemies, O 'Alí!
'Alí.-There is nothing, O young man, that thou mayest
do for me; all my desires are linked with God the gracious,
who is merciful and favourable to me. I am willing that
my Hasan should be an orphan, that my Husain should
suffer grief, and my Zainab ride on camels when passing
along in the streets and bázárs. There is only one petition
I would make, O God, namely, that Thou shouldst forgive
the sins of the Shía'hs.
Gabriel.-O holy ones! 'Alí is offering his head for the
sake of the people of the Prophet's family.
Michael.—O Shí'ahs! God's lion is giving his head for
70
HASAN AND HUSAIN.
the sake of God, that in the Day of Resurrection the
Shía'hs may be saved.
Hasan and Husain.-Have mercy on the sad state of the
desolate, O God! for the merit of Muhammad, the asylum
of all God's creatures. 'Alí is sitting in the shadow of
the dagger; save him, O Lord, from the hand of this
infidel.
'Alí.-Deliver me, O young man, soon.
young man, soon. Why dost thou
hesitate to slay me? I have given thee a head in behalf of
God; take it, and go thy way. Take it, that the horse of
thy pleasure may gallop well.
The Youth in Love.-May my hands be cut, O Imám of
the age! may a thousand souls such as mine be sacrificed
for thee! A peculiar light has shone in my heart from thy
face. I see no other remedy for myself but to become a
Musulmán. Forgive me, O 'Alí, and deliver me; en-
lighten me as to the fundamental parts of the Prophet's
religion.
'Alí.-Blessed art thou, O young man, for thou art now
saved; thou hast escaped from everlasting perdition at the
hand of the Creator. Say, "I testify that there is no God
but God, that Muhammad is His Prophet, and 'Alí His
vice-regent."
The Youth.-Be my witness, O God, that I say, "I
declare that there is no other God but God, that Mu-
hammad is His Prophet, and 'Alí His vice-regent."
71
SCENE V.
DEATH OF THE PROPHET MUHAMMAD.
C
THE death of Muhammad (or, in the language of the text, the arrival of
his tossed ship "at anchor in a safe harbour ") occurred at Madínah,
on the 8th of June, A.D. 632. The last moments of the Prophet of
Arabia were in no way unworthy either of the man, or the mission
with which he claimed to have been charged. "His strength now
rapidly sank. He seemed to be aware that death was drawing near.
He called for a pitcher of water, and wetting his face, prayed thus:
'O Lord, I beseech Thee, assist me in the agonies of death!' Then
three times he ejaculated earnestly, Gabriel, come close unto me!'
At this time he began to blow upon himself, perhaps in the half-con-
sciousness of delirium, repeating the while an ejaculatory form which
he had been in the habit of praying over those who were very sick.
When he ceased, from weakness, Ayesha took up the task, and con-
tinued to blow upon him and recite the same prayer. Then seeing that
he was very low, she seized his right hand and rubbed it (another
practice of the Prophet when visiting the sick), repeating all the
while the earnest invocation. But Mahomet was too far gone to bear
'Take off thy
even this. He wished now to be in perfect quiet.
hand from me,' he said; 'that cannot benefit me now.' After a
little he prayed in a whisper: 'Lord, grant me pardon, and join me
to the companionship on high.' Then at intervals: Eternity in
Paradise!' * Pardon !' Yes; the blessed companionship on high!'
He stretched himself gently. Then all was still. His head grew
heavy on the breast of Ayesha. The Prophet of Arabia was dead.
Softly removing his head from her bosom, Ayesha placed it on the
pillow, and, rising up, joined the other women, who were beating
The sun had but shortly passed
their faces in bitter lamentation.
the meridian. It was only an hour or two since Mahomet had
entered the mosque, cheerful, and seemingly convalescent. He now
lay cold in death."-Muir's "Life of Mahomet," vol. iv. p. 277,
ed. 1861.
C
6
72
HASAN AND HUSAIN.
The Prophet.-Eternity is but a matter of time for all,
to be sure.
Fate's cup-bearer has in his diversified cups
no draught which is everlasting. The world is a place full
of commotions and perturbations, and its kingdom is a vast
empire void of all order. Under the roof of this pillarless
vault, no palate ever tasted the sweets of life but it must
soon be embittered with death. My body is wasting
rapidly from the vehemence of the fever, and my health is
speedily declining. Methinks my time is finished; my
moon is about to wane for ever. Come, dear daughter
Fátimah! thy father is seized with fever; death, even
death, will be the ultimate result, that is all !
Fátimah.-Thy words, O thou brightness of my sight,
have made my poor suffering heart quite a city of confu-
sion. Thou art men's guide in the narrow path of this
uncertain life; how will they avoid straying from their road
when thou art taken away from them? It is by thy blessed
direction* only, that we travellers on this path can, with
some tolerable degree of certainty, trace out the footsteps
of the caravan of faith. Religion will, doubtless, lose its
real lustre and beauty, when the author and finisher of the
cause ceases any longer to support the same.
The Prophet. Know thou, O my treasure, that some
melancholy idea having got itself into my head, I seem to
desire nothing else so much as death. Being weary of my
sad, tiresome confinement within this limited enclosure, I
have resolved to set out and betake myself into the more
open and wider sphere of the heavens. My heart cannot
fix its choice on any object here below, Omnipotent love
having already attracted it to a different centre.
Fátimah.-May I be a ransom for thee, O thou Prophet
of Madínah! Why dost thou break my heart by such
sayings? Remember that thou art the nourishing flower-
* Verily it is our part to give direction. Muir's "Life of Mahomet,"
vol. ii. p. 63, ed. 1858.
DEATH OF THE PROPHET MUHAMMAD.
73
Thou hast two little grand-
bed of my two unblown roses.
sons-the very pupils of thine eyes-Hasan and Husain. I
hope thou wilt not make the former an orphan, and trust
thou art not going to render the latter fatherless.
The Prophet (caressing his grandsons).-Come to me,
Husain, thou flourishing rose of my prophetical garden;
and come to me, Hasan, thou evergreen herb of my never
fading meadow. Seeing, O Husain, that I have nourished
thee, even with the fluid of my mouth; speak out, then, a
few words to thy grandfather with that little tongue of
thine, which is really my own.
Husain.-If thou intendest, dear grandfather, to put off
the veil, to draw up the curtain, to disengage the heart
from all former connections with any created being, to die,
-be pleased to prophesy to me, then, what my end will be,
or what will be the adventures of my life ?*
The Prophet.-The Spirit of God shall take thee, after
my death, dear son, to an assembly in which the curl of
thy lock shall suffer some dishevelling. Afterwards, thou
shalt go to a country where thou shalt have none to help
thee, except the spirits of the martyrs. They will carry
thee to a land, a dreadful land, the water of which no
thirsty soul will be allowed to taste; a land wherein
horses are made to tread on the bodies of the slain; a land
wherein the dead do not receive any winding sheet.
Husain.-Since thou intendest to go to Heaven, the
abode of peace, let me know to whose hand thou wilt
commit the care of me; as I am as it were thine own soul,
I beg thee to entrust me to the charge of some one whom
thou lovest.
The Prophet.-Dear grandson, he whom I love above all,
* "One day when the Prophet was sitting with Âly, Fâtimah, Hasan,
and Husayn, he said to them, 'Your graves will be scattered and sepa-
rated from each other!' Husayn inquired if they should die natural
deaths, or be slain. Mohammed replied, 'You and your brother and
father will be slain by violence, and your children will be pursued by
tyranny." '”—Merrick's "Life of Mohammed," p. 181, ed. 1850.
74
HASAN AND HUSAIN.
is 'Alí, thy father, the true successor* of myself, the elect
of God, and the real friend of the Almighty Himself.
Though, O'Alí, I am extremely anxious about thyself, yet I
entrust to thee these my two precious gems. Let not their
truth-seeing eyes suffer from sleeplessness, or their ruby-
like lips lose their freshness from thirst. But I know that
Hasan shall be made to drink poisoned water when asleep,
and Husain, when thirsty, shall receive a repulsive answer
instead of water.
'Al.-Thy affecting speech, O Prophet of God, hath
kindled a flaming fire in my soul. Tell me, O thou full
moon of direction, about what art thou anxious on my
behalf?
The Prophet.-After I am gone, O 'Alí, thou shalt be
altogether disregarded by this people. They will, disgrace-
fully, put a rope round thy neck and drag thee along, not-
withstanding thou art the strong cord of God's love, by
which men are united to Him. Remove thy turban, O 'Alí,
from off thy head, that I may reveal to thee another
mystery. They shall cleave thy head with a sword, from
the crown down to this part of the forehead, not regard-
ing the repository of God's oracle. This thy beard shall
they dye with the blood of thy forehead; the pulpit shall
be desecrated, and the altar be brought to ruin.
'Alí.-We have received a peculiar grace from God not
to complain of such trials and afflictions at all.
If they
are so
so wicked as to cast a rope round my neck, and
thereby greatly disgrace me, I have a firm rock of
patience to withstand against the flood of such tempta-
tions. My mind is not solicitous at all for what will happen
to me in Ramazán,† all my anxiety being for the occur-
rences of Muharram and its victims.
* The Shi'ahs do not acknowledge the two first Khalífs, Abú Bakr
and 'Umar.
† 'Alí was assassinated during Ramazán, and Husain was slain on
the 10th of Muharram, respectively the ninth and first months of the
Muhammadan year.
DEATH OF THE PROPHET MUHAMMAD.
75
The Prophet.-Yes, if there be any heart at all over-
powered with excessive grief, it must most certainly, O
'Alí, be with reference to the month of Muharram.
'Ali.-Let me know, O director of religion, and let
my heart receive a full share of thy liberal knowledge,
whether after thee, when thy people will fight with me, and
obstinately distress me, must I take shelter behind the
shield of patience and say nothing, or should I draw out
the sword of vengeance from the sheath and defend
myself?
The Prophet.-Rest quiet, O 'Alí, when that time shall
come, and let the sword of thy soul remain in the sheath of
silence. Be diligent to do what I am ordering thee; for
thou wilt find out that the blessings of heaven consist in
patience.
'Alí.-Seeing, O Prophet, that I have sold myself to do
thy will, it is plain I cannot act contrary to thy orders.
But, alas! how can I endure the grief of separation from
thee, or where shall I find an associate thy equal?
The Prophet.-O lion of God! severity of fever has
rendered me extremely weak, so that I cannot walk alone.
Help me, please, and hold my arm, and take me somehow
to the mosque; let all the people gather together in the
same place, that I may rehearse unto them part of thy
unspeakably great endowments. For fearing lest the
thorn of unbelief may possibly take the place of the rose
of religion, I am sorry to die while others live.
'Alí (holding the Prophet's arm).-Be it known unto you,
O ye people, that the Sultán of religion is going to the
mosque; the Messiah intends to ascend to heaven. Come
and hear his sermons that ye may find rest for your souls,
for the nightingale of God's unity* is going to pour forth
his melodious notes.
* The unity of God is a fundamental principle in the Muhammadan
religion. The "Kur'án" says, "Say God is one God: the eternal God;
He begetteth not, neither is He begotten, and there is not any one like
1
76
HASAN AND HUSAIN.
毋
​The Prophet (in the pulpit).-Be it known unto you, O
ye congregation, that I intend to tear aside and rend the
curtain; I mean I am going to leave this present dangerous
world. I am tired of this abode of trials, and am about
to die. Being fully aware that what I announce to you
will most assuredly come to pass, if you hear
hear my voice
and raise me properly from the dust, the time will arrive
when I shall do the same to all of you.
The Companions.-O thou Messiah of the Lord! since
thou hast set thy face steadfastly towards heaven, and art
eagerly desirous to leave this world for the blessed regions
of eternity, declare plainly what thy ever-remembered flock
must do after thy departure.
The Prophet. My address is to all of you who are here
present, whether strangers or my own people. God's
unity and His service, you must have known already, con-
sist of two fundamental things, which I am going to repeat
to you once again. First, following the incontrovertible
part of the book of God, under every line of which there
is a volume of mysteries; second, following the king of
religion, the true successor of the Prophet, the friend of
God, the moon of the garden of heaven, by name 'Alí.
All creation, no less than all created beings, is in bondage;
one, 'Alí, alone is free. All mankind are sunk in sleep;
one, 'Alí, alone is awake and watchful.
The Companions.-The world, O highly dignified being,
has but one true director at present, and that is thee. To
be sure, then, there is no other right way but in obeying
thee. We are quite persuaded that after the blossom of
unto Him." "This chapter," adds Sale, "is held in particular veneration
by the Mohammedans, and declared by a tradition of their Prophet to
be equal in value to a third part of the whole Korán. It is said to have
been revealed in answer to the Koreish, who asked Mohammed concerning
the distinguishing attributes of the God he invited them to worship.".
Sale's "Koran," chap. cxii. p. 507, ed. 1734.
DEATH OF THE PROPHET MUHAMMAD.
77
thy face has faded away, we can get no true rose-water
having the proper scent thereof like the perspiration of
'Alí's forehead.
The Prophet.-Take me, my friends, to my own apart-
ment, that my candle may burn out in its own proper
closet; for I intend to have some private conversation with
'Alí, and mean to intrust him with the store of my mind.
'Alí.—May I be offered a sacrifice to thy dignity! Let
us go home, for thou art in great trouble, thou art in
much embarrassment; thy body is quite worn out with
fever, and thy heart is like a grain of rue in the censor of
thy breast.
The Prophet.—There is not a single breath of true life
in all the kingdoms of this world. No happier abode can be
found for man than the realms of eternity. The inevit-
able lot of both the powerful monarch and the helpless
beggar is death. No indemnity is granted to either. (Falls
into a swoon.)
'Alí.—Come, O Fátimah! see how thy father hath fallen
in a swoon. The parrot of his speech is silent. Quick!
let us rend the garment of patience, and see what we can
do for him.
Fátimah.-My heart is turned into a boiling pot within
me for the sake of the Prophet of God. What shall I do,
God's Prophet has fallen in a swoon? Woe unto me!
Come thou, O Husain! dishevel thy curling locks; perad-
venture thy perfume diffused in the air will reach his nose,
and so he will recover.
Husain (speaking to the Prophet).-May my soul be made
a sacrifice for thee! commence to speak; I am Husain,
thy beloved grandson. Open once more thy all-seeing
eyes, and look at me.
The Prophet.-O Husain, the light of my all-seeing eyes,
may I be made an oblation for thy pleasant voice! Thou
art faithful indeed, since thou hast come at such a time
to visit me. If I pass away, O Husain, in this place, I
thank God I shall have thee by my death-bed; but I know,
78
HASAN AND HUSAIN.
1
dear child, thou shalt die in a place where there shall be
none by thy couch except cawing birds and wild deer.
'Alí.—O Prophet! thou hast set fire to the soul of the
whole world. Thou didst shut thine eyes, and subvert
the foundations of the earth. Thou didst fall on the
ground fainting, and didst roll thyself in the dust, leaving
a sad scar of pain on every human breast by so doing.
The Prophet.-O 'Alí! summon my uncle 'Abbás to my
presence in my private apartment, that I may converse
with him a minute before I leave him for ever.
'Alí. O renowned uncle! the seal* of God's Apostles
has summoned thee to his presence; hasten thou to his
sacred closet, since he has granted thee the privilege of
becoming his privy counsellor.
'Abbás.-May I be a ransom for this thy body stretched
on the bed! May I be made a sacrifice for this thy pallid
worn-out face! May God never allow thee to see any
painful trouble! May I have the happiness to know what
thy uncle can do for thee?
The Prophet.-Come, uncle, see how fever has deprived
me of all strength and power. Come, hold me kindly for
a minute in thy arms. And thou, O 'Alí, observe how
faintly I breathe, and put thy kind hands on my shoulder.
'Alí.-For God's sake do not close thine eyes ever upon
this world, for thou art he by whose single glance this
sphere came into existence.
The Prophet.-Up from thy place, O chosen 'Alí! weep
not so much at the idea of separation from thy cousin.
Hold me in thy arms well, O thou my beloved, and tell my
uncle 'Abbás to come here to me.
'Abbás.—Dear nephew, I am shedding a
at thy departure. What are thy orders?
may hasten to perform them.
flood of tears
Speak, that I
The Prophet. Since thou art the chief of this nation, O
* See note ‡, p. 40.
DEATH OF THE PROPHET MUHAMMAD.
79
my sorrowful uncle, it is my will that thou shouldst occupy
my place* after my death, inherit my patrimony, pay my
debts, and kindly perform the promises I have made to
men.
'Abbás.-May my body and soul be offered a sacrifice for
thine! I have not strength enough for such a work, and
I cannot undertake it. I possess nothing, and thy religion
is worth much. This burden, therefore, is heavier than I
can bear.
The Prophet (turning to 'Ali).-Neither in this nor in
the next world have I a more faithful friend than 'Alí. He
who is most esteemed by me, the same shall faithfully
execute my will.
'Alí.-Thou mayest expect from me, O Messenger of
God, nothing but fidelity and truth. Require of me,
therefore, whatever thou wilt, I shall most zealously per-
form the same. Why shouldst thou complain of helpless-
ness, or want of real friends, seeing thou hast one like
myself ready at hand to help thee?
The Prophet.-Receive thou, O 'Alí, my heritage, pay
my debts, and perform whatever promises I have made to
anyone. I know thou art as sure as thy promise, and thy
word as good as thyself, O 'Alí.
'Alí.-Have no suspicions at all in thy heart, for I am
not faithless as others. I will most willingly do all that
thou hast said.
The Prophet.-Mayest thou ever be delivered from
sorrow as thou didst deliver me from the same. Come,
thou, O Salmán,† my faithful Persian disciple, let me send
thee to my private room or closet, to bring me thence a
bundle of clothes which is in the box, my staff, and my
slender whip.
Salmán.-May I be offered for thy emaciated body!
*This is the Shi'ah doctrine.
+ See note †, p. 36.
80
HASAN AND HUSAIN.
Behold! I have brought what thou didst order me to
fetch.
The Prophet.-Take from me, O 'Alí, this whip and this
staff and rod. O 'Alí, this is the same rod* that was
changed into a serpent in the presence of Moses. When
he was feeding the flock of Jethro in the wilderness he
would never be without this rod, which, O 'Alí, is a branch
from the tree of Paradise.
'Ali.-May I be a sacrifice for thy miracle-working
hands! O Prophet, may I be an offering for thy rod!
The Prophet.—This turban was a present to me from the
bountiful Deity. In time of peace, when in society, it
became a crown to me; and in time of war it may be used
as a regular helmet.
'Al.-The threshold of thy house, O Prophet, is to us
the highest heaven, and the dust of thy sacred Court a
sufficient crown of honour for our heads.
The Prophet.-Here, I have got a shirt; take it also
from me, and know that this shirt came down from
heaven on purpose for me. A day will come, O 'Alí,
when this shirt shall be stained with blood. My sorrow
in that day shall be more than ever.
!
'Alí.-Thy last saying, O Prophet, has made my soul
extremely sad. Be pleased to tell me, with whose blood
shall this shirt be stained?
The Prophet.-Know thou, O 'Alí, that Husain, our
beloved grandson, shall on one occasion put on this shirt
and go to Karbalá. There some wicked people shall
unjustly slay him, and so this shirt shall get stained on
that day.
* "The Muhammadans say, after the Jews, that Moses received from
Shoaib (Jethro) the rod of the prophets (which was a branch of a
myrtle of Paradise, and had descended to him from Adam) to keep off
the wild beasts from his sheep; and that this was the rod with which he
performed all those wonders in Egypt."-Sale's "Koran," chap. xxviii.
p. 319, Note d., ed. 1734.
DEATH OF THE PROPHET MUHAMMAD.
81
(Turning to Salmán.)-O Salmán, thou art now over-
busy with other sad thoughts, yet go into the closet
once more, there shalt thou find a sealed casket; bring it
quickly to me, for in so doing thou wilt greatly oblige me.
Salmán. O thou whose praise is beyond the description
of any intelligent being's tongue, here is the sealed casket
for which thou sentest me.
The Prophet.-O 'Alí, thou who hast no equal through-
out the world, unlock this casket, and tell me what there
is in it.
'Alí.-In the middle of the casket, O ark of honour,
there is a gem-nay, rather, a ring, O thou chief link in
the prophetical chain !
The Prophet.-This ring, O 'Alí, is more valuable than
all the kingdoms of this world, the whole universe being
contained miraculously within its small circuit. This ring,*
O'Alí, was at first with Solomon the Prophet, king of
Jerusalem (being indeed fit for a prophet's finger, as it was
for his); but thou dost not know, O 'Alí, where its last place
shall be; I tell thee, it shall be in the mouth of 'Alí
Akbar, thy grandson, when he shall be overpowered with
thirst.
* It was in virtue of the possession of the seal that Solomon held his
kingdom. Respecting Muhammad's ring, Sir William Muir states:-
"One party relate that, feeling the want of a seal for his despatches, the
Prophet had a signet ring prepared for that purpose, of pure silver.
Another party assert that Khálid Ibn Saíd made for himself an iron
ring plated with silver, and that Mahomet, taking a fancy to the ring,
appropriated it to his own use. A third tradition states that the ring
was brought by Amr bin Saíd from Abyssinia; and a fourth, that
Muádz Ibn Jabal had it engraved for himself in Yemen. One set of
traditions hold that Mahomet wore this ring on his right hand; another,
on his left; one, that he wore the seal inside; others, that he wore it
outside.
Now all these traditions refer to one and the same
ring, because it is repeatedly added that, after Mahomet's death, it was
worn by Abu Bacr, by Omar, and by Othmán, and was lost by the latter
in the well of Arís. There is yet another tradition, that neither the
Prophet, nor any of his immediate successors, ever wore a ring at all.”
Muir's "Life of Mahomet," vol. i., Introduction, chap. i., p. lxxvii., ed. 1858.
6
82
HASAN AND HUSAIN.
'Ali.-If the candle of thy life be extinguished, O
Prophet, by some sudden wind, I shall grope in darkness.
in the brightest part of my day.
The Prophet.—Come thou, dear Fátimah! O light of
my seeing eyes! come, for it is a parting interview, visit
me once more for the last time. I have one command.
which I deliver to thee as my dying injunction. Thou
knowest that 'Alí, being a poor man, has no more* at his
table than two barley-loaves. Thou must be content with
what he has in his house; eat a loaf of barley-bread, and
live peaceably with him.
Fátimah.-I can be content with having a rough reed
mat under my body, if only 'Alí deigns to be pleased with
me. I hope, and patiently wait for, the real rest to be
enjoyed at the resurrection of the just. This world cannot
be, good father, a place of tranquillity for me.
The Prophet.-If, O Fátimah, thou spendest but one
day peaceably with 'Alí, thou shalt be exalted in the Day
of Judgment above the very throne of God. If ungrudg-
ingly thou bearest with his poverty and need in this world,
as soon as thou enterest the grave thou shalt find thyself
amidst the meadows of Paradise.
Fátimah.-After thou art gone, O father, I shall have
so many sad things to think over, that they will leave no
room in my mind for the cares of this world to enter
therein. On one hand sorrow for thee, on the other the
care of Hasan and Husain; now lamenting for thee, now
attending to my children.
The Prophet.-You all must go out of my room for
awhile; you all must be removed from the precinct of this
holy mountain. For I have some private discourse with
my Lord.
I have to consult my faithful Friend in regard
to my proceedings.
Fátimah.-O Lord God, for the sake of Thy goodness
and grace, if it be possible, let me not become fatherless.
* See note †, p. 55.
DEATH OF THE PROPHET MUHAMMAD.
83
Oh! let the sigh of the afflicted have a place near Thy
mercy-seat; O Lord God, let it not return thence without
effect.
Gabriel.-It has been recorded plainly in the divine
register, O 'Izráíl,* that a perfect man must this very
moment leave the world; go thou then to the earth, and
take the soul of the Prophet Muhammad. Let his tossed
ship come to anchor in some safe harbour.
'Izráíl.-Seeing that none can ever have such access to
God as the Prophet has, tell me, then, O Gabriel, in what
manner am I to take the soul of such an honourable
creature?
Gabriel.-Thou shalt go to the earth, O snatcher of the
spirits, with thy best respects, and first knock most re-
spectfully at the gate of that highly esteemed person. If he
should allow thee permission to enter, step in obediently; if
not, return most humbly to thy station.
'Izráíl.-Here is one of the least servants of Muhammad,
the king of the faithful. Let some one be kind enough to
come to the door, for I have a message to deliver.
Fátimah (at the door).-Who is that knocking at the
door? And what can have induced him so to do? Is his
thunder-like voice going to strike my soul dead?
'Izráíl.-Open the door, O best of women,+ it is I. I
have come to ask the Prophet a question.
Fátimah.-My body begins to tremble by reason of his
terrible words. Oh! what shall I do, my friends? Whose
voice might that be?
'Izráíl.-Know thou, O daughter of the Prophet, that I
am a stranger come from a distant country to receive light
from Mount Sinai of Arabia. Be pleased to open the door,
and allow me to enter, for I have a knot to be untied
inside.
Fátimah.-Nay, young man, have thy knot untied some-
* See note, p. 23.
† See note *, p. 42.
6 *
84
HASAN AND HUSAIN.
where else; better go back to look after thine own business.
My father has fainted from illness and is in a swoon; he
is not in good mood, and is altogether unwell. Go thy way,
it is not time to ask questions now. Stay no longer here,
for it is no place for thee.
'Izráíl.-Know, O lady, that my abode is very far distant,
and that I have an urgent business with the Prophet. It
is out of regard and respect that I behave myself thus;
otherwise I can enter any house, though the doors be
securely fastened.
The Prophet.-Dost thou not know, Fátimah, who is he
that knocks at the door?
Fátimah.-No, father, I am unable to tell who that
rough-spoken man is. I can only say that his dreadful
voice has made me quite restless.
The Prophet.-It is he who continually grieves the heart
of men; he who casts dust of misery on the heads of
poor
widows. It is he, even the snatcher of the souls of men,
jinns,* beasts, and birds; he can command a full view of
the east and west at the same time.
Fátimah.-Oh! what shall I do? The time of trouble
has after all arrived, the hour of affliction approacheth.
Come in, O thou snatcher of souls, and say what thou
wishest to do, for thou art permitted by the Prophet to
enter.
'Izráíl.-Peace be unto thee, O mighty sovereign! Peace
be unto thee, O sun of the world!
The Prophet. On thee be both peace and honour thou
art altogether welcome. What may thy object or message
be? tell us.
'Izrail.-May I be offered unto thee, O thou king of
freedom and liberty! the Creator of the world has sent
me on the earth to thee, to know whether it be thy pleasure
that I should transport thy soul from thy body to a garden
* See note, p. 24.
DEATH OF THE PROPHET MUHAMMAD.
85
of roses and jasmines; or whether thou preferest rather
to live eternally on the earth. Thou mayest choose which
thou likest best.
The Prophet.-In the pleasure-garden of this life every
beautiful rose is attended with several piercing thorns, and
the treasure of this world has many venomous serpents
accompanying it. Thou mayest take my life if thou
pleasest; but, O snatcher of souls, wait a minute, for we
have somewhat to do in the world.
'Izráíl.-I see thee, O Prophet, looking here and there, and
sighing. It appears thou art expecting the arrival of
somebody.
illness
The Prophet.-O Lord God, nothwithstanding my
and disease, wherever I look there is no trace of Gabriel to
be found.
Gabriel (appearing).-O thou through whose preaching
O thou
the world has received new life, peace be on thee!
who art crowned with the diadem of T.H.,* peace be on
thee!
* T. H. are the initial letters at the commencement of Chapter XX.
of the Kur'an. Sale's remarks respecting them are as follows:-" The
signification of these letters, which, being prefixed to the chapter, are
therefore taken for the title, is uncertain. Some, however, imagine they
stand for Ya rajol, i.e. O man! which interpretation, seeming not easily
to be accounted for from the Arabic, is by a certain tradition deduced
from the Ethiopic, or for Ta, i.e. tread, telling us that Mohammed, being
employed in watching and prayer the night this passage was revealed,
stood on one foot only, but was hereby commanded to ease himself by
setting both feet to the ground. Others fancy the first letter stands for
Túba, beatitude, and the latter for Hawiyat, the name of the lower part
of hell. Tah is also an interjection commanding silence, and may
properly enough be used in this place."-Sale's "Koran," chap. xx.
p. 256, ed. 1734. Hughes, however, speaking of the Kur'án, states that
there are “intricate sentences or expressions the exact meaning of which
it is impossible for man to ascertain until the day of resurrection, but
which was known to the Prophet;" and he instances, in exemplification,
the Súra-i-Twá Há (xx.): “He is most merciful and sitteth on His
throne," i.e. God sitteth (Arabic, istawá).-Hughes "Notes on Muham-
madanism," p. 34, ed. 1877.
86
HASAN AND HUSAIN.
The Prophet. And on thee be peace, O honoured and
revered Gabriel. Where hast thou been, brother, since I
last saw thee?
Gabriel.-May I be offered for thee! I was just making
preparations for thee; for I was ornamenting the garden
of Paradise for thy coming; I was bearing good tidings of
thy arrival to heaven; I was ordering the fragrant zephyrs
to blow gently on thy meadows; I was wiping off dust
from thy palaces, and filling them with beautiful nymphs.
The Prophet.-O Gabriel, I do not care so much about
Paradise and its beautiful nymphs, as about the happiness
of my people; give some news about them to the delight
of my soul. I have a great knot, as it were, in my heart
with regard to the salvation of my people. May the Lord
bountifully untie the same through His mercy!
Gabriel.-Be of good cheer, O Muhammad! there came
a voice from the throne of mercy on high, just this moment,
saying, "O Prophet of God, rejoice, for the ocean of grace
is in its full tide with respect to thy people. In the Day of
Judgment I shall make thee the advocate of sinners, and
shall encompass thee about with my blessings. Thou shalt
see so many of thy people inhabiting Paradise in that day,
that thou shalt be quite satisfied.
The Prophet (to 'Alí).-O prince of all believers, it is
now time for me to give up the ghost; I must make ready
to leave for ever this frail, perishable world. After my
death, thou must wash my body with thine own hands, and
use my own shirt for my funeral garment.
'Alí.—Alas! alas! the seal of prophecy is broken; the
door of revelation is shut against all. This occurrence has
put the souls of angels in perpetual grief; this event has
subverted the foundation of religion.
Gabriel (to the Prophet).-O model of true religion, call
unto thyself thy son-in-law, 'Alí, the elect, thy daughter
Fátimah, and thy two grandsons Hasan and Husain. Now
thou art going to depart this life, thou must remember the
eternal covenant thou hast with thy God. Stay a few
DEATH OF THE PROPHET MUHAMMAD.
87
minutes more in this world to ratify thy agreement with
everyone of those mentioned above, and then thou mayest
die.
The Prophet.-O Gabriel, thou hast truly performed to
me the duty of a brother. God be pleased with thee for
thus reminding me of the subject. Come thou, O 'Alí,
my faithful companion, and solve my difficulty, for thou
art the only one to do so.
'Alí.—May I be made a ransom for thee! What is the
service? Please give thy commands! May I be offered
for the curls of thy musky-smelling hair! let me know
my duty.
The Prophet.-After my death, O Alí, thou must volun-
tarily submit that the petals of thy rose be scattered
abroad, that thy head be cloven asunder like the point
of a pen. Peradventure thy martyrdom will be the means
of salvation to my people, in raising thee to the high office
of intercessor for them.
'Alí. O Prophet, I am ready to be afflicted with all
sorts of ills in this life for the sake of thy holy people's
salvation.
The Prophet.-O Fátimah (may I be offered to thy good
name!), thou must know that thy ribs shall be fractured
by a door struck against them. Thou must bear the
trouble patiently for my sake, and offer Muhassan, thy
miscarried child, a ransom for my people.
Fátimah.-I will bear all these trials most patiently, O
father; I will offer Muhassan, my darling child, a sacrifice
for thy people. But may no hurt ever happen to Husain, my
most beloved son; for if mischief befall him in this world,
I shall set up a most heart-rending lamentation for him.
The Prophet.-Nay, my child, give up Husain also wil-
lingly in the service of God. Thou must love my sinful
people above Husain, thy darling son.
Fátimah.-I will give up Husain, my darling child, for
the cause of God too; though I have none else so dear to
me, I shall try to do without him.

88
HASAN AND HUSAIN.
Art thou willing, my
Art thou ready that
thy throat?
The Prophet.-Know thou, O Hasan, that after my death
people will poison thee, and thy skin shall be turned quite
green from the effect of the drug.
son, to undergo such a terrible trial?
thy very intestines should come out of
Hasan.-I am ready, O Prophet of God, that, for the
sake of thy poor sinful people, even my very heart should
be cut into several pieces.
The Prophet.-O Husain, thou who art shedding blood
from thine eyes, come near, my grandson, for thy story is
very long. Come hither, for thou art a true, faithful friend
to me.
Come hither, for thou art indeed my real grand-
child. All the inhabitants of the two worlds, whether
men or jinns, are sunk in sin, and have only one,
Husain, to save them.
Husain. What is thy order, grandfather? I am quite
ready to obey it. What is the service that I must duly
perform?
The Prophet.-Dear child, I am going to tell thee the
story of Karbalá. Oh! I do not know how to say it,
seeing thy afflictions are so many. Tell me, child, wilt
thou suffer troubles, or not? Wilt thou go to Karbalá
submissively, or not?
Husain.-I will go, not only to Karbalá, but to any
spot thou mayest command. But may I ask thee what
thou meanest ?
The Prophet.-0 Husain, thou must voluntarily give
thy head to the dagger. When Shimar* shall draw out
his dagger thou must stretch thy throat before it.
Husain.-With all my heart. I will give my own head
for the salvation of thy people. Nay, I will even make the
throat of my infant son, Asghar, a target to the arrow of
God's decree for them.
The Prophet.-Thou must give up the two hands of
* See note, p. 43.
DEATH OF THE PROPHET MUHAMMAD.
89
'Abbás,* thy brother. Though it will grieve thee much,
thou must offer thy son, 'Alí Akbar, also.
Husain. Though it is a hard trial indeed to lose a
young brother and a blooming son, yet, for the sake of
God, I will most readily do so.
The Prophet.-Thou must leave thy dear home for a
foreign land, thou must suffer to be unjustly slain, and
remain unburied. Thy sister must not be allowed to see
thee beneath the sword. Thou must all the while express
thy gratitude to God.
Husain.-0 grandfather, may God save thee from all
troubles! I am ready to undergo what thou hast said, be
it ever so hard.
The Prophet.-O 'Izráíl, I say to thee that thou mayest
now do what thou art commanded by the glorious Deity.
Gabriel. O angel of death, take the soul of the Prophet
gently. Let him suffer no anguish, not so much as the
point of a hair.
The Prophet (to 'Izráíl).-My patience is going to leave
me altogether, for this thy mode of taking a soul. Unless
God's mercy should interpose, if thou shouldest seize my
people's souls with the same severity-oh, alas! I do not
know how they could bear it.
'Izráíl.-May I be offered for thee, for thy honour, for
thy majesty and dignity! I have been very mild to thee,
in regard to this matter.
The Prophet.-Oh! let me, instead of my people, suffer
the severity of death. Give all the afflictions and sorrows
of my followers to me alone to bear, that my beloved
followers should not suffer the pangs of dissolution at all
when they die, that they may never taste the bitterness of
death. Since I am acquainted with all the mysteries of
truth, I say therefore, what everybody under the same
* See note †, p. 17, and note, p.
8.
+ The Muhammadans believe that the better the man the less is his
agony at the hour of death.
90
HASAN AND HUSAIN.
1
circumstances will declare, "I bear witness that there is
no other God but one true God."
'Alí.-O Husain, put the cloth for mourning around thy
neck. O, best among women, Fátimah! beat thy head
and lament. Arise, Fátimah, weep for the death of thy
father; and, O thou faithful spirit Gabriel, spread thy
wings from earth to heaven.
Fátimah.-Oh, woe unto me! I have lost the way to my
house; nay, my dwelling has been pulled down, for its
owner is dead.
Hasan.-Ah, wos unto me! my back is broken by the
weight of this burden of grief. The dust of desolation
has, at length, covered my face.
Husain. My heart within me is sounding like a flute.
Wherever I set my face, first or last, there is a Karbalá.
Fátimah.-O Husain, weep not, thou dear child, though
thou canst not help it, for I can cry enough, beloved son,
for the whole world. Sweet youth, wet not thine eyes
at all with tears, thou needst not think of poor 'Alí
Akbar.
'Alí (to Gabriel).—Go thou, O blessed Gabriel, to heaven,
and bring from Paradise a litter for the king of religion,
Muhammad, and transport him to the regions of eternity.
Bring also with thee some leaves from the tree Al Túba,
* "Concerning this tree (Túba) they fable that it stands in the palace
of Mohammed, though a branch of it will reach to the house of every
true believer; that it will be loaden with pomegranates, grapes, dates,
and other fruits, of surprising bigness, and of tastes unknown to mortals.
So that if a man desire to eat of any particular kind of fruit, it will
immediately be presented to him, or if he choose flesh, birds ready drest
will be set before him, according to his wish. They add, that the
boughs of this tree will spontaneously bend down to the hand of the
person who would gather of its fruits, and that it will supply the blessed
not only with food, but also with silken garments, and beasts to ride on,
ready saddled and bridled, and adorned with rich trappings, which will
burst forth from its fruits; and that this tree is so large that a person
mounted on the fleetest horse would not be able to gallop from one end
of its shade to the other in a hundred years.
This garden
DEATH OF THE PROPHET MUHAMMAD.
91
a casket of camphor, and some water from the fountain
called Salsabíl.
(Paradise) is also watered by a great number of lesser springs and
fountains, whose pebbles are rubies and emeralds, their earth of
camphire, their beds of musk, and their sides of saffron, the most
remarkable among them being Salsabíl and Tansím."-Sale's "Koran,"
Prel. Disc., sec. iv. p. 96, ed. 1734.
92
HASAN AND HUSAIN.
SCENE VI.
THE SEIZURE OF THE KHALIFAT BY ABU BAKR.
THIS Scene relates to the seizure of the Khalífat, on the death of Mu-
hammad, in A.D. 632, by Abú Bakr, an act which was resented by
'Alí, who refused to recognise the authority of his rival. The
Shi'ahs to this day regard the succession as an act of usurpation, and
discard Abú Bakr from the list of the Imáms. The tradition
alluded to in the text, that consequent on 'Alí's refusal to tender his
homage to the Khalíf Abú Bakr, the house of the recusant son-in-
law of the Prophet was threatened with destruction by fire, is not
considered by Sir William Muir to be well founded.
'Alí.-Hereafter I must suffer many troubles; having
lost the rose, I must patiently endure the injuries of the
thorn. After the death of the Seal of the Prophets I
must sigh painfully with a wounded breast. No impure
eye being able to comprehend the truth, I must put a veil
on my face to hide me from the glance of mankind.
Hasan.-0 thou who hast abandoned the world and
scorned it! thou who hast rejected with disdain the perish-
able pleasures of this life! thou art he, concerning whom
the Holy Spirit has proclaimed to all living,
"There is no
youth so good as 'Alí.”
*See note ‡, p. 40.
THE SEIZURE OF THE KHALIFAT BY ABU BAKR.
93
'Alí.-Dear child, the tree of hope is about to produce
the fruit of regret. O light of mine eyes! my rose avenue
is bristling with thorns. The bewitching spheres are play-
ing wonderfully to produce, by illusion, serpents and
dragons from ropes. To-day the sower, Fate, is about to
scatter seeds of sorrow in the field of the world, the fruit
of which shall be reaped on the Day of Judgment!
Hasan.-O 'Alí, tell me, what seed are the spheres about
to sow? In what soil do they scatter the seed, and what
will it produce when sown? Thy mysterious sayings make
even a fool wise, and thy conversation, O 'Alí, renders the
mad intelligent.
'Alí.—Know, O child, that Abú Bakr,* the absolute in-
fidel, will seize upon the Khalífat unjustly, and from this
deed a thousand various results shall spring in time.
Hasan.-May I become a sacrifice for thee! Briefly
explain the case to me, and tell me what will be the result
of this matter; declare it to me, O thou who knowest the
secret of affairs, thou by whose instruction the ignorant
can reach the utmost limit of perfection.
'Alí.-Dear child, the unmanly villain will occasion end-
less mischief, the merciless enemy will do against us what his
heart wishes; but the Lion of God will submit his neck to
the chain of trial, and lay his hand on his heart, the seat of
* "It is probable that Ali, while the people were swearing allegiance
(to Abu Bakr), remained in his own apartments or in the chamber of
death. It is alleged by his adherents that he expected the Caliphate for
himself. But there was nothing in his previous position, nor in the
language and actions of the Prophet towards him, which should have
led to this anticipation. It is possible, indeed, that, as the husband of
Mahomet's only surviving daughter, he may have conceived that a claim
existed by inheritance.
Whether Ali swore allegiance at the first
to his new chief, or refused to do so, it was certainly not till Fátimah's
death, six months after that of her father, that Ali recognised with any
cordiality the title of Abu Bakr to the Caliphate."-Muir's "Life of
Mahomet,” vol. iv. p. 290, ed. 1861.
•
94
HASAN AND HUSAIN.
truth, and will look on. The prime mover, the root or
source of this mischief, is Abú Bakr, O dear child, though
outwardly 'Umar* appears to make much noise. The dust
of this sedition will first set on Fátimah's face. Zahraht
will be the foremost to be infected by this contagious
melancholy.
Fátimah (to 'Alî).-May I become a sacrifice for thee!
If there be any other trouble so great as my sorrow for
my lamented father, let me hear it. No heart remaineth
to me to be melted, nor any dust that they should throw it
on my head. They may split my ribs by the pressure of
the door, but surely, O 'Alí, the spheres have already
broken my back!
Alí.-O Fátimah, as long as thou art alive thy soul
must suffer trouble; thou hast other things, besides thy
father's death, wherewith to be afflicted. At Madínah
heaven will turn thy day into night; in the land of Karbalá
people will hurt thy Zainab.
Fátimah.-Oh! what will Fate do to me and Zainab ?
How does Destiny intend to treat the family of the King of
Yasribt? Why should Heaven hurt us and scratch the
face of the rose with thorns ?
* 'Umar (Omar) was a citizen of Makkah, whose conversion took
place at the close of the sixth year of Muhammad's mission. Omar,"
says Muir," had so commanding a stature, that he rose far above the
crowd, as if he had been mounted. He was stout and fair, and somewhat
ruddy. Impulsive and precipitate, his anger was easily aroused; and
men feared him because of his uncertain and impetuous temper. At
the period of his conversion he was but six-and-twenty; yet so great and
immediate was the influence of his accession upon the spread of Islam,
that from this era is dated the commencement of its open and fearless
profession at Mecca." (Muir's "Life of Mahomet," vol. ii. p. 171, ed.
1858.) On the death of Muhammad he was mainly instrumental in
securing the election of Abú Bakr as Khalíf, and ultimately himself
succeeded to that dignity.
+ See note, p. 22.
Yasrib was the ancient name of Madînah; the King of Yasrib was
Muhammad.
THE SEIZURE OF THE KHALIFAT BY ABU BAKR.
95
Ali.-Sit down by me, that I may declare unto thee
thy sorrow; that I may put thee in mind of secrets not
yet told. Come, Zainab, sit thou also by Fátimah, that I
may foretell thee also the real state of things. O ye two
nightingales of the meadow of sorrow, harken! I will
explain to you the sad story of my beloved ones.
Fátimah.-O thou who art overwhelmed with the sorrow
of a whole world, speak to us of grief; narrate for my
distressed soul the woes of the universe! talk to me of
Zainab's* dishevelled locks; tell me a story about the
ringlets of her hair, which is curl upon curl.
'Alí. I hesitate to tell thee sad stories, fearing lest I
should hurt thy feelings. O Fátimah! thou art ill; I am
anxious lest thou die. Wherewithal shall I then comfort
my sad heart?
Zainab (to 'Alí).—Dear father, speak to me thy secrets in
private; do not talk to my mother about the sad events
that will befall thy beloved ones, but tell them to me.
Dear father, it is I that am turned pale like amber owing
to pain; thou mayest narrate to me the story of the ruby
of Arabia Felix.
'Alí.—Yes, it is thou, O Zainab, who wilt suffer
many calamities; thou art she who will experience
countless cruelties in Karbalá; thou wilt have to throw
dust on thy head, and everywhere endure hardships and
trials.
Fátimah (to 'Alí).—O prince of believers, declare unto
us our condition; let us know what will be our adven-
tures.
'Al.-My nightingale of eloquence and prediction will
begin to sing, provided thou agreest, O Zahrah, not to
* Zainab was the daughter of 'Alí. The mosque erected to her memory
is one of the most sacred of all the Muslim sanctuaries.-Lane's "Modern
Egypt," vol. i. p. 303, ed. 1836.

96
HASAN AND HUSAIN.
rend thy garments, nor lamenting beat on thy head, and by
thy cries set the world of angels in flames.
Fátimah.-Relate thy story, O'Alí! After I have heard,
I will remain patient if I can.
'Alí.-Dearly beloved, I will make known the contents
of a sad letter. O Husain, Hasan, Zainab, and Fátimah,
arise! for I am about to startle you all.
All the Family.-When thou openest thy mouth thou
givest us life; thou makest the dead live by thy Christ-
like influence. Tell us, O 'Alí, our adventures; after
we have heard them thou wilt see what patience we each
of us possess.
'Alí.-Two necks shall be pierced by arrows. Two heads
belonging to our family shall droop in chains, O friends.
One neck shall to-day bend under a grievous burden.
Another neck shall be laden in the month of Muharram.
The bond of this neck shall be cast aside in a day, but the
burden of the other neck will continue from Karbalá to
Damascus.
Fátimah.-0 thou whose pleasant speech is so very
charming, tell me to whom the two mentioned necks
belong? O commander of the believers, sprinkle water on my
fire, for my breast is burning with the flames of sorrow.
A'li.-O thou whose lip is sweet as the water of Al
Kauzar,* whose face is blooming like the lofty garden of
Paradise; thou in the noose of whose ringlets the nymphs
of heaven are entangled lovingly! my own neck is the
first neck. To-day heaven is going to put bonds of cruelty
round my throat, notwithstanding I am called the strong
rope of faith. As for the other neck, let me say that my
Husain should hear. It belongs to Zain-ul-'Abid-dín,† the
* Al Kauzar is one of the rivers of Paradise which supplies the Pond
of the Prophet in the regions of bliss.
+ Zain-ul-'Abid-dín, or “'Alí the Less," was fourth of the Imáms,
according to the Shi'ahs. Escaping the fatal massacre at Karbalá, when
THE SEIZURE OF THE KHALIFAT BY ABU BAKR.
97
fir tree of the garden of Holiness. O Husain, the bond of my
neck is simply a rope, but the bonds placed round the throat
of Zain-ul-'Abid-dín, thy future son, shall be of iron.
Fátimah.-Heaven, O 'Alí, shall make thy rose-garden
to fade. O commander of the believers, may my soul be a
ransom for thy neck! O pearl of the effusion of grace,
open thy lips to speak, that I may glean some ears of in-
struction from the field of thy wisdom.
#
'Alí.-Hear again! The spheres will make our rose-
garden to wither; Fate will hurt two sides belonging to
us. The first side is thine, O light of mine eyes! the
other is that of Husain, the lion of faith. Listen to me,
dear one; thy ribs shall be fractured by a door, but
Husain's side shall receive the point of a dagger. Fáti-
mah shall, by the stroke of the door, fall on her face to
the ground, but Husain shall turn continually from one
side to the other.
Fátimah.-O God, why should my dear child suffer so
much trouble? Why should the rose of my garden be
injured by thorns to such an extent? O 'Alí, how can
my heart bear such a burden? Go on prophesying, O 'Alí,
though thou breakest my heart; yet, although thy words
increase my sorrow, still I take a delight in hearing
them.
'Al. Of the household of the Prophet two pates shall
be cloven asunder. There will be two splittings of the
moons in this firmament. Fate shall part open with the
sword two bright crowns of the heads. There shall be
cleaved two brilliant brows luminous as the morning.
his father, Husain, was slain, he was sent to Damascus, together with
his aunt Zainab. The lad 'Alí "had a chain round his neck, but the
youth carried himself proudly, and would never vouchsafe a word to his
conductors (W. Irvine's "Mahomet and his Successors," vol. ii. p.
402). The family of Husain were afterwards sent to Madínah, where
Zain-ul-'Abid-dín died, A.H. 94 (A.D. 712-713).
7
98
HASAN AND HUSAIN.
.
Fátimah.—Whose pates are these two which the enemy
will split like peas in two parts? Of whose garden shall
two roses lose their leaves ?
'Alí.-The eternal God has decreed that of this house
two persons named 'Alí should lose their heads. I am
one whose head they shall cut through with a sword,
and the other is Husain's future son, the youth 'Alí
Akbar.*
Fátimah.-O Heaven! why shouldst thou cut 'Alí
Akbar's head into two parts, and grieve me, the daughter
of Muhammad, the full moon of darkness? Why shouldst
thou, O Heaven, distract me by destroying my two rose-
gardens ? Rehearse unto me more of the trials to befall
the family of the cloak;† O door of the magazine of mys-
teries, reveal unto me some more secrets.
'Alí.-O Fátimah, Heaven has closed against thee the
window of joy! There are two arms that shall be broken
by flogging. Know that to-day they will strike thee on the
arm, and break it with a malicious whip; when, too, the
day of thy unhappy Zainab shall be turned as dark as
night, Shimart will also break her arm.
Fátimah.-The story of Zainab the unhappy has ren-
dered me sad! Methinks I have borne thee, child, for
oppression; if thou art sated with life, why dost thou
not die in thine infancy, dear child?
'Alí.-Strike thy palms, Fátimah, one on the other, and
sigh they shall cut two hands of ours, and one finger.
Beat on thy head, for we are to lose two hands and one
finger, for the sake of a ring on it.
*See note, p. 8.
+"The 'people of the garment,' so called because on one occasion the
Prophet wrapped his cloak around himself, his daughter, his son-in-law,
and his two grandsons, thereby separating them in dignity from
other Moslems."-Burton's "El Medinah and Meccah," vol. i. p. 314,
ed. 1857.
+
See note, p. 43.
1
THE SEIZURE OF THE KHALIFAT BY ABU BAKR.
99
Fátimah.-O'Alí, tell me every word thou hast in thy
heart; say nothing about the finger now, but talk to me
of the hand, for if thou explain to me the enigma of the
finger and the ring, I fear I shall at once give up the ghost,
on account of excessive sorrow!
'Ali.-The two hands appertain to 'Abbás,* my son, who
shall be killed on the banks of the Euphrates, after he has
lost both his hands. I do not know if I must tell thee the
story of the camel-driver and the ring,† or whether I must
forbear.
Fátimah.-Oh! do not deprive me of this thy grace and
generosity, O liberal one! but inform me of the ring, the
finger, and the camel-driver. Thy saying, O 'Alí, has
made my heart restless like a featherless bird; tell me
something about the finger, and a few words in regard to
the ring.
'Ali (holding Husain's finger).-O daughter of the best
of God's prophets, a certain tyrant will cruelly cut this
very finger with his sword. When thy dear son Husain
shall suffer ignominy in Karbalá, they will sever his finger
with a sword.
Fátimah.-Ah me! Husain's painful sufferings have
put me in great tribulation. I have no heart, O friends,
for it is gone from my hand. I do not know how to bear
a calamity, the very idea of which is distressing to the
mind. Why should they, after all, cut my dear child's
finger in Karbalá ?
'Ali.-Know that a certain one, following the religion of
Zoroaster, will cut this finger for the sake of the ring.
Thou dost not know the stone of this ring, nor the metal
that encloses it. 'Alí Akbar alone will, in part, know the
effect of this ring.
Fátimah.-All that thou hast said, O 'Alí, relates to
* 'Abbás, a son of 'Alí, was killed at Karbalá.
+ When Husain lay dead on the plain of Karbalá, his camel-driver
cut off the martyr's finger in order to secure the ring thereon.
£
7 *
100
HASAN AND HUSAIN.
sorrowful events. From beginning to end it refers to
overwhelming grief. Every saying of thine implies some
sad transaction, to the exclusion of all joyous news. I do
not gather anything but mournful intelligence; is there
no nuptial feast to talk about?
'Al.-Except sorrow, there is nothing else sold in our
shop; in the market of our obedience gain is supposed to
be loss. Two marriages were made among us, but both
were turned into mourning. It is ominous for us, O Fáti-
mah, to celebrate matrimony in our family.
Fátimah.—There is nothing in the world but what tends
to misery and woe. Please speak unto us of the marriages
of the two respective spouses. Who are our two bride-
grooms and brides? Which are the two cypresses* of our
garden, the two elegant fir-trees of our domain ?
'Alí.—Thou art one of the two, O Zahrah,† who have
seen in our house nought but distraction, and the other is
the bride of Kásim, my grandson (none of those yet
born), the particulars of whose marriage thou knowest
well. If thy father slew seventy-two animals at thy mar-
riage feast, at Kásim's marriage seventy-two persons shall
be sacrificed. All trials of the world are for me alone, in
order that it may be well one day with the Shí'ahs, my
followers.
Fátimah.-When a person hath the audacity to appear
with boldness in the street of love, his head must be
severed from his body with the sword. He who wishes to
save men from everlasting flames must undergo the troubles
of Karbalá.
Husain.—Father, there is no occasion to call those
things trials, since all refer to the salvation of our sinful
followers. Thou, Hasan, and I, together with my mother
*
See note, p. 10.
+ See note, p. 22.
"Hosein's seventy-two men were killed" at Karbalá.-Ockley's
"History of the Saracens," vol. ii. p. 177, ed. 1757.
THE SEIZURE OF THE KHALIFAT BY ABU BAKR. 101
the virgin,* will accept sufferings according to the best
of our ability.
'Alí.-Well, dearly beloved, you must not mourn any
longer sorrowfully, nor must you let tears fall like rain
from your eyes. Have yourselves all ready, for it is the
beginning of sorrow, O ye cruelly oppressed! tyranny is
about to commence.
Abú Bakr (in the pulpit).-Since I have got me on the
top of the pulpit, every secret of my innermost soul is
brought to light. The desire of my heart has been granted
me at last by 'Umar's frequent importunities day and night.
'Umar.—There is a knot in thy work, O Abú Bakr, with
which, as a sincere friend, I must acquaint thee. Thou
canst not prosper in thy government until thou makest 'Alí
submit obediently to thee.
Abú Bakr.-I stand then, O 'Umar, in need of some
assistance from thee; venture forth, kindly, in this
hazardous enterprise with good confidence. Do what
thou thinkest proper in that respect.
in that respect. If he does not yield
peaceably to me, force him to obedience with arms.
Shouldst thou find Abú Tálib's son too powerful to be
conquered immediately, apply to me for assistance.
'Umar.—'Alí is sitting in his house in a private closet;
he has, with cunning and deceit, shut his door against all
men. I will come upon him with a countless army,
knocking at his gate first, in a respectful manner. If he
answers me roughly, I will abandon my faith, and destroy
the habitation of Gabriel unjustly. I will cruelly set his
house on fire, and enter it without any permission.
Abú Bakr.—Go on acting unjustly, for justice is far off
from thee, seeing that even the veriest infidel is not
so wicked as thou art. Every place touched by thy hand
will certainly come to ruin. He that has the least regard
for thee shall see no freedom on the Day of Resurrection.
'Umar (knocking at 'Ali's door).-I am one of the favou-
See note, p. 57.
102
HASAN AND HUSAIN.
rite companions of God's chosen Prophet; let some one
come to the door, for I have an urgent message to deliver.
'Alí.-O Fátimah, the bird of sorrow is fluttering in
our house; be prepared for trouble, 'Umar is knocking
at the door.
Fátimah.-Oh! my tearful eyes stain my sleeves red
like blood. 'Umar is come to push the door against
Fátimah's side.
Hasan. My wounded heart is burning like one that
has drunk some deadly poison! My broken heart, cut
into a hundred pieces, is dying within me!
Husain.-Thou shouldst say Shimar is to-day striking
with his sword on my head, and another wicked wretch
is thrusting his dagger into my side.
Zainab.-Zainab is about to dip her head-dress in an
indigo jar to make it blue, for she is going to set up lamen-
tations for her six brothers killed.
'Alí.-My breast resounds with groans for the death of
the Prophet of God. Who is the man knocking at the door?
'Umar.-Why art thou, O 'Alí, so thoughtful? Why
dost thou keep away from Abú Bakr disdainfully? Come
and give him the hand of allegiance, and help him to
settle the disordered affairs of the people of God.
'Ali.-What enmity has thou with this family, 'Umar?
Is not the Prophet's beard still wet with the water with
which they washed him before his burial? It is scarcely
the third day since the Seal of the Prophets* has died. O
origin of all wickedness, why shouldst thou pull the
thread, or cause mischief to break forth? Suffice thee to
have turned aside from the Prophet's word.
thou, 'Umar, trouble me without a cause ?
'Umar.-Open the door of thy house to me; if thou
refuse (I say it loudly) I will put a rope about thy neck
and drag thee on the ground to the Mosque. O Abú-turáb†

*See note ‡, p. 40.
Why shouldst
"An instance of the pleasantry in which the Prophet sometimes
indulged is here recorded. Ali had fallen asleep on the dusty ground

THE SEIZURE OF THE KHALIFAT BY ABU BAKR. 103
or father of dust, I will render thy dear Husain despic-
able and mean; yea, I will send him to Karbalá to be
killed.
'Alí.-Withdraw the hand of violence from me, for the
unclean must not enter the abode of the holy. Hear my
advice, if thou art a man (which I doubt); return, O
'Umar, by the same way by which thou hast come.
'Umar (to his men).-Be it known unto all of you, that
'Alí will not of his own accord open the door for us. Go
ye, therefore, and burn the door of his dwelling, and subvert
the foundation of his habitation.
Hasan and Husain.-Alas! O Muhammad, the injustice
of these cursed ones; they are pulling down our house
maliciously and oppressively!
'Ali and Fátimah.-O chosen Prophet, behold what
mischief Abú Bakr is doing! What enmity he has with
our household!
Husain.-0 grandfather, see how greatly I am dis-
tressed; behold how I am surrounded by fire like Abraham!*
They are kindling flames in thy house, O Prophet! Say to
Gabriel, “Behold! thy place is burning."
in the shade of a palm-grove. Mahomet espied him lying thus, all
soiled with the dust, and pushing him with his foot, called out, 'Ho,
Abu Torab (Father of the dust !), is it thou? Abu Torab, sit up!' Ali,
half ashamed, sat up; and the soubriquet ever after clung to him."-
Muir's "Life of Mahomet," vol. iii. p. 69, ed. 1861.
* The commentators relate that, by Nimrod's order, a large space was
enclosed at Cûtha, and filled with a vast quantity of wood, which, being
set on fire, burned so fiercely that none dared to venture near it. Then
they bound Abraham, and putting him into an engine (which some
suppose to have been of the Devil's invention), shot him into the midst
of the fire; from which he was preserved by the angel Gabriel, who was
sent to his assistance, the fire burning only the cords with which he was
bound. They add that the fire, having miraculously lost its heat, in
respect to Abraham became an odoriferous air, and that the pile changed
to a pleasant meadow; though it raged so furiously otherwise, that,
according to some writers, about two thousand of the idolaters were
consumed by it.-Sale's "Koran," chap. xxi. p. 269, ed. 1734.

104
HASAN AND HUSAIN.
'Alí.-Dear child, the world by thy burning sigh
is turned black. Be not sorry. God's grace is on all
occasions thy place of refuge. I am not sorry that 'Umar
is setting fire to my house, but the thought of thy coming
adversity grieves me. By the flame of enmity now kindled
shall thy tent and its furniture be all consumed in Karbalá
many years hence.
Fátimah.-Why art thou, O 'Umar, burning this sacred
place? Why dost thou grieve the heart of Abú-turáb for
nothing? In the hot sun of the Day of Resurrection
no doubt thy soul shall be consumed because thou art now
burning the heart of the sun of righteousness.
'Umar.-Go and tell 'Alí I have still some respect for
him. Let him come out from his room, I have a question
to ask him. Tell him to give to Abú Bakr the hand of
agreement, and in this way deliver his own dear body from
being pulled here and there.
Fátimah.-Why, O 'Umar, dost thou not leave my
cousin? and what made thee enter my private apartment
without my permission. How is it thou hast no respectful
regard for us? Am I not Fátimah, the daughter of the
glory of all nations, Muhammad?
'Umar (pressing the door).-Go away from behind the
door, O Zahrah, otherwise thou shalt perish by the pres-
sure of the same. Go, go, else the rose of the garden of
thy lips shall fade. Thou shalt surely die at length by my
forcing the door against thy side.
Fátimah (falls into a swoon).-Alas! woe be to me! My
soul is greatly troubled. The bones of my side have been
fractured by the blow of the door. O prince of the
believers, I am going to dishevel my hair. I am overcome
by weakness, I swoon!
Zainab.-O spheres! why should our state be thus?
Why should the daughter of God's messenger faint from
excess of grief? Dear mother, thy body is hurt, thy side
is fractured; thou hast fallen into a swoon; I know it is
thy ascension on high.
THE SEIZURE OF THE KHALIFAT BY ABU BAKR.
105
'Ali to 'Umar.-O impudent wretch! well hast thou
respected me! Thou hast cruelly put out the light of my
direction! Oh, if I had permission to put forth from my
sleeves the hand of vengeance, thou wouldst see what
my holiness could do! I would have subverted the foun-
dation of this transitory world, to show thee what thy end
would be; but, alas! I must refrain.
'Umar. O my followers, bring down the heavens to the
earth! put a rope roughly round 'Ali's neck; make his ele-
gant stature fall flat on the earth. Pull the ornament of
God's throne to the ground!
'Alí.-I cannot but have patience, for I must regard what
the Prophet of God has said. O faithful messenger, come
out of thy grave and observe how, owing to the proceedings
of thy people, the heavens have fallen to the earth! Come
and see how a few dogs are making an attack on a lion!
how boldly they pursue God's own Haidar!*
Fátimah.-O 'Umar! why knowest thou nothing but
cruelty? What has made thee cast off the veil of shame
and modesty? What dost thou want, O 'Umar, from the
family of the cloak? What hast thou to do with us, who
are already oppressed and afflicted?
'Umar.-Get thee away, Fátimah, before I hurt thy
feelings; go away, for these words will do thee no good.
Go thou and practise patience and meekness. Go and tend
thy children, Hasan and Husain.
Fátimah.—O 'Umar, do not hurt me, who am a thorn-
less rose; pelt no stones at my wings, for I am already
caught. How can I let thee carry 'Alí from my house, from
whose skirts I can never withhold my hands by any means?
'Umar (whipping Fátimah).—Withdraw the hand of thy
protection from 'Alí. How long wilt thou, O Fátimah,
have tender regards for 'Alí? Let him alone, or I will
break thine arm with the whip, and turn thy day black as
thy hair.
* See note, p. 39.
06
HASAN AND HUSAIN.
Fátimah (again swoons).-O God! have mercy on my
poor soul, and behold my broken arm. My mournful cry
has reached all heaven and earth. Strength has left my
heart; sense has gone from my head!
Husain.-Alas! my poor mother is stretched on the
ground! She has, like the dust of the grave, fallen on the
earth. She has fainted; she is quite unconscious; the whip
has cast a flame in her soul!
Zainab (to Fátimah).-See thy dear Husain close by thy
side; behold a royal gem falling in thy lap! Let me lay
thy sacred head in my bosom, for my cypress tree is felled
on the bank of a stream !
'Umar (to his followers).-With his very chain drag 'Alí,
the prince of believers, to the Mosque.
'Alí (being dragged along).—I picture Karbalá, Damas-
cus, and the wicked Shimar's doing! The chains of my
grandchild Zain-ul-'Abid-dín are present in
my mind; but
since all is done by God's order, I shall patiently submit
my neck to the fetters, although I am called a lion.
Abú Bakr.—Stretch forth thy hand, O 'Alí, and make
allegiance to me. Dost thou deny my being a khalíf ?
'Ali.-Who has given thee authority to become a khalíf?
What demonstrative proofs hast thou for thy khalifat?
Art thou a cousin to the lord of the two worlds, or am I?
Dost thou deserve to be his successor by right, or do I?
Abú Bakr.-O 'Alí, what proofs hast thou of thy title to
become khalíf? Who upon the earth is the witness of this
thy claim?
'Al.-Well, since thou seekest proofs as to my being a
khalíf, I shall call the Prophet himself from his grave to
be the witness thereof. He will bring to light the truth of
thy claims, and subvert the foundation of thy tyrannical
government. (Turning to the Prophet's tomb.) O brother,
the people have taken me for a weak person, and are about
to kill me. O Messenger of God, march forth from Paradise
and behold the accursed Abú Bakr on the top of the
pulpit.
THE SEIZURE OF THE KHALIFAT BY ABU BAKR. 107
The Prophet (rising from the grave).-O Abú Bakr, dost
thou disbelieve in Him who created thee from the earth and
made thee a man? Hast thou forgotten what I told thee
at the pool of water concerning 'Alí the son of Abú Tálib,
saying, "'Alí is the master of him whose master I am?"
O cursed apostate, Abú Bakr, truly thou hast stepped
beyond thy limits. Thou must not sit on the top of the
pulpit, for thou art not the Prophet's successor. Is not
'Alí my cousin, and in reality the glory of the nations?
Have I not often in public and private said that 'Alí is the
executor of my will; that he who loves him loves me, and
he who hates him, or does enmity to him is accursed of
God and the law?
Abú Bakr.-O 'Umar, thou hast sifted the dust of cala-
mity upon me since thou didst devise the plan of seizing
upon 'Ali's rights. Behold the Prophet here present. I
do not wish the khalífat; my strength is not sufficient
for me to hold such a position. Let 'Alí, the prince of the
believers, go free, O ill-starred man, for he is the true
successor of the Prophet, and his vicar.
'Umar.-I think, O Khalíf, thy brain is touched by
some illness, and thou art deluded by thine own fancies.
'Alí always practised sorcery and witchcraft. Thou must
not lose heart by such magical apparitions.
Abú Bakr (to 'Alí).—Let not the palm tree of thy exis-
tence be uprooted from the plantation of the living; be not
obstinate in refusing to obey me.
'Ali.-I swear by him who gave me knowledge of all
things, and made me his own vice-regent in his affairs, that I
will not, of my own accord, pay obedience to thee, though
heaven should render me contemptible in the world.
'Abú Bakr.-O 'Umar, thou art both a chief and a com-
mander in my army; go and sever 'Alí's head from his body.
'Umar.-O 'Alí, since thou rebellest against our com-
mand, and pretendest to be a king, I am going to crown
thee with a sharp sword!
Salmán.-Salmán cannot speak out his mind; such is the
108
HASAN AND HUSAIN.
.
injustice, that he cannot complain or cry out by reason of
cruelty. Why should 'Umar fall out with 'Alí? Why
should the jackal attack the courageous lion?
Abú Bakr.-O friends, seeing our custom is to oppress
and to do injustice, put Salmán, therefore, in bonds in the
most cruel manner possible.
'Alí.-O cursed Abú Bakr, it appears thou hast
lost thy senses. Didst thou not hear the Prophet say,
"Salmán is one of us?" Be ashamed before God,”’Umar,
to kill Salmán; let my blood alone be sufficient to appease
thy wrath.
Abú Bakr.-0 people, have respect for God's Prophet,
let Salmán free if he is not yet dead.
Zainab (coming at Fátimah's head).-Arise, O Fátimah,
it is time to suffer pains; erect thy body, it is the season
of affliction. Arise, dear mother, let us go to the Mosque.
Get O Husain, it is time to be beheaded.
up,
The family coming to the Mosque, Fátimah says.-My
lap is overflowing with my tears! a fire of zeal is kindled
in me; 'Alí sitting beneath the sword is stretching his
neck to be cut, poor thing!
Husain.-O'Umar, do not kill my father, the vice-regent
of God. This is not the land of Karbalá that thou
shouldest act the part of Shimar.
Hasan.-Kill not my father, for whom all things are
created, the dust of whose door is an honour and glory to
heaven.
Husain.-Oh, kill not the lion of God! I beg thee, do
not tyrannically cast black earth on my head.
Fátimah.—O Abú Bakr, I have many complaints against
thee. My face is, by thee, turned pale, like amber. With-
draw your hand from 'Alí, the door* of God's knowledge,
* It is a tradition that Muhammad, when speaking of 'Alí, said,
"Alí is for me, and I for him. He holds the same position about my
person as Aaron did with regard to Moses. I am the city wherein all
wisdom is included, and 'Alí is the door."-D'Herbelot, head “’Alí.”
THE SEIZURE OF THE KHALIFAT BY ABU BAKR.
109
for I am much attached to this moon-like sun. Thou
knowest, in case thou refusest to hear my word, what evils
I can bring on thee by my prayers.
Abú Bakr.—If 'Alí refuses to give me his hand submis-
sively, I will sever his head with the edge of a sharp
sword. Go and cleave to thy Lord, if thou hast any, and
continue to pray against me, if thou thinkest thy interces-
sions will be heard.
Fátimah (to her children).-Come, Husain, thou light of
mine eyes, make thy head bare; come, Zainab, dishevel
thy locks here, I too will hold my curls in my hands, and
coo from the heart like a pigeon. With one curse I can
destroy the whole world, and the inhabitants thereof, not
leaving any trace of heaven, the fixed stars, and the
planets. O God! for the merit of the pain my arm is suf-
fering to-day, for the fractures my side has received from
the pressure of the door-
The Prophet.—Curse not, dear child; let thy curls fall
from thy hands. O cooing bird, sigh not so sadly from
the heart. Do not attempt to cut the curling ringlets, nor
dishevel them, lest the foundation of the world should be
out of course. Know thou that I am greatly distressed for
God's creatures in the world. Thou art well aware that I
was sent out of mercy to all men. Tell Husain, also, not
to dishevel his hair, for a single look from him can give
life to the whole world.
Abú Bakr.—O 'Umar, thy tricks after all can have no
effect. Thine arrow, O archer, cannot hit the mark; with-
hold thy hands from 'Alí, and let him go. Thy sword
must be sheathed in its case, O 'Umar. Dost thou not
see the Prophet Muhammad with all the rest of God's
messengers beating their heads on account of thy present
cruelty? Dost thou mean to destroy the whole universe?
I see, O 'Umar, the edifice thou hast reared is not sub-
stantial. O Fátimah, I beg thee not to curse me, for I
have an awe of thy effective sighs!
110
HASAN AND HUSAIN.
SCENE VII.
THE DEATH OF FATIMAH, THE DAUGHTER OF THE PROPHET
MUHAMMAD.
FATIMAH, whose death is here recorded, was the daughter of Muhammad,
whom she survived but a few months. She married 'Alí, and bore
to him Hasan and Husain, the martyrs of Karbalá. There is a
tradition that the Prophet on one occasion said "That among men
there had been many perfect, but no more than four of the other sex had
attained perfection; to wit, Aria, the wife of Pharaoh; Mary, the
daughter of Imrán; Khadijah, the daughter of Khowailed (the Pro-
phet's first wife); and Fátemah, the daughter of Mohammed" (Sale's
"Koran," chap. vi. p. 458, ed. 1734). This Scene is noteworthy as
indicating the abhorrence with which the people of the East regard
any violation of the seclusion of the female sex.
"The Sun," says
the text, "is ashamed to show his face while that of Zainab is laid
open to view." There is also an interesting enumeration of the
souvenirs of Muhammad and his family most esteemed by the
Shi'ahs.
Fátimah.-O holy Creator of all things, how long must
I remain distressed and suffer grief owing to the loss of
my father? I am dying; dying, indeed, from the pain
caused by his departure. His sad memory has, as it were,
poisoned my whole constitution; nay, it has already killed
me with its venom. O Lord God, if it be possible, let me
be honoured once more with the presence of that royal
personage whose motto was, "We have not known Thee,
O Lord, but in part."
THE DEATH OF FATIMAH.
111
'Alí.—O Thou whose holy nature is perfectly free from
our imperfect qualities, whose essence is beyond the limit
of our comprehension, Thou art He by whose universal
cloud of mercy roses and lilies, as well as thorns and
thistles, receive their existence and nourishment. It is
from nearness to Thee that Haidar* has become possessed
of the glorious title of "Were it not for thee I would not
have created the heavens."
Fátimah (to her maid).-O maid, kindly do me a service,
and get me mourning dresses, that I may show my grief
for
my father. Darken my house of sorrow, and make it
jet-black as night; and call all kind-hearted women of
Hijáz to mourn together with me.
The Maid.—O Lord, look upon me and see how my heart
is bleeding from grief. O congregation of mourners,† the
hour of sorrow is come; yea, the time of perpetual anguish
has arrived! Hoist up your flag of grief, and blacken
your house of mourning. O Fátimah, thou queen of the
nymphs of Paradise, I have prepared the things belonging
to the scene of affliction and sorrow.
·
Fátimah.-O father! thou sympathising king of thy
nation, where art thou? O thou intercessor of the Day of
Judgment, where art thou?
The Household.-O father! thou sympathising king of
thy nation, where art thou? O thou intercessor of the
Day of Resurrection, where art thou?
Fátimah.-If thou comest, I will give thee my soul; if
thou appearest not, grief will kill me. At any rate I die
for thee, father, whether thou comest or not!
* See note, p. 39.
"The women continue their lamentations, and many of the females
of the neighbourhood, hearing the conclamation, come to unite with
them in their melancholy task."-Lane's "Modern Egyptians," vol. ii.
p. 286, ed. 1836.
112
HASAN AND HUSAIN.
The Household.-If thou comest, I will give thee my
soul; if thou appearest not, grief will kill me.
At any
rate I die for thee, father, whether thou comest or not!
Fátimah.-Return, dear father, and put once more the
turban on thy head, and let thy holy body be clothed with
thy blessed cloak.*
The Household.-Return, dear father, and put once more
the turban on thy head, and let thy holy body be clothed
with thy blessed cloak.
Fátimah.-Let Bilál,† thy attendant, carry thy carpet
for adoration to the Mosque. Begin thou to sing the
praises of God, and hold the rod in thy hand, O father!
The Household.-Let Bilál, thy attendant, carry thy
carpet for adoration to the Mosque. Begin thou to sing
the praises of God, and hold the rod in thy hand, O father!
Fátimah.—After thee, O father, the Hand‡ of God will
not set his feet on the pulpit. The Mosque, the pulpit,
and the altar respectively derived their lustre from thee
when thou wast on earth.
The People of Madinah.-O ye inhabitants of Madínah,
both small and great, be it known unto all of you, that the
Prophet's daughter is disturbing us not a little by her
continual lamentation. Let us go soon to her husband,
'Alí, the Lion of God, and state the matter fully unto him;
peradventure he may prevail upon her to keep quiet.
(Addressing 'Alí.) O prince of believers, we have come to
our last breath on account of Zahrah's§ continual weeping
and wailing. Forbid her, we pray thee, from crying day
and night. Tell her to be quiet either at night or in the
daytime, that we may, too, have a period of rest.
'Al-Alas! the fire of these your sad words has con-
sumed my heart; the arrow of your petition has bent my
back like a bow. You have made me very distressed by
* See note †, p. 98.
+ See note
*
,
p. 36.
++
'Alí.
§ See note, p. 22.
THE DEATH OF FATIMAH.
113
your request. How can Fátimah cease from weeping since
her mother* and father are both dead?
Fátimah.-Alas! alas! again 'Ali's groanings are heard.
Wherefore has 'Alí the deliverer arisen and come forth
from the Mosque? Why is Abú-turáb† shedding twilight
on the moon? Why does he let fall stars on the sun?
'Ali.-My sun-like face, O Fátimah, has become a pale
moon through thee; my sighs and groans are on account
of thy weeping and impatience. Multitudes of men and
women are complaining of anguish through thy sad cryings.
Have pity on these poor people; they are Musulmans
after all.
Fátimah.-O'Alí, how long wilt thou prohibit a sorrow-
ful creature like me from crying? Dost thou not know
that my dear father is dead, and so I mourn for him?
Alas! woe unto me! why should it be thought a shame
for one in my condition to weep? Is this city so small and
limited that a miserable person like me cannot be left
alone? O 'Alí, I am in deep distress; it is, indeed, a
mighty evil to be an orphan! O'Alí, I am greatly despised;
desolation is most truly unbearable.
'Alí.-How long wilt thou complain of being an orphan,
and thus sadly bewail? Who dares say thou art despised,
seeing thou art the dearest of the age? But the people
are simply complaining of thy piercing cries, and they beg
thee, most respectfully, to forbear if possible.
Fátimah.-O 'Alí! if the people of Madínah are tired of
my crying—if they are weary of my lamentation and wailing,
it is an easy thing for me to leave the city. I offer Madínah
a present to its inhabitants; I will go to the sepulchre of
the Prophet, and dwell there. Let Madínah be an offering
to the followers of the Prophet. (
(Turning towards the
tomb.) O thou chief of the creation of God, who art His
* Her mother was Khadijah, and her father the Prophet Muhammad.
+ See note, p. 102.
8
114
HASAN AND HUSAIN.
true Messenger, peace be on thee! Hear my grievous
complaints of thy followers, O God's Apostle! I have come
in thy presence, father, with uncovered head, to express
how sadly I am vexed with thy people; for they are truly
tired of me. Better take me to thyself in the grave, so
that thy people may thereby find themselves happy!
'Alí. O thou Venus of the Heavens, who art the sun*
surrounded by two moons and one star! O thou whose
eyebrows are the new moon of the world, look at me and
pity me!
O Fátimah, cease thy crying and weeping;
how long wilt thou shed tears from thine eyes?
Fátimah.-0 thou who art higher than the highest
heavens, the very floor of whose residence is above the
divine throne! thou knowest that since the death of my
father, the king of Time, my soul has experienced nothing
but oppression and cruelty. My soul lives between fire
and water. Even Bilál,† my father's crier, is cruel; why
does he not make proclamation for prayers, and seek to
pacify my heart thereby?
'Ali. Since thy father's death, O Fátimah, poor Bilál
has been himself, too, between fire and water. Still, how-
ever, O watchful black-fortuned Bilál, in whose book of
fate there shall be no entry on the Day of Judgment (for
nothing shall be written against thee in the volume of thy
actions), get up, according to the request of Fátimah, the
queen of the morn of resurrection, and cry out for prayers.
Bilál (the crier).-A Mosque wherein no Messenger of
the two worlds can be found, what sort of a Mosque can
that be? and what proclamation, what pulpit, and what
cleanliness can it have? How can I go to the top of the
minaret to sing out my proclamations like a nightingale,
seeing thorns of affliction have filled my soul with blood,
like as it were a rosebud? No heart has remained for
* i.e. The mother of two sons and one daughter.
† See note †, p. 36.
THE DEATH OF FATIMAH.
115
Bilál after the decease of the Apostle of God. What can
he do? How can he cry for prayer ?
(He proclaims.)
"God is greater than all ! God is greater than
all! "
Fátimah.-The nightingale of Muhammad's garden is
pouring forth its song. He ravishes the heart and disables
it with his melodious notes, depriving it of patience and
understanding. Sing on, O ye nightingale, if thou meanest
to help me, for I am shedding blood, not tears, from my
eyes, on account of my father's absence.
Bilál.-I bear witness that there is no other God but
God! I bear witness that there is no other God but God!
Take
Fátimah.-O Hasan, my son, take thou the Kur'án of my
poor father; and thou, O Husain, carry the carpet of thy
grandfather, the Messenger of the two worlds.
them to the Mosque, and tell the people to be ready, for
the Prophet of God will shortly come to pray. And, -O
Bilál, go on with your proclamation, and untie the knot of
sorrow that is in our heart.
Bilál.-I testify that Muhammad is the Messenger of
God. I testify that Muhammad is the Messenger of God.
Fátimah (faintly).-Alas! O Muhammad, my crowned
father, father! Alas! O Muhammad, my magnified
moon!
Hasan and Husain (together).-For God's sake, O crier,
have pity on us, and cry no more; for Zahrah,* the daughter
of the Prophet, is already dead. O disturbed mother,
wherefore shouldst thou so long lament and weep? Why
dost thou not speak to us, and why art so restless?
Fátimah.-May Zahrah be a sacrifice for your elegant
bodies, dear sons! May she be an offering for your shining
faces, beloved children! (Turning to her maid.) Come,
* See note, p. 22.
8 *
116
HASAN AND HUSAIN.
O thou grievously afflicted damsel, O thou fellow-companion
of my daughter Zainab, come to me.
The Maid.-O thou, my tear-shedding mistress! O thou
rest of my wounded heart! May I be a sacrifice for thy
pair of tearful eyes! May all thy pains come to the soul
of this thy maiden! What is thy command, O thou
who art grievously troubled, that I may obey it with my
whole soul and heart?
Fátimah.-Get me ready, O damsel, a hand-mill, to
grind.
The Maid.-What art thou going to grind in this state*
of poverty?
Fátimah.-I wish to grind some barley.
The Maid.-Leave this toil to me, mistress.
Fátimah.-Yesterday it was thy turn, and thou didst
perform it.
The Maid.-Why should I get rest from labour at all?
Fátimah-My father has so enjoined, and I must carry
out his wishes.
The Maid.-What were the terms of his command, I
pray?
Fátimah.-He said, "Have a regard for thy maid, poor
girl."
The Maid.-Why? Handmaids are kept for service
only.
Fátimah.-Get me some clay, wherewith to rub the
head.
The Maid.—For what is the clay? May my head be
offered for thine!
Fátimah.-I want to wash Zainab's head therewith.
The Maid.—Oh! my heart has come into my mouth by
this saying of thine!
Fátimah.-Bring me a basin, O afflicted maiden!
* See note †, p. 55.
THE DEATH OF FATIMAH.
117
The Maid.-What dost thou want to do with the basin,
sad lady?
Fátimah.—I want to wash my children's clothes in it.
The Maid.-Oh! I am extremely troubled in my mind
at these thy words.
Fátimah.—Whether I be well or unwell, I have always
to work for my children. Pour water, O damsel, though
it be from the fountain of thy eyes, that I may wash my
husband's and my children's clothes. This very turban,
which is now tinged with blood, though its fabric was spun
by the beautiful nymphs of Paradise, shall be saturated
with the blood of 'Alí's head, in the arched niche of the
altar for prayer, through the son of Muljam's* cruel sword.
Let me smell this shirt, which has the scent of the rose
in it let me cleanse it well, for it belongs to Hasan, my
elder son. He shall put on this very shirt, and hold it
close to his heart when suffering the pangs of deadly
poison. Let my sighs and groans reach the heavens! I
am rinsing the clothes of my younger son, Husain, O
friends! This very shirt, woe to me! shall be pierced
through, in innumerable places, by the sharp arrows of the
daring enemy. This very shirt, which I have washed
clean, like snow, shall stick like mud to the horse-shoes
of the enemy ! O Lord God, Thou alone art aware of
the state of my suffering heart, as I am washing now
the head-dress of Zainab, my dear daughter. I must
clean this rose-leaf, this beautiful head-dress, to be a
handkerchief in future for Shimar,† the unbeliever. This
head-dress, which I have washed and arranged, shall be
pulled off from Zainab's head, and flung away on the
ground. She shall ride with uncovered head, on a camel,‡
* 'Alí was murdered by 'Abd-ur-rahmán, the son of Muljam.
† See note, p. 43.
"Omar and his troops proceeded towards Kúfah, accompanied by
his wretched female captives thrown across the backs of camels."-Price's
"Chronological Retrospect of Mahomedan History," p. 408, ed. 1811.
118
HASAN AND HUSAIN.
;
and be carried from Karbalá to Shám* with music and
drumming, to her shame and my grievance!
The Maid.-O my distressed lady, look upon my bleeding
heart, and allow me, O dear mistress, to turn this mill for
thee.
Zainab.-O mother, do not lament and bewail any more,
nor so oft shed blood from thine eyes. Oh, let me, for
Husain's sake, turn the millstone for thee !
Hasan and Husain together.-O our afflicted mother,
who art so solicitous about a whole family's welfare, let us,
without any further ado, turn the mill for thee.
Fátimah.-O Hasan, I adjure thee by Husain's soul,
leave me for awhile; and I implore thee, O Husain, by the
soul of Hasan, hearken to my voice. Thee also, O maid, I
beg, by the soul of Zainab, go away for awhile; and thee,
O Zainab, by the soul of Fátimah, stop thy importunity:
for, by the breath of 'Alí do I swear, I have some secret
with the Lord. I want to talk a little with the millstone.†
O millstone, thou companion of every afflicted spirit! O
millstone, thou friend of my chamber! seeing millstones are
generally turned by water, I have furnished thee always
with the same from the head-fountain of my eyes! Thou
art my witness, O millstone, that I have never stained my
hands with henna to make them look red, but always with
the heart's blood. Thou art my witness that day and night
I have been in want of food and rest, in order simply to
support Hasan and Husain, my children. O millstone, if
thou wilt not bear witness in my favour in the Day of
Judgment, when I shall have to render to God an account
of all my actions, they will stop me in the scorching heat
* Syria.
† No information respecting this tradition is given in any of the
ordinary books of reference.
A bright red hue on the hands and feet is considered very becoming
in the East.
THE DEATH OF FATIMAH.
119
of the sun in that day. Oh! how difficult to bear the
heat of that day's sun. Oh! my heart is quite faint
within me, through feebleness, and the severity of the
grief arising from my dear father's death. Oh! alas!
alas! all my strength has left me at once.
a swoon.)
(Falls into
Angels in Paradise (one of whom comes forward).—0 ye
assembly of nymphs inhabiting the celestial garden of
Paradise, descend from your delightful abodes to the house
of Zahrah, the daughter of Muhammad; for she has
fainted owing to excessive grief and distress. You must
diligently employ yourselves in her service, and attend on
her as slaves on their mistress.
Fátimah.-O ye singing birds of the plantations of
Heaven!
The Angel.—Yes, thou queen of the throne and palace
of Heaven, what is thy order?
Fátimah.-Who are these that are thus weeping for
me?
The Angel. They are all thy slaves, the nymphs* of
Paradise.
Fátimah.-Why have they come here all at once?
The Angel. They are summoned here to attend on thee
as servants.
Fátimah.-Do these nymphs act at the bidding of any-
one, or of their own accord ?
The Angel.-Yes; they belong to the illustrious com-
panions of the Prophet.
Fátimah.-Whose is this bright-faced moon-like crea-
ture?
* "The very meanest in Paradise (as he who, it is pretended, must
know best, has declared) will have eighty thousand servants, seventy-two
wives of the girls of Paradise," &c. &c.-Sale's "Koran," Preliminary
Discourse, sec. iv. p. 98, ed. 1734.
120
HASAN AND HUSAIN.
The Angel. It is Salínah; and she belongs to Salmán.*
Fátimah.—To whom belongs yonder sad angel?
The Angel. That is Makdúdah; and she belongs to
Mikdád, another companion of the Prophet.
Fátimah.-Tell me whose is that sprightly sun-like
nymph ?
The Angel. That is called Izár, and belongs to Abazar.†
Fátimah.-I have a question which must be answered
fairly.
The Angel.--May we know what is the question of thy
highness?
Fátimah.—Are there better nymphs in Paradise than
these?
The Angel.-Certainly, O lady of the Day of Judgment.
Fátimah.-Tell me, to whom do they generally belong?
The Angel.-Know thou that they belong chiefly to the
sympathisers with Husain.
Fátimah. On whom else will God bestow such nymphs?
The Angel. To those who truly weep for Husain.
Fátimah.-Dost thou know anything about the Prophet?
The Angel.-Yes; I saw him sitting sadly at the corner
of Al Kauzar.‡
Fátimah.-Has he been ill-treated there by his foolish
people?
The Angel. His sadness was chiefly on thy account.
Fátimah.-Did he not say when Zahrah will be delivered
from her sorrows ?
The Angel.-Yes; to-morrow thou shalt be with him in
Paradise.
Fátimah.—Thanks be to God my Creator, that He thus
* See note t, p. 36.
+"Mohammed said that four men were his peculiar friends-'Aly-
bin-Abutátalib, Mikdád-bin-ul-Asood, Abuzer, and Salmán-e-Fársee."
-Meyrick's "Life of Mohammed," p. 356, ed. 1850.
See note *, p. 96.
THE DEATH OF FATIMAH.
121
my
dear
permits me to go to Paradise to see the face of
father! O my poor maid, who art sick with fever of
sorrow, O thou incarnate night of affliction and grief,
come hither; for my heart is overflowing with unusual
sadness, as I intend to wash Zainab's hair. Go thou, O
ill-fated, black-starred creature, and get some rose-water
and a comb for me.
The Maid.-O hand of death, come forth and comb with
the comb of destruction the curls of my life! May I be
offered for thy weeping eyes! Here is some rose-water
and also a comb; take them from thy handmaid.
Fátimah.-Come, Zainab; may I be offered for thy hair!
Come, let me smell thy musky locks. O Heaven, order
thy stars to shut their eyes*, for Zainab is going to un-
cover her head that it may be washed. And thou, O sun,
remain hidden under the earth, that thou mayest not see
Zainab's hair uncovered. And thou, O day, be buried in
the dark night for ever, for Zainab's face and hair are
about to be divested of their usual covering!
The People of Madinah.—O thou lion of the thicket of
almighty power! O 'Alí, bring out the hand of Godhead
from thy sleeves, and save us! Why should the day be
buried in perpetual night? Why does not the sun, the
ruler of the day, put on his crown of light and reign?
Has Zahrah concealed her face from the world, that
the sun should, out of shame, remain enveloped in the
clouds ?
'Ali (conversing with Bilál).-O Bilál, seeing that the
bright day is thus turned into a dark night, and the sun
has totally hidden himself from view, one might suppose
that Zainab my daughter has unveiled her face, or that
they are going to wash her head.
* An allusion to the seclusion to which the female sex is condemned
in the East by the custom of the country.
122
HASAN AND HUSAIN.
An Angel.-O 'Alí, the Lion of God! king of the great
empire of faith! central force of the divine system of
might and power! thus saith the Lord: "Be pleased
to order that Zainab's head should be covered; other-
wise the sun will not come out from his dark retreat for
ever.'
'Alí.—O Zahrah, about what art thou so busy ?
Fátimah.-O 'Alí, I am combing my daughter's hair.
’Alí.—Put a veil on her face, that day and night may
continue their regular courses.
Fátimah.-I have nothing to do, man, with day and
night.
'Ali.The sun is ashamed to show his face while that of
Zainab is laid open to view.
Fátimah.-But, alas! this same Zainab's hair shall
become full of blood.
'Alí.-Oh! shall Zainab indeed become acquainted with
grief?
Fátimah.-Yes; and this her head shall be broken by
the wood of the litter, when led away as a captive.
'Al.-Will the hand of cruelty be stretched against
her?
Fátimah.-Yes; in Kúfah* they will cast stones at her.
'Ali.-Oh! shall she be deprived of the pleasures of
life?
Fátimah.-Ah! she shall be spurned by the daughters
of Shám.
'Alí.-Will she, truly, be subject to contempt at the
hands of her enemies?
Fátimah.—Yes; they will pass her through the bázárs
with uncovered head, and so disgrace her.
'Alí.-From whom hast thou heard these predictions?
Fátimah.-From the holy mouth of the Prophet himself.†
* See note, p. 9.
† See note, p. 58.
THE DEATH OF FATIMAH.
123
'Alí.-O Fátimah! thou worthy companion of mine!
thou peace of my troubled spirit! thou hapless, friendless
sufferer, the whole of whose body looks sickly, like the eye
itself! Thou from every eye-lash of whom a flood of tears
continually runs down; tell me, dear wife, what kind of
fruit dost thou like most?
Fátimah.-O Lion of God, and the high priest of His
people, my father, the Prophet of God, has charged me
not to drink water when I am parched, though my heart
should burn with thirst. Since my body is seized with a
very hot fever, I should like to quench its flames with a
little piece of some pomegranates.
'Alí (addressing the people of Madinah).-O God, for the
merit of the sigh of the needy, put me not to shame before
Zahrah, the daughter of Muhammad. O afflicted com-
panions of God's Messenger, the virgin* Fátimah has
requested pomegranates from her poor husband 'Alí.
The Inhabitants of Madinah.-May our heads be strewn
under thy sacred feet! May our parents be offered as
ransoms for thy soul! None has got pomegranates with
him in this town save Simeon the Jew.†
'Alí.-Necessity, O merciful Lord, has obliged the king
of faith to go to an unbelieving Jew. 'Alí, notwithstanding
his natural abilities, is reduced to great difficulties to-day;
so that he must go to an infidel. Yes, the mirror may be
in want of ashes sometimes. Come out, O Simeon, from
thy house; for 'Alí, the hand of God Almighty, needs
thee!
Simeon.—Peace be on thee, O king of the throne of
judgment! O solar orb of the heaven of justice! what has
made thee, O tribunal of justice and faith, cast thine eyes
so bashfully on the ground? O majestic 'Alí, tell me, what
is thy request?
* See note, p. 57.
† See note, p. 61.
124
HASAN AND HUSAIN.
'Ali.-The sun has condescended to shine upon an in-
significant atom.
Simeon.-Why is the face of thy wishes wrapped in a
veil ?
me.
'Alí.—A certain sick person has requested a thing from
Simeon.-What may that request be, and who is the
sick person?
'Alí.-Fátimah is the invalid, and a pomegranate the
request.
Simeon.-Pomegranates are not to be had at this season.
'Alí.-It is not good to keep her waiting longer.
Simeon.-O thou, who art the only tree of generosity in
the garden of creation! they brought me some pome-
granates lately from Táíf,* but I sold the whole, since
people were eager to buy them. I do not sew bags in
which to preserve pomegranates.
'Alí.-O Jew, go and make diligent search. Thou hast
got still two loads of pomegranates left thee; get me one
pomegranate therefrom, please.
Simeon.-O 'Alí, God knoweth that thou art aware of
all things. Thou hast well spoken, indeed, and uttered
what is true. I confess with shame that I said falsely; so
I penitently ask thy pardon. But the pomegranates thou
mentionest had been stolen, and stored up somewhere by
my wife against my knowledge; and so I am partly right,
O thou collyrium of mine eye. Be it as it may, thou
mayest take this pomegranate from me, and carry it as a
present to Zahrah thy wife.
* Name of a town in the vicinity of Makkah, which it supplies with
fruit, &c. "Táyif is remarkable as the only place where a strong
demonstration of popular feeling attended the fate of any of the idols
of Arabia. Everywhere else they appear to have been destroyed without
sympathy and without a pang."-Muir's "Life of Mahomet,” vol. iv.
p. 207, ed. 1861.
THE DEATH OF FATIMAH.
125
'Alí.—Praise be unto God, the sole Creator of all things,
who would not suffer me to be put to shame before
Zahrah.
A blind man wandering in a desolate place.—O woe unto
me! my spirit burns within me, in consequence of fever;
my very bones are in a glow for the same reason. Blind-
ness, poverty, destitution, illness, and the misery of privation
are all gathered around me! O Lord God! for the sake
of the solitude of the lonely, in the corner of ruined places
and prisons, have mercy on me, and bring here to me 'Alí,
the prince of the believers, the sympathising friend of the
Shí'ahs, that I may forget my pain for a while!
'Alí.—What is the cause of this dreadful noise, this
solicitation, this entreaty? Who is this that cries so
sadly, and mourns so bitterly? O thou that groanest so
painfully, where art thou? Art thou a stranger or an
acquaintance?
The Sick Blind Man.-I am a blind man without any
resource; a stranger far from his home and companions;
a man deprived of all things; a sick person, having none
to pity him or take care of him, except God. I am quite
helpless, indisposed, unable to do anything. Have mercy
on me, O inquirer! I am yet young.
'Al-Alas! these last words remind me of a sad event
which will take place hereafter, namely, the end of 'Alí
Akbar,* my grandson, in Karbalá. For whenever I see a
young man distressed I cannot but remember the youth's
melancholy death. Yes, yes, O young man, I am coming
key to the lock of thy difficulties.
head on my lap, and sigh no more so
to thee; I am a
Come, lay thy poor
sadly.
The Blind Man.-Who art thou that holdest my head
in thy kind lap, and wipest off the tears from mine eyes?
* See note, p. 8.
126
HASAN AND HUSAIN.
'Alí.—I am 'Alí, the prince of the faithful, the king of
this and the next world, O young man.
The Blind Man.-O. my lord 'Alí, may I be offered unto
thee! May I be sacrificed to thy goodness and kindness!
I am burning, O 'Alí, with fever and thirst. I would
prefer death to such a miserable existence.
'Alí.-Thou puttest me in mind, O young man, of
Husain's dreadful thirst in the plain of Karbalá. Come,
then, O broken-hearted, miserable sufferer, place thy head
gently in my lap; for I will be a kind physician to thee.
Tell me which kind of fruit thou likest best; quinces,
grapes, dates, pomegranates, or apples ?
The Blind Young Man.-Oh! may I be offered to the
dust of thy feet, O 'Alí! May my soul be a sacrifice to
thy faithfulness! My heart has no inclination for any
fruit save pomegranates, which I believe cannot at this
time be had in any bázár. The fire of fever has inflamed
my heart, O 'Alí; quench it, if possible, with some juice
of pomegranates.
'Alí.-Be not troubled, young man; I have got thee a
pomegranate which will change thy autumn into verdant
spring. Put thy head, poor young man, in my lap, that I
may squeeze out the juice of the pomegranate into thy
mouth. But, O thou who art blind as regards the body,
but whose mental vision is unimpaired, half of this fruit
must be thine, and the other half 'Ali's.
The Blind Man.-Oh! may I be offered for thee, the
intelligent king! How nice this delicious piece of pome-
granate tastes! If thou wilt be so kind as to grant me the
other half too, I am sure the fever will at once flee away
from my body.
'Alí.-Take the other half also, and eat it, poor stranger;
sit on one side, that 'Alí, thy lord, may sweep the place
under thee. Alas! O Lord God, I am put in mind of the
prisoner of Shám, my grandson, Zain-ul-'Abid-dín.*
* See note *, p. 96.
THE DEATH OF FATIMAH.
127
The Blind Man.-Why are thine eyes filled with pearl-
like tears?
'Ál.-Oh! I was reminded of another poor patient.
The Blind Man.-Who is that patient, O king of noble
birth?
'Alí.—It is Zain-ul-'Abid-dín, the prisoner of Shám.
The Blind Man.-Whose offspring is he, O thou light of
mine eyes?
'Alí. He is the future offspring of my son Husain.
The Blind Man.-Tell me, where shall his destination
be?
'Alí.-In the solitude of Shám with feverish body.
The Blind Man.-What shall be his diet in that solitary
place?
'Alí.-Blood from the heart and tears from the eyes.
The Blind Man.-May I be offered for this thy great
humanity! and may my soul be a sacrifice to thy favour
and benevolence!
Angels bringing pomegranates for Fátimah.-O Lord God,
angels' hearts are broken in consequence of excessive grief!
How long shall Zahrah suffer pain in expecting 'Ali's
return? Come along, ye large-eyed,* beautiful nymphs of
Paradise, with salvers on your heads bearing pomegranates
to your mistress Fátimah, the mother of Husain. O ye
servants of the court of him† whom the angels serve with
joy, let one of your number come behind the door and
open it for us!
Fátimah (to her maid).-O damsel, I heard a voice at
the door; hasten and see if it be not 'Alí, Zahrah's
husband.
The Maid.-Who is he that knocks outside at the door?
What is his name? Why does he so, and what may be
the news?
* Large eyes are esteemed a sign of beauty amongst the Persians.
† i.e. 'Alí.
128
HASAN AND HUSAIN.
The Angel.—I am a porter of this court, a home-born
slave of God's defender;* and have come from him with
pomegranates for Zahrah his wife. Be thou pleased to
take them from his servant.
The Maid (to Fátimah).-Dear lady, may my soul be
offered for thy head! Thy husband has sent thee pome-
granates.
Fátimah.—O damsel, since my lord and husband is not
present to partake of the same with me, the pomegranates
do not seem agreeable to my palate.
'Alí.-O Fátimah, thou matron of Muhammad's family!
thou queen of the palace of Arabia's divine king, good
news! thy companion is come; but tell me, whence didst
thou get these pomegranates?
Fátimah.-O 'Alí, this very moment, when I was in the
midst of hope and despair, there came some one and
knocked at the door, saying, "Take these pomegranates,
sent by Zahrah's husband, 'Alí the most high."
'Ali.-Rest awhile, O most faithful Zahrah, and do not
make sighs and lamentations any more; for that was
Gabriel,† the sweet angel of revelation, who came and
knocked; and these pomegranates are from the garden of
Paradise.
Fátimah (to her maid).-Come, O damsel, take this plate
of pomegranates to keep for my poor children, who are
soon about to become orphans. And thou, O 'Alí, go to
the mosque, there to pray for us, and to think awhile
about our painful state of mind.
'Alí.-How can I voluntarily go away from thy happy
presence, or how can I leave thee alone in the house? O
Lord God, for the merit of Hasan and the soul of Husain,
forgive thou the sins of the followers of the latter.
Fátimah.-Come to me, poor Zainab, apart from the
others.
'Alí.
† See note, p. 15.
THE DEATH OF FATIMAH.
129
Zainab.-What is thy object in thus speaking, O sorrow-
ful mother?
Fátimah.-Hold my arms and help me to get up, child.
Zainab.-Oh! may God put an end to the days of my
life!
Fátimah.-Carry me, and leave me near that box, girl.
Zainab.-Mother, thou turnest my bright day into dark
night.
Fátimah.-See that Husain be not about, either far nor
near.
Zainab.-His moon does not shine in the room, which is
consequently dark.
Fátimah.-Take this key from me, and unlock the box.
Zainab.-I have done it; what are thy further orders?
Fátimah.-Take this casket, but keep it carefully.
Zainab.-What can there be in it, good mother?
Fátimah.-There is in it the Prophet's tooth, which was
knocked out in the battle of Ohod.*
Zainab.-Let me kiss it; for fresh blood still gushes
therefrom.
Fátimah.—Hold this casket also in thy hand.
Zainab.-What is in this again, mother? for my eyes.
begin to shed blood as soon as I hold it in my hands.
Fátimah.-In it is the evidence of Husain's blood.
Zainab.-What evidence, O thou brightness of the two
worlds, is this?
Fátimah.—It is an evidence with which I shall succeed
in the last day in making intercession for the sins of our
people.
* Battle of Ohod, Jan. A.D. 625. "A stone wounded the Prophet's
under-lip and broke one of his front teeth."--Muir's "Life of Mahomet,”
vol. iii. p. 172, ed. 1861. So, again, Sale: "He (Muhammad) lost the
day, and was very near losing his life, being struck down by a shower of
stones, and wounded in the face with two arrows, on pulling out of which
his two fore-teeth dropped out."-" Koran," chap. ii. p. 50, ed. 1734.
9
130
HASAN AND HUSAIN.
Zainab.—Oh, how happy such a people; how blessed!
Fátimah. Take out the third casket, daughter.
Zainab.-What can be in that, dear mother?
Fátimah.-Nothing but the ring that was on King
Solomon's* finger.
Zainab.-Why hast thou hid it here in a casket?
Fátimah.—Because my dear grandson 'Alí Akbart will
suck water out of it when thirsty in Karbalá.
Zainab.-Oh, may I die! for my soul has become
restless.
Fátimah.-Husain shall wear this ring on his finger.
Zainab.-Will anybody take it from off his finger?
Fátimah.—Yes; a camel-driver shall cut Husain's
finger, and take off the ring.
Zainab.-Yes; see how his friends weep on this sad
occasion.
Fátimah.-Take out that bundle of clothes from the
box.
Zainab. My heart overflows with blood at the sight of
this bundle.
Fátimah.-Look at this shirt, torn into pieces.
Zainab.-Let it be a burial shroud§ for Zainab.
Fátimah.—This is the shirt of Husain my son.
Zainab.—O Lord! see the sad state of my Husain.
Fátimah.—When my Husain shall prepare himself for
the field of battle-
Zainab.-Oh, tell me what to do at that time, mother.
Fátimah.-Kiss his dear throat, and remember me.
Zainab.-Oh! mother, kill me at once, that I may not
see such a thing.
Fátimah.-Come and open for me the other box, girl.
Zainab.-What is in this one, O dear mother?
* See note, p. 81.
See note*, p. 99.
† See note, p. 8.
§ See note, p. 27.
.
THE DEATH OF FATIMAH.
131
Fátimah.-Take out the three bottles filled with cam-
phor.
Zainab.-I have done it; but for what dost thou intend
them?
Fátimah.-When I die thou must sprinkle one over my
body.
Zainab.-What shall I do with the remaining two?
Fátimah.-One of the two belongs to Haidar,* thy
father.
Zainab.-Say, whose is the third, dear mother ?
Fátimah.—That is for Hasan, thy elder brother, dear.
Zainab.-Where is Husain, my helpless brother's, share?
Fátimah.-Husain's body shall receive no washing,† no
lotus leaves' powder, and no camphor when he dies.
Zainab.-But why, dear mother? What is his fault?
Fátimah.-His camphor shall be the dust of Karbalá.
Zainab. O ye Musalmans, weep on for him.
Fátimah.-Go away, dear daughter, and let my maid
come to me now.
Zainab.-Come, thou suffering, broken-hearted damsel,
Fátimah, my mother, the best among women,‡ wanteth
thee.
The Maid.-What dost thou desire, O crown of my
head? Declare it to me.
Fátimah.-Look at me, and prepare for me camphor
* See note, p. 39.
+"The ordinary ablution preparatory to prayer having been performed
upon the corpse, with the exception of the washing of the mouth and nose,
the whole body is well washed, from head to foot, with warm water and
soap, and with leef (or fibres of the palm-tree); or, more properly, with
water in which some leaves of the lote-tree (nubck or sidr) have been
boiled. The nostrils, ears, &c. are stuffed with cotton, and the corpse
is sprinkled with a mixture of water, pounded camphor, and dried and
pounded leaves of the nubck, and with rose-water. Sometimes other
dried and pounded leaves are added to those of the nubck."—Lane's
"Modern Egyptians," vol. ii. p. 288, ed. 1836.
See note, p. 42.
9 *
132
HASAN AND HUSAIN.
and funeral garments. There is a shroud of mine in that
closet, with some camphor of paradise placed on it. Run
quickly, my poor damsel, and bring it at once to me.
The Maid.-Alas! woe unto me, from the injustice of
time! My mistress is going away from us for ever. My
Hasan will be in great affliction and sorrow, and my Husain
will have no one to take care of him. Dear lady, may my
head be given a ransom for thee! Here is the winding-
sheet and the camphor; take them.
Fátimah.-O heaven, thou hast at length begun thy
torments! Thou hast thrown me suddenly from a close
union to distant separation! Thou takest away Hasan
from me, and buildest up a wall of partition between me
and Husain! O dear Hasan, may I be made a ransom
for thy soul; a sacrifice for thee and thy tearful eyes !
And, O Husain, may I be offered for thy head, and be
made an oblation for thee and thy throat! What is thy
sin, child, that it should happen to thee to be deprived of
all, and fall naked before the hot sun in the plain of Kar-
balá? O great God, I leave this world never to see it
again, having experienced no pleasures in my short life,
which consists only of eighteen years; and am going
cheerfully to the Messenger of God, my father in heaven.
Therefore do I bear witness that there is no real God
besides the true One.
133
SCENE VIII.
THE MARTYRDOM OF ALI THE SON OF ABU TALIB.
'ALI was assassinated in a mosque at Kúfah, Jan. (about 26th) a.d. 661.
"Just as he was entering the mosque, Werdan, one of the accomplices
of Eben Múljum, all of whom lay on the watch for this opportunity,
made a stroke at the person of the Khalif, but, missing his aim, his
scimitar took the side post of the entrance. Eben Múljum, with
more fatal precision, gave the devoted prince a cut on the head,
exactly on the scar of a former wound, which, in the action of
Ekhraub, he had received from Amrú the son of Abdoúd. On
feeling himself struck, some words dropped from Ally expressive of
his resignation to the will of Him who is Lord of the Kaaubah,
and summoning resolution to meet his fate. Being immediately sur-
rounded by the people, to their inquiries as to the author of this
sacrilegious assault upon his person, he replied, that God would
soon overtake the miscreant.
The Khalif then addressed
him (the murderer), and demanded if he had not loaded him with
benefits, and what motives could have induced him to such an un-
grateful act of perfidy. Eben Múljum did not deny his obligations,
but alleged that for forty days he had been employed in whetting
his sword, and had importuned heaven with his prayers to permit
him to make a sacrifice of that man who was the most sinful of his
nation. He was now consigned to the attendants, with a charge that
if the Khalif's wound proved mortal, he should be put to death
without torture. Others further relate that the assassin was con-
signed to the particular care of Imaum Hussun, with strict injunc-
tions that he should not be doomed to suffer either hunger or thirst;
and that if the Khalif should perish of his wound, the criminal
should be executed by a single stroke, intimating that he might not
suffer the aggravated punishment of a lingering death. Accordingly
when Ally had breathed his last, the traitor Eben Múljum was
134
HASAN AND HUSAIN.
carried to a summary execution in the manner which had been
enjoined; though his detestable carcase was wrapped up in mats,
and consumed to ashes, by the the afflicted friends of the departed
monarch.”—Price's "Chronological Retrospect of Mahommedan
History," vol. i. p. 361, ed. 1811.
'Alí (addressing the Almighty).-O beneficent Creator!
Lord of jinns * and
* and men! look upon Thy humble
servant 'Alí, who seeks continually for Thy grace, and
boasts of Thy loving kindness and protection before the
inhabitants of the world. I adjure Thee, by those arms of
mine which tore the dragon in pieces when I was yet an
infant only four months old, and lay in a cradle, to forgive
the sins of my followers the Shi'ahs, for whom I am greatly
concerned, O ineffable Being!
Kulsúm, his daughter (to her sister Zainab).—O thou
queen of the palace of faith! thou most respected amongst
the family of the Prophet! thou light of the eye of
Zahraht his daughter! may I be a ransom for thee! I
intend to invite to my house to-night the king of men, the
successor of the Prophet, the pillar of faith, 'Alí our father.
Tell me,
me, may I be offered unto thee! what dost thou think
of that ?
Zainab.-Dear sister, thou light of my sorrowful eyes,
what thou hast already said is quite right in itself. Our
father is very kind to us, his afflicted daughters, and
sympathises with us in all our troubles and pains. Most
certainly he will accept this thy request; go, then, and
state it humbly to his lordship.
Kulsúm (to 'Alí).-O light of nature's eye, may I be a
ransom for thee! O glory of the inhabitants of the world,
may I be a sacrifice for thee! O father, let it please thee
to condescend to come to my humble hut this evening, and
partake of the same meal with me, thy broken-hearted
* See note, p. 24.
+ See note, p. 22.
THE MARTYRDOM OF ALI.
135
daughter; rest in my eyes for awhile, as it were the
light.
'Alí.-May I be an offering for thy soul, O my chosen
daughter! thou pacifier of my heart and light of both my
eyes! Return home and prepare what thou hast got; but
take care not to be extravagant in God's gifts. In the
evening, when I shall have performed my duty to the Lord,
I will come to the house of my well-behaved, beautiful-
faced daughter, and take my first meal.
Kulsúm.—Come to me, O my worthy sister of laudable
character; for in a moment or two the glory of our father
and his majesty will appear. Have the goodness to help
Kulsúm, thy favoured sister, in preparing a repast agree-
able to his blessed palate.
Zainab.-May I be offered for thee, O my poor labouring
sister! May I be a ransom for thee and for thy affecting
condition, dear Kulsúm. Be not troubled, sister; every-
thing is quite ready for our father, even the bird of ours,
if he should require to have it roasted. I am sitting here
anxiously awaiting his arrival, to see what time the lord
of heaven and earth will arrive.
Kulsúm (to ’Alí).—May I be a ransom for thee, O thou
enlightener of heaven and earth! Thy poor daughter
Zainab is in anxious expectation for thy coming. May it
please thee to honour the humble hut of thy helpless,
miserable daughter Kulsúm.
Zainab.—Welcome, O glory of 'Irák and Hijáz! May
the souls of Zainab and Kulsúm be cast at thy holy feet!
Think not that we two are thy dear daughters; God is the
witness that we consider ourselves thy slaves. The dust
of thy feet is the collyrium* of Zainab's eyes. Come, take
thy seat, thou king of noble birth; be pleased to pardon
Kulsúm's boldness for the trouble she has given thee, and
condescend to eat what she has humbly set here before thee.
* Eastern ladies are much addicted to the use of antimony and other
drugs, which they rub into the eyes to improve their appearance.
136
HASAN AND HUSAIN.
P,
'Ali (to Zainab and Kulsúm).-O ye brightness of the
eyes of Haidar* the warrior! if you wish I should take my
meal at this table, remove from it everything except bread
and salt, and trouble me not to eat the other things.
Kulsúm.-What has happened, O my chosen father, that
thou art not inclined to eat anything? Why shouldst thou
this very night, when it has pleased thee to honour me,
be so much disturbed in thy mind?
'Alí.-What shall I say, dear child, in answer to thy
inquiry? Thy father is going to have an end of his
sorrows. Seeing the time of my martyrdom is drawing
very near, for this reason I do not feel inclined for any
kind of food.
Zainab.—If it be so, then it is better thou shouldst take
a little rest. Come, sleep on in this bed which is spread
for thee. The adversity of the journey to Nahrawánt has
broken thee down. Yea, afflictions of the age have rendered
thy body extremely weak.
'Ali (to his two daughters).-O my two afflicted daugh-
ters, whose eyes continually shed tears, you must go to
bed too, dear ones, and that this very moment; but mind
to awake me early in the morning for prayer.
Kulsúm (to Zainab).-My poor oppressed sister, may I
be a ransom for thee! Come and sleep, O helpless,
wretched creature. Come and sleep, thou reflex of
Fátimah, the best among women. May God never lessen
thy shadow from our head!
The Prophet (appearing to 'Ali in his dream). — This
is a wonderful night; for when its evening shall be
changed into morning, 'Ali's beard shall be stained with
the blood of his head. To-night Zainab is sitting quite
*See note, p. 39.
+ Nahrawán is a position on the Tigris, some leagues above the con-
fluence of that river with the Euphrates. It was the scene of one of
'Alí's battles, A.D. 659.
Mother of Kulsúm and Zainab; see note, p. 42.
THE MARTYRDOM OF ALI.
137
happy in the company of her father; but to-morrow she
will be mourning over the dead body of a parent. Hasan
and Husain are happy, but only for to-night; for to-
morrow the dust of mourning shall sit on the head of both.
my dear cousin 'Alí, open thine eyes kindly towards me,
before I suffer grievously from separation from thee.
O
'Alí, in his dream, speaks to the Prophet.-O seal* of the
prophets of all ages, how unbearable is this separation!
My soul has come to my lip owing to my earnest desire to
see thee. After thy death, O Prophet of God, the wicked,
through envy and hatred, agreed together to oppress me.
They tied my hands behind my back, and broke the ribs.
of the Prophet's daughter Fátimah. These hardships
have made me miserable, and my patience has left me
altogether. Graciously call me, O Prophet, to thyself; for
thy cousin can no longer live in this world!
The Prophet.-O 'Alí! O my sweet soul, awake a little!
O'Alí! O my former companion, awake a little! Open
thine eyes and behold thy cousin, whom thou art desirous
to see. Good luck is attending on thee at thy pillow;
thou shouldest open thine eyes.
'Alí.-Peace be on thee, O thou fountain of generosity
and beneficence! Thou art welcome; may thy feet be
placed on my tearful eyes! How strange it is that thou
hast deigned to come and visit me. May my sweet soul
become an offering to the earth of thy path! Think not,
O Prophet, that I am a dear cousin to thee; I swear by
the dust of thy feet that I am but thy slave.
The Prophet.-On thee be peace, O my successort and
cousin! On thee be peace, O thou my companion in all
my afflictions and sorrows! Though my abode is now in
the delightful garden of Paradise, yet Heaven without thy
rosy cheeks is but a prison to me. I am aware of thy
* See note ‡, p. 40.
This is the Shi'ah tradition.
138
HASAN AND HUSAIN.
condition, knowing well that since my death thou hast
been tyrannized over by my cruel people. My heart is
full of grief and sorrow on thy account; I cannot lift up
my head before thee, nor open my eyes in thy presence,
I am so much ashamed.
'Alí.-O cousin, thy people, after thou wert gone, had
no regard for thee. A certain dog* stretched forth the
hand of cruelty and injustice, and made a breach in thy
house. He disregarded my nobility and merits, and took
the Khalifat from me by force. He aimed at 'Alí's dis-
grace, in that he put a rope round my neck. He burned
the door of thy house with fire,t and in so doing grieved
thy holy children.
The Prophet.-O 'Alí! 'Alí! I am undone! Complain
no more, for I cannot bear to hear it. I am consuming
away as a burning candle by reason of thy sad condition;
I am terribly concerned on thy behalf. O 'Alí, I swear by
the Lord, the Creator, the mighty God, that I am heartily
weary of such people, who have not regarded nor honoured
thee. By the Lord, I am an enemy of such a nation.
Be not sorry; I will advocate thy cause in the Day of
Judgment.
'Alí.-When thy feet, O Prophet, trod the threshold of
Paradise, how shall I say what injustice and cruelty I
afterwards suffered? The burden of separation from thee
has weighed so heavily on my heart as to make my groans
reach the heaven of heavens.
The Prophet. Be not troubled any more, dear cousin,
seeing that the end of our separation is near at hand; the
dark night of sorrow is about to be followed by bright
pleasant morning. Sigh no more so deeply, nor shed tears
so plentifully; the day of affliction draws to its close, and
thy pain will obtain a cure.
'Alí.—Say, O Prophet, who will help me in the matter?
A
* Abú Bakr.
† See introduction, scene vi. p. 92.
THE MARTYRDOM OF ALI.
139
How long must I remain confined in this prison? At
what time shall I be delivered from this despicable world
and its vain toils? When shall I have the honour of being
in thy company in heaven?
The Prophet.-Be not impatient, for the day of sepa-
ration is far spent; blessed fortune is going to appear.
Thou hast but a brief time to sojourn in this perishable
abode. My most wicked people, not regarding me at all,
whilst thou art praying shall smite thee on the head with
a sword. This very night
This very night thy moon-like face shall be
encompassed with a halo of blood. And shortly after thou
shalt be with the Prophet, and in Paradise shalt enjoy the
companionship of my child the virgin.*
'Al. This good news, O cousin, deserves that by reason
thereof I should instantly cast my head at thy feet. Oh!
I shall be delivered at once from many troubles and
sorrows when I shall have closed my eyes for ever on
the things of this mortal life.
The Prophet.-Sleep on, dear cousin, in thy bed, having
laid thy head for awhile on my lap; for this is thy last
slumber in the world, death having already laid wait for
thee.
'Alí (awaking).—I was just now in the presence of Mu-
hammad the Prophet. Why was his glorious light removed
suddenly from my sight? O Messenger of God, why didst
thou not take me with thee on thy departure? Why should
I continue in affliction and sorrow any longer?
I am
Zainab.-Again I hear my father's sad voice.
much disturbed by the groanings of my parent to-night.
O Lord God, what may be the cause of all this sighing and
crying? The piteous cries of my father have made my
soul reach the tip of my lip.
'Alí.—This night has become almost a year in regard to
length! Methinks the morning cocks have become dumb
* See note, p. 57.
140
HASAN AND HUSAIN.
or the king of light must have trampled under foot the
army of darkness.
Zainab.-Oh! why does my father complain so much
to-night in his bed? What has made him noisy like a
ringing bell? O Lord, what shall I do to my poor father
to keep him quiet? My heart is beating within me owing
to his sad voice.
'Ali.-O night, art thou not to be followed by happy
morning? Why art thou unaware of my miserable con-
dition? O sun, put forth thy face from behind the curtain.
'Alí is fully determined upon resignation and acquiescence.
Zainab.-Oh! why does not my father sleep to-night?
Why does he grieve my heart so much by his mournful
utterings? He has nothing on his tongue but words of
separation to-night. I fear the stone of his sorrow will
one day break my wings.
'Ali.-Show forth thyself, O sun, out of the bosom of
the east, and be not sorry for Haidar's death. Shine on
the surface of the dark world and make it bright, and care
not so much about my murder.
Zainab.-To-night my father's complaints are very
bitter, his eyes tearful, and his face pallid. Why does
he complain of the length of night? It would appear-
God forbid !—he has some pain.
'Alí.-Come out, O morning, from the bosom of the east,
and be not sad owing to Haidar's murder. It is decreed
that before dawn my head shall be cloven asunder with the
stroke of a scymetar, and my moon-like* face be washed
with my own blood. But let God's will be done; it is for
the Shi'ahs that I suffer all this.
Zainab (addressing 'Alí).—May I be a sacrifice for thee,
O my chosen father! May my soul be a ransom for thee,
O thou brightness of my two eyes! O thou heaven of
glory, what has happened to thee that thou art so sad?
* See note, p. 7.
THE MARTYRDOM OF ALI.
141
*
Oh! tell me, thy poor daughter, why now thou lookest
towards the earth, now towards heaven. At one moment
thou sheddest tears down thy cheeks, at another thou bowest
down and fallest prostrate on the ground.
'Alí.-May I be a ransom for thee, my poor sore-hearted
daughter! In a few short hours I intend to have a journey
to Paradise. The chosen one of the glorious God appeared
to me in a dream, and invited me to his happy banquet.
The time has come that my beard shall be stained with
my own blood by the cruel sword of the son of Muljam,*
the accursed wicked dog.
Zainab.-May God never decree this, dear father! May
I be offered unto thee! Never can people act so cruelly
towards us! Thou art the asylum of the poor, the oint-
ment of the wounded in heart. Why shouldst thou con-
ceive a bad omen against thyself, dear father?
'Alí.-Shed not tears down thy poor cheeks, O my daugh-
ter; grieve me not in so doing, dear child. Get me some
water soon, that I may renew my ablutions, for the time of
prayer is come; the dawn has appeared on the horizon.
Zainab (bringing water).-Come, here is water for the
renewal of thy ablutions. Perform the ceremonies, thou
Lion of the glorious Creator! Make thy ablutions. May
the God of the world be thy refuge! May my midnight
prayers direct thee in the right way !
'Alí (making his ablutions).-O great God, for the merits.
of Muhammad the Arabian, the king of Thy prophets, the
director of the right way, for this head of mine which
shall be cloven asunder with the sword of tyranny, and
for the sake of my body, which shall roll to-morrow in its
own blood, forgive Thou mercifully the sins of my Shi'ahs
and in the Day of Judgment pardon Thou all them that
love me. I am going now to the Mosque to perform my
prayers, and serve my Creator with supplication and inter-
cession.
* See note*, p. 117.
† See note, p. 72.
142
HASAN AND HUSAIN.
Zainab.-O father, I most humbly entreat thee not to
go to Mosque. Remain at home and perform God's service
here.
'Alí.-How can I forbear going to the Mosque to serve
there the Lord of all creatures? Whatever happens by
God's decrees, I cannot, dear child, but assent thereto.
Zainab.-Order then, O honourable father, please, my
brothers Hasan and Husain to accompany thee whither
thou goest, that they may defend thee, if necessary, from
the mischief of the enemy during the hours of prayer.
'Alí (about to depart).-Dear daughter, light of my
tearful eyes, how can I take them with me? It is
decreed, dear child, that my beard should be stained
with the blood of my head in the Mosque, and I cannot
avert it.
Zainab.-May I be offered for thy elegant stature, O
father! come, let me show my readiness to die for thee.
How can I soothe the pain of separation from thee? How
can I bear the hard calamity of being an orphan? If a
thorn happens to prick thy foot unawares, I would rather
have it in my eye than see it hurt thy foot.
'Alí (to his water-fowls).—O ye water-fowls,* why are you
all so sad, and why put ye your heads under your wings
mournfully? You seem to lament the death of some
honourable creature-nay, by our Lord, ye are mourning
for me!
Zainab (to 'Alí).—May I be a ransom for thee, O thou
central orb of the constellation of truth! pray tell me what
art thou saying to the water-fowl? Why are they hold-
* "As he quitted his own door, a flock of poultry, which was at hand,
raising a loud outcry at his appearance, one of the attendants attempted
to beat them away with his cudgel, but was desired by Ally not to
molest them, since they were the mourners of his death."-Price's
"Chronological Retrospect of Mahommedan History," vol. i. p. 361,
ed. 1811.
THE MARTYRDOM OF ALI.
143
}
ing the skirts of thy garment with their bills, and making
such a sad noise at this time? They are all running round
thee, and saying, "'Alí, 'Alí!" they are encompassing
thee around as holy pilgrims, hoping by thee to be made
happy.
'Alí.-The water-fowls of our house, dear child, are all
mourning affectionately for me. It appears they have
been informed of my approaching murder, and are, for
this reason, holding the skirts of my garment.
able evils upon
Zainab.-No doubt it is most ominous to keep water-
fowls at home. They have, at any rate, brought innumer-
me by their ill-luck. I am much troubled
in mind at the ceaseless noise of these creatures, and shall
therefore break their wings with stones, and turn them
out from the house at once.
'Alí.-Strike not, dear girl, the water-fowls of the house-
hold of faith. Pelt not stones at the nightingales of the
garden of lamentation. Break not, dear daughter, the
wings of these poor birds, these lapwings of the city of
Sabá.*
Zainab.-O what shall I do? the murder of my poor
father is about to be accomplished, for birds and beasts are
mourning for him. We shall, ere long, become father-
less in the world. O Lord God, look mercifully upon
us.
'Alí (in the Mosque,
proclaiming for prayer).—God is
God is great!
God is great! God is great! I
bear witness that there is no other God but God!
great! God is great!
* "And he (Solomon) viewed the birds, and said, 'What is the reason
that I see not the lapwing? Is she absent? Verily I will chastise her
with a severe chastisement, or I will put her to death, unless she bring
me a just excuse.' And she tarried not long before she presented herself
unto Solomon, and said, 'I have viewed a country which thou hast not
viewed, and I come unto thee from Saba, with a certain piece of news.'
—Sale's "Koran," chap. xxvii. p. 310, ed. 1734.
144
HASAN AND HUSAIN.
The cursed Katámah*.—My address is to thee, O son of
Muljam the traitor, awake and arise quickly from thy
sleep, for 'Alí has come most pompously to the Mosque.
Dost thou not hear his proclamation for prayer? Hold
this sword in thy hand, and run soon to the Mosque and
kill 'Alí, if thou lovest me and intendest to make me glad
and happy. Deliver me, my dear friend, from the great
pain which troubles my heart, and render Fátimah's chil-
dren fatherless at once. In no other way canst thou please
me except in murdering the Prophet's successor. My
heart will not rejoice until I see Hasan and Husain putting
round their necks the shawl of mourning.
'Alí (finding the son of Muljam sleeping in the Mosque).-
My address is to thee, O Ibn Muljam the traitor, awake
thou for the service of the great Lord! If I would I could
put thee to shame by disclosing what thou hast concealed
carefully under thy cloak. Arise from thy place, it is time
for thee to be cheerful, for it is the night of my decease
and the day of thy revelry.
Gabrielt (to the Angels).-Be it known unto you, O ye
heavenly hosts, that his lordship 'Alí, the Lion of God,
*"On his arrival at Kúfah, Eben Múljum became acquainted with,
and violently enamoured of, a woman whose uncommon beauty and
attractions he was unable to resist, whose name was Kettaumah, and of
whom, adds our author, might justly be said, that her face was like the
glorious reward of the virtuous, and the tresses which adorned her cheek
like the black record of the villain's guilt. This woman had belonged to the
faction of the Khouauredje, had lost a father, brother, and husband, or,
according to others, an uncle and husband, in the conflict at Neherwaun;
and to the solicitations of her lover she now replied that there would be
no obstacle to the attainment of his wishes provided he would undertake,
on his part, to discharge himself of the terms which she should propose
as the price of her hand; these she stipulated to be three thousand
dirhems, a male and female slave, and the head of Ally the son of Abú-
tauleb."-Price's "Chronological Retrospect of Mahommedan History,"
vol. i. p. 357, ed. 1811.
+ See note, p. 15.
THE MARTYRDOM OF ALI.
145
has gone to the Mosque to pray. The sign of God's
mercy has descended in the niche to offer his obedience to
his Maker. Let us go down to imitate that high personage
and offer our souls to the dust of his holy feet. It being
the last prayer of the Lion of God on earth, let us descend
once more, to take a lesson from him before we lose the
opportunity.
The Angels.-Woe unto us! it is the last day of 'Ali's
life! Alas! it is his final prayer! This very hour the sword
of Muljam's son the accursed, shall touch the crown of
'Alí's head. Whom shall we imitate hereafter in God's
worship, seeing the first Imám is going to be killed? Come
on, O ye angels, all of you; it is time to bid adieu to the
king of true religion.
The Son of Muljam (smiting 'Alí).-For the sake of
Katámah, the cursed, treacherous woman, I strike on
'Alí's* head, maliciously, the sword of cruelty!
'Alí (smitten down).—In the name of God, by His order,
and in His way! O religion of the Messenger of God,
Muhammad! the blessings of the Lord be on him and his
family!
Angels announce 'Ali's death.-Alas! alas! the high
priest of God's religion has been murdered by the sword
of the enemy! Alas! alas! the prince of the faithful has
been cruelly slain! The successor of the chosen Prophet
has been killed with the sword of injustice, and blood has
gushed out of the Lion of God's head! Alas! alas!
Zainab (awaking).-O Lord God! what fire of tumult is
* "Little is left of Kufa but the mosque where Ali was assassinated,
a plain edifice, in the form of a square, with a court in the centre, sur-
rounded with a cloister. There is but one entrance, through an elegant
gateway, and the walls being high, and flanked with bastions, give it
more the appearance of a castle than of a place of worship. The
Mahomedans hold in high veneration the spot on which this mosque has
been built."-Kinneir's "Persia," p. 285, ed. 1813.
10
146
HASAN AND HUSAIN.
flaming without! What news is this which has heaped up
sorrows on my heart? Merciful God! what is this com-
motion among the angels of Heaven! Oh! their sighs
and cries are disturbing my mind in a manner I cannot
express! Methinks my poor father has suffered mar-
tyrdom; if so, Zainab is reduced to the lowest degree of
misery.
Gabriel. Be it known unto you, O ye household of faith,
that 'Ali's spirit has flown like a bird to its heavenly nest
in Paradise. A head, whose umbrella was the chapter of
the Kur'an entitled "The Sun,"*
"* yea, such a glorious
head has received from the sword of malice a blow of a
nature to cleave it asunder like the bosom of a rose-bud.
He is like a red lily rolling in his own blood through the
stroke of Muljam's son, the cruel unbeliever.
Zainab (to Kulsúm).--Woe unto me! What was the
voice which reached my ear so suddenly? Is-God forbid!
—the Lion of God slain? Come, dear sister, let us go
lamentingly to Hasan and Husain's bed-room to awake
them.
Kulsúm (to Hasan).-O Hasan, may Kulsúm be offered
for thy head! awake thou! Thine enlightened father is
slain; awake, dear brother!
Zainab (to Husain).-O brother, thou brightness of my
tearful eyes, awake from thy sleep! We have at length
become fatherless; dear brother, awake!
Hasan and Husain.-Distressed sisters, why are you
making such an ado? Wherefore do tears run down your
cheeks? Dear sisters, your sighs and groans are burning
* "By the sun, and its rising brightness; by the moon, when she followeth
him; by the day, when it showeth his splendour; by the night, when it
covereth him with darkness; by the heaven, and Him who built it; by
the earth, and Him who spread it forth; by the soul, and Him who com-
pletely formed it, and inspired into the same its faculty of distinguishing,
and power of choosing wickedness and piety," &c. &c.-Sale's "Koran,"
chap. xci. p. 492, ed. 1734.
THE MARTYRDOM OF ALI.
147
my very inward soul. What is the cause of this mournful
noise?
Zainab.-Dear brothers, our father went to the Mosque
to say his prayers and to bless the people. Now there
reach my ears continually the voices of the holy ones
of God, saying, "'Alí is killed." They seem crying
between heaven and earth, and saying plainly, "’Alí, the
high priest of religion, was killed in the general Mosque.'
It is better both of you should run to the sacred place and
see what is become of our dear father there.
Hasan and Husain.-Woe unto us! Why is our father
wallowing in his blood? Why is the crown of our head
fallen in the niche of prayer? Father, may we be offered
for thy blood-stained face! May we be sacrificed for thy
rose-coloured, moon-like visage !
'Alí.-Welcome, dear sons! do you come at such a time
to see your father? The end of my troubles is at hand.
The time has come that I should be saved from the miseries
of this world, and go to Paradise to visit the Prophet of
God. You may take me home at once from the Mosque;
there is no occasion for my miserable family to weep.
Hasan and Husain together.-Alas! O our followers,
Haidar is slain! The cup-bearer of the tank of Al Kausar*
is no more! Mourn on, O ye mourners; for thy sons
have become orphans!
for thee, O thou
May the soul of
What cruel, irre-
Zainab (to 'Alí).—May I be a ransom
lion of the thicket of God's creation!
Zainab be offered a sacrifice for thine!
ligious infidel has smitten thee with the sword on thy holy
head? Open thine eyes compassionately on us, for God's
sake, and for the afflicted soul of Zainab thy daughter.
'Alí.-Be not sorry, dear child, on account of my mar-
tyrdom; for so was it decreed as regards me that I should
thus be killed. Lamentations and weepings do not avail
* See note, p. 96.
10 *
148
HASAN AND HUSAIN.
me at all. Do something, if thou canst, to alleviate awhile
my pain.
Zainab (to Hasan and Husain).—O ye two princes, may
I be a ransom for your souls! Prepare black clothes for
me that I may put them on. The king of the throne of the
Imámat* is leaving the world for ever; make ready for
him funeral garments and things pertaining to mourning.
I am about to rend my clothes in pieces through excess of
sorrow. Oh, what am I to do? My father is going out
of my reach so suddenly.
Kulsum (to Hasan and Husain).-O ye brightness of the
eyes of the age! O ye plants of the rose-garden of 'Alí,
dear Hasan and Husain, behold in what state the pillar of
faith, our father, is. Run and call for him Na'mán the
surgeon,† that he may see the wound of the supporter of
religion; peradventure he will be able to cure him.
Hasan and Husain (to Na'mán).-We beseech thee, for
God's sake, O Na'mán, to come to our house and see how
the Lion of God, the king of men, feels. Look pitifully on
the sad state of us, the orphans of the pillar of faith, and
treat the wound of 'Alí, the royal priest.
Na'mán, the Surgeon.-May I be a ransom for you, ye
two tender plants of the Prophet's garden; ye ornaments
of the bosom of Muhammad, the Arabian. Be not grieved,
O
ye Hasan and Husain! I am coming just now to treat
Haidar the warrior's wound. Go ye in haste to that king
of piety; I am coming after you to see if I can cure
him.
Hasan (to Zainab).-O dear sister, sadly afflicted with
grief by reason of thy father's mortal wound, go on one
side, and hide thy face carefully, for a stranger is about to
enter. Behold, Na'mán is coming to examine the wound
of Haidar the brave.
* Priesthood.
+ Probably an ideal name for a surgeon.
THE MARTYRDOM OF ALI.
149
Na'mán.-O ye chosen family of the Messenger of God,
peace be on you! O ye household of the elect of God,
peace be on you! Ye tender plants of the rose-garden of
religion, drooping from the blast of the tempest of God's
decree, peace be on you!
The Family.-0 thou votary of the law of God's Apostle,
on thee be peace! O thou lover of the possessor of the
crown and standard, on thee be peace! See, O Na'mán,
how the blooming garden of faith has suddenly withered
through Time's unjust proceedings! Have thou mercy on
us poor children, and treat well the mortal wound of the
model of piety.
Kulsúm. O surgeon, for the sake of the living God and
Judge, see the wound of the head of my father, the cup-
bearer of Kausar! Look if his wound be mortal, for I am
very anxious for my dear father. If I hear good news
from thy mouth, I will go to thy children and show my
readiness to bear their painful calamities.
Zainab.-O Na'mán, I adjure thee by the veracity of
Muhammad, the chief of God's religion, to pity me, a sad,
miserable creature, and to lay my desponding soul under
a great obligation to thee, by treating my father. Take
me as one of thy slaves bought with money, and pity me.
Do it for God's sake, and have compassion on me and
these poor children. I am still in mourning for Zahrah
my mother; how can I bear the additional burden of
separation from my father?
Na'mán (to 'Alí).-Peace be unto thee, O glory of
heaven and earth! O Imám of the two worlds, and
director of the followers of truth! Why is thy face im-
mersed in blood? Why should the phenomenon of the
moon's splitting be reproduced in thy forehead? Who has
felled the tree of faith to the ground? Who has plunged
in blood the pilot of the deluge?
'Alí.-What shall I say, O Na'mán? Alas! when I
went to the Mosque, and stood up there for prayer, toward
the niche of faith, as soon as I fell prostrate on the
150
HASAN AND HUSAIN.
ground, the cruel sword of the traitor alighted on my
head whilst thus bowing myself, and cut down as far as
my forehead.
Na'mán, probing the wound.-Alas! let me see what
heaven, the supporter of the faithful, has done to the noble
cousin of the Prophet? Alas! alas! mayest thou be sub-
verted, O heaven! Mayest thou be plunged in the ocean
of blood like the head of the Lion of God! For the pate of
'Alí, the equal of Aaron, the son of Imrán,* is cloven
asunder, and the unjust blow has reached down to the
forehead.
Hasan.—I adjure thee by the living God, O Na'mán, to
cure the wound of our father the priest of the age. Let
not the two tender plants of 'Alí be rooted up by over-
whelming sorrow, but deliver them from the bonds of
desolation, if thou canst.
Na'mán (to the family).—Wash your hands at once of
Haidar's life; have no more hope of his recovery. 'Alí
will be but for one hour more with you, his dear ones. O
children of the Lion of God, you will ere long become
fatherless. Read the Kur'án over your father, for he is
gone. Prepare for him winding-sheets, and do not leave
him alone. Tell Zainab to put on black, and mourn for
her father.
'Ali's Family, crying and lamenting.-Make us not
fatherless, O Lord, O God! Shall we be orphans and
sorrowful ones, O Lord, O God? Take our souls instead
of his, O Lord, O God! Make us not tearful-eyed,
O Lord, O God!
'Alí (to his family).—O my poor, sad family, gather ye
yourselves together around me, like the constellation of
Pleiades about the moon; and you, O brightness of my
eyes, Hasan and Husain, come near me for awhile, dear
sons; and come thou, Zainab my daughter, see thy father's
* See Sale's "Koran," chap. iii. p. 38, ed. 1734.
THE MARTYRDOM OF ALI.
151
face, for the time has arrived that thou shouldst put on
black on account of my death.
Hasan.-May I be offered unto thee, O thou glory of
the people of the age! I am Hasan, thy poor orphan
son. Thou art greatly desirous to go to Paradise,
the abode of the just, and hast, therefore, forgotten us
altogether.
'Alí. O thou tender plant of the garden of Time's
glory, thou brightness of my tearful eyes, Hasan, come
to me, that I may commit unto thee the secret knowledge
of the Imámat, or priesthood. Come, let me put my lips
to thy delicate lips, and deliver the mystery of religion in
this way to thy heart.
to thy heart. Thou art the guide of men after
me, O my successor! Perform the rites of Imámat for
the people after my departure.
Hasan.-What shall I, thy oppressed son, do when thou
art taken away from us? To whom shall I look hereafter
for comfort and solace? May Hasan be offered for thy
parched throat, O father! Come, let me put my lips to
thine as thou didst order me to do.
'Alí.-Oh, my poor helpless, weeping family, leave me
alone in the room for awhile; for I have to speak my
secrets to my Creator, and make supplication to Him,
before I leave this world.
Hasan.-O ye, my brothers and sisters, go out all of
you from this room, with tearful eyes, and let everyone put
a copy of the Kur'án on his head, and pray earnestly to the
holy Creator for the recovery of our father and protector.
'Alí.-O thou beneficent Creator, the sole, the almighty
God, I adjure Thee by Thine own glory, O Thou who
art without any equal, and by that pearl-like tooth* of
Thy chosen and glorious Prophet, which was knocked out
with a stone in the battle of Ohod; and by the disappoint-
ment of his child Fátimah, and by the fracture which she
*See note, p. 129.
152
HASAN AND HUSAIN.
suffered in her side; and by the tearful eyes of his dis-
tressed family; and, lastly, by this blood-stained beard of
mine, to forgive, O eternal, ineffable Maker, the sins of
'Ali's followers in the Day of Judgment. Now I depart
this life with the desire of meeting the Messenger of God
in the next world. I do therefore bear witness that there
is no God except God. (Dies.)
Zainab, perceiving that 'Alí is dead.-Why has thy
mouth ceased from speaking, dear father? Has heaven
thrown black dust on our head to make us miserable?
Alas! his honour, the Lion of God, has departed this life!
He is gone to the garden of Paradise to visit Zahrah!
Dear ones, inform 'Ali's afflicted servant of his master's
death, that he may cover Haidar's mule "Duldul”* with
black.
Hasan and Husain together.-Come, let us put shawls of
mourning round our necks. Come, let us groan and make
a sad noise. Come, dear sisters, dutifully close our father's
eyes.
Zainab and Kulsum together.-Alas! our father is, after
all, gone! Alas! he is gone as an arrow out of our hand!
Come, let us put on black; let us dishevel our hair over
his corpse.
'Al's Servant, leading the mule "Duldul" draped in
black.-Oh! they have killed the owner of "Duldul,” ’Alí,
the prince of believers! Alas! they have slain the chief,
the Lion of the Lord of all creatures! The master of the
crown and standard has suffered martyrdom by the sword
of Muljam the traitor! They have destroyed the all-wise
successor of the chosen of God.
Hasan and Husain.-0 "Duldul" of our lord, where
is our father and thy master? Where is our chief and
* "Duldul, one of Muhammad's mules, was given to 'Alí by the
Prophet while the latter was alive, that no one might quarrel about it
after his death."-Meyrick's "Life of Mohammed," p. 370, ed. 1850.
THE MARTYRDOM OF ALI.
153
our prince? Where is our dear supporter and pro-
tector? Where is the lustre of the Prophet's religion?
Where the husband of Zahrah the virgin ?* O poor
creature, thy master has been killed by the insensate
populace.
* See note, p. 57.
154
HASAN AND HUSAIN.
SCENE IX.
THE MARTYRDOM OF HASAN, THE SON OF ALI.
HASAN was murdered at Madinah, A.D. 670. This event is thus described
in Price's "Chronological Retrospect of Mahommedan History,"
vol. i. p. 369, ed. 1811:- "Hussun had, however, been suffered to live
without apparent molestation for some years at Medeinah, when the
impatience of Mauweiah to declare his son Yezzeid successor to the
empire, hastened the destiny of this unfortunate prince. For con-
ceiving that his favourite object was not to be conveniently carried
into execution while Hussun survived to claim an observance of the
faith of treaties, Mauweiah resolved to relieve himself from the
embarrassment, and was perhaps not over-scrupulous in his means.
It is, however, mortifying to learn that an instrument to secure the
accomplishment of his treacherous design against the existence of
his unsuspecting victim, was to be found in the very sanctuary of
domestic peace, while it furnishes another deplorable example
of that foul depravity by which a vicious and unprincipled female
has been sometimes led to stigmatise the character of her sex. The
person whom Mauweiah selected on this occasion for the perpetration
of his purpose was no other than the wife of the devoted Hussun,
Jaidah, the daughter of Aishauth, the son of Keyss, whom he
prevailed upon to undertake the destruction of her husband, by the
promise of a sum of money and of being united in marriage to his
favourite Yezzeid. The method which she adopted for its accom-
plishment is not less remarkable than the consummate perfidy of
the design. While yet warm from her embraces, and with a napkin,
which she had previously impregnated with poison for her purpose,
she rubbed the person of her husband all over.
The subtle pre-
paration soon pervaded the frame of Hussun, and speedy and
inevitable death was the consequence.
Her only com-
pensation for the foul parricide, by which this wretched woman
consented to consign her name to eternal infamy, was a sum of fifty
thousand dirhems (equal about £1,146), which Mauweiah remitted
THE MARTYRDOM OF HASAN.
155
for her use.
Before he expired, the much-injured Hussun
had signified to his brother a request that he might be buried by
the side of the Prophet, provided this could be done without effusion
of blood; otherwise that his body might be consigned to the earth
in the public burying-ground of Medeinah. The former request
Hûsseyne was prevented from carrying into execution by Ayaishah
and the party of Othman, who unaccountably opposed it. The body
of the deceased Imaum was therefore conveyed to the ordinary
cemetery, where it was deposited in the earth near the grave of his
paternal grandmother."
Hasan.—The days of my youth have been all spent in
anguish and sorrow; Thou art aware, O God, of my miser-
able condition. And now, O friends, I know that the
time is come, when my enemies shall put poison in my
drinking-water, not knowing that whosoever seeks his
happiness in my destruction shall experience great misery.
The Messenger of Mu'awiyah, the Governor of Syria (to
Marwán, the Governor of Madinah).-Be it known unto
thee, O Marwán, that I am sent from Shám* unto thee;
yea, from the city of Syria to this holy territory.
Mu'awiyah has despatched me to thee with a written order
and a verbal message, the purport of which is, to kill
Hasan, the son of 'Alí, as soon as possible, with some
mortal poison, and in this way cast down the star from
its heavenly station, and eclipse the solar orb.
Marwán.-You must conceal this matter, O my dear
friends. None besides yourselves must come to know it.
Listen attentively to what I say to you; it is a secret, it
must be hidden from all strangers. Call unto me soon
Saudá, the procuress.
Marwán's Servant.-Come, O Saudá, Marwán is calling
thee! he has a secret errand on which to send thee, and
it can be transacted well by none save thyself.
The Procuress.-Why art thou so perplexed in thy pro-
ceeding? Tell me, O Marwán, what is thy errand?
* Damascus.
156
HASAN AND HUSAIN.
Marwán.-I have a secret errand to be transacted by
thee; as it is a delicate case, thou must use thy best con-
trivances in bringing it about. My heart, O Saudá, is
greatly vexed within me on account of Hasan's existence.
While he is alive I am not sure of my Khalífat. Go thou,
cunningly, to his consort, Ja'dah, and tell her Mu'awiyah
has sent her his best compliments, saying, that Yazíd his
son having fallen in love with her, he is almost mad
for her, and has no rest day and night.
If she can
manage to kill Hasan she may be sure Mu'awiyah will
take her for Yazíd, and make her the great queen of his
palace.
The Procuress.-I beg thee to have me excused in the
matter; for I think I cannot do such a thing. How can I
resist that holy person's will, and bring such trials on
him? Is not Hasan the ornament of God's glorious throne?
Did he not have the privilege of riding on the Prophet's
shoulder on the feast-day? How then can I commit such
a wicked action ?
Marwán.-Hearken unto me, good woman, and give up
these stories of thine; here is a bag of gold coins to dispel
thy pretexts. Take these strings of pearls too, and give
them to Ja'dah, letting her know that these are presents
to her from Yazíd.
The Procuress.-I fear neither God nor the Day of
Judgment, since I have such a bag of gold coins in my
possession. I will at once go there, and devise all possible
sorts of contrivances to have Hasan killed and Zainab
made brotherless.
Hasan.-Come to me, O my heart-rent Zainab, and
thou, O Kulsúm, who art acquainted with grief. I am
heavy from excessive drowsiness; put my bed in order
that I may go to sleep. My tree of life seems stripped of
its fruit and leaves, and this sleep appears to me to be the
slumber of death. Go ye also, dear sisters, to your own
closets, and rest in your own beds.
Kulsúm (spreading the bed).-May nought but joy and
THE MARTYRDOM OF HASAN.
157
pleasure ever enter thy heart. May thy sister not see thy
place vacant! Come, my bright moon, thou delight of
Kulsúm's soul, sleep in thy bed.
The Procuress (to Ja'dah).—Peace be unto thee, fair lady!
I am come from a distant place to thee with an urgent
errand, and expect a kind reception from thy angelic
highness.
•
Ja'dah. On thee be peace, my lovely newly-arrived
visitor! Thou art welcome, be thy auspicious feet placed
on my eyes! What is thy errand, thou cunning woman?
Dread nobody, but declare the whole unto me.
The Procuress.-Thou must know that thy beauty and
elegance are, now-a-days, the subject of conversation in
all kingdoms. How many a heart that is bound fast in
the chains of thy curling locks, never seeking deliverance!
Prince Yazid is one of the many captives and prisoners
who are suffering the torments of love, not having yet
seen thy charming face. If thy aim miss not the butt, I
am sure thou wilt have conquered 'Irák and Egypt but
with one darting glance of thine.
Ja'dah.-What thou hast said is the utmost of my desire,
yet, seeing I am married already to Hasan, such a thing
cannot possibly be done. God knows how earnestly I yearn
after Yazíd; yea, I am melting for him as a candle, yet,
owing to Hasan, this honourable union cannot be obtained.
If thou art truly my friend, as I doubt not, teach me then
kindly how to do away with Hasan.
The Procuress.-Wise contrivances are not uncommon in
our age; though the case appears very serious, still, thank
God, it is not irremediable. The prince has already sent
thee some presents too, namely, a bracelet of gold and a
string of pearls. He has given me also some diamond
powder, a subtle poison, that thou mayest make Hasan
take it when thou findest good opportunity.
Ja'dah.-Go to thy house in peace. I will soon poison
him, and, making an end of his life, let you quickly know
all about it. (Puts poison in the jug.) O Lord God, let
158
HASAN AND HUSAIN.
i
1.
nobody learn this secret, nor put me to shame in this
world for what I do. For if this thing be known, I lose
my object; having already thrown aside my religion, I
shall fare ill in this world too.
Hasan (drinking the poisoned water).-Alas! woe unto
me! heaven's eye has at length darted its malignant in-
fluence. Alas! this water has put my heart on fire. Dear
sister Zainab, arise from thy bed; I am parched! I was
very thirsty, so I drank a drop of this water; but it is
burning me! Come, poor troubled Zainab, thou wilt lose
thy Hasan, thy very brother. Both my sons will at a
stroke become orphans.
Zainab.-Why art thou drenching thy lap with the tears
of thine eyes? Why art thou turning the house with thy
groans into the plain of the Day of Resurrection? Why
hast thy head fallen from the pillow on the ground? Thy
sister will surely perish through excess of grief.
Hasan.-Come, sister, time has undone Hasan thy
brother. It has poured in my mouth an unpleasant
poison. Prepare for me winding-sheets and some cam-
phor,* for I shall carry thy love with me to the grave.
Zainab.-God forbid that the tree of my hope should be
fruitless! The Lord will never suffer poor Kásim to be
fatherless. The Almighty will surely not turn my joy into
sorrow, or separate Hasan and Husain the one from the
other!
Hasan.-Oh! I have many complaints, sister, of heaven's
cruelty and oppression. I have a flame in my heart which
it is difficult for me to conceal. Go thou, dear, and awake
Kulsúm from her pleasant sleep. Tell her to come and
see me once more.
Zainab (to Kulsúm).—My poor sighing sister, awake a
little, thou art become brotherless; O desolate creature,
*
See note *, p. 131.
THE MARTYRDOM OF HASAN.
159
awake! Mournful sister, thy brother is going out of thy
hand. Awake, gardener! thy beautiful rose is fading away.
Kulsúm.-Tell me, dear sister, what has happened? Let
me know if heaven has rolled up the carpet of our life.
Has Husain, my brother, gone armed to battle? or has
Hasan drunk poison from the jug?
Zainab.-Dear sister, rend thy garments for this mani-
fest misfortune; fling earth on thy head, for thou hast
become brotherless in the world. Our brother Hasan,
having been poisoned, is rolling there on the ground in
agonies, like a half-killed fowl.
Kulsúm (to Hasan).—Incomparable creature, why dost
thou seem so confounded? Why art thou speechless and
silent? Thou hast closed thy mouth, and dost not con-
verse with thy sister. The enemy has at length succeeded
in his designs. Open thy lips and speak, sweet-voiced
nightingale; let me hear a few words from thy mouth,
O my spirit of life!
Hasan.-The burning sensation within me hinders my
tongue from speaking. God knows what things pass
through my brain. Go, sister, commence thy shrieking;
go in the tent of Kásim and inform him of all. Awake
also my other poor child, and bring both of my afflicted
sons here.
Kulsúm.—Awake a minute, dear Kásim; I am thy aunt.
Thy nightingale has fallen sadly in a corner of the cage;
awake, and see what is the matter with him. And thou, O
son of Hasan, give up sleeping; thou hast lost thy father
and protector, poor thing; awake! The head of the
caravan is gone, it is time to depart; my breast is ringing
like a bell. Awake, dear little thing, awake!
Kásim.-Dear aunt, why like a spring bird art thou
pouring forth thy sad notes? Why art thou so mournful
and restless, thine eyes being also full of tears? I see thee
continually sighing and weeping; and thou hast, too,
dishevelled thy hair; tell me the reason, why art thou
so ?
160
HASAN AND HUSAIN.
3
Zainab.-Dear nephew, may I be a sacrifice for thee!
we are in a great difficulty; the bird of our heart is caught
in a snare of sorrow and grief. Beloved one, thy father
is suffering grievously from deadly poison; get up and help
him, otherwise thou shalt be fatherless and I brotherless.
Kásim (to Hasan).-Father, make us not miserably help-
less with thy unexpected death; thou hast a dear Joseph,
why shouldst thou put him in the prison of affliction?
Open thine eyes and look once more on my poor pallid
face; deliver me from the painful torment of being an
orphan.
Hasan.-Heaven deemed it proper to put me to shame
before thee, dear Kásim. Come, let me once more inhale
thy perfume. I am much ashamed, thou unhappy Kásim,
for not having had thee married before my death.* Go
now, both of you, dear ones, to your venerable uncle
Husain, my brother, and tell him to come to me, for it is
time to give one another farewell. Tell him, "Come,
father has many things to speak to thee."
Kásim (to Husain).-Uncle Husain, awake! observe
how the sea of trouble is encroaching on us. Arise,
behold thy afflicted family!
Kásim's Brother (to Husain).—Dear uncle, awake! Hasan
thy brother is poisoned. Open thine eyes! behold the
destroyer of rest and quietude!
Kásim.-Zainab, Kulsúm, and Kásim, all three are
beating their own heads. Arise, uncle! behold the com-
motion of the Day of Resurrection!
Husain (to Kásim and his brother.)—Why are you so
disturbed, O ye two beautiful rose-plants? Why are you
like nightingales chanting out your sad notes? Why have
you put your shawls around your necks, and why are your
garments so rent to pieces ?
*Kásim, the son of Hasan, was espoused to Fátimah, the daughter
of Husain, but was killed at Karbalá the same day on which the marriage
was celebrated.
THE MARTYRDOM OF HASAN.
161
Kásim.—I have no mouth to speak to thee uncle, for
heaven has made me an orphan. Time has pelted the
bottle of my heart with cruel stones! Thy brother Hasan
has drunk mortal venom; he has given up all hopes of
living any longer.
Husain.-O thou cruel and obstinate heaven, hast thou
thrown earth on my head! Hast thou, by way of tyranny,
made me brotherless? If my brother gives up the ghost
in this sad calamity, I am sure Zainab my sister also will
die through grief. Dear sorrowful sisters, why are you
shedding tears from your eyes? Why has Hasan fallen
fainting in his bed? Let Husain, your brother, be fully
informed of the matter.
Kulsúm.—While I was in my own bed sleeping, I was
suddenly aroused by the groans of Zainab, which burned
my sorrowful heart within me. When I opened my eyes I
beheld Hasan rolling on the ground, and Zainab bewailing
in anguish of heart.
Husain (to his brother Hasan).-O flower of the meadow
of the chosen Prophet of God, peace be on thee! O thou
who art bound fast with the chains of affliction, trials, and
sorrows, peace be on thee! Thou hast fainted brother;
thou art wretched thus lying on the ground. Tell me
what thou hast seen in thy sleep. What may that dream
be, the interpretation of which points to death? What
was that apparition, the result of which was this sudden
swoon? Why art thou unkind to thy brother Husain?
Why dost thou not answer his questions?
Hasan.-Let me, dear brother, lay hold of the skirt of
thy garment. Come near, that I may hang awhile on thy
neck. The pot of my life has ceased from its natural ebul-
lition; the burning candle of my life has at length gone
out.
Husain.-0 thou who art the joy of the heart of
Fátimah, the daughter of the faithful Messenger of God!
O thou by the brightness of whose face the gallery of
God's palace is illuminated! thou fruitful tree of the garden
11

162
HASAN AND HUSAIN.
of the lord of the two worlds, Muhammad, relate thy case
kindly to Husain thy brother.
Hasan.-Dear brother Husain, I was dreaming that I
was with the Prophet, conversing with him on a particular
subject. When I awoke I felt extremely thirsty, so I took
the jug of water from the stand and drank some drops.
As soon as I had finished, my heart, dear Husain, began
as it were to burn.
Husain, taking up the jug.-0 thou jug, thou hast
become the cause of trouble to Hasan, in the month of
Safar.* Thou hast made Husain brotherless, and Kásim
a fatherless vagrant. Let me drink this same water, and
put an end to my life too. What matter should 'Alí Akbar
my son become fatherless like Kásim my nephew.
Hasan.-Do not drink the water; put away the jug
from thy mouth, for it is not proper that thy rose should
be turned into a water-lily. Do not now destroy the
foundation of thy health by drinking the water of this
jug. Thou shalt, too, ere long, meet thy fate; but it is
not necessary to be in haste. When thou shalt have
arrived at Karbalá, Shimar,† thy murderer, will offer thee
water in the day of thy slaughter. Go thou, O sorrowful
Zainab; for God's sake take the jug from the hand of
Husain, the lord of the martyrs.
Zainab (to Husain).—Give the jug to me, brother, and
let me drink, and so be delivered from this miserable life.
Zainab alone is weary of her existence; death is necessary
only for this sister.
Hasan.—My unhappy Kásim, though thou too art tired
of thy life, yet, dear child, take the jug from thy poor
aunt.
Kásim (to Zainab).—Do not take water from this jug,
* Name of the month in which Hasan was poisoned.

† See note, p. 43.
THE MARTYRDOM OF HASAN.
163
poor aunt, for I, who am an orphan, deserve to drink it.
Whoever becomes an orphan, better for him to take some
poison at once. He who happens to be fatherless, death is
certainly preferable for him than life.
Hasan.-0 thou mother of Kásim, come out from the
corner of thy tent, and behold what thy son is doing. Come
out awhile from thy abode, and see a new Karbalá! Come
quickly! snatch the jug from thy son's hand. Is thy child
indeed weary of his life?
The mother of Kásim.-Give the jug to me, son; have
compassion on my darkened days and unfortunate life.
Why shouldest thou drink poison? What is my fault,
dear son ?
Kásim.-By our lord, dear father, to become an orphan
is an intolerable calamity. It is a sad pain to be fatherless,
grieved at heart, and going from gate to gate for want of
shelter and help. After thy death, which will ruin my
house altogether, what prospect can I have of prosperity
in this life?
Hasan. If Hasan, dear son, is poisoned and dies, a
protector, Husain, survives, who is to thee much kinder
than thy father. Be not sorry, nor beat so much on thy
head and breast; Husain my brother will be a parent to
thee.
Hasan's younger Son.-May I be offered for thee! I
am thy oppressed orphan boy; be pleased to look at me.
Bid my dear uncle Husain, when thou shalt be hidden
under the veil of the grave, to kindly remove the burden
of thy sorrow from my heart by burying me close to thee
in the same spot.
Hasan.-Come, come, dear child, I am greatly sorry for
thee. Come near me, thou my happy and blessed son.
Mourn not, my pretty rose, nor grieve; for in the eternal
abode of Paradise I will prepare a wedding-chamber for
thee.
Zainab.-O heaven, why bringest thou always new
troubles upon me? Why dost thou add scar to my scars,
11 *
164
HASAN AND HUSAIN.
by making every now and then a rosy one to pass away
from my family? Dost thou intend to cut off the posterity
of Zahrah,* the Prophet's daughter? Art thou not afraid
of the consequences of my sighing and crying?
Hasan.---Let me address you, O my relations and friends,
and demand one thing from you. It is my wish that,
since I am in this troubled and distracted state, you should
carry me kindly to the sepulchre of the Messenger of God,
that I may not miss the honour of visiting it while yet
alive, and paying it my best respects. (They carry him
there.) O Apostle of the whole creation, and guide of the
universal right way, peace be on thee! O thou end and
final cause of the creation of all objects, peace be on thee!
It is I, thy grandson Hasan, come to thee in a most
piteous condition. Look upon me, dear ancestor; may my
spirit be offered to thee! My heart is inflamed by deadly
poison; think about me, O my ancestor!
This very
moment I am going to leave the world; pardon thou all
my faults.
Zainab.—Alas! O Messenger of God, for the cruelty of
thy people! Woe me! Tongue cannot describe the op-
pression and tyranny of thy followers. Look graciously on
us, thy oppressed ones. Know our misery, O Messenger
of God, and help us!
Hasan.---Wail no more, and rend not your clothes any
longer. Take me soon home from the sepulchre of my
grandfather. I plainly see death at my pillow, and am
reminded of my blooming son, Kásim.
Husain.-Alas! alas! my spring has become suddenly
autumn! My beautiful cypresst tree is stretched on the
ground! To-day I am bereaved of my dear brother! Woe
unto me and to my hopeful heart!
Hasan.-Come to me, O thou brightness of my tearful
eyes! I have three requests to ask of thee, dear brother.
When thou shalt experience thy great trials, thy conflicts
* See note, p. 22.
† See note, p. 10.
THE MARTYRDOM OF HASAN.
165
in Karbalá, when all thy handsome, blooming youths shall
be killed, do me then the favour of receiving Kásim my
child as thy son-in-law, by giving him one of thy daughters
in marriage.
Husain.-May I be offered unto thee, O thou glory of
time and eternity! Be pleased to tell me what thy second
request is.
Hasan. My second request, thou brightness of my
tearful eyes, is this.
is this. When the bird of the soul shall have
flown away from its bushy nest, the body; when I am no
longer in the world, order thou 'Alí Akbar, thy son, and
Kásim, my child, to put black shawls about their necks.
Tell them to weep for me, and read the Kur'án with a loud
voice over my grave.
Husain.-Thy affecting words, brother, break my heart!
Now tell me what thy third request is.
Hasan. My third request is this, thou light of my eyes !
when, on the tenth of Muharram,* in Karbalá, Shimar,
thy cruel murderer, comes forward to cut thy throat, my
poor son, not being able to bear the sight, will run
and fall on thee to prevent the wicked tyrant from his
design. What shall I say on behalf of my child in this
contingency? I beg thee not to withhold thy mercy from
him at such a time. Tell Shimar not to strike my child;
tell him not to prick the youth with the point of his
dagger.t
Husain.-O heaven! thou never pitiest my grievous
sighs, nor art thou ashamed that Husain is without refuge.
Hasan.-0 Zainab, thou who hast seen nought but
trouble and sorrow in the world, come to me, sister!
* The first month of the Muhammadan year; Hasan was murdered
on the 10th of Muharram.
+ "At the same time a little nephew of his, a beautiful child, with
jewels in his ears, came to embrace him, and had his hand cut off with
a sword; to whom Hosein said, 'Thy reward, child, is with God; thou
shalt go to thy pious forefathers!'"--Oakley's "History of the Saracens,"
vol. ii. p. 175, ed. 1757.
166
HASAN AND HUSAIN.
I have a request to make to thee also. Go thou, O afflicted
one, into that chamber, and fetch me thence a parcel,
wherein is a winding-sheet.
Zainab.-May I be offered for thee, O thou who art
deprived of life by poison! Here is the thing thou hast
requested.
Hasan.-Come to me, Zainab, and bewail for what I am
going to say. Take this winding-sheet, and keep it care-
fully. When Kásim my son's marriage-time shall come,
before the desire of his heart be fulfilled, his joy shall
immediately be turned into sorrow. At that time, kind
sister, put this winding-sheet on thy disappointed nephew
Kásim, instead of his bridal or nuptial dress.
Zainab.-Heaven, why hast thou, without cause, brought
so many evils upon us? Why hast thou stripped me of
all my joys and pleasures? Thou takest away Hasan from
me, rendering Kásim at the same time fatherless; and
thou also intendest to turn the joyous existence of my poor
nephew into sad misery.
Hasan (to his family).—Go out for some minutes from
this room; I want to untie the blood-stained knot of my
painful heart. Come to me, Ja'dah, my treacherous com-
panion. Come hither; for it is time to reveal the secret
of thy perfidy.
Ja'dah.-How shall I come to thee, seeing shame has
covered my face? Alas! what shall I do to be saved from
this whirlpool of sin?
Hasan.-Why didst thou poison me, thou cruel woman?
Wherefore didst thou make my sweet Kásim fatherless?
Have I not loved thee truly, and have I ever ceased to
honour thee? What more could have been done for thee
that I have not done? Wherefore shouldst thou grieve
my sisters by my death? What wrong had I committed
against thee to deserve this treatment at thy hands?
Ja'dah.—O thou sweet-tempered husband, I have done
wrong in that I have poisoned thee. I am heartily sorry
for the sin I have committed, though sorrow does not seem
THE MARTYRDOM OF HASAN.
167
I
to benefit me. repent of my misdeed; may I be cursed
for this my act. Look at my tearful eyes and pity me; I
have no face with which to remain, no feet wherewith to
go away. May nobody ever be in such a miserable state!
Hasan.-Depart from before my eyes, thou perfidious
woman. May God disappoint thee in all thy prospects!
Depart from my presence, thou cause of so many mischiefs.
Go away; go! Thou shalt never prosper in thy life.
But as for thee, O mother of Kásim, thou mayest approach
me without any apprehension of annoyance. Come, let us
deplore together the sad state of Kásim, our poor son.
The time has come, dear faithful companion, that I should
put off this corruptible body. Pardon me, dear wife, if I
have done thee any wrong during life.
The Mother of Kásim.-O thou who shalt soon be in-
vested with the green robes of Paradise, thou crowned
prince of heaven! O disembarking Noah of the present
generation, whose ark shall soon be wrecked on this shore!
What am I to do after thou art gone, good husband? How
shall I deal with these little ones, these broken-hearted
orphans of thine ?
Hasan.-Be not anxious about my orphans, dear wife;
God their Maker will care for them and keep them. I have
committed my family and their concerns to the merciful
Lord, and carry the thought of Kásim's wedding with me
to the grave.
The Mother of Kásim.—Alas! Hasan is gone out of my
hand, and I am left helpless. I have no hope whatever,
either from the fixed stars or planets. Hereafter I alone
must bear the heavy burden of keeping the little orphans.
I must dedicate my broken heart to the toilsome care of
the children.
* 66 They are to be clothed in the richest silks and brocades, chiefly of
green, which will burst forth from the fruits of Paradise, and will be
also supplied by the leaves of the tree Túba."-Sale's "Koran,” Pre-
liminary Discourse, p. 99, ed. 1734.
•
HASAN AND HUSAIN.
168
Hasan.—Come, Zainab, rend thy clothes and show thy
heartfelt grief. My breath comes but by spasms; I am
certainly dying. Come, sister, kindly close my eyes, and
stretch my hands and feet towards Kiblah,* the universal
Muslim cynosure.
Zainab, closing Hasan's eyes.-Heaven has indeed dis-
tressed and troubled me! Come, let me close thy beautiful
black eyes, Hasan. By our Lord, I am weary of such a
miserable existence! O God, do graciously take away my
life! O women, Zainab is altogether undone. A woman
whose brother is dead is assuredly in a wretched condition.
(The Family sing elegies, and carry the body out to be
buried.)
'A'yishah, the Wife of Muhammad, meeting them in the
way, says to Husain.-May I be offered unto thee, O thou
priest of all the nations! Wherefore hast thou put a black
shawl about thy neck to signify thy grief? Why art thou
shedding tears so sadly? Whose coffin is this which thou
bearest on thy shoulders?
Husain. Know thou, O wife of the Prophet, that Hasan,
the ornament of my bosom, is dead; and this is his body
which I am carrying on my own shoulder. I am taking
him, according to his own bequest, to the sepulchre of the
Prophet, to have him buried there.
'A'yishah.-If this is what thou intendest to do, thou must
give it up at once; for it is impossible. I will never suffer
thee to do this thing, for the house wherein the Prophet is
buried is my own.
Husain. Do not say such things, 'Áyishah! Hear me ;
do not create new troubles, thou mischievous woman.
not Hasan a flower of the garden of the Prophet? Is not
Is
* Kiblah is the Point of Adoration towards which the faithful turn
when worshipping. "The corpse is then placed on its back in the grave,
with the head to the north and feet to the south, the face being turned
towards Mecca."-Hughes' "Notes on Muhammadanism," p. 191,
ed. 1877.
THE MARTYRDOM OF HASAN.
169
he a member of the body of Muhammad, the seal of all the
prophets? Hast thou forgotten, worthless woman, how
Hasan had the indulgence of riding on the Prophet's
shoulder on feast-days?
me.
'A'yishah.-Do not speak any more so reproachfully to
Return to your houses quietly, without any further
words. Come on, O my faithful followers, and help me
to shoot the body of Hasan; make it a butt for your
arrows.
Zainab.-Do not hoist up thy flag of mischief, O wicked
woman! Let not Hasan's holy body be a target for thy
arrows. Allow us, for the sake of God's Prophet, to bury
the grandson near his grandfather.
'A'yishah.—O amiable and dear Zainab, it is better for
thee to go to thy house. Had it not been for thy glorious
grandfather, my husband, I would order my attendants to
put thee to death. I would hew thee to pieces with their
swords.
Kulsum (to 'A'yishah).--Humble thyself, ambitious
woman that thou art! Now thou ridest on a mule, now
on a camel! Why dost thou not abandon this thy unjust
contention? Let us know what rights thou hast in this
house.
'A'yishah.—Who art thou, that thou shouldst speak so
impertinently to me? What dost thou say by way of
reproach ? Art thou sad on account of thy brother's
death? Go home and lament for him; I am not answer-
able for what thou feelest. In the house of thy grand-
father there is a place for a sepulchre, but I intend it for
myself. Hasan's holy body may be buried in the graveyard
of Bakía',* outside the town.
* "There is a tradition that 70,000, or, according to others, 100,000
saints, all with faces like full moons, shall cleave on the last day the
yawning bosom of El Bakia. About 10,000 of the Ashab (companions
of the Prophet) and innumerable Sayyids are buried here. Their
graves are forgotten, because, in the olden time, tombstones were not
170
HASAN AND HUSAIN.
Muhammad Hanifah,* another son of 'Alí (to Husain, his
step-brother). Give me permission now, O great Imám of
all mankind, to draw out the sword from its sheath, and
falling upon this wicked people, to extirpate them from the
face of the earth.
Husain.-Nay, my brother; it is better to have patience
with them for awhile; for thus has Hasan enjoined, saying,
"You must take care not to excite the people, or provoke
them to jealousy, lest there should be bloodshed over my
bier." Let the coffin, therefore, according to the order of
the highly-exalted Imám himself, go to Bakía' to be buried
there. Come, let us depart; for what God has willed, that
must be done; and what the Prophet has said, that must
be fulfilled.
placed over the last dwelling-places of mankind. The first of flesh
who shall arise is Mohammed, the second Abu Bekr, the third Omar, then
the people of El Bakia (amongst whom is Osman, the fourth caliph),
and then the incolo of the Jannat el Maala, the Meccan cemetery. The
Hadis, 'Whoever dies at the two Harams, shall rise with the secure on the
Day of Judgment,' has made these spots priceless in value.
And even
upon earth they might be made a mine of wealth. Like the catacombs
at Rome, El Bakia is literally full of the odour of sanctity, and a single
item of the great aggregate here would render any other Moslem town
famous. It is a pity that this people refuses to exhume its relics."-
Burton's "El Medinah and Meccah," vol. ii. p. 31, ed. 1857.
* "Mohammed Ben Hanefiah is the name of the third son of Ali, but
not born of Fatimah the daughter of Mahomet, as was the case with
Hassan and Houssain. All three descended from one father, but Mo-
hammed Ben Hanefiah was born of a second wife, named Hanefiah,
whom Ali married after the death of Fatimah. In consequence of this
difference in regard to his mother, this personage is not included amongst
the number of Imams, since he was not of the blood of Mahomet."
Translated from D'Herbelot, head "Mohammed ben Hanefiah.”
171
SCENE X.
THE MARTYRDOM OF MUSLIM, THE ENVOY OF HUSAIN.
THE advisers of Husain were persistent in their endeavours to dissuade
him from going to Kúfah (A.D. 680) till he had ascertained to what
extent the fickle inhabitants were willing to support him. "To this
Husseyne at last assented, and Mosslem, the son of Aukkail, being
the person chosen for the purpose, was directed to proceed imme-
diately to Kúfah, there to remain in private until he should have
made himself sufficiently acquainted with the number and resources,
and engaged the fidelity of the friends of his cause; of all which he
was to transmit the necessary information, when, if it appeared advis-
able, Husseyne, at the proper period, would not fail to join him.
In the meantime Mosslem, the son of Aukkail,
becoming apprised of what had happened, endeavoured to secrete
himself under the protection of Hauny, the son of Orwauh, the
most distinguished of Husseyne's adherents. While Obaidullah
"Zeiaud, having called together the principal inhabitants on the fol-
lowing day, told them, without reserve, that the design of his visit
to Kúfah was to extirpate, without exception, all who had acknow-
ledged the authority of Husseyne, of their attachment to whom he
desired it might be understood that he was well informed. Then,
addressing himself particularly to Hauny, the son of Orwauh: 'I
have heard,' said he, that Mosslem, the emissary of Husseyne, is
at thy house.' And Hauny, denying the circumstance, was called
upon by Obaidullah to swear it, which he had accordingly no sooner
complied with, than his person was secured, while some of Obaid-
ullah's attendants were despatched to his house. There they seized
the unfortunate agent, and brought him immediately to the presence
of their chief, by whom he was placed in safe custody, together
with his protector. The palace being, however, soon after sur-
rounded by a concourse of the inhabitants, to the number, as it is
said, of fifty thousand men, in consequence of the detention of these
two persons, Obaidullah, with his usual decision, took a very short
172
HASAN AND HUSAIN.
course of suppressing the tumult; he caused both his prisoners to
be conducted to the roof of the palace, where their heads were
immediately struck off, and thrown among the multitude, which,
thus scared like a flock of sheep, as immediately dispersed in every
direction."-Price's "Chronological Retrospect of Mahommedan
History," vol. i. p. 391, ed 1811.
Shári', a principal person in Kúfah. -O Husain, how
greatly do we long to see thee in our country! Everyone
with whom I am acquainted seems to seek after thee in
this valley. I, who am Shári', desire earnestly to hear
with my own ears the mystery of truth from thy sweet
lips. I have no other desire in my heart, nor any request
from my God, except to be enabled to see thine honourable
countenance.
Hání, another principal man in Kúfah.-O Husain, come
hither; for thy place is vacant with us here! Blessed be
the hour when I shall lay my head at thy feet! Poor Hání
has no other desire but that of casting his fond glance at
thy beautiful eyes!
Shári”.—Arise, O messenger, quickly; and go to Madínah
with these letters addressed to Husain, the king of the age.
Tell him they are from principal men in Kúfah, the capital
of 'Irák 'Arabí; and make good mention of every one of us
there before him.
Hání.-Arise, O lapwing,† and begin to flutter in order
to ravish the heart, and carry the message of Solomon the
Prophet to the queen of Sheba! If anyone should ask
thee who have written these letters, name thou Khaulí,
Hání, and the impudent fellow Shimar.‡
The Messenger (having returned from Madinah).—Good
tidings, O friends! Rejoice ye, and make yourselves
cheerful, because Muslim, Husain's cousin, is coming to
* See note, p. 9.
† See note, p. 143.
See note, p. 43.
THE MARTYRDOM OF MUSLIM.
173
Kúfah as his forerunner.
him.
Go forth to meet and receive
Hání (addressing Muslim).-Many thanks to God, who
has made us see thy smiling lips, thy braided ringlets and
curling locks! I will lay my head, according to the manner
and custom of enthusiastic lovers, on every spot of ground
where thy noble horse has trodden! Thy efficacious breath
healeth all manner of diseases among men with a single
word; and the inhabitants of our country are dying with
impatience to see thee!
Muslim. There is, O Hání, much ignorance in the
world, and little or no knowledge; and the people of Kúfah
are, almost all, careless and indifferent. I have traversed
the whole city of Kúfah, O Hání, but have found not even
one faithful man in all the town.
Shári”.—As for us, O Muslim, we are ready to suffer even
death rather than break our word or promise. We are
prepared to give up our lives and all we have in the cause
of God. If thy favour be the waterer of the flower-garden
of our hope, we shall both grow in peace, and spread our
branches everywhere, bearing, by God's help, at the same
time most excellent fruit.
Muslim.-I fear, O Hání, lest I be maltreated by the
people of Kúfah. I am alarmed lest, before my heart
rejoices in the prospect of good success, the inhabitants of
Kúfah shall occasion me grief and disappointment. I am
afraid, Hání, as soon
soon as Husain shall have arrived at
Karbalá, you people of Kúfah will fight against us with
these very swords now in your hands to defend us!
Hání.—Be assured, O Muslim, that we are not as thou
hast suspected us. We will make even now a solemn
covenant with thee, and enter into an oath never to disobey
thy orders. We pledge our treaty, our oath, our faith,
our word with thee, our chief, never to swerve from thy
commands, be they as they may.
Muslim.-Now I have begun in some degree to rely on
your words; but still I fear
but still I fear you will break your covenant
174
HASAN AND HUSAIN.
and annul your treaty. It is better you should renew your
covenants, and make a fresh agreement, that my mind may
be at ease and my confidence increase.
Shári.—Again do we bind ourselves to obey thee with
all possible sincerity. Once more we give thy highness our
hands and make our solemn agreement. We are always
true and upright in our dealings with all. Heaven may
revolve crookedly, but our integrity may be depended
upon!
Muslim.-Thanks be to God that He has heard our
prayers, and made us successful and prosperous. Glory be
to the Lord, who, for the sake of Husain, has again ren-
dered us famous in the world.
Shári'.-Arise, O messenger, and carry this letter to our
beloved; deliver the message of this sad nightingale to the
happy rosebud; bear Muslim's letter to Husain.
Muslim.—Tell him personally to bring an army with him
when he comes. Bid him fetch the
the weapons of war
belonging to the Prophet. Let him also take his sucking
child; make him a mark to be shot at by the archers.*
Let him bring with him 'Abbás, his brave lion-like
brother, also, that he may become a water-bearer for his
thirsty children.
The Messenger.-If thou hast any other grief or sorrow
in thy heart, give vent thereto. If thou hast ought to say
or explain to thy cousin, say on.
Muslim. Let this one word, O messenger, be like a ring
to thine ear, and be always remembered by thee. Let this
Quite tired out, he sat down at the door of his tent, and took his
little son Abdollah upon his lap, who was presently killed with an arrow.
Hosein took his hand full of the child's blood, and, throwing it towards
heaven, said, 'O Lord! if thou withholdest help from us from heaven,
give it to those that are better, and take vengeance upon the wicked!'
---Oakley's "History of the Saracens,” vol. ii. p. 175, ed. 1757.
THE MARTYRDOM OF MUSLIM.
175
saying, I pray thee, be never forgotten by thee. Tell
Husain to bring with him the chief essence of sorrow, even
Zainab, his poor sister, that she may weep and lament;
that she may embrace the dead bodies of the martyrs, and
cry over them; that she may be our chief mourner hence-
forth and for ever!
The Messenger.-O friends, this is the beginning of the
spring season of Karbalá! This is the first tender herbage
of the ever verdant meadow of Karbalá!
Muslim.—I feel I have got into a great difficulty, for
my
heart has already failed me. May God, of His bountiful
grace, facilitate this embarrassing affair! Where have
you
prepared a lodging for us in this foreign town, that we may
there await our destiny?
Hání.-Honour us, if it please thee, by taking thy
lodging in this thy servant's humble house.
Let thy
servant's head reach the heavens owing to this glorious
exaltation! Let his beggarly hut be turned, by thy con-
descension, into a royal palace!
Muslim.—Arise, O Hání, let us go to thy dwelling; let
me enter, like a guest, thy hospitable house for a short
time. Be glad and cheerful, and free from all sorts of care
as to the treasure that is going to put up in some corner of
thy ruins. (The party accompany Muslim to Hání's
house.)
Hání.-The dust of thy feet has raised me to a glorious
height! My house may now vie with Paradise in splendour
and excellency!
you
Muslim. You may go now, O people, every one to his
house. If anything should take place, we shall immediately
let you
know. If hear that I am in great distress, you
may run forth to my assistance. In time of adversity
and misfortune I expect to be helped and cheered by
you.
Hání.—Thank God, we have seen thee residing in the
city of Kúfah! Praise be to the Lord, that the town is
now at thy disposal! The government of this place, and
176
HASAN AND HUSAIN.
the chieftainship of this country, are, indeed, a fit robe,
suiting thy comely stature.
Muslim.-Know, O Hání, that the men of Kúfah are
unsteady and fickle in their disposition. They are all per-
fidious in their dealings with others. It is true, they have
now entered into a covenant with us, but I am sure they
will not keep it until the end. Know of a certainty that
they prefer infidelity to faith, and that they are very prone
to sell the latter for the former.
Muhammad, the son of Muslim.—Father, I see thee
weeping in secret like one in great trouble! Wilt thou
tell us what office thou hast obtained here in Kúfah?
We want to know if thou hast already achieved thy
object if the desire of thy heart has been fully granted
thee.
Muslim.-Yes, dear child, the desire of our heart has
been fully satisfied. I am invested with the office and title
of a commander-in-chief. But instead of the honourable
robe of investiture, I must put on, dear child, a rose-
coloured coat, and appear on the scaffold!
Ibráhím, another son of Muslim.-Dear father, I feel
extremely sad in this town of Kúfah. Though there may
be no occasion of anxiety, I am quite sorrowful. I am very
sad and melancholy in heart, without any apparent cause!
I seem to be in a continual conflict with heaven and earth.
Oh! I am tired of this town, father; let us go out a little
for an excursion. Take me, please, to the bank of the
river for recreation.
Muslim.-Yes, death certainly warns men beforehand of
its own approach. When anything is about to befall a man,
it previously makes, as it were, an impression on his mind.
Arise, dear ones, both of you, and let us have a walk
outside the town. This lengthy story will ere long be
abbreviated.
The Children.-The bank of this
be a pleasant play-ground for us.
river, father, seems to
Yea, the side of the
river looks to us like our abode, or home. When we die,
THE MARTYRDOM OF MUSLIM.
177
dear father, let our burial-place be here on the banks of
the Euphrates, for this place is extremely agreeable.
Muslim.-Aye, dear sons, in this very spot you will
receive the honour of being beheaded! You will indeed
play in this river, for, having tenderly embraced each other,
you will afterwards be cruelly killed! Oh! let me draw
my last breath, and not think of these sad events! Come
children, come, let us return to our home before we are
overtaken by night.
Ibn Ziyád* entering the city in disguise, and subsequently
disclosing himself.-Who am I, O people? I am 'Ubaid,
the son of Ziyád. I am a reprobate person, more wicked
than Nimrod,† the mighty hunter before the Lord!
I
* 'Ubaidullah, the son of Ziyád, was, on his father's death, appointed
by Mu'awiyah governor of Khurásán, and subsequently the government
of Basrah was added to his authority.
•
+ "Some tell us that Nimrod
cried out that he would
make an offering to the God of Abraham, and that he accordingly sacri-
ficed four thousand kine. But, if he ever relented, he soon relapsed
into his former infidelity, for he built a tower that he might ascend to
heaven to see Abraham's God, which, being overthrown, still persisting
in his design, he would be carried to heaven in a chest borne by four
monstrous birds; but, after wandering for some time through the air, he
fell down on a mountain, with such a force that he made it shake,
whereto (as some fancy) a passage in the Korán alludes, which may
be translated, although their contrivances be such as to make the mountain
tremble. Nimrod, disappointed in his design of making war with God,
turned his arms against Abraham, who, being a great prince, raised
forces to defend himself; but God, dividing Nimrod's subjects, and
confounding their language, deprived him of the greater part of his
people, and plagued those who adhered to him by swarms of gnats,
which destroyed almost all of them; and one of those gnats, having
entered into the nostril, or ear, of Nimrod, penetrated to one of the mem-
branes of his brain, where, growing bigger every day, it gave him such
intolerable pain, that he was obliged to cause his head to be beaten with
a mallet, in order to procure some ease! which torture he suffered four
hundred years; God being willing to punish, by one of the smallest of
His creatures, him who insolently boasted himself to be Lord of all."-
Sale's "Koran," chap. xxi. p. 269, ed. 1734.
12
178
HASAN AND HUSAIN.
pretended to be Husain when I entered the town; but
everybody knows that I am not. I am, on the contrary,
the destroyer of his peace and happiness. Go on beating
drums and proclaiming a feast-day, and let all the people
say,
"God save Yazíd* the King!
Muslim.-O poor, miserable Hání, what does this sound
of trumpet mean? Why, there are tumultuous noises on
all sides! Why, the city is become full of confusion!
Hání.-May I be offered for thee, O thou honourable
Amír! I think the army of Shám† has entered Kúfah. I
believe the son of Ziyád, that mighty general and com-
mander, is come against us. If it be so, Kúfah will
certainly be set on fire!
Muslim.—Alas! woe unto me! My house will after all
be ruined! My joy and happiness will be brought to an
end! I am surely ruined! Oh, why did I take these
children away from home!
Ibn Ziyád.-Go forth, and proclaim throughout the city
of Kúfah that my highness is appointed by Yazid to be the
governor of this place. Tell them, whoever shall act
contrary to my order shall never find the way of peace.
I will punish him with most severe tortures, and extirpate
his family from the land of the living.
Muhammad-i-A'shúftah goes forth to proclaim.—The
Amír has ordered that you must take care and not provoke
us to anger with your seditious doings. Whoever shall
prove rebellious, I will surely cut his throat, and hurl down
his star from its heavenly station!
The Son of Ziyâd.-The time has come, O my soldiers,
that you should take counsel together how to proceed in
order to make the inhabitants of Kúfah quiet and sub-
missive. My advice is, that you should first search out
Muslim and seize him, if you can.
Muhammad-i-A'shúftah.-O General, though art very
* See note ‡, p. 17.
+ Damascus.
THE MARTYRDOM OF MUSLIM.
179
lucky, and fortunate indeed; for none can boast of pros-
perity and success, now-a-days, as thou. I can tell thee
where Muslim, Husain's cousin, has concealed himself.
Behold, he is in the house of Hání!
The Son of Ziyád.-Let a rough-looking, rude-speaking
soldier go to the house of Hání and sit in a menacing
posture at his gate. Nay, let him take Hání forcibly, and
drag him to my court, for I intend to seek occasion against
him to-day.
Muhammad-i-A'shúftah, having undertaken the work, says
to Hání :—Be it known unto thee, O well-behaved Hání,
that the Governor of Kúfah has summoned thee to his pre-
sence. Arise from thy place, and repair to the court of his
highness the son of Ziyád. Have no fear of thy life, come
what may!
Hání (addressing the Governor).-O thou who hast always
been addicted to sedition and error, tell me why hast thou
called me, or what dost thou want from me?
The Son of Ziyád.-Why dost thou offend us, Hání, with
thy abusive behaviour? Thou art altogether mistaken in
thy opinions concerning us. I have been told by some
that thou hast invited Muslim to thy house. How long
wilt thou defend 'Ali's party in opposition to us?
Hání.-O 'Ubaidullah, thou art always troubling us
without reason. If thou dost not do us any good, cease,
at least, from injuring us. Muslim, it is true, came to
my house the other day, but he soon went away again.
My roof was not worthy that he should take shelter
under it.
The Son of Ziyád.—I am sure, O Hání, thou art playing
with thy life. It is not a difficult thing with us to sever an
old man's head from his body. Take this seditious man to
prison, and put a heavy chain about his neck, for he has
lost his reason, and a madman must be enchained.
A certain Inhabitant of Kúfah.-Arise, O Muslim, from
thy seat, and make thy utmost endeavours to save thy
party. Behold how the city is full of commotion and dis-
12 *
180
HASAN AND HUSAIN.
turbance! They are going to kill Hání this very day,
merely because he has received thee in his house! Arise,
young man, from thy place, and see what thou canst do for
him!
Muslim (mounting his horse).-Alas! woe unto me!
My daylight is overtaken by darkness: Zainab's hour of
lamentation and mourning draws near! Come on, O my
friends, it is time to prepare an army for defence. It is
time, dear companions, to fight the best battle of faith!
Muslim's party (gathering together around him).-0
Muslim, we will cut off thine enemies' heads to prove our
allegiance to thee! We will drink cups of blood from the
skulls of thine enemies! We are men of fidelity, O Muslim ;
we are not faithless, like others. We are citizens, and not
the inhabitants of deserts, that we should not know what
is right. (The number increases.) Be not distressed, O
Muslim! to-day we shall make such an uproar, and fight
so valiantly, that we shall fill this land with the bodies of
the slain! We shall set fire to the world with the edge
of our glittering swords! We shall put the line of the
enemy to confusion for the sake of thee, our friend.
Muhammad-i-A'shúftah.-Know, O Amír, that the matter
concerning Muslim has become serious: he is already pro-
claimed Governor of Kúfah, and is received as such by all.
He has raised a great army, with the resolution to fight
with thee and to turn thee out. In a word, he has got
forty thousand men with him.
The Son of Ziyád.-O Muhammad, I have appointed
thee commander of the army. Take with thee an in-
numerable multitude, and march against the people of the
town; lift up the standards of war everywhere, and make
a stir and uproar.
Muhammad-i-A'shúftah.-To-day I am going to bring
down the pride of the inhabitants of Kúfah! I am going
to turn the light of 'Ali's party into darkness! O
people of Kúfah, break your treaty with Muslim; I say
this because I am your well-wisher.
THE MARTYRDOM OF MUSLIM.
181
A certain Inhabitant of Kúfah.-O people of Kúfah, the
army of the son of Ziyád has come forth to fight against
you. I am sure we shall not be able to stand before them.
We are not sufficient for such a task as this; nor is it
proper for us to behave so. I advise you, therefore, to put
your swords in their sheaths; it matters not to break one's
own covenant, or act contrary to one's own word or pro-
mises, when occasion requires. (The people disperse them-
selves.)
Muslim. It is decreed that my head shall be severed
from the body! It is fated that my throat shall be cut
here where I am in exile. O ye covenant-breakers, wanting
in both zeal and humanity, is it good in you to break off so
soon, and leave me alone in the midst of a powerful, cruel
army?
Muhammad Muslim's son.-O people, why do you bring
such a calamity on us? Is this what we expected from
you, our friends? Come back and assist my poor father;
make not yourselves contemptible by leaving him alone to
fight.
Ibráhím, Muslim's youngest son.-O people, I humbly beg
you to return and help us. Now is the time your number
should increase. Pity my tearful eyes, and abandon not
my poor father, in this conflict, to his fate.
Muslim.-Do not put me to shame on such a day, O ye
assembly! Why do you disobey my orders? Have com-
passion on us, for God's sake! Why did you bring us to
Kúfah if you were resolved to leave us to ourselves?
Muslim's son Muhammad.-Alas! alas! Will heaven
render me an orphan? Woe unto me! I am distressed
and miserably afflicted! Alas! the cruelty of time, the ill-
treatment of heaven! I am greatly perplexed in my affairs.
Muslim.-Dear son, moan not so sadly, lest thou set fire
to my heart! Time has at last, dear child, put me to
shame. You are at length entrapped, dear ones, in the
city of Kúfah. Well indeed have I led you to pleasant
walks and beautiful rose-gardens !
182
HASAN AND HUSAIN.
Muhammad.-Honourable father, may I be offered for
thy conversation! Who will help thee in this foreign
country?
Ibrahim.-Oh! who will wipe off the dust of exile from
thy moon-like* face?
Muhammad.—Oh! who will comb and brush thy helpless
children's hair in the land of strangers?
Ibráhím.—Oh! the nest of the two singing-birds of thy
pleasure-garden shall be blown away by the wind in this
state of exile!
Muslim.-Oh! these two flutes of mine play such sad
tunes to-day, that it grieves me to hear them! I do not
know where to carry my complaint or who will listen to me!
Muhammad.-Take us away from here secretly, dear
father. Carry our colourless pearls to some better sea!
We are weary of 'Irák. Take these natives of Hijáz to
their native city, Bat-há.†
Muslim.-Dear children, I will do just what you like.
I will take and conceal you somewhere. Come along with
me. O Shári', I have come to thy hospitable house to-day
to beg thee receive my children under thy kind protection.
Shári”.—Be at ease, Muslim, I will try to get thy chil-
dren home as soon as I can. Be not troubled any more
about them. I shall plant them and let them thrive in
their native soil.
Muslim (taking Shari' aside and whispering).-O Shári',
come along with me; I have a secret to disclose to thee,
which is just this-my unfortunate children will be
miserably slain on the side of this river; and the poor
things do not know it! A shroud will be their connubial
dress: mind they are not buried with bare bodies!
*See note, p. 7.
+"Bat-há" signifies a "pebbly watercourse," or the "channel of a
torrent." It is, however, frequently used to designate the country
around Makkah; but the allusion in the text is apparently to Madínah.
See p. 192.
THE MARTYRDOM OF MUSLIM.
183
Muhammad.-Dear father, seeing alms avert calamitous
events, and sacrifices prevent pending misfortunes, offer,
then, thy two sorrowful sons to the living God as accept-
able sacrifices, that thy Lord may have mercy on thy youth
and spare thy soul from death!
Shari'.-May I be a ransom for you, poor, sad things!
you two afflicted, oppressed, helpless little ones! Come into
my house, and cry no more. Come in quickly; I am afraid
the enemy will overtake you, and make you prisoners.
Muslim (to his children).-Walk slowly, even though the
danger be better escaped by going faster. Oh!
Oh! you have
gone, and by your departure my back is indeed broken!
Alas! Heaven has dealt cruelly with us in separating us
from one another. Pity it is the last time I shall see
you! It is verily our final meeting! Draw near unto
me, dear ones, that I may kiss you once more!
Shári.-Enter the house, disconsolate creatures! Do
not throw dust on your heads any longer. It is night, go
to bed, without moaning any more. Go to bed, and take
your rest.
Muslim.-O Lord, look upon my exile and misery! how I
have even no place in which to lodge! Where shall I go in this
dark night, to be delivered from such unbelieving people?
I have none, in this state of exile, to protect me! If I die
I have not a soul here to mourn for me.
Where is my
sister, she would lament my death, and cry like a mother
for me?
Táwah, a pious old woman.-Who is there, groaning for
want of shelter and hospitable reception? Who is he that
has set fire to my soul by saying "he is homeless ?"
(Addressing Muslim.) O man, who art thou? Dost thou
not know there is commotion in this city? And dost thou
not hear the confused murmur of combatants? Go, hide
thyself somewhere, and take care of thine own soul at such
time of disturbance. How is it thou complainest con-
tinually of exile? why moanest thou so sadly, like a
melancholy nightingale ?
184
HASAN AND HUSAIN.
Muslim.—What shall I say to thee, O poor compassionate
woman? I am complaining of my own misery and solitude.
Kind soul, I am a wretched, powerless person, banished
from my own home, helpless and houseless! I have no
abode, no place to shelter me, no legs wherewith to walk.
Yea, I do not know what to do in this dark night. I
should not wonder if, pitying a poor stranger, thou
would'st kindly receive me, and hide me in some corner
of thy house?
Táwah.-Oh! most readily will I receive thee in my
house, poor stranger! I will keep thee like the apple of mine
eye. When I see a stranger, like thyself, in an afflicted
condition, I am ready to offer my body and soul for him,
to make him comfortable. Come to my house, and abide
cheerfully there, free from all care, anxiety, or trouble.
Muslim (in Táwah's house).—Oh! I do not know what
has become of my children at this time, or how my help-
less, broken-hearted offspring are passing the night!
Muhammad.-I do not know what has become of our
father to-night in this country. How long shall I sit
waiting for him to-night?
Muslim.-O Lord! what must two little children feel,
not knowing anything about the town, and wandering in
the streets of Kúfah? I do not know what they have eaten
to-night, or where they have slept.
Muhammad. I cannot tell whether my father got any
place to lodge in to-night, or whether he was caught by
the enemy and put in prison!
Muslim.-O ye groans, be my companions awhile, that I
may deplore the miserable condition of my children
to-night!
Táwah.—May I be offered for thee! Why art thou so
sad to night? Why dost thou shed such an abundance of
tears from thine eyes? Be pleased to rest a little; here is
thy bed, go and sleep in it.
Muslim.-How shall I sleep, O woman? how can I refrain
from shedding blood-coloured tears? I have two dear sons
THE MARTYRDOM OF MUSLIM.
185
in this place, who are concealed somewhere, through fear
of this malicious army. How can I, without my beloved
children, lay my head for rest on the pillow?
Muhammad.—O Ibráhím, better not sleep in bed, dear
brother, for that becometh not an orphan. A head without
a father, and a body without a home, have no connection
with soft mattresses and pillows of gold cloth.
Ibráhím.-May I be offered for thee! thy words are
right and proper. Come, then, let us go out of this house,
and enter the old Mosque close by. Let us go to that
ruined, solitary place, and lie down there on the ground,
like poor desolate creatures. (They seek shelter in the
ruin.)
Muhammad.—O my dear brother, thou light of mine
eyes, rest of my mind, and spirit of my body, sleep on, and
let me sit holding thy head on my lap!
Ibráhím.-No, dear brother, thou afflicted youth, my
beautiful cypress,* my elegant fir tree, my most beloved,
that will not do, it cannot be; better thou sleep, and let
me sit up awake!
Muhammad.—Since we have no home, are acquainted
with sorrow, are scarred with grief, and are both mortally
wounded in heart; let us each go, and, fetching a brick,
lay it, instead of a pillow, under our head.
Ibráhím.-Alas! alas! woe to us! woe to us! we are
banished from home; our lot is affliction; we are poor
sojourners! miserable travellers! The brick of exile has
at last become our pillow!
Muslim (in the house of Táwah).-Oh! my children
cannot sleep to-night, seeing that they have no kind
attendant, and that my hands are not under their heads!
Muhammad. I only know that I am groaning without
having fever or any other malady, laying my head on a
rough brick, neither awake nor asleep.
* See note, p. 10.
186
HASAN AND HUSAIN.
Muslim (finding his children).-Oh! may I be offered
for these heads and these curls! What passed in your little
heads to induce you to make pillows of earth and bricks on
which to repose? Oh! may I die rather than see you
thus! I am so sorry, dear ones, that I brought you to
Kúfah; but what is the good of regretting? it is now done!
Muhammad (awaking).—May I be made a ransom for
thee, thou poor afflicted father! We pray thee, do not
separate us from thyself!
Ibráhím.-O dear father, make me not, I pray thee, a
wanderer in this land of exile: send me, I pray thee, back
to Madínah.
Muslim.—It is difficult for you, dear sons, to go to
Madínah, for there are innumerable obstacles in the way,
unless God should, of His mercy, facilitate the diffi-
culty. Get out of this mosque, and proceed straight to
your proper lodging, without showing signs of anxiety or
fear of the enemy. I am also about to start for my own
home.
The Old Woman's Son (to the Governor).—Good tidings, O
Prince! I have discovered where thine enemy is concealed,
and am therefore come, as quick as lightning, to thy court.
Come on, for thy game is lying hid in our house he is
sitting quietly there.
The Son of Ziyád.—The star of my luck has made a for-
tunate appearance in the east! My dark night has become
as bright as the morning beams! O ye brave companions,
hold your swords in your hands, and, running to the old
woman's house, hunt out this entangled game.
Muslim (commencing to fight).—In the name of God, the
gracious, the merciful! This is the beginning of battle!
In the name of the Most Compassionate Lord, this is the
commencement of war! and it is a shame to live. How
long shall I hide myself while death is, like a wolf, pursuing
me? Is my heart a stone? Be it as it may: In the name
of God, the gracious, the merciful! (Making a second
onslaught.) Heart's blood is the pleasant red wine in our
THE MARTYRDOM OF MUSLIM.
187
tavern! Arrows and lances are wings for our flight home-
wards! Oh, dear cousin Husain, I am in contempt and
suffer much from exile. Thou knowest not how strangely
we are treated here! (Making a third attack.) Thirst, O
friends, is burning my inward parts! My heart has failed
me through excessive thirst! Oh! if you give me a few
drops of water to drink, you shall have the reward of the
righteous, and make the cup-bearer of Al Kausar* be pleased
with you! O people of Kúfah, have the goodness to give
water to a thirsty soul !
Táwah (offering him water).-Drink water, poor man, for
thy heart must be inflamed. Drink water: may I be a
sacrifice for thy tearful eyes! Thou thirsteth after water
to drink, as well as after thy children to see them, poor thing!
(Muslim puts the cup to his mouth, whereupon the water
becomes blood; he therefore spills it.)
Muslim.—Methinks it is decreed by God that I should be
distressed above measure; that I should drink my own
blood at the time I am going to die!
Táwah gets him another cup.-Do not pour floods of
tears from thine eyes, good man, nor complain of the
cruel heavens, O thou who art drenched with thine own
blood! Drink this pure, pleasant water I have brought
thee, and stain not my cup another time with the blood of
thy melted heart. (Muslim's tooth having fallen in the
water, he spills it.)
Muslim.—Oh, dear me! again my wine-glass has become
broken in this house! Again my pearl-like tooth has been
knocked out with stones!
Muhammad-i-A'shúftah.-Aim at his life, O
ye archers,
and turn his liver into blood with arrows! Make his fore-
head a mark for your shafts, and shoot volleys at him from
your bows!
Muslim.-O heaven! thou didst make me a butt for
* See note, p. 96.
188
HASAN AND HUSAIN.
arrows!
awhile!
Enough of tyranny. Leave me to myself
I am sore troubled for want of a kind friend to
pity my condition! Wherever I turn myself, behold a
flight of arrows dart against me!
Muhammad-i-A'shúftah.-O brave soldiers, put Muslim
to-day to complete discomfiture. Throw stones at his head
and break his sacred skull.
Muslim (fainting).-Alas! Lord God, I do not know
where to go, or what to do. Whithersoever I turn, my
body receives showers of stones pelted against it.
Muhammad-i-A'shúftah.-Pour down hot ashes and
embers on his head from the terrace; for he has already
fainted from the wounds he has received.
Muslim.-Oh! abandonment of my own country has
brought all this evil upon me! I suffer all these torments
from exile. A stranger, though he be a king, is con-
temptible; he is not received with respect by anyone. Oh,
the misery of exile has been at last allotted to me!
I am an
exile! an exile! an exile! I have none to help me but
God, and besides Him there is no protector!
Muhammad-i-A'shúftah.-O ye troops, Muslim has fallen
on the ground in a sad plight; he is not able to rise again.
Whoever from among you wishes to receive a brocade robe
of honour, let him fall on this wretch, and tying his arms
behind his back, make his companions mourn for him.
(Dragging Muslim to Ibn Ziyád.) O highly exalted prince,
may thy fortune be ever wakeful; the wretched Muslim is
made a captive by our soldiers; he is in custody outside,
with his tearful eyes, to know thy highness' orders.
The Son of Ziyád.—Why didst thou not, O Muslim, pay
me due respect? Why didst thou disdain to salute me?
What inordinate self-esteem and pride thou hast! Dost
thou still entertain the vain desire of becoming a great
leader ?
Muslim.—I receive the chastisement of my divine Lord
with humble gratitude. O impudent wretch, am I afraid
to die, that thou reproachest me thus? There is a
THE MARTYRDOM OF MUSLIM.
189
point in salutation, but thou art too stupid to know that!
The salám is a mark of address amongst Muhammadans,
and is not proper to be offered to any but those who are
truly such. What share hast thou, infidel, of Islám, that
I, called Muslim, should proffer thee a token of respect ?
Ibn Ziyád.-Come here, O wicked blood-thirsty execu-
tioner; sever the head of Muslim from his body!
The Executioner (to Muslim).—Make thy confession, that
I may sever thy head from the body, and put an everlasting
separation between the two.
Muslim (addressing Husain).-O chief of the caravan of
Karbalá, peace be on thee! O rose of the flower-garden
of the best amongst women,* peace be on thee! Come and
see how fares thy cousin-how he has become a captive, a
helpless creature! I am going voluntarily to Muhammad
the Messenger of God, I therefore say that I am bearing
witness to the truth that there is no God but the one
God!
* See note *, p. 42.
190
HASAN AND HUSAIN.
SCENE XI.
MURDER OF THE SONS OF MUSLIM.
AFTER the death of Muslim, 'Ubaidullah, the Governor of Kúfah, ever
anxious to inflict injuries on any of the adherents of the unfortunate
Husain, threw the sons of the murdered envoy into prison. The
gaoler, however, taking pity upon them, allows them to escape,
whereupon the son of Ziyád enjoins that diligent search shall be
made for the missing youths, and promises to any one who may
find them "good rewards for his trouble, namely, a horse, a dress of
honour, a purse of gold, all by way of bounty and munificence."
Captivated by the offer, a man steps forward and undertakes the
task. While he is in search of the lads, his wife's maid, going to the
Euphrates to fetch some water, accidentally meets with the sons of
Muslim, wandering about homeless and desolate. She at once
apprises her mistress, who thereupon gives them shelter in her
house. Her husband, shortly returning, is surprised to find the
object of his search concealed in his own house; whereupon, vio-
lating the sacred rites of hospitality, so inviolably respected in all
Eastern countries, he basely murders the hapless lads; to secure
the "prize of gold and silver "he hardened himself against “the
darkness of the grave, and the terrible punishment of the Day of
Judgment," and added two more to the list of martyrs whose
memory the Shí'ahs delight to reverence and honour.
Ibn Ziyád.*-Praise be to God, that the country has
been brought to a state of peace; that sedition has been
appeased, and our government well established. Thanks
*
See note *, p. 177.
-
MURDER OF THE SONS OF MUSLIM.
191
be to the Lord, that Muslim, Husain's cousin, has been
beheaded by our party, and buried in this land.
Shári, the Guardian of Muslim's Sons.-Why, O
heaven, dost thou so much oppose the household of God's
Prophet? If thou viewest them not with favour, why
at any rate shouldst thou maltreat them? Thou didst
cause Muslim and his sons to come to Kúfah; but, behold,
what hast thou now done to that poor man? I know if
people receive intelligence about his two sons, who are here
with me, they will frighten me to death, and kill these poor
miserable orphans !
Muslim's Children.-O our protector Shári', peace be on
thee! O our sympathising friend, peace be on thee! We
were delivered to thy care by our dear father, and acknow-
ledge that thou hast been the best guardian to us.
Shári”.—On you be peace, my dear ones! On you be
peace, my poor exiled creatures! You are not a trust,
but a rest for my soul. You are my two beloved little
guests.
Muslim's Sons.-O pious Sir, we beseech thee not to hide
it from us if we have unfortunately lost our father. Tell
us whether our father died a natural death, or whether
some one cruelly killed him. Please let us know in what
manner he lost his life. We do not know why Muslim, our
father, does not appear: we only hear thee often making
sad mention of his name.
Shári'.-O ye poor guests of Shári'! O ye light-givers
of his eyes! what shall this grieved and perplexed creature
say to you? Shame has covered my face! Yes, poor
things, your father, the palm of your victory and hope,
was cruelly beheaded by the tyrannical inhabitants of
Kúfah.
The Sons of Muslim.-We are fatherless and miserable,
O dear parent! We are estranged from our native town!
We are surrounded with affliction and grief, O father,
father! Our sorrows are great and innumerable.
Shári.-Dear friends, lamentation and mourning will
192
HASAN AND HUSAIN.
not do you any good, I am sure; pour no more such a
flood of tears down your pretty cheeks. Your sad noise is
so loud that it reaches the heaven! I am afraid your
enemies will come to know that you are in my house; if
so, they will doubtless shed your blood too with the edge
of their swords, and throw dust of grief, anew, on my
head.
Muslim's Sons.-O good chief, do something, then, for
us; we beseech thee, deliver us; for if the enemy receive
notice about us and kill us, our blood will be on thy head!
Our poor mother must be even now very anxious for us;
she must be eagerly expecting our return to Madínah. O
honourable chief, do this one favour to us orphans, we
pray thee.
Send us, please, to Madínah, our native
city.
Shári.-Come along, my faithful guests; come along,
ye broken-hearted exiled creatures! Yonder caravan is
going to Madínah, they have nothing to carry but bales
of trouble and sorrow! All of them are sincere adorers
of the Prophet, and faithful followers of God's command.
You may accompany these good people to Madínah, ringing
your sad knell all along with them!
Muslim's Sons.-Good-bye, kind Sir, we are going, and
request only thy kind blessing to prosper us. By our Lord,
had it not been for thy pious zeal we could not escape from
danger! We are, however, very sorry to leave thee, owing
to the kindness with which we have been treated in thy
house; more sorry still that we are deprived of the oppor-
tunity of serving thee in return.
Shari'.-God preserve you, ye poor sons of Muslim! I
wish you prosperity, ye brightness of my tearful eyes!
You are quitting me, and my soul will lament your sad
absence. Go in peace to your country, though your
departure will be much felt by your old friend.
Muhammad, the elder Son.-Dear brother, let us make
haste to go. We have no companions except your sighs
and cries. Since we must be the ringing bells of the
MURDER OF THE SONS OF MUSLIM.
193
caravan with our sad lamentations, let us endeavour, then,
to overtake it soon.
Ibráhím, the younger brother.-Dear brother, light of
mine eyes! the caravan is hidden from my view; behold,
I am so tired that no more strength is left me, and the
caravan, too, cannot be seen.
Muhammad.-Open thine eyes well, dear brother, and
examine this road, for it has already branched in different
directions. This is a dangerous place indeed: behold, I see
Oh! always some new troubles arise
two paths before me.
ready to overwhelm us!
now take?
Which of the two roads shall we
Ibráhím.-Brother, thou art not alone in thy calamities:
both of us are cruelly treated and suffer wrong. We have
lost our father, and are far removed from our mother; we
have indeed now become vagrants, wandering perplexedly
in this wilderness. But patience seems to be the only
remedy. What dost thou think of this turning, brother?
Muhammad.—It is not a road at all, dear brother; let us
go back-let us take counsel together what we must do to
alleviate our pain. Groan thou sadly, and let me sigh.
Thou shalt go by that way, and I will try this, to see which
is better.
Ibráhím.—O brother, besides death there is nothing left!
No exiled wanderers like us have ever existed! Groan
thou sadly, and I will sigh! Take thou that road, and let
me toil along this.
Muhammad.-Go on, God be with thee! but thou must
not proceed far, nor betake thyself a long distance from
me, dear brother. Thou shalt call out to me when thou art
in any difficulty, to let me know.
Ibráhím.-Brother, here is a terrible perplexity indeed!
What shall I say, or how shall I describe it? There seems
to be nothing but gardens and plantations, There is not
one road here, but several. What dost thou see, dear
brother? As for me, I am sitting here weeping!
Muhammad.-Dear brother, my way has become hard
13
194
HASAN AND HUSAIN.
too. The ground is covered with thorns and thistles. Oh!
what was that noise? Return! return! Oh! where art
thou gone? Come back, come back!
lbráhím.-Dear brother, dost thou not see that I have
lost the way? I am in a very pitiable condition, brother;
help me! How can I return, thou rest of my soul? I
have fallen into great distress here.
Muhammad.-Where hast thou fallen, dear brother? May
I be offered for thee! Oh! may God make me a sacrifice
for thy dear voice! Where art thou? May I be made an
oblation for thy head! Why art thou hidden from my sight?
Ibrahim.-Run and save me, brother, for I am altogether
undone! I am entangled amongst prickly bushes, and am
already much hurt! If I were concealed from thy view-
may it never come to pass-I should soon be lifeless without
thee!
brother?
Muhammad.—Art thou going to become lifeless, dear
I am already dead, as it were, owing to the
abundance of care I have had for thee!
Ibráhím.-Come and see me, dear brother, before I
breathe my last; for I see Muslim my father and 'Ákil our
grandfather before mine eyes, and this is a sure sign of
death!
Muhammad.-What shall I do, dear brother, to get
myself to thee? I cannot find out the way, seeing all
the plain is covered with plantations and fir trees.
Ibráhím.—Oh, may I be offered for thy voice! hasten
and relieve thy poor brother, who is at the point of death.
Muhammad, coming to Ibráhím.-Arise from thy place,
O thou my twin companion in sorrow, that at any rate we
may proceed on our journey. Let us hasten to see our
mother once more.
Ibráhím.-Dear brother, my feet are deprived of sensa-
tion; I cannot walk with them any longer. Leave me
here to myself, and go thou on thy way. Let me die here
groaning and sighing.
Muhammad.-Do not talk so, darling little brother;
MURDER OF THE SONS OF MUSLIM.
195
arise from thy place, and let us be going. There is no
habitation here, and we have no provisions with us. How
can we live if we stay in so solitary a locality?
Ibráhím.—I beg thee, dear brother, let me alone, and
leave me altogether to my own misery. The dust of death
has already settled on me, on account of the many thorns
with which I am pricked. My feet are become inactive
through the same cause.
Muhammad.-Every thorn that has punctured thy feet
has pierced my heart, as it were, with a dagger. Come,
dear brother, sit in my lap, that I may take out the
thorns that have injured thy feet in such a cruel manner.
Oh! we are much fatigued with the journey! Come,
brother, let me carry thee on my shoulders.
The Patrol, meeting the children.-O two poor children,
who are you, and what are you doing in this solitary place?
I see you crying and weeping; would you tell me the
reason of your sadness?
⠀⠀ The Children.—O young man, we are strangers in this
country. We are sore oppressed by the inhabitants of
Kúfah,* of whom we are complaining. We are the two
orphans of poor Muslim, who was lately beheaded. This
is the chief cause of our misfortune, and this is why we are
wandering in this sad plight.
The Patrol.-Thanks! that the good fortune of 'Ubaid,
the son of Ziyád, has ensnared these young sacred gazelles
in my trap so easily. It is vain to wander from country to
country in search of wealth. That is true wealth which can
be acquired without any labour whatever. I will take both
of these children to-day to the Court of the Prince, that he
may shed their blood with the edge of the sword as cruelly
as he likes.
The Children.—0 young man, we humbly beseech thee
not to take us to the Prince; and do not cause innocent
blood to be shed, for we have done no wrong; we have
* See note, p. 9.
13
196
HASAN AND HUSAIN.
committed no fault to be thus treated either by thee
or by him.
The Patrol.-God forbid that I should let you go out of
my hand! There is no other alternative for you but death!
Do not, in vain, make supplications to me, or beseech me so
hard, young children. I must now bind your hands fast
behind your backs with this chain.
The Children.-0 young man, have compassion on our
poor old mother, who is looking for our return. If thou
art determined to destroy our life, kill us here with thine
own hand.
We are terribly afraid of the Prince, O young
man! We dread the cruel Amír a great deal!
The Patrol (to the Son of Ziyád).—O Prince, I see thy
government is going to be established for ever! I see the
throne of thy dominion will be fixed eternally! These
two children, whom thou see'st so pitilessly bound with
chains before thee, are most assuredly the orphans of
Muslim, the son of 'Ákil. I caught the poor things outside
the town, and brought them bound before thee.
The Son of Ziyád.-Thanks be to God that heaven has
assisted us—that the desire of our heart has been granted
us! O patrol, take these two children to prison, and deliver
them into the hands of the gaoler. Tell him he must feed
them sparingly with bread and water, and must take care
they do not escape from the prison.
The Patrol.-O Mashkúr, thou keeper of this prison,
thou watchful guardian of the captives, thus saith the
great Prince: "Take these two children, and drag them to
prison." Take care not to be deceived by their sad looks,
and never be negligent in regard to them, for they are apt
to run away if a fitting opportunity present itself.
Muhammad.-Heaven, why hast thou put us in the gaol
of affliction? Why hast thou brought so many trials and
evils upon us poor orphans? What is the cause of this
thine enmity against us, O heaven? Why shouldst thou
without cause remove us far away from our home and
mother?

MURDER OF THE SONS OF MUSLIM.
197
Ibráhím.-O heaven, wherefore hast thou made us cap-
tive and prisoners in Kúfah? Why didst thou separate us
from our companions and friends? We two nightingales
had a nest of security in Hijáz our native land; why
shouldst thou take us far away from our abode ?
Muhammad.-Dear brother, I feel extremely sad in this
prison; there is no one but God to have compassion on us
poor things. Come, dear brother, let us arrange some
plans for our deliverance from this dungeon.
Ibráhím.-Dear brother, listen to me attentively for a
minute. Why should we be kept in this prison, like nightin-
gales in a cage? If thou thinkest it proper, let us acquaint
the gaoler with our sacred lineage as quietly as possible.
Muhammad.-Come near, O gaoler, for God's sake! I
have a few short questions to ask thee. Dost thou know
Muhammad, the elect of God? Art thou acquainted with
his cousin, Haidar* the warrior? Let me know if thou
recognisest their superiority, or acknowledgest their pre-
eminence.
Mashkúr, the gaoler.-I know well who Muhammad the
elect of God is. I know also his cousin Haidar, the cham-
pion of faith. Their esteem is very great in the sight of
God. One of them is the intercessor for us in the Day of
Judgment.
Muhammad.-Dost thou know who we two children are,
and why we are put in this prison? We are the two sons of
Muslim the helpless; we are the captive prisoners of a
cruel, unbelieving people. How can it be lawful that we
should be so cruelly treated-not even bread and water
being ever allowed us by thee?
Mashkúr.-May I be offered for you, O two miserable
astonished ones! May I be made a ransom for your souls,
ye perplexed little things! I am one of the least attendants
of your threshold; one of the friends and loving followers
of your holy family.
* See note, p. 39.
198
HASAN AND HUSAIN.
.
Muhammad.-Do not afflict thy soul, poor man, so sadly.
The holy spirit of the Prophet is well pleased with thee
now. Instead of the molestations we have received at thy
hand, be pleased to set us free and deliver us from this prison.
Take these heavy chains from off us; let these chased
game have their freedom to go where they like, that we
if possible, betake ourselves to our country, and be
able once more to see our poor mother.
may,
Mashkúr.-Oh! may my hands be broken for what I
have done to you, dear little things! Arise ye from your
place, young saints; would to God my two hands were cut
off when they were lifted up against you! would that my
blood were shed instead of tears!
The Children.-Seeing that thou hast been so kind as
to release us poor orphans from the heavy chains of im-
prisonment, and that thou hast shown tokens of love
and affection towards us, we pray that it may please the
Lord to receive the Prophet's intercession in thy behalf;
that it may please Him to make the arm of 'Alí, the con-
queror of the fort of Khaibar,* thy saving help!
Mashkúr.-May I be offered for you, ye two helpless
wanderers! I beg you to receive these loaves of bread and
this skin of water, for use on your road. It may be you
will require the one and be thirsty for the other, while in
the desert. And please forgive me the harsh treatment
you received from me whilst in prison.
Muhammad.-Go in peace, man. May God make thee
prosperous, just as thou, having pitied us, hast made us
free from all care!
Ibráhím.-Since thou hast delivered us from the bonds
of affliction and misery, may the gracious Lord preserve
thy family and ever deliver it from troubles !
Muhammad (to Ibráhím).-Urge forward, dear brother,
**
See note *, p. 45.
MURDER OF THE SONS OF MUSLIM.
199
let us lose no time, lest the enemy come to know of our
escape and pursue us.
Ibrahim.-Death is travelling with us all along the way;
what farther fear can we have of the enemy, dear brother?
Muhammad.-We shall die, beloved brother, most miser-
ably, having neither a mother at our head, nor a sister!
Ibráhím.-Oh! we are at a loss how to proceed on our
journey. Oh! the happiness of our bonds, and the delight
of our imprisonment!
The Gaoler (to the Prince).-O Prince, I am sorry to
report that the two miserable, wretched boys, brought to
prison lately, ran away this evening, I do not know how.
The Son of Ziyád.-O ye military men of war, let
diligent search be made for the sons of Muslim, for they
have by stealth run away from prison. Whoever of
you
shall bring them bound here in my presence will be sure to
receive from my highness good rewards for his trouble,
namely, a horse, a dress of honour, a purse of gold, all
by way of bounty and munificence.
Háris.—I am going to search them out, depending on
the good fortune of 'Ubaid the son of Ziyád, our Prince.
Let thy highness grant his servant what he deems proper.
I will destroy these two blooming sons of Muslim; if I do
not so, I will give up the religion of Islám, be it as it
may.
The Wife of Háris (to her maid.)-O maid, go quickly to
the Euphrates and fetch me some water to bathe. The
I must
time of sleep is past, it is the hour of prayer.
get up and make ablution for the service of God. I must
set my
face toward the temple of Him who is self-sufficient,
and pray to the Lord who seeth me when I rise.
The Maid, on the banks of the Euphrates, meeting Mus-
lim's sons.—O ye who shine here brilliantly as great stars,
doubtless you are brightness to every eye. You look as
splendid as the moon in beauty, but I wonder why you shed
star-like tears. You resemble the nymphs of Paradise in
You are two
handsomeness, yet strangely you mourn.
200
HASAN AND HUSAIN.
lights, or rather two great luminaries. When I saw your
shadow in the water I fancied I beheld the sun in a looking-
glass! I perceive that you belong to a noble family, but
will you declare to me your glorious pedigree?
The Children. Know thou, O happy and fortunate
maiden (if thou art one of those who adore the family of
God's Prophet), that we are two poor wanderers, two
broken-hearted creatures of Háshimite* origin, two tender
plants of the garden of Muhammad the Arabian Prophet.
We are two afflicted children, cruelly treated and handled
by time. In short, we are the orphans of Muslim the son
of 'Ákil, who was lately murdered in Kúfah. I am called
Muhammad, and my brother's name is Ibráhím.
The Maiden (returning to her mistress).-Good tidings, O
mistress, I saw the water of life in the river! I found
Enocht and Elias, like lights shining in darkness. Though
I am as dark as night, yet I can tell thee I have with me a
sun and a moon. I mean I can say where Muslim's two
sons are. Notwithstanding my black skin, thank God! I
have received a light within me that has made my mind
shine brightly. If thou, O mistress, seekest to see a
beloved friend, then come along with me.
M
The Wife of Háris.-Good news indeed; but I hardly
know what present to give thee to make thee cheerful.
There is nothing better than to make thee free, and grant
thee thy liberty.
liberty. Well, henceforth thou art free from
slavery, though I cannot forget thee for the kindness thou
hast done me in informing me about these two beloved
* Muhammad was descended from the tribe of Háshim.
+"Enoch, the great-grandfather of Noah, who had that surname from
his great knowledge, for he was favoured with no less than thirty books
of divine revelations," &c.-Sale's "Koran," chap. xix. p. 253, ed. 1734.
"They suppose Al Khedr (Elias), having found out the fountain of
life and drank thereof, became immortal, and that he had therefore this
name from his flourishing and continued youth."-Sale's "Koran," chap.
xviii. p. 245, ed. 1734.
MURDER OF THE SONS OF MUSLIM.
201
Be
objects. Come along, and lead me where they are.
my guide in this pleasant enterprise, for without thee I
cannot attain my object.
The Maiden.-Make haste, mistress; yonder is a wan-
derer. Run fast, the desire of thy heart is not far! If
thou seekest to see the two sons of Muslim, behold them
in that garden; show them motherly love and care. Behold,
here are the fatherless children!
The Lady.-May I be a ranson for you, ye light of mine
eyes, ye strangers of Kúfah! But my dear newly arrived
guests, where are you, and where is Madínah, and where
Kúfah? How far is the one from the other? Who took
you out of Madínah, poor things? Come on, however, to
this your humble servant's house, and let me have the
honour of being at your service.
Muhammad.-Dear lady, know that I am quite weary of
this life! But, alas! why should I complain, since what
is done is done by God's decree!* When, however, we set
out from Madínah, having been deprived of our relations
and friends, we came to Kúfah, and were tried there with
a hundred sort of afflictions. We had a father with us
whom they first ill-treated, and subsequently cruelly cut his
throat. After the ill-luck of our father, we mourned much
and lamented long, and then left the town for Madínah.
But with much labour and fatigue we have come here on
foot.
The Wife of Háris.-My dear Muhammad and Ibráhím,
it is better you should go to bed, for you are both tired;
and I fear also lest some one, getting to know that you are
in this house, may, through enmity, render my labour vain,
and the tree of prospect fruitless.
After the children have retired, Háris enters, and says to
his wife.-Alas! the trouble and fatigue I have undergone
* "The sixth great point of faith which the Mohammedans are taught
by the Koran to believe, is God's absolute decree and predestination both
of good and evil."-Sale's "Koran," Prel. Disc., sec. iv. p. 103, ed. 1734.
202
HASAN AND HUSAIN.
in searching for the children of Muslim! But all in vain,
for I could not find them, I could not chase out the two
sacred gazelles. Woman, make haste and prepare me a
morsel of meal, for I am very hungry. My strength is
altogether exhausted; but I should like first to have a
nap.
The Wife of Háris.-Ill-luck is manifest in thy wicked
countenance! Here is food for thee, take it; may it be
poison of asps within thee!
Muhammad (addressing Ibrahim in their bedroom).—
Dear brother, I saw our father in my dreams.
I beheld a
splendid sun in my bed! But my dream has made my
heart to palpitate within me. Surely we shall both die or
suffer martyrdom to-day.
lbráhím.-Tell me, dear brother, what thy dream was
which made thee suddenly start from sleep. Tell me, I
getting anxious about the matter.
Muhammad.-Brother, as soon as I slept I saw the lord
of men and demons, the mediator of the Day of Judgment,
the glorious grandfather of Hasan and Husain, namely, the
Prophet Muhammad, who, turning to my father, said,
"Muslim, why hast thou left thy poor orphans behind
when thou camest to me?" He answered that angelic
being, saying, "Behold, they are just behind me; this
very minute my two children are about to come!"
Ibráhím.—Dearly beloved brother, I swear by the elect
lord himself that I saw the same thing in my dream a
moment before I awoke! I am certain both of us will be
killed, and registered in the book of the martyrs. Seeing
our mother will not be present the hour we die, to mourn
for us, dear brother, let us weep for ourselves. Begin thou
to think of our poor mother, and let me call to mind our
father; groan thou, and I will scatter dust on my head to
signify our trouble.
The Two Children.-Come, it is time to bid adieu to one
another! We have no mother in this place, and our father
is gone from us! We are strangers, we are miserably
MURDER OF THE SONS OF MUSLIM.
203
despised by all! we have lost our father and have none
to take care of us, none to sympathise with us, none to
pity us!
Háris.-I hear plenty of noise in this house; some
persons appear to be singing sad songs to one another. Is
there a melancholy singing bird imprisoned in this cage-
like house? I perceive from the mournful voice that some
orphan boys are crying. Doubtless there are some father-
less children somewhere in this abode; for wherever I
listen I hear lamentations and weepings. Listen atten-
tively, you will hear the same sad tone of the sufferers
that I do.
The Wife of Háris.-Sleep, man, there is no wailing in
this house at all. This noise may be from the habitation
of some neighbours. Never must thou be found trouble-
some or offensive to any friend. What hast thou to do with
the people, whether they cry or not?
The Children.-To-night is the evening that precedes the
day of our destruction. May the nine spheres pour down
blood for this sad event! O thou gentle zephyr, blow on
the side where we are, and passing hence to the holy monu-
ment of the Prophet, or to Madínah, salute our dear
mother in our name, and deliver to her the message of our
love!
Háris (surprising the children).-O ye wing-tied night-
ingales, whose delight of the soul are you? How did you
get yourselves into this place? And whose beloved ones
are you? At this midnight am I dreaming of a sun, of a
moon, or of both? Tell me plainly of whose family are
you?
The Children. Know thou, O inquirer, that we are two
strangers who have here no protector. We are the two
miserably afflicted sons of Muslim. We were removed
accidentally from Madínah, our native town, and came to
Kúfah, where we were delivered to a cruel party, by whom
we have been sadly ill-treated.
Háris (beating the children).—The object of my heart is
204
HASAN AND HUSAIN.
at home, and I wander in search of it here and there! The
beloved of my soul is before my face, and I look for her in
different directions! The heart, for years, used to demand
of us the mysterious cup of Jamshíd ;* strange to say, it
is the very thing that itself possessed.
Ibráhím.-O Háris, fear God, and blush with shame
before 'Alí His chosen! remember the torments of the Day
of Judgment, and dread the mournful complaint of the
best amongst woment before the Lord. Please leave us.
Háris.-I never blush before God, nor do I fear 'Alí His
lion. I neither care for the curses of the Prophet, nor
have I the least dread of Zahraht his daughter, styled by
you the best amongst women. I will kill you now imme-
diately without any feeling of compassion. I do not mind
the darkness of the grave, nor the terrible punishment of
the Day of Judgment.
The Wife of Háris.-O Háris, leave these poor op-
pressed things alone, for they are destitute strangers,
scarred in their hearts. None, beside thee, ever ill-treated
a guest! There is a Day of Resurrection; there is an
account for actions done by man; there is a respon-
sibility.
Háris.-Get thee hence, wife; I must kill this sacred
game maliciously. I cannot voluntarily lose the prize of
gold and silver. I will kill both of them at once, for I am
obstinately set against them. I have no compassion, no
humanity, no feeling of kindness.
Muhammad.-Nay, good man, appease thine anger, stop
thy wrath, and humble thy pride. Have mercy on our
destitute state, for we are poor orphans, and in exile!
Consent not that our innocent blood be shed.
If thy
design is to get money, or to be rich in perishable things,
* "Jamshíd is said to have possessed a cup in which were depicted
future events. -Wollaston's Translation of the "Anwár-i-Suhailí,"
p. 83, ed. 1877.
† See note, p. 42.
See note, p. 22.
MURDER OF THE SONS OF MUSLIM.
205
why, thou needst not add grief to our grief. Thou mayest
shave our dear curls at once, and put rings of serfdom in
our ears, and then pass us for slaves in the market for sale.
I am sure thou canst be enriched by our price.
Háris. I am not abashed before your grandfather in
killing you, nor have I any feeling of mercy in my heart.
My soul is harder than stone, and not in the least degree
soft. I know
I know my abode will be in the bottomless pit.
Muhammad (to Háris' wife).—We poor sorrowful desti-
tute creatures have but one request to make; we hope thou
wilt be kind enough to listen, and grant our request. When
we shall have been killed, take thou our two blood-stained
shirts, and send them to our poor mother in Madínah. Let
her know that we have been cruelly slain, and are no longer
in the enjoyment of life, and that these are the best memo-
rials we could send her.
Ibráhím.-Another favour is this-after we have rolled
in our blood, thou shouldst kindly inform Shári', our
guardian in Kúfah, of what has happened, that he may
come mournfully here, take the bodies, wash them most
carefully with tears, and after he has prayed over them
ceremoniously bury them in some spot.
Háris.-Away with your nonsensical bequests and un-
necessary wailings! Make yourselves ready for slaughter!
I shall sever the heads of both with this my glittering sword,
and throw the dead bodies in the river.
Ibráhím.-Come here, thou unbelieving tyrant; sever
first my head from the body, and show thy excessive
malice and hatred, for I cannot bear to see my elder brother
killed before mine eyes.
Muhammad.-Nay, dear brother, let him first kill me;
peradventure, after he has slain me, his anger will be
appeased, and so he may give up the intention of spilling
thy blood. Come, thou knave, make first a martyr of me,
for I cannot bear to see my younger brother killed before
mine eyes.
-0
After his brother is killed, Ibráhím mournfully says :—0
206
HASAN AND HUSAIN.
brother Muhammad, may I be offered for thee! may I be
sacrificed for thy love and faith! may I be an oblation for
thy curling locks, and a sacrifice for thy tearful eyes! O
brother, how can I see thee killed and myself live? How
can I see thee rolling in thine own blood?
207
SCENE XII.
THE DEPARTURE OF HUSAIN FROM MADINAH, ON HIS WAY
TO KUFAH.
HUSAIN, the son of 'Alí, deeming himself in danger at Makkah, with-
drew to Madínah; he steadily "refused to take the oath of alle-
giance to Yezid. A messenger was sent to him from Koufa,
entreating him to come to that city. The whole population, he was
assured, were eager to espouse his cause, and pronounce the deposi-
tion of the Bani Ommaya. At first Hosain was distrustful of these
advances, but such a number of invitations kept pouring in,
with long lists of the chief men of the city, all of whom had taken
a solemn oath to die in his defence, that he ultimately resolved to
make the venture. His friends vainly counselled him not to do so.
They urged that if the people of Koufa were so bitter against Yezid
as they affirmed themselves to be, they could revolt without him
being actually in their midst. When Hosain turned a deaf ear to
these solicitations, they entreated him at least to go alone. But here
also they failed. Hosain started (September A.D. 680) on his perilous
expedition, accompanied by all his wives, his brothers, and his
children, and escorted by forty horsemen and one hundred foot
soldiers."-Osborne's "Islam under the Arabs," p. 123, ed. 1876.
Husain.-Troops of gloom have made a sudden invasion
on the heart, the capital of the human soul; they have
plundered all her property-patience, resolution, and forti-
tude-and laid waste her fortifications. Fate has become a
guide to the commander of the caravan of faith, and Doom
is crying out ever and anon, "Bind up your litters, and
208
HASAN AND HUSAIN.
start."
We must one day set out, my soul, from this
transitory abode, and travel onwards to our eternal home.
Zainab.—Muharram* has come; this is the period when
Moroseness encamps in the front of the heart, when the
armies of Grief get their barracks appointed for them,
when the Vintner of Time fills his cup to the brim with
the wine of anguish and sorrow, and the tale of Karbalá
becomes the talk of every entertainment. Abandon thy
tyranny, O heaven! Hast thou no fear of the Living
Judge? for with God all impossibilities are possible.
Husain.-O memorial of Fátimah, O my beloved sister!
O my miserable and oppressed Zainab! it is time to prove
thy sisterhood. Come, then, faithfully, like a dear soul, to
Husain, thy brother. For the olefactory organ of my soul
ever detects in thee the fragrant perfume of Fátimah, my
mother, for thou art indeed like her.
Zainab.-0 thou by whose name the exalted throne of
God has received its glorious height, and the dust of whose
court is a crown of honour for the head of Gabriel† the
faithful spirit! Husain, dear brother, may thy sister Zainab
never live to see thee sad in heart owing to the outrages of
Time! Why is thy mind in the same condition as Zainab's
dishevelled hair? why do red corals drop pearls on the
surface of the jasmine flowers? why dost thou weep? O
light of my sight! thy presence is indeed to me the
source of all my future happiness, since my grandfather,
father, and mother's death.
The Imám.-Dear sister, I am
account of the vexations of Time.
my
sore vexed in mind on
How can I escape with
life from the malevolent designs of seditious men? If
I remain at home in Madínah I am not secure from the
mischief of the enemy, for they seem to be in ambush
everywhere to take my life. The family of Abú Sufiyán‡
* See note, p. 74.
† See note, p. 15.
‡ Abú Sufiyán was a leader of the Kuraish, and for many years one
of Muhammad's bitterest opponents; but after the capture of Makkah
THE DEPARTURE OF HUSAIN FROM MADINAH.
209
think if I continue to remain here that I shall create
disturbance in the affairs of Yazíd's* government. Lest
I should become a ruling khalíf myself, they are distressing
me on all sides, making life bitter to me.
Zainab.-May sorrowful Zainab die rather than see her
dear Husain so distressed and oppressed with calamities
and misfortunes! He has retired into a corner, he has
withdrawn from the world, having washed his hand from
the khalifat, or government, and no longer covets a
throne; still they do not let him alone at Madínah, nor at
Makkah. Where or to what country shall this miserable
brother of mine go, then? poor thing!
Husain.-Cry not, dear sister, now; the time of thy
wailing is not yet come! the hour of thy lamentation and
weeping will soon be at hand! The land of Karbalá is
made only for cries of grief; have patience now, and sob
not till the hour shall have fully come. That time is
fit for mourning and bewailing, when one shall smell (as
it were) the odour of roasting from the livers of those
burning with thirst!
Zainab.-Alas! dear brother, as soon as thou didst
mention the name of Karbalá, thou didst bring on me
worlds of affliction and grief. The mere name of Karbalá
kindles a flame in my soul, which causes so many tears as
to immerse me in the sea of annihilation! Is Karbalá a
mine of sorrow and moroseness, a source for pains and
anguish of heart, that its very mention has brought abun-
dance of grief to my mind?
Husain.-Zainab, poor broken-hearted sister, the bright-
ness of my tearful eyes! thou hast not yet seen Karbalá,
by the Prophet, the chief in question, and others of the tribe," who
had till then been inveterate enemies to the Moslems, embraced the same
faith, and became their friends and brethren."-Sale's "Koran," chap. lx.
p. 447, ed. 1734.
* See note ‡, p. 17.
14
210
HASAN AND HUSAIN.
thou art still resting peaceably at home; the groans of the
thirsty have not yet reached thine ears, to make thee quite
unconscious. Why shouldst thou have an awe of this
name Karbalá? why shouldst thou, O sister, be thus
beforehand acquainted with grief?
Zainab.-Well, brother, what does Karbalá mean, where
I must suffer so much trouble? I do not suppose any
such thing will happen to me as long as I am under
thine auspicious protection. Who dares, when one has
a dear brother like thee, do me, or any of us, the least
harm?
Husain. I will tell thee a story. I will explain to
thee the misfortunes of the plain of Karbalá. This
Husain, whom thou canst not see sad or sullen, him
shall the wicked Shimar slay, and sever his head from
his body with a dagger from behind. They shall pierce
through the throat of my infant child 'Alí Asghar
with a sharp arrow. They shall behead 'Ali Akbar
with their cruel sword. O poor sorrowful Zainab, they
shall also cut off the hands of 'Abbás my standard-
bearer. My Kásim shall be maliciously put to death by
them, and heaven shall change his mirth into mourning.
In all this I recommend to thee, dear sister, submission
and resignation, for God indeed loveth the patient and
humble.
Zainab.-Ah! dear brother, may the soul of me, the
afflicted, be a sacrifice for thee! do not call such a place
Karbalá, but a place of slaughter for the family of God's
Prophet! Why should the tree of Kásim's stature be
felled to the ground with the axe of injustice? Why should
'Alí Akbar, the youth, roll in his own blood? For what
crime on his part ought the two hands of 'Abbás to be
cut off? What has the infant Asghar done that his
poor throat should be pierced through with a malicious
arrow?
Husain.-The helpless people of the Prophet of God
have no rock of salvation to fly to for a refuge except
THE DEPARTURE OF HUSAIN FROM MADINAH.
211
Husain. They have no advocate with God on the Day of
Judgment except Husain. The way of salvation is shut up
against them on account of their manifold sins; and,
except Husain, none can make a proper atonement or pro-
pitiation for transgression. Who could save the people of
God from the wrath to come, seeing the empire of Faith has
no other king but Husain ?
Zainab.-How many troubles did my grandfather suffer
for the sake of his elect people! How many pains did my
father endure for the sake of the same! My poor mother
was hurt and injured by a cursed wretch, which caused me
thereupon to rend my garments. Behold my elder brother
Hasan, how he gave his life for the salvation of this people!
how he tasted mortal poison at last! Thou also, O light
of mine eyes, art going to deliver thy precious soul to
death, by the cruel instrumentality of the wicked Yazíd
for the sake of this same people!
Husain.-How blessed the moment when I shall joyfully
see the dawn of the day of my murder appearing in the
eastern horizon ! Oh! how blessed the morn, O poor
sister, when I shall behold myself surrounded on all sides.
by the army of Yazíd in the plain of Karbalá! For a
long time I have been anxiously waiting for that day;
aye, for months, for years, yea, for a great space of
time!
Zainab.-I, the sorrowful one, have also consented to
see Karbalá, and to be in bonds of affliction and trials
for the sake of the sinners of our people. I agree
that after thy death my lodging at night shall be the
ruinous places in Syria, and that I shall walk bare-footed
and bare-headed in the streets of Damascus by day!
Since all our sufferings tend to the happiness of our sinful
people, I submit to ride, with uncovered head, on the back
of a she-camel!
Husain.-Know, O my sorrowful sister, that I am greatly
distressed to-day on account of my sad disappointments!
Dear sister, after the decease of my brother Hasan it is
14 *
212
HASAN AND HUSAIN.
very hard, even a shame, that I should live. Try, kind
sister, to alleviate my pains somehow, for I am every
minute at war with my ill-luck.
Zainab. If thou intendest, dear brother, to have thy
sorrows mitigated, to have thy bud-like heart open, walk
out for some minutes to the holy sepulchre of the Prophet,
and complain to him of the cruelties of the people, and of
the maltreatment of these thine enemies.
Husain (addressing the sepulchre).-Peace, O sorrowful
grandfather of Husain! O brightness of his bleeding
eyes !
Peace, thou Moses* of the Sinai of faith! Peace, O
curer of every spiritual malady! O beloved of the glorious
Lord! thou in form the express image of His person! O
thou to whom every secret is revealed, thou precious pearl
of the sea of God's nearness, I have immeasurable grief
in my heart. Order a cure for it, thou sorrow-recognising
physician.
A Voice from the sepulchre.-O thou who art immersed in
troubles, thou stranger in thine own country, thou general
of the field of Karbalá, thou pilgrim to God, and the light
of God, if thou wishest to be delivered from these bonds
endeavour to get thee soon to Karbalá.
Husain.-Oh! what good tidings! this is the very object
of
my heart! this is what thy Husain wisheth. The pre-
cious gem of the intercession for sinners is worthy to be
purchased with the blood of thy Husain, dear grandfather!
Life is a trifling thing to be offered up for one's beloved;
soul and body have no great value in this market.
The Prophet (from the sepulchre).-Thou light of mine
eyes! the time approacheth that thou shalt go to Kar-
balá. The time of thy drinking the honey of martyrdom
is close at hand. A little more, and thou shalt pitch thy
* "God said unto him: 'O Moses, I have chosen thee above all men,
by honouring thee with my commissions, and by my speaking unto thee,"
&c. &c.-Sale's "Koran," chap. vii. p. 132, ed. 1734.
THE DEPARTURE OF HUSAIN FROM MADINAH.
213
tents in the plain of tribulation; thou shalt listen to the
mournful voice of those parched with thirst; and thou
shalt clothe Akbar, the young cypress* of the Prophet's
garden, with a shrouding dress, and offer him to the most
beloved as a token of affection. When the dagger of
Shimart shall reach thy throat, oh, take care not to forget
to pray for thy poor grandfather's sinful people.
Husain.-Oh! how can I, at such a time as that, forget
thy people, since I am going to offer myself voluntarily
for their sakes? Yea, however great may be the severity
of the trial, I will undergo all most readily if I can but
win the great object of intercession for transgressors.
Seeing it is the will of the friend that I should obey his
voice, I shall most willingly offer my very life to please
him.
The Prophet. Since thou hast wholly prepared thy heart
for the undertaking, without any other motive but to do
God's holy will; since thou hast taken away the heavy
burden of grief that I had on my heart on account of man-
kind, namely, the great concern I have for their salvation,
go in peace! May God help thee and assist thee, O light
of mine eyes! I know thou hast been longing in thy heart
for this office for many years.
Husain (returning).-God be praised! I succeeded in my
object. The news of Karbalá has removed all sorrow from
my mind. I have found behind this veil what my heart
has sought after for years. Now I am made free. I have
washed my hands of life. I have girded myself to do
the will of God.
A Messenger from Kúfah,‡ entering Madinah.-O ye daily
visitors of the enlightened sepulchre of the Prophet! O ye
attendants at the threshold of the just one! be pleased to
direct me to that palace, the porchway of which is swept
* See note, p. 10.
† See note, p. 43.
See note, p. 9.
214
HASAN AND HUSAIN.
daily with the wings of Gabriel. I have come from Kúfah,
intending to have the honour of kissing Husain's feet, and
have brought him letters from Muslim, his cousin.
The People of Madinah.-Know thou, O blessed-faced
messenger, that yonder house belongeth to Husain, the
illustrious offspring of the Prophet.
The Messenger (to Husain).-Peace be on thee, thou
burning candle before the face of the Prophet, thou great
founder of the temple of Islám, and cynosure of faith! I
have just arrived from Kúfah, thou advocate of sinners,
to kiss the dust of this heaven-like threshold. I have a
letter from poor Muslim addressed to the dust of thy holy
feet, O most excellent king of all creatures, and several
others written by the chiefs of Arabs in that country to
thy holiness, O Imám of the age!
Husain.-O newly-arrived messenger of the destitute
ones! on thee be peace! Come near, for I smell the scent
of separation from thee. Thy very countenance testifies to
vagrancy and houselessness, and the blackness of thy hair
points out gloominess and dejection. Give me the letter of
my exiled cousin; let me see how he complains of his mis-
fortunes. Deliver to me also the writings of the irreligious
inhabitants of Kúfah, severally and respectively, O good
messenger.
The Messenger (delivering the letters).-O royal personage,
to whose enlightened mind every secret is manifest! know
first of all, this letter is from Habíb the son of Muzabar;
this other is from Shís the son of Raba', the unlucky
wretch; this unhappy letter is from Shimar the accursed,
from the address of which one can smell the scent of blood;
this writing, again, is from the impious Ibn Sa'd ;* and this
one from Barkar the son of Hasín. O intercessor at the
Last Day! the remaining letters are from thy sincere
* Ibn Sa'd or 'Umar was the leader of the attack on Husain at
Karbalá.
THE DEPARTURE OF HUSAIN FROM MADINAH.
215
friends, who are all anxiously waiting for thy auspicious
arrival at Kúfah.
Husain.-O God, thou art well aware that I have
no other alternative but that of going to Karbalá in
a most miserable manner. Tell me, O messenger, in
particular, how fares Muslim amongst the inhabitants of
Kúfah.
The Messenger.-May I be a sacrifice for thee, O chief!
when Muslim came to Kúfah, the people of the city made
the dust of his feet a crown for their head, so glad were
they to receive him. He entered the great Mosque and sat
on the pulpit to declare to the people his credentials, and
all the inhabitants of the town extended to him the hand
of loyalty. Now they are humbly entreating thy heaven-
resembling majesty to honour them with thine august pre-
sence and direct the matter.
Husain.-Alas! thou didst make me, O heaven, to
wander away from my home and country! thou didst at
last remove me as a nightingale from the flower-garden!
I fear, O cup-bearer of the age, thou wilt cause me to taste
the same drink, at length, which thou didst previously pour
down my brother Hasan's throat.
The Messenger.O solar orb of the sphere of the Imámat!
O sky of liberality and sea of generosity! why art thou
disinclined towards the people of Kúfah? why dost thou
suspect their sincere assurances of allegiance? The expanse
of the city is, throughout, full of beautiful tulips; her
lilies are scarred for thine absence! Have the goodness to
honour the place with thy gracious presence, and to remain
joyously in that abode of delight.
66
Husain.-O 'Alí Akbar, thou light of my heart and
eyes! go and call me the fugitives and wanderers. Say,
Husain, the king of faith, orders you to assemble all in the
Mosque, for there have come letters of much importance
from Muslim, and he intends to have them read on the top of
the pulpit, that all you his friends may know the contents
of the same."
216
HASAN AND HUSAIN.
'Ali Akbar. O ye assembly of friends and helpers, be it
known unto you that there have come letters from Muslim
to my father. Gather ye all from all quarters to the
Mosque, according to the order of the chief of religion,
the king of the two worlds, to hear there the impor-
tant contents of these letters when read on the top of
the pulpit.
Husain (to 'Abbás, his brother).—Get thee, dear brother,
on the top of this pulpit, and explain to the assembly the
import of Muslim's letter. Declare to the multitude of
hearers the whole of what he states about himself.
'Abbás (in the pulpit, reading the letter)." A humble
letter from Muslim to the king of all nations, the moon of
'Irák-'Arabí, the monarch of 'Irák-Ajamí, namely, Husain."
After the ceremonies of sincere service, and the conclusion
of heart-felt prayers for success in respect to the Imám, he
goes on, saying, "O solar orb of the sphere of faith,
although the country of Kúfah is a tulip-field, yet without
the rose of thy face all are but thorns in my eyes. The
blow of thy separation has rendered me disabled, and the
fire of thine absence has set my weary soul in flames.
Come quickly to Kúfah, for all the people of the country
earnestly desire to see thee, O most excellent Imám! Have
the condescension, O sphere of generosity, to move hither-
ward, as soon as possible, that thou mayest afford direction
in the paths of virtue to a people who are cheerfully ex-
pecting thy blessed arrival."
Husain (to 'Abbás).-O thou by whose sword houses of
enmity have turned into ruins, thou whose awfulness has
made heaven's back to tremble, read out also the letters
written to me by the perfidious citizens of Kúfah, the
obstinate hewers of the tender plants of the garden of
"Yaman."*
* i.e. The family of Muhammad.
THE DEPARTURE OF HUSAIN FROM MADINAH.
217
'Abbás.-The Arab chiefs most humbly petition the
dust of thy sacred feet, O prince of genuine genealogy,
saying, "The land of Karbalá from end to end is a
beautiful rose-garden; the carpet of tulips and lilies is
manifest and spread everywhere. The Euphrates is as
restless as quicksilver, anxious to meet thee, and the land
of Karbalá has worn out its eyes in looking out for
thy coming. Come, come, all of us require an Imám;
both high and low are, with their souls, desirous of re-
ceiving thee. If thou wilt refuse to come to Kúfah, we
shall make bitter complaints of thee to Muhammad the
Prophet of God."
Husain (ascending the pulpit).-I fly for refuge to God
from Satan the reprobate. In the name of God, the
gracious, the merciful:-Oh, my lovers at home; ye holy
pilgrims of the way of faith; my sorrow-sharing, trouble-
accompanied friends, to-day I am going to leave the country
of Hijáz for 'Irák, or Mesopotamia, to be a guide or
director in religious affairs to the inhabitants of Kúfah.
Since we cannot hope to return from this journey of ours,
if any of you, therefore, at any time have been offended by
Husain's conduct toward's him, I beg him, seeing it is a
time of everlasting separation, to pardon the faults of this
poor exile!
The Inhabitants of Madinah.-May all the inhabitants of
Madínah be a ransom for thy soul! Come, let us revolve
around thee, O high priest of all mankind! Tell us how to
act after thy lamented departure; and what else can we
do but rend the garments of our patience?
Husain (returning home, and addressing Zainab).—0
thou who art concealed behind the veil of modesty!
thou sounding bell of the caravan of the plain of Kar-
balá! come, for the time of desolation has commenced;
make, at once, preparations for this dreadful journey.
The period has arrived, dear Zainab, that thou shouldst
leave home for ever, to dwell in the solitary wilds of
Karbalá.
218
HASAN AND HUSAIN.
Zainab.-Alas! the promised time of the Apostle of God
has come! the period of Husain's flight to Karbalá draws
near! Alas! woe to me! I am going to wander away from
Madínah! I am going to be a captive in the solitary
desert! Oh! dear brother, make no mention of travel-
ling before me, for my melancholy heart gets terribly dis-
quieted by this word.
Husain.-Poor sister, what can Husain do, seeing he is
under a great responsibility? I am, dear sister, obliged to
go away from Madínah, otherwise how would I leave the
holy monument of God's chosen Prophet? But I cannot
help it now! go I must. There is a mystery not yet dis-
closed in regard to this journey. Take with thee, sister,
funeral garments* and aromatic spices, since such things
are the chief provisions for this road.
Zainab.-Oh! name not funeral garments before this sad
woman; make no mention of travelling or separation from
home. Utter not the name of shrouds, or I will dress
myself in them! Make not this afflicted woman devoid of
endurance and patience. In the presence of a nightingale
whose rose-garden has been visited by withering days,
make no mention of the autumn season, nor name any
meadow.
Husain.-Wail not, O honey-lipped sister; go and call
me my brother 'Abbás. Fetch me also the coat of mail
belonging to my father 'Alí, and the standard of Muham-
mad the universal Prophet, which things alone are left us
as memorials in this world. For to-day I intend to give to
'Abbás, with my own hand, the office of a standard-bearer.
Fetch me also weapons of war, and put them on 'Alí Akbar
my son, the brightness of mine eyes!
Zainab.—Gather yourselves together, all ye multitudes
of men, and congratulate 'Abbás on his new appointment,
for to-day the uncle of Sukainaht is about to receive the
* See note, p. 27.
+ A daughter of Husain.
THE DEPARTURE OF HUSAIN FROM MADINAH.
219
standard-bearer's* office from Husain the King of Madínah.
To-day my 'Abbás is the commander of the army of Islám.
Husain (to 'Abbás).-Dear brother, light of the eye of
the noblest of men, thou blossom of the meadow of 'Alí
the chosen of God! O 'Abbás, hold this standard from me,
and be thou my helper in the time of adversity; be thou
the standard-bearer of my army in this present enterprise.
'Abbás.-May I be a ransom for thee! I am obliged to
thee for the great favour conferred on me; most willingly
will I serve thee at all times. Think not 'Abbás is a faith-
less servant, or that he will ever leave thee alone in this
journey. I do not consider myself thy brother, but the
dust of thy feet; a slave of thine, having the ring of slavery
in his ears.
Husain.-Come to me, thou light of thy father's eyes;
fasten to thy waist the sword of Haidart the warrior;
place the shield between thy shoulders, dear 'Alí Akbar,
and put on all the armour of war, thou brightness of my
tearful eyes!
'Ali Akbar.-I am the least servant of thy gate, O eternal
king! May I be offered to the dust of thy feet, thou
beloved of Muhammad! I wear the armour of war accord-
ing to thine imperial command. May Akbar be a sacrifice
for thee!
Husain (to Kásim, his nephew).-Come to me my poor
disappointed Kásim; come, for thy sudden separation shall
make my
smoke ascend; come, let me put on thee the
armour of thy excellent father, for I well remember the
command of my highly-beloved brother.
Kásim.-I am ever thankful to thee for the favours
bestowed on me; I continually rejoice in thy loving kind-
ness.
Till the end of time I shall subscribe my name as
thy slave. By the dust of thy feet do I swear that I con-
* The office of the standard-bearer was highly prized at the time of
Muhammad and his successors.
† See note, p. 39.
220
HASAN AND HUSAIN.
sider myself a slave of thine bought with money; the
collar of servitude I always wear about my neck.
Husain. Go thou, dear Sukainah, to thy matchless sister
Fátimah the younger; tell her thy father has resolved on
a journey, and that I wish to see her before I leave. Bring
that poor suffering child here to me that I may see her
pretty face once more.
Sukainah (addressing Fátimah).-Come with me, dear
ailing, feverish sister, for thy father has made preparations
to go to Karbalá; all the relations are busy about starting;
it is not time, my dear, to sit still. Come, sister, it being
the last hour, lose no opportunity of seeing thy father and
receiving his well-wishing adieu.
Fátimah.—Oh, speak not a word as to journeying, lest
I should travel away from the world, lest I perish owing to
this painful news! Hold, sister, the arm of this afflicted
one, that I may pass somehow to my new travelling sun, and
seeing once more the luminous face of my father, may be
inspired with hope, and may enlighten my tearful eyes
with the light of his countenance. I am certain I shall
carry with me to the grave the desire of seeing him again;
then let me have a full sight of him in this last moment.
Sukainah.-Look upon us, O spheres! we are companion-
less; we two nightingales belong to one and the same rose-
garden! Both of us are bound with chains of separation,
and our hearts are sorrowful owing to heaven's cruelty.
Fátimah the Younger (addressing Husain).-O father!
why dost thou not inquire after the state of thy poor
sufferers? why dost thou not ask about the disturbed mind
of thy miserable prisoners? what has happened that thou
hast put me out of mind altogether, that thou never
inquirest concerning the soul-burning pain of thy dis-
tressed children? Thou takest all thy family with thee
in this journey except me; thou makest no inquiry after,
thou dost not care for, those seized with fever! Why
shouldst thou bind me fast with chains of separation, with-
out ever asking the patient what she mentally suffers?
THE DEPARTURE OF HUSAIN FROM MADINAH.
221
Husain.-O thou who hast waned into a crescent, owing
to the effects of continually suffering from fever, thou that
hast become as slender as a thread, thou art fatigued with
illness, thou art enfeebled by fever; no strength, no spirit,
is left thee, poor thing! To take thee with us on such a
journey is otherwise than proper; remain thou quietly and
cheerfully at home.
Fátimah.-Oh! thou hast set my feverish body in flames,
dear father, with this thy saying. Why dost thou bind me
with the chains of separation? Consider me as one of the
maidens of thy family, if I cannot have the honour of being
called thy daughter.
The Imám.-Thou poor, feverish, patient child, who suf-
ferest grievously from the absence and separation of thy
dear father! Lament not, thou prisoner of sorrow, the
evening of thy longing desire shall ere long break forth
into morning. As soon as I arrive at the plain of Karbalá
I will send thy brother Akbar to fetch thee there to myself.
Be not sorry any more, thou light of my tearful eyes!
Fátimah.—Dear father, if I die at home of grief, who
will wrap this destitute creature in winding-sheets? who
will mourn and lament for me? or rend his garments to
signify sorrow? I know, dear father, I shall die, with tear-
ful eyes, as a stranger in mine own country.
Husain.―Though in thy desolation thou expectest help
from me alone, yet remember what I say: God's tender
mercy is greater than that of any loving father's. Thou
canst not appreciate the high value of affliction in the sight
of God. Be sure, dear child, the sigh of the desolate has
a wonderful effect. Go thou and wish all thy loving rela-
tions and friends a happy journey, for this is the time of
our departure, this is the hour of starting.
Fátimah (addressing the family).-Dear ones, you must
at last leave me, as the light has departed from mine eyes !
You travel on, and my lamentation will follow after! I
beseech you severally to take particular care, in this your
journey, of my dear sympathising soul, that is, my father.
222
HASAN AND HUSAIN.
I beg you all never to neglect your kind duties to
Husain.
Husain.—Come, 'Abbás, dear brother, thou equal of my
soul! get thee on horseback like a prince royal. Have the
things for our way to Kúfah quite ready, and prepare
necessaries for the road for the family. Set a golden litter
for Zainab, and place Kulsúm on a camel, O solar orb of
the height of certainty! Let the caravan of the destitute
ones all mount and set out at once for Kúfah. Start, all of
you, tearful as you are, on the first opportunity to the
graveyard of Bakía',* outside of Madínah.
'Abbás.—Be it known unto you, ye relations, friends,
companions, and camel-drivers, Husain, the Imám of the
time, has ordered you to lade your camels.
And ye
family, or household of Muhammad, ride out all of you to
Bakía'.
Fátimah.-O camel-driver, do not bind up thy litters
to-day; suffer me not to have a heavy weight on my
mind!
Sukainah.-Come, sister, let me wish thee adieu!
Heaven seems to be maliciously striving with us!
Fátimah.-Come, dear sister, it is the day of separation;
let me kiss thine eyes, I may not see thee again!
Sukainah.-Come, sister, let me kiss thy hands and feet,
and wish thee farewell.
Fátimah.—God be with thee, Sukainah, dear sister; you
are gone, and Madínah is ruined!
Zainab and Kulsúm.-If we were unkind, no matter, we
are now gone; if we were a heavy burden to you, we are
no longer present. Remain ye in your own houses; we,
being homeless, must go from here.
The People of Madinah.-Without you it will not be
pleasant at all; without you the candle of faith cannot
have its usual brightness. You are going away, and how
* See note, p. 169.
THE DEPARTURE OF HUSAIN FROM MADINAH.
223
difficult it is for us sorrowful creatures to live without
you!
Zainab and Kulsúm.-Dear ones, pardon the offence
Zainab and Kulsúm may have given you during their stay
here. Be kind enough to overlook all their faults. O
relations and friends, if we have at any time wronged you
or injured you, we humbly beg your pardon.
The People of Madinah.-You were our best friends,
but, alas! you are going! You were our soul and spirit,
but, alas! you are leaving us! God forbid you should
have done us any wrong; you were kinder to us than our
true mothers, but, alas! you have departed!
224.
HASAN AND HUSAIN.
SCENE XIII.
WITHDRAWAL OF HUSAIN FROM THE ROAD TO KUFAH.
HURRYING on to the treacherous city of Kúfah, Husain "with his little
troop had arrived and encamped within three stages of Kadesiah.
And a person of the name of Khur ben Yezzeid, secretly attached
to the family of Ally, having been directed by Omar Saud to level
the wells and places of refreshment in the desert, came rather
unexpectedly on the encampment of the Imaum, whom, when he
found that he was thus far on his way to Kufah, he earnestly
entreated to return without delay, for that his agents had been put
to death, and that Omar, the son of Saud, with four thousand men,
was just at hand to intercept him. 'Alas!' said Husseyne, 'encum-
bered with all this family, how can I return?' Up,' replied his
friendly monitor, 'quit the road and retire to one side.' Husseyne
accordingly decamped, and quitting the direct road, proceeded on
one side to a place called Kerbela, where he again pitched his tents.'
-Price's "Chronological Retrospect of Mahommedan History,"
vol. i. p. 397, ed. 1811.
C
""
Husain (encamping in the vicinity of Kúfah).-Fate, in
this journey, will release us from the confinement of this
world; Destiny's hand will pass us soon from humility to
exaltation. The unstable spheres made me wander away
from the divine sanctuary, and are now impelling me with
strong impulse to the sacred shrine of Karbalá. I see
heaven during this journey is about to deprive Zainab of
HUSAIN QUITS THE ROAD TO KUFAH.
225
patience, and Umm Lailah* of endurance, by bereaving me
of my son.
Zainab.-I know well this journey is freighted with mis-
fortunes, but what the spheres have ultimately in view I
cannot tell. From the tinkling of the caravan bells one can
well infer that the journey is a dangerous one.
Husain.-Aye, dear sister, this journey comprises nume-
rous troubles; it involves painful sorrows for brothers,
distracting grievances for sons! The bank of that river
must embrace the elegant stature of thy noble 'Abbás,
deprived of his hands, as a palm tree of branches.
'Ali Akbar.-O friends, the ramparts of the city of Kúfah
are quite manifest to the view; I can see the very branches
of her palm plantation from here. Give notice, O Zephyr,
to the inhabitants of the city of the arrival of roses at the
rose-garden; whisper in their ears that the sweet-tongued
parrot is come.
Husain. The aspect which thou viewest cannot be a
rose-garden, O nightingale. If it be a garden at all it must
be one filled with thorns. The long, slender things which
thou seest with thine eyes cannot be palm trees, dear one,
they are spears and lances borne by the people of Kúfah.
'Ali Akbar.-Father, it is certainly the beginning of our
vernal season! Nay, I was mistaken, it is the autumnal
time of our verdant meadow, to be sure. It is the hour to
strew souls in the path of the beloved; to-day is the first
dawn of a happy epoch.
Husain.-This, my child, is the advance guard of Kar-
balá, the beginning of temptation, the first trial. It is
the time of utter desolation for the country of Madínah;
the period of mourning and crying for my dear child
Sukainah.
Sukainah.-Arise, dear aunt, heaven has plucked me up
*Wife of Husain.
15
226
HASAN AND HUSAIN.
by the roots! from the vault of the spheres a stone has
been cruelly hurled on the bottle of my life. My body,
dear aunt, is trembling and quivering like a weeping willow.
May I be offered for thee! I am terribly afraid of that
advancing army.
Zainab.-Why hast thou untied the knot of thy curls,
dear niece? why art thou so soon alarmed, darling?
There is no occasion thy body should tremble as a weeping
willow; lean not so sadly on the side of the litter, poor
child!
Sukainah.-Nay, dear aunt, it is a time for groaning and
a proper place for trembling. Dear aunt, Sukainah has
become a nestless nightingale. Heaven's project is to
render me fatherless. The army or troop which I see is
no more than a pretence.
Zainab.-My nightingale, dear brother, has again com-
menced her lamentation! O Solomon, show forth thy
indulging favour to a poor lame ant.* Thy child's face is
turned pale, her curling hair is dishevelled, her mirror† is
buried in rust, no colour is left in her face!
Husain.-Thou shalt sigh and groan much hereafter, O
Sukainah! Thou shalt have plenty of stories to relate, op-
pressed child. My beautiful lustrous pearl, my priceless.
gem, thou shalt suffer grievous thirst on the banks of a
limpid river; remember that!
Húr, happening to come to the same spot, says to his
band:-I see yonder some tents and pavilions; on the other
side thereof I perceive a body of troops. I am sure it
is the camp of Husain, the light of Zahrah's eye; for
behold, how beams of transcendent light dart from their
faces toward heaven!
* "And an ant, seeing the hosts approaching, said, 'O ants, enter ye
into your habitations, lest Solomon and his army tread you under foot,
and perceive it not."-Sale's "Korán," chap. xxvii. p. 310, ed. 1734.
+ Mirrors in the East used formerly to be made of metal.
See note, p. 22.
HUSAIN QUITS THE ROAD TO KUFAH.
227
Husain.-O cypress* of the orchard of 'Alí, thou brave
hero, 'Abbás, my dear brother, turn the reins of thy horse
to yonder crowd and see whether they be friends or
enemies.
'Abbás.-O ye noisy, malicious, hypocritical army, on
whose slaughter have you and your general with one accord
set out? What is the name of your commander? What
are his schemes of war or peace? Tell me, are ye of
the genuine Arabs of the interior parts, or are ye of the
province of 'Irák only?
Húr.-0 young man, we are soldiers of 'Ubaid+ the son
of Ziyád, sent by him to fight the battle of faith. Whose
are those troops standing there on one side of the tents,
having beautifully set themselves in array like the eye-
lashes of sacred gazelles?
'Abbás.-That army belongs to the heir-apparent of the
cup-bearer of the tank of Al Kauzar,‡ that army appertains
to the light of the eye of the dignity of God's Prophet.
The commander or general of that army is Husain the son
of 'Alí, whose own eldest son is 'Alí Akbar the brave.
Húr.-O sun-faced, exalted, glorious young man! since
that camp and the troops there belong to Husain, I have a
great many reasons to be joyful. I was seeking him in
heaven; but behold, he is before me on earth! I will now
destroy his men and make captives of his family.
* See note, p. 10.
+ "In the perplexity into which he was in some measure thrown by
this intelligence, Yezzeid, after some deliberation, determined that this
was a difficulty from which the talents and inflexible vigour of Obaidullah,
the son of Zeiaud, were alone competent to relieve him. To him, there-
fore, he immediately transmitted letters, authorising him to assume the
entire government of Irák and Kúfah, to which place he directed him to
proceed without delay, delegating the government of Bassorah to some
person in whom he could confide under his own authority."-Price's
"Chronological Retrospect of Mahommedan History," vol. i. p. 392,
ed. 1811.
‡ See note, p. 96.
15 *
228
HASAN AND HUSAIN.
'Abbás.-O commander of the army of the wicked, thou
boastest too much, and without reason, of manliness and
bravery. Would to God I had permission from his
majesty Husain, the King of Hijáz, I would just show thee
the folly of thy assertions.
Húr.-Reason says,
"Connive at shame and seek also no
honour; " but Love says, "Why hast thou held thy tongue
from speaking?" Unsheath the glittering sword, and put
the world in confusion; slay the horse and his rider one
after the other, and make streams of blood flow.
'Abbás.-I am standard-bearer* of the army of Husain
the king over land and sea. Nay, I am a slave born in the
house of the family of God's Prophet. Be good enough
to tell me the number of thy army, and please give me full
information about the same.
Húr.-Who art thou, good-tempered young man, that
inquirest about the number of the army of 'Ubaid the son
of Ziyád? Why art thou come out against us to prevent
our march? Tell me, thou heaven-throned one, to whom
art thou tied by affinity or consanguinity. Thou wonder-
fully resemblest 'Alí as regards thy complexion. Tell me,
art thou related to the king of Karbalá or not?
'Abbás.-I am he whose name is 'Abbás, from the terror
of whose sword heaven's back is bent into a bow! I am
he whose father is 'Alí, the friend of God, who could over-
throw lions in the field of courage! If I draw out my
sword from its sheath, lions' hearts shall melt into water
from fear. Seeing thou hast learned now what my name is,
be so kind as to let me know what thine is in truth.
Húr.-I am called Húr. None throughout Arabia can
equal me in war. I am one who with my hair-splitting
sword can rend the heart and breast down to the waist.
If I draw out my flint-splitting sword, heaven and earth
shall withdraw themselves through fear. With the dust of
*
See note *, p. 219.
HUSAIN QUITS THE ROAD TO KUFAH.
229
the hoofs of my gold-stirruped horse I can darken the
bright face of the shining sun. I am not boasting, O just
and pious man; if thou canst not believe me, come and
see.
'Abbás.—Tell me, O young man of noble disposition,
where art thou going with such a great army? and whence
comest thou? What has made thee thus covered with
dust ?
Húr.-I have come out from Kúfah, I and all my
retinue, by order of 'Ubaid the son of Ziyád, to prevent
Husain from approaching nearer to that city; to create
commotion and uproar in the world; to drench the hair
of 'Ali Akbar with his own blood, that the heart of his
affectionate mother may burn with grief. Go thou now
quickly to the Imám of all men, and inform him of
'Ubaid's intention.
'Abbás (addressing Husain).—O sovereign of the country
of Bat-há,* the malicious and mischievous army over against
us belongs to Yazíd?
The commander of the army is
Húr, who has received orders to fight with us, O most
exalted being.
Husain. Thou crooked-conducted spheres, how long
wilt thou tyrannise over us, and behave unjustly and
cruelly towards the family of God's Prophet? I do not
mind being murdered, but I fear thou wilt make the
daughter of Zahrah a bare-headed captive amongst the
inhabitants of Kúfah. Go thou, O 'Abbás, call to me
the brave Húr, that I may know what are the intrigues
of heaven against me.
'Abbás.-O Húr, thou chief of the army of 'Ubaid,
Husain, the light of the Prophet's eye, has summoned thee
to his presence.
Húr.-O ye multitude of the army, dismount all of you,
* See note *, p. 182.

230
HASAN AND HUSAIN.
both small and great, and let us go to that caravan and
refresh ourselves a little and quench our excessive thirst.
O commander of the caravan of faith, we are extremely
thirsty! O candle of the way of every leader, we are much
parched! We are oppressed by thirst in this vale of afflic-
tion and trial; and to thy bounty and liberality, O cloud of
mercy, we are looking.
Husain.—Dear 'Alí Akbar, give them water to drink;
thou gem of excellent purity, refresh them. O heaven, be
thou turned into drops of moisture; O clouds of mercy,
pour down rain on sinners!
Húr.-Behold the greatness of benevolence and good-
ness! Husain the son of 'Alí gives water to his enemy in
this vale of fear and trial. See, I on my part drew out my
sword against him, while he gives me to drink. Can a
person be unmindful of him who mournfully weeps for
him?
The Imám.-O happy young man, may the name of thy
parents get famous by thy means! You must have pushed
on very fast to have become so thirsty! Tell me, however,
what thy name is, O fortunate young man.
Húr.-O thou the marks of whose greatness are mani-
fest to all, the shadow of whose palm revives the rose-
garden of souls, I am, O chief of the highest position,
thy servant Húr. This army-O just and liberal sove-
reign, may I be offered for thee !-belongs to the son
of Ziyád.
He has sent them under my command against
Husain the king of the good. We have been pressing
here and there in search of him, if perchance we might
catch him.
Husain.-O noble Húr, thou commander of the army
of infidelity, what are my faults or crimes ? and what have
I done against Yazíd to be thus pursued by him. Dost
thou know, O leader of the army, who I am? Hast
thou read the praises of my grandfather in the glorious
Kur'án? Am I not Husain the son of Zahrah? Didst
thou not see how Muhammad sucked my throat? Be now
HUSAIN QUITS THE ROAD TO KUFAH.
231
kind enough to decide justly, whether it be proper to pass
daggers on the kissing-place of the chosen Prophet.
Húr.-0 thou to whom the heavens bow down in adora-
tion! thou new rose of the meadows of the emperor of
men and jinns,* I know that thou art Husain, and that thy
grandfather is the Prophet of God; but it cannot be helped,
for 'Ubaid the son of Ziyád has sent with me a great army,
such that if they draw their swords no soul from amongst
men and jinns would be left alive! If thou wilt not sub-
mit willingly to Yazíd, thou shalt surely be killed by the
edge of the blood-dropping sword.
Husain.-O Húr, thou commander of this oppressing
troop, thou well-known among the tribes of Persia, if the
Syrian armies should cover the face of earth like a deluge,
and if the troops of 'Ubaid set their standard on the planet
Saturn, one individual from the holy family of Baní
Háshimt lifting up his arm with the famous sword called
Jú❜l fakár,‡ no soul, except the Almighty God alone, should
escape the edge of his bent-backed sabre! But it cannot
be helped now, for the scribe of fate, destiny, has from
But
eternity written down martyrdom against my name.
I warn thee, as a friend, not to partake in this blood-
shed, nor give up Paradise and visit the regions of the
lost!
Húr.-I tell thee plainly I cannot deviate from what I
am commanded. I must open the door of war and enmity
on thy face. I will shed so much blood with the edge of
my sword, O king, that the land of Karbalá shall appear a
field of anemones or tulips.
The 1mám.-O hero of the age, blush before the Lord,
and have regard for the honourable face of my grandfather
the Prophet. Allow me, then, to go towards Europe, or
* See note, p. 24.
+ † See note *, p. 200.
See note t, p. 65.
HASAN AND HUSAIN.
232
let me turn to China, or Cochin-china, Mongolia, or
Scythia.
Húr.-O son of the best of the apostles, I am ordered
by 'Ubaid the son of Ziyád to show thee nothing but oppo-
sition, and to hem thee in on all sides. Unless thou, O poor
vagrant exile, submit to Yazíd, the wicked grandson of
Sufiyán, I shall not let thee move towards Kúfah, nor
allow thee to return to thy country.
The Imám.—Be silent, thou impudent one, and put an end
to thy words; have a regard for my majestic grandfather,
the Messenger of the living God. O my helping compa-
nions, mount your beasts this very hour, and lade your
camels with alacrity, that we may go back to our native
country Bat-há, and live in the vicinity of the sacred
sepulchre of God's Prophet, the glory of all mankind.
Húr (holding the rein of Husain's horse).-I will not
let you move one step from here. Come on, O my numerous
troops, and arrest the Imám of the time. Surround him
on all sides that he shall not be able to move, lest he escape
the trapping-place. How can I let thee go hence until I
make streams of blood flow!
Husain.-What dost thou intend to do, thou foolish Húr?
Why dost thou not tread the path of peace? Thy impu-
dence exceeds all bounds. May thy mother sit in mourning
for thee! Be abashed by the face of my grandfather,
Húr; have respect to Fátimah my mother.
Húr.-O thou progeny of the great king of the
age, if any
other person had thus made mention of my mother's name,
I would have answered him in the same improper manner.
Nay, I would have returned a most reproachful answer to
him. But out of respect to thee and thy mother, the best
among women*, it is hard for me to say the least thing, O
thou model of true direction.†
* See note ‡, p. 42.
† See note, p. 72.
HUSAIN QUITS THE ROAD TO KUFAH.
233
Husain.-If thou knowest me to be the son of Fátimah,
Muhammad's daughter, why dost though treat me in this
unjust and improper manner? What have I done to you,
O ill-natured inhabitants of Kúfah, that you have girded
up your loins to slay me, a poor exile?
Húr.-May my hands perish, O king of the age, if I
draw out the sword maliciously against thy honourable
face! I have not passed in this journey on any stone or
clod of earth, but have heard from it good news of my
entering Paradise. I wonder what is decreed by God con-
cerning me. I am greatly perplexed in my affairs, O
matchless moon, and cannot lift up my head through
shame.
Husain.-O thou who art intoxicated sadly with the wine
of sorrow, if thou wouldst listen to the advice I give thee,
withdraw the hand of cruelty from us; disturb not the
mind of this sacred one overwhelmed with grief, but return
to thy place quickly, and let me alone bear the burden of
my own troubles.
Húr.-O thou the dust of whose feet is a crown of
honour to my head, thou royal benefactor of men and
jinns, I will never turn aside from thy holy orders,
though the name of life be no longer applied to my
existence. Return thou also to thy tent quietly; let us see
what will turn out hereafter.
'Ali Akbar cries out for prayer.-O noble Húr, since it
is the time of prayer, thou mayest go to thy camp for
devotion. Turn thy face to the court of the great Creator.
I shall see what will happen to me.
Húr.-O champion of the field of battle, thou glory of all
mankind, seeing thou hast been entitled the most eloquent
among Arabs,* it is very proper thou shouldst take the lead
in this solemn act, and both the armies will imitate thee as
followers.
* See Eastwick's translation of the "Anvár-i-Suhailí," p. 1, note 6,
ed. 1854.
234
HASAN AND HUSAIN.
The Imám (praying and addressing 'Abbás).-O brother,
thou standard-bearer of the faithful army, thou similitude
of my chosen father Haidar* the valiant, pitch a tent for
me outside of the camp, far from the pavilion, in some proper
place, that I may conclude the argument against these
idolaters, and leave them no excuse.
'Abbás.-The place is ready, most excellent king; it is on
one side, far from friends, helpers, and the wicked enemy.
Husain (addressing Húr and his party).—O ye people
of Kúfah and Shám,† O ye tyrannical, bloody nation! all
of
you, both small and great, wrote letters to me, saying,
"Come to Kúfah and manage the government thereof;
but now that I have arrived, you have began to plot against
me with your tricks and stratagems, and to play the chess
of treachery and perfidy with us. Is this all your fidelity?
Thanks for that!
99.
Húr.-May I be a ransom for thee, thou offspring of
the cup-bearer of Kauzar! I swear by the spirit of God's
Messenger that I know nothing at all about the writing of
the inhabitants of Kúfah the faithless nation. But hear
me, thou poor exile! turn the reins of the camels to the
country of Hijáz at once; give up Kúfah, for there is no
fidelity amongst its inhabitants, and thou art not able to
make friends with them. By our Lord, I am burning with
anguish at thy condition; yea, the very marrow of my
bones is consumed with this fire. I do not see I can do thee
any other good than this, to retire to a distance from thy
army under the pretence that thou hast families with thee,
and it is not proper that we should encamp close to one
another. When night comes, thou mayst unbeknown to
this inimical party go to any place or country thou likest
best. God be with thee.
* See note, p. 39.
+ Syria.
See Mrs. Meer Hassan Ali's "Mussulmauns of India,” vol. i. p. 19,
ed. 1833.
HUSAIN QUITS THE ROAD TO KUFAH.
235
Husain.—I am much pleased with thee, thou young man ;
may thy spirits ever revive! Thou hast given me the best
advice. I thank thee. Go in peace; thou hast made the
heart of the Prophet of God to rejoice; thou hast both well
done and said; God reward thee! Although none can tell
what the pen of fate has written for or against him, still
we shall leave this place about midnight, according to thy
kind advice; peradventure we may be delivered from the
mischief intended against us. O ye assembly of my com-
panions, brothers, friends, and lovers, bind up the litters
on camels and go before us to the place which my grand-
father has pointed out for you. Depart quickly, this very
night, dark though it be, with tearful eyes, back to
Madínah.
236
HASAN AND HUSAIN.
SCENE XIV.
THE MARTYRDOM OF HUR.
C
"THE next who accosted him, though in very different terms, was Khúr,
or Khyr ben Yezzeid, of the tribe of Temeim, the chief by whom
he was first apprized of the approach of his enemies, and by whose
advice he withdrew from the high road. This person now respect-
fully saluting Hûsseyne by the name of 'Son of the Messenger of
God,' announced that he was come to combat in his defence, and
to sacrifice his life at his feet. Mayst thou taste the blessings of
martyrdom,' said Hûsseyne, while I congratulate thee on the endless
joys of Paradise, which will be thy reward, brave and generous as
thou art, and as thy name imports,' alluding to the benevolent in-
fluence felt through nature from the presence of the sun, the
latter being in Persian Khour and Khyr and Khúrshaid."—Price's
"Chronological Retrospect of Mahommedan History," vol. i.
p. 402, ed. 1811.
Husain.-Thou deceitful sphere, how long wilt thou
oppress us? How long wilt thou injure, ill-treat, and
tyrannise over the holy family of the elect of God? It
may be a light thing to see Kásim my nephew, 'Abbás my
brother, and 'Alí Akbar my son slain before my eyes. I
fear thou wilt make my dear helpless family captive
slaves for the army of the enemy. It may be a trifle, if
the wicked Sinán put my head on the top of his spear,
THE MARTYRDOM OF HUR.
237
I fear lest thou make my poor 'Abdín* destitute and house-
less at the same time.
Sukainah (addressing Zainab).-O blessed aunt, may I be
a ransom for thee! vehemence of fever has made me sleep-
less and averse to my food. See, aunt, how long I am
burning with fever's heat! I wonder why to-night we do
not arrive at the halting-place! Ask father's camel-driver,
please, the secret of this matter; why this our journey
has become tedious and long?
Zainab.-Dear Sukainah, weep not; may thy aunt be a
sacrifice for thee! May I be a ransom for thee and thy
tearful eyes! Wail not, dear niece, nor smite so oft on
thy breast and head! I will inquire of father's camel-
driver about the road. Come to me, thou good camel-
driver, for I intend to inquire somewhat of thee.
The Camel-Driver.-What is thy order, thou well es-
teemed lady? explain it to thy humble servant the camel-
driver.
Zainab.-Tell me if the halting-place is far or near?
Oh, the world is always dark to me! Sukainah has fever,
and she is sadly groaning; for God's sake hasten to reach
the station!
The Camel-Driver.-Alas! what shall I say, thou afflicted
lady? What is this that has happened to-night unto us?
I am certain we have lost our way; and his saintship,
Husain, to be sure, has strayed too.
Zainab.-Where is Husain, the light of the eye of God's
Messenger? What has become of the lord of the martyrs,
the asylum of poor me? Where is the chief of religion,
his lordship Imám Husain? Where is the brightness of
the of the sovereign lord of both worlds? How is it
that the neighing of his winged horse is not heard? How
is it his sunlike majestic countenance is not to be seen?
eye
The Camel-Driver.-May I be offered unto thee, thou
sister of the king of both worlds, thou who art named
* See note †, p. 96.
238
HASAN AND HUSAIN.
Zainab! The brightness of the eye of God's Messenger
is not visible; wherever I look there is no trace of him
to be seen.
Zainab.-How is it that thou art continuing thy march,
and do not linger a minute to see what has become of him?
My brother Husain must be in this wilderness, though the
star of my fortune is hidden from view.
Sukainah.-Whither is the shadow of my dear father
removed from my head? Why does he not kindly come
to me to-night? Has he met with symptoms of death in
Sukainah? Has he found me on the point of death, and
so given me up for lost? O my dear friends, for God's
sake kindly take me to my father.
Zainab.-Weeping Sukainah, may I be offered for thee!
why wailest and sighest thou so much? Declare unto
thy dear aunt Zainab what makes thee a playing flute in
this dead of the night?
Sukainah.—O aunt, what dost thou ask of poor wretched
me? May the dust of sorrow be on my head! Dost thou
not know my dear father is lost in this wilderness? Oh!
I am quite certain I have become fatherless, a captive
vagrant in the city of Kúfah. God is my witness, dear
aunt, if my father will not come to see me in a minute
more, I can scarcely live without him, and I shall carry
with me to the grave the sorrow of his separation.
Zainab.-Have patience, dear Sukainah, for a moment;
let me inquire in this dark night after thy father. My
dear Sukainah, may I be offered for thee! Weep not, O
joy of my heart, beat not so much on thy head and breast.
Sukainah.-Oh, speak not, speak not, I have no more
patience! I shall carry with me to the grave the desire
to see my father. What is the good of my living after he
is gone? The tree of the fatherless ones will never bear
fruit.
Zainab.-O heavens! what shall I do to make Sukainah
quiet? How can I look her in the face any more? Hear
me, O good camel-driver, make thy camels kneel in this
THE MARTYRDOM OF HUR.
239
dark night, and let me come down from the litter and
search after my dear Husain with weeping.
Sukainah.-Dear aunt, I, the oppressed creature, will
also accompany thee in searching after my dear father.
Let me see what cruel heaven has done to my darling
parent, and what has happened to him. May the dust of
sorrow be on my head.
The Camel-Driver (to Zainab).-O Venus of the station
of certainty, sit like a moon in thy litter. It will not con-
tinue so for ever. Husain may be found after all.
Zainab.-O camel-driver, my heart is bleeding through
grief; untie the litter and put it down. I want to know
what has become of the lord of the oppressed ones.
The Camel-Driver.-O daughter of the prince of Arabia,
thou princess of high pedigree, wail not in this midnight;
peradventure Husain may be found out.
Zainab.—Remain quiet, O camel-driver; cut the reins
of the camels, let them rest awhile, and see what has
become of the leader of the caravan, the lord of the
oppressed.
The Camel-Driver.-O afflicted lady, thou who art unable
to do anything, thou who never findest rest in the world,
sit still a minute; peradventure Husain will appear.
Zainab. O dear brother, may I be offered for thee!
Where art thou? Lift up thy voice; may Zainab be a
sacrifice for thee! O son of the elect, 'Alí, where art
thou? Why art thou separated from thy poor family?
Sukainah (fainting).—Where art thou, O my affectionate
father, may I be a ransom for thee? lift up thy voice, may
I be made a sacrifice for its sweetness! Come, come
quickly, otherwise Sukainah will die through grief, and
carry thy scar on her breast to the grave.
Zainab.-O God, what shall I, the sad, sorrowful crea-
ture, do? Where shall I look for my brother in this dark
night? Ah! alas! Sukainah has fainted from pain, her
extreme affection for her father has sadly upset her.
'Abbás.—I do not know what has happened to thee, sister,
240
HASAN AND HUSAIN.
to make thee so sad and impatient. Why art thou shed-
ding tears from thine eyes? Why does blood run down
thy cheeks?
Zainab.-May I be offered for thee, O brightness of the
eye of the noblest of mankind, dear brother 'Abbás, what
shall I say? Earth be on my head! Husain, the beloved of
'Alí, my dear brother, is lost. Though as the sun he is
hidden from our sight in this dark night, certainly he must
be somewhere in this wilderness.
'Abbás.—Where art thou, dear brother? may I be a
ransom for thee! Where art thou? may all the family be
offered a sacrifice for thee! Come, Zainab, thy poor sister
is restless for thee! Come, dear Sukainah is anxiously
expecting thee!
'Alí Akbar.—Thou flower of the rose garden of Haidar*
the warrior, where art thou? May 'Alí Akbar be offered
a sacrifice for thee, where art thou? Come, come, may
'Alí Akbar be a ransom for thee! Nay, may a thousand
persons like me be a sacrifice for the dust of thy feet!
Kásim.-O flower of the rose-garden of Lady Zahrah,†
where art thou? May Kásim be offered in this very spot a
ransom for thy soul! Come, dear uncle, (may my life be
strewed in thy path!) my cry can no longer reach thy ear,
dear uncle.
Husain (suddenly appearing).—O great God, how can
this be right that Husain should be separated from the
holy family of God's Prophet? Where are my Kásim,
'Abbás, and 'Alí Akbar? What has become of oppressed
Sukainah? and where is little 'Alí Asghar?
'Abbás.—May I be offered for thee! tell me where hast
thou been? why wast thou hid like light from our sight?
Husain.-Come to me, come, my sympathising brother!
Why dost thou shed pearls from thy world-seeing eyes?
* See note, p. 39.
† See note, p. 22.
THE MARTYRDOM OF HUR.
241
I had gone to Najaf* to visit the tomb of my father 'Alí
and bid him my last adieu with tearful eyes.
'Abbás.-Come, let us be going, for all the family are
lamenting for thee. Sukainah, Kulsúm, and Zainab are
scarred with grief for thee. Come, Zainab is burned with
fire owing to thy absence, and Sukainah is grievously tor-
mented by fever to-night, for thy sake.
Husain.-Come to me, Zainab, thou who art nourished
by grief, for blood runs from my eyes on account of
separation from thee.
Zainab.-May Zainab be offered for thee, where wast
thou? Why didst thou leave thy poor family and go
away?
Husain.-Practice patience, dearly beloved sister; let
God's will be done as regards me.
Please tell me why my
daughter Sukainah is lying there on the ground in such
distress.
Zainab.-What shall I say, dear brother? Poor Sukainah
has beaten so much on her head and breast since thy
absence, and has been so extremely excited as to have
fallen in a sudden swoon. Through excessive weeping,
crying, wailing, and groaning, she has fallen on the ground
and fainted.
The Imám (standing over Sukainah's head).-Come, sor-
rowful Sukainah, thou beloved of the father, let me
embrace thee like my dear soul in my bosom. Come,
darling, sit a while in my lap, let thy disturbed heart
be a little pacified.
Sukainah.-May I be offered for thy soul, father, where
* Najaf, four miles from Kúfah, is the supposed burying-place of the
Khalif 'Alí, whose tomb and mosque fills "an ample space in the middle
of the city. It is a handsome structure, encircled by a high wall, within
which it is death for an infidel to pass, unless in disguise, and under the
protection of the Imám, who must be secretly bribed with a large sum.”
-Kinneir's "Persia," p. 283, ed. 1813.
16
242
HASAN AND HUSAIN.
wast thou? Why didst thou leave us alone in this dark
night? As soon as thou hast departed from us we lost our
refuge, we became shelterless, and by reason of the thick
blackness of the night we mistook our way altogether. All
the time we have been in a fearfully disturbed state, we
could not have one minute's peace in the litters.
Husain.-Ah! I do not know what my poor child will
do? or who will console her grieved, oppressed mind, when
the inhabitants of Kúfah treacherously and cruelly make me
a martyr in the land of Karbalá.
Sukainah. O my sorrowful father, may I be a ransom
for thee! what makes thee so bitterly grieved at heart? I
am now quite certain that I am about to be fatherless, that
the revolution of the heavens is going ruthlessly to render
me a wanderer.
Husain (addressing the family).-Enough wailing and
shedding of tears down your cheeks; better mount your
camels and proceed. There will come a time for moaning,
sighing, and wailing. Now rather let us journey on until
the evil days arrive.
'Abbás.—Come, O camel-driver, fix the litters on thy
beasts and lead on; but as the stage is near, thou mayest
proceed as slowly as thou likest.
Husain.-O 'Alí Akbar, be thou and Kásim about
Zainab's camel, and explain to her the matter concerning
Karbalá and the manner of its occurrence.
'Abbás.—Oh, ’Alí Akbar shall fall on one side rolling in
blood, and Kásim on another side; the scar of this sorrow
shall consume me and my progeny with unquenchable fire.
O
Husain (speaking to his horse).—Why dost thou not go,
poor dumb beast? Art thou exhausted under the burden
of trust? Art thou acquainted, O winged horse,* of what
* The charger of 'Alí was called "Maymun, or, according to others,
Zu'l Jenah (the winged)." (Burton's "El Medinah and Meccah," vol. ii.
p. 207, ed. 1857.) Here the same term is applied to the steed of Husain.
1.
!
THE MARTYRDOM OF HUR.
243
shall happen to us in Karbalá? If not, what has become
of thy galloping and trotting? thou must certainly mean
something.
'Abbás (addressing Husain).—O thou who as regards
miracles art like Christ, and as concerns signs and wonders
resemblest Moses; O thou who in dignity and honour art
equal to Muhammad; may I be offered for thee, why
groanest thou like one seized with fever? O glorious as
Solomon, handsome as Joseph, and brave as 'Alí the elect,
why makest thou thy horse to run here and there like
lightning? If thou hast any plan or scheme in view, may
it please thy highness to declare it to this thy home-born
slave.
Husain. The view of this landscape has rendered me
very dull and sad, and I do not know why my steed has
lost his usual spirits and become, as it were, lame. Get
me another horse; let me ride on, for my sorrow and dis-
traction of mind are from this landscape only. (Riding
another horse.) Bring me another horse, for assuredly this
does not go too; there must be some mystery in this bewitch-
ing ground. O lion-like 'Abbás, thou valiant prince, thou
shield and refuge of my army, and my confidential friend,
go and call me the camel-driver that I may question him
about this dismal plain and its peculiarities.
'Abbás (addressing the camel-driver).-O honest camel-
driver! the grandson of God's chosen and glorious Prophet
calls thee to his presence.
The Camel-Driver (bowing to Husain).-What is thy
object in calling me, thou high priest of men and jinns ?*
Order, thy servant is ready to obey.
this?
Husain.-Tell me, O good man, what sort of plain is
It is a wonderfully melancholy land, a sorrow-
producing ground.
* See note, p. 24.
16 *
244
HASAN AND HUSAIN.
The Camel-Driver).-May I be a ransom for thee! this
plain is called Karbalá.
Husain. If the name of this land be truly Karbalá,
then my lot in it will be affliction and trial. O similitude of
the Prophet, my dear 'Alí Akbar, make proclamation for
halting.
'Alí Akbar.—The king of the thirsty ones* has ordered
you to unload your beasts in this place.
The Imám.-Come, O majestic 'Abbás, my worthy-man-
nered brother, call unto me Zahír, the happy child of this
place.
'Abbás. O good-principled Zahír,the model of the pious
wishes to see thee.
Zahir and other Chiefs, bringing some lambs.—Peace be
unto thee, thou king of the empire of faith, thou offspring of
the chosen of God, and rose-bush of the meadows of truth!
May Zahír and his party be a sacrifice for thee! O ye chiefs,
slay your lambs as offerings to Husain, the priest of the
universe.
The Chiefs laying down their sheep for slaughter, Husain
says:-Withhold your hands, all of you, O ye Arabs; add
not new troubles to my sorrowful heart. What is the
reason, O Zahír, that each of you intend to slay a lamb?
Explain to me the mystery of this, O Zahír.
Zahir.-May I be a ransom for thee, O thou enlightener
of heaven and earth, thou fresh plant of the orchard of
her ladyship Zahrah! They intend to shed the blood
of these animals at the dust of thy sacred feet to avert
misfortunes and calamities and accidents.
Husain.-O 'Abbás, thou good-natured brother, go,
number these animals, and see how many they are.
'Abbás.-May I be a sacrifice for thy soul, O flower of
the rose-garden of God's presence! altogether they amount
to seventy-two animals.
* See note, p. 14.
THE MARTYRDOM OF HUR.
245
cords from the animals.
my life.
Husain (addressing the Arab chiefs).—Take away these
I myself am ready to abandon
life. I am willing that 'Abbás, the champion of God's
faith, should lose his hand. Take away the cords from the
throat of these poor animals. I will consent to expose the
throat of Asghar to the flying arrow of trial. None has
ever made such an acceptable sacrifice in the world. I will
stretch my throat before the dagger for the sake of the
beloved truth.
Ibn Sa'd,* with his troops, arriving at the same place.—
I address myself unto thee, thou fine-looking Húr. Why
didst thou not make war with the offspring of the Prophet?
It is incumbent on us to fight with Husain the son of 'Alí.
It requires no consideration at all; commence fighting.
Húr.-Come, thou 'Umar son of Sa'd, hearken to my
advice; do not be led astray by Yazíd's cursed wealth.
Listen unto me; do not fight with the light of Zahrah's
eyes for the sake of perishable riches.
Ibn Sa'd.-Know for a certainty that I will make war
with Husain. I must fight with the family of God's Pro-
phet. I cannot but obey the command of Yazíd my king.
I must conform to his sovereign will at the risk of my life.
Shimar (arriving).—Tell me, O Ibn Sa'd the brave,
what hast thou done to Husain, the model of true direction?
I am the chief of 'Irák, I am the mighty champion of the
age,
Shimar the skilled in battle. Thou scoundrel and fool! how
long wilt thou abstain from fighting with Husain, the orna-
ment of the royal seat? If thou fearest him, or hast a
dread of his pompous camp; if thou reverencest his moon-
liket countenance to such an extent, leave the command of
the wicked army to myself, that I may give the colour of
pomegranate blossoms to hills and valleys with the blood
of Husain, that I may not leave one of the Háshimites
alive in the world.
* See note *, p. 214.
+ See note, p. 7.
246
HASAN AND HUSAIN.
Ibn Sa'd.-Woe to thee, thou tyrannical, impudent
Shimar, how dost thou dare to draw thy sword against the
grandson of the chosen Prophet. Blush for the favours
thou hast received from the leader of the age, and reverence
the face of Fátimah* the virgin, his mother.
Shimar.-O son of Sa'd, I am not at all ashamed before
God's Prophet, and I scoff at what 'Alí the elect has done
for me. I sneer at all favours bestowed on me by Husain's
mother, and I will lead his sisters into captivity in a most
unjust and cruel manner.
Ibn Sa'd.—O Shimar, thou art terribly excited to anger;
thou hast turned me also from the way of God by thy
cursed conversation. Well, at what time must we begin
to fight with Husain? When wilt thou set out to contend
with the king of the two worlds?
Shimar.-To-day I am going to shake to its foundation
the Divine throne, to-day I will draw out the hand of
cruelty from the pocket of consideration. We must make
an attack on this highly exalted king, we must carry
Husain's sisters to Syria as captives.
Húr (speaking to himself).—O gracious Lord, I am
sunk deep in the bottomless sea of perturbation. I am on
a journey with two roads before me. Hell and Paradise
are open to my view, and I am preplexed between the two,
not knowing which path to choose that which leads to
rivers of delight, or that which is full of pricking stings.
Musáb (addressing his brother Húr).—O thou who pos-
sessest the power of two hundred lions in thy fist, what
has terrified thee so that thou hast put thy finger in thy
mouth wondering? I see thy cypress-liket stature
trembling as a weeping willow; what has made thee repent
and hang down thy head in this manner?
Húr.-O brother, the trembling that has seized me is
not through the fear of men valiant in battle, but rather
* See note, p. 57.
† See note, p. 10.
THE MARTYRDOM OF HUR.
247
of God, the Avenger of blood. I feel ashamed before
Ahmad* the elect of the Lord. Being astonished and
thoughtful, I have put my finger between my teeth. My
duty is to go to Husain, the most illustrious king, and fall
on the ground before him, asking his pardon, but I feel
ashamed. Well, brother, what wilt thou do when I am
gone from thee? If thou wilt be so kind as to accompany
me, I shall be much obliged to thee.
Húr's Brother.-I will not say to thee what I will do, it
would look like plotting: I shall act as God from eternity
has decreed for me. I would willingly follow thee to the
infernal regions, much more to Paradise. I may be young
in age, but I think I am not so in understanding.
Húr.-O fresh plant of my garden, my most dearly
beloved son, tie my hands fast with this noose, and put a
yoke on my neck together with my boots, and close my
eyes with a handkerchief, and then lead me to Husain
(for I am so much ashamed before him), that I may fall on
the ground in his presence and ask his pardon.
The Son of Húr.-With all my heart. I will do just as
thou hast commanded me, I am obliged to obey thy orders,
dear father.
Húr.-O Husain, thou son of God's lion, thou pearl of
the sea of generosity, forgive me. I beg thy pardon, thou
king, chief, and ruler of Hijáz and Bat-há.† O Husain,
thou sovereign of the empire of faith, forgive a humble
suppliant.
Husain.-Welcome! welcome! thou handsome young
Húr. May God, the great Creator, be pleased with thee
in the day of gathering. Take away thy boots from thy
neck, young man, thy sins are forgiven thee by our Lord.
You are all of you welcome, my newly arrived guests.
You have made the bountiful Creator pleased with you.
Húr.-I most humbly beg thee, O crowned king, to
* See note*, p. 37.
+ See note, p. 182.
248
HASAN AND HUSAIN.
permit me to give my life for thee. Having been the first
person to have troubled thee, I intend to be the first
also in offering my life for thee. Be pleased to permit me,
O highly exalted prince of faith, to engage in this holy
war for thee.
The Imám.-As thou hast the wish to combat with the
wicked, and personally assist the King of Karbalá, put on,
O Húr, thy last garment, the funeral shroud, for thou
art to-day journeying to my holy grandfather, the Prophet.
Húr (addressing the enemy).-I am the champion of the
field of battle, I am Húr, a man of great intelligence and
understanding. I am a servant to Husain, the thirsty-
lipped prince. I have letters patent, sealed with Husain's
signature, that I am saved in both worlds. Oh, what a
glorious title to me, if I be called in the day of account
“Húr the martyr ! "*
Ibn Sa'd.-O ye people of Kúfah and Shám,† Húr, the
fortunate, has played the ungrateful in deserting his post.
Take ye the essence of his life with the edge of your
sword, and make his helpless family lament his death.
The Brother of Húr (to Husain).-May I be a ransom
for thee, thou offspring of the glorious Prophet! I am, O
unique Imám, Musáb, the brother of Húr.
Give me per-
mission to fight the battle of faith and be slain; for I
cannot see the murderer of my brother alive.
Husain.-Put on thy shrouding garments, O disappointed
youth, and run with a cheerful mind toward the garden of
Paradise.
The Brother of Húr.-0 ye profligate inhabitants of
Kúfah, I am Musáb the brave, the renowned. I will sacri-
fice my humble soul on behalf of Husain, as my brother
did. I will follow your lines just now without minding at
all the greatness of your number.
* Húr-i-Shahíd, or "Húr the martyr," is the appellation by which he
has been handed down to posterity.
+ Syria.
THE MARTYRDOM OF HUR.
249
Ibn Sa'd.-Vaunt not so much, O young man, for this
very minute thou shalt roll in thy own blood.
Húr's Brother (falling on the enemy).-O possessor of
Zú'l fakár,* it is the time of help! O 'Alí, the parent of
seven and four,† it is the time of help!
The Son of Húr (to Husain).-May my head be offered
for thee, O king of the sons of Adam, whose army are
angels, whose breath is like that of Christ in its effect, and
whose coming is after the manner of Elias, let thy majesty
know that I am the son of the renowned Húr. May the
shadow of thy favour never diminish from my head! permit
me, please, to be offered a sacrifice for thee; for I am thy
home-born slave, and so bound to obey thy orders.
Husain. Thou alone hast remained to remind me of
Húr. Oh, mayest thou ever prosper in thy undertaking!
Go and fight with this treacherous party, but put on first
funeral garments, thou famous youth.
The Son of Húr (going to battle).-Thank God I am
delivered from the snares of this world. I am set at liberty
by the king of time and place. Thanks be to God, I have
obtained that which I was seeking with the utmost desire;
I am so happy!
*
See note, p. 65.
+ That is the eleven Imáms who, according to the Shi'ah tradition,
succeeded 'Alí.
250
HASAN AND HUSAIN.
!
SCENE XV.
.
THE MARTYRDOM OF ABIS AND SHAUZAB IN DEFENCE OF
HUSAIN.
THE object of this Scene is apparently to show that even the attractions
of this world are powerless to turn aside from their intention those
devout Muslims who seek martyrdom in the defence of their
religion. 'Abís was offered by Ibn Sa'd honours and riches if he
would desert the Lord of Karbalá. The reply to this tempting
offer was significant. 'O thou infidel! Yazíd is the master of a
crown, while Husain, the king of the martyrs, is the possessor of
Paradise and Heaven. Yazíd can bestow territory, but the king
of the martyrs directs to faith and religion; as a man of the world,
judge fairly, is this advantageous, or that?" Scarcely less mag-
nanimous was the conduct of Shauzab, the slave of 'Abís, who,
when the latter offered him the choice of associating himself with
his master in his perilous undertaking, at once begged to be allowed
to take part in the enterprise, "though a slender gnat is too
insignificant a prey for a phoenix." Both 'Abís and Shauzab were
slain fighting in defence of Husain.
'Umar, the son of Sa'd (challenging* Husain).—Is there
any warrior, O pearl of the junction of seas? Is there
any combatant, thou posterity of the great Prophet? Is
* It was a custom amongst the Arabs to begin the contest with one or
more single combats between the leaders or persons of distinction.
THE MARTYRDOM OF ABIS AND SHAUZAB.
251
there any brave soldier, O thou for the birth of whom the
Holy Spirit announced good tidings from the Creator? Is
there any one prepared for war, O thou whose pearly throat
the Messenger of God caressed and kissed? Is there
any
champion, O thou for whose amusement the Prophet
miraculously brought several musk deer? Is there any
valiant man, O thou to whom the Seal* of the Prophets
thousands of times with great affliction said, "May I
be made a ransom for thee"? If thou dost not come to
the field thyself, send then some of thy companions to
undertake the contest. Either a full submission to Yazid,†
or a severe battle; choose which thou likest. Be it war,
or peace, let our request be granted us.
Husain.-Out upon thy tyranny, thou revolutions of
time! Fie to thee and thy fidelity, thou faithless spheres!
How can I, the new rose of the meadows of the illustrious
Prophet's flower-garden, the esteemed child of 'Alí the
lion of the great Maker of the universe, surrender to
Yazíd, though my head be severed from the body by the
edge of a glittering sword? I am willing to be killed
for the sake of God's people, that I may intercede for all
in the great plain of the last account. It is hard for me
that Zainab should be led into captivity; but easier than
to surrender to an adulterous‡ generation.
Zainab.-O benevolent Judge and Defender, O ineffable
Maker of all things, shall I complain of the spheres,
or of the violence of time? Atbá, the wicked and cursed
infidel, broke the gem-like tooth§ of thy chosen Prophet
with the throw of a stone! The irreligious son of Mul-
jam,|| at the time of prostration, cleft, with his glittering
sword, the pate of 'Alí, the defender of Thy cause; and
now the people of Damascus and Kúfah¶ put their horses
* See note †, p. 40.
+ See note, p. 17.
An allusion to the profligacy of the wife of Abú Sufiyán.
See Introduction, Scene viii.
§ See note, p. 129.
¶ See note, p. 9.
252
HASAN AND HUSAIN.
maliciously to full speed against Husain in the field of
battle!
Sukainah. O glorious Omnipotence, Thou art my wit-
ness! Thou art my Avenger for numberless outrages. I
hourly suffer: although I cry out that I thirst, none of this
malicious party ever pities my miserable condition! I am
but a weak and little child: how can my feeble body, slender
as a piece of straw, be able to bear the mountain-like weight
of the burden of thirst! O dear aunt, the anguish of thirst
is well-nigh consuming my spirit'; tell me, what is the crime
I have committed in this world?
Zainab.-O new rose of the meadow of my little-armied
king, my tears and sighs have passed beyond the limits of
heaven and earth! To-day thy father, my royal brother,
has no helper and no shelter; indeed, his own lips are
parched with thirst! The accursed inhabitants of Kúfah
have maliciously shut up the Euphrates against my mighty
and glorious king Husain! Thou hast committed no crime
dear Sukainah, but there is a failure of water, a scarcity of
drink; my own dry lips are a witness of what I have
asserted.
Sukainah.O dear aunt, do not make such excuses for
me, I want nothing but water. I shall never yield to these
thy sayings; let my king whose garments are rose-coloured
be the judge. How can the emperor of faith bear in his
life-time to see me have such tearful eyes? A physician
cures every disease with a certain medicine; let him en-
deavour to get water for me, that is the best treatment.
Mention the state of me, a poor ant,* to the Solomon of
Karbalá; he will in common honesty and generosity advise
me what to do.
Zainab.-O gracious Creator, send me death! Oh that
my eyes would become blind! Dear niece, no longer put
me to shame. Soul of thy aunt, get thee to Kulsúm, my
*
See note *, p. 226.
THE MARTYRDOM OF ABIS AND SHAUZAB.
253
sister; she will think for some water for thee instead
of me.
Sukainah (to Kulsum).-Kind aunt, look mercifully upon
this miserable creature! Behold with compassion this
feeble, broken-hearted, spiritless child. I ask thee, dear
aunt, for one drop of water only. Oh, pity the flood of
tears running down my cheeks! I beg thee to make no
excuses at all, but consider how I humble myself to obtain
but a drop of fresh water.
Kulsúm. O coronated father, 'Alí, look upon thy desti-
tute family! Hear the cry, sigh, and lamentation of these
children. Sukainah is humbly asking me for water. Oh,
pity poor miserable me, who am well-nigh consumed with
shame! Beasts and birds get their supplies of water, whilst
thy family are tormented with thirst. Oh, look at the in-
justice and cruelty of the Marwánian * family! Dear niece,
may the soul of thy poor aunt be offered for thee! See
how I shed torrents of tears for water; suffer not thy
aunt to be ashamed more than this. The people of Kúfah
have not allowed us even water to drink.
Sukainah.-O dear aunt, I have no patience; I cannot
remain quiet, I am altogether undone. I long for death,
but it does not come to me; my wish to die exceeds all
bounds. Is there not one godly man in all this army
to have compassion on my tearful eyes? Carry my humble
petition kindly in an imploring manner to my noble, brave
uncle 'Abbás.
Kulsúm.—O lion-like, dragon-hunting 'Abbás! O suc-
cessor of the sovereign, the possessor of Duldul,† O power
of the army of God's servants, the thread of my patience
and endurance is snapped in twain. Sukainah is grasping
the skirt of my garments for water. Dear brother, thou
art the sower of humanity and zeal, by whom all my
*
See p. 155.
† See note, p. 152.
254
HASAN AND HUSAIN.
affairs receive their proper decision. Help me, O thou
shelterer of strangers in this land of exile, for resolution
and fortitude have abandoned me in this case.
Sukainah (to 'Abbás).-May my afflicted soul be a ransom
for thine! May my galled body be a sacrifice for thy zeal!
If thou wilt assist me, a wounded-hearted creature, to-day,
my
lord will reward thee in return to-morrow.
'Abbás (to Kulsúm).—O my afflicted, grieved, troubled
sister, thou in every adversity the solace of my fretful
heart, I am much ashamed before Sukainah at my inability
to get her water. Oh, dissolve not my poor frame for
want of a drop of liquid, thou offspring of the king of the
two worlds! O lord of thirsty-lipped souls, I have lost all
patience owing to Sukainah's never-ceasing importunity.
She is continually moaning and groaning for water to
drink, and by her sad noise has turned my spring to
autumn. Give me permission to go and fetch her some
water to wet her throat, for water-carrying is the duty
appointed to me.
Husain (addressing 'Abbás).-Dear brother, look upon
Husain, who is already distressed with grief! Behold him
as a ship in the whirlpool of destruction. I know the sea
of thy zeal is in its full tide and rage, yet have pity also
on me who am drowned in the abyss of Karbalá. O my
dear brother, if thou, God forbid, be killed, the inhabitants
of Kúfah will be encouraged to strike me; think of that. As
the glorious Lord liveth, I cannot allow thee to go. Oh,
look upon my destitute state, for God's sake!
'Abbás.-Behold thy little girl Sukainah, O unfortunate
one! Look at the throats of thy thirsty children, my
lord! The fruitful cypress * of the Háshimite † garden is
withering away from drought, and I am melting away
through sorrow, as thou well see'st! Death thousands of
* See note, p. 10.
See note ‡, p. 231.
THE MARTYRDOM OF ABIS AND SHAUZAB.
255
times is better to me than the life I am living. Behold
innumerable cruelties done in Karbalá!
Give me per-
mission to fight, and suffer me not any longer to be
put to shame. Look upon me, wretched
I am.
creature that
Husain.-Oh, how can I bear to see one like thee die,
and roll in his own blood in the centre of the field! Never
mind that Sukainah should perish from thirst. It is wrong
to esteem a locust above an eagle. May a thousand such
as Sukainah be a ransom for a single hair of thine!
'Abbás. Oh, may I be a sacrifice for thee! To roll a
thousand times in one's own blood is better than to behold
children suffering thus with dried lips! It is hard to see
Sukainah crying in the palace tent for water while the cruel
inhabitants of Kúfah at the same time use reproachful
language towards us. Oh, be kind enough to permit me
to be offered for thee! It is customary for friends to be
sacrificed for their beloved ones!
Husain.―0 most dearly beloved, it is difficult, not easy,
to risk one's life. Yet to give up the soul is easier than to
part with the beloved 'Abbás! To behold the elegant body
of thine rolling in dust is an overpowering sight. The
intention of this people is to have me killed without sus-
taining any damage themselves, and if thou give thy life
for me, that will not in any way facilitate my escape from
slaughter. Have patience, dear brother, for patience is
the key of relief; it is hard to plunge oneself to the bottom
of the sea.
'Abbás. To give up one's life is not difficult when at the
feet of thee, the beloved of the soul! If thou be absent
from the pillow, to give up the ghost is arduous. It is
easier to be drowned thirsty-lipped in one's own blood
than to hear the groans and sighs of destitute women and
children for water. Thou friend of God, to return from thy
presence alive and unsacrificed is indeed hard. (The enemy
begin to challenge as before.)
'Abís, the son of Shib.-Sovereign-love came and con-
፡
C
:
256
""
HASAN AND HUSAIN.
quered the empire of my heart. Abraham-like it repaired,
or rather built anew, the ruinous temple. Reason says,
Speak not on the subject, be silent awhile." Love pro-
claims, "Nay, rather lay hold to the sword." The re-
proaches of Shimar,* and the sad complaints of the
martyred king of Karbalá, have pierced my breast and
penetrated into my heart. 'How can I remain quiet,'
says love, "when I observe so much injustice? when I
see the fox vaunting in the presence of the lion?" Reason
urges, "Yazíd's fortune is in its meridian, and time has
pulled down the house of faith."
Shauzab, his slave.-O terrible art thou as a lion; thy
words have made great impression on my mind. Every
malady has a remedy; thou must manage that. I see the
hair of thy body standing forth from thy cuirass out of
zeal; be pleased to declare the cause to this thy humble
slave. If the eagle of thy resolution has begun to soar
on high, inform me what has happened. Thou must im-
part to me thy secret plans plainly, as to a trustworthy
servant.
'Abís.—Oh, do not ask about my condition, for this pain
is without remedy; neither interfere with my affairs, for it
is a perplexing case. The vessel of my patience is wrecked
in the ocean of Karbalá, and reason, the pilot, cannot but
be drowned in this deluge. O Shauzab! love, the unmanage-
able steed, has snatched the reins from my hand; he is
carrying me off heedless of what may happen. If I dis-
close my mental pains, that will not bring a cure from
any quarter; otherwise, to speak my mind to thee were an
easy thing.
Shauzab.-Reveal to me thy secret, thy difficulty may
thereby be facilitated. If I am not a physician, still every
pain has a remedy. If thou hast anything to say on the
subject of dispute between reason and love, speak on,
* See note ‡, p. 43.
THE MARTYRDOM OF ABIS AND SHAUZAB.
257
that I may confirm the matter, as to whether the truth be
on this side or on that.
'Abís. O good and faithful slave, I have here a journey
before me; though thou art my slave, thou mayest have
thy choice either to accompany me or stay behind, as
thou pleasest, for it is without doubt a dangerous under-
taking. At every step, instead of sweet pleasures, there
will be severe and innumerable hardships. Tell me whether
thou wilt oppose my scheme, or, on the contrary, wilt
affectionately and faithfully follow me in this hazardous
enterprise ?
Shauzab.—May my head be offered for thee, thou fore-
casting master! Explain to thy humble slave what thy
project is. What control and power can slaves have over
this or that when a master undertakes a journey to some
particular place? If it be a delightful thing, I will cheer-
fully enjoy it with thee; if it be a perilous matter, or an
affair of hazard, I will not refuse to accept anything offered
to me by thee. Who am I that I should oppose thy schemes,
or disobey thy orders? Please to tell me, then, what thy
plans are ?
'Abís. O faithful slave, I intend to set out at once for
a journey to Paradise. That is what I seriously have at
heart. The few drops of blood I possess I intend to
sprinkle at the dust of Husain's feet, he being the king
of jinns * and inen. Behold him standing there with dried
lips and humid eyes. Sukainah is asking for water, while
'Abbás the majestic, and Husain the thirsty-lipped king,
are melting away with entreaties.
Shauzab.-Thanks, that by the grace of the Omnipotent
Judge I am overshadowed by the wings of the phoenix of
happiness, that I am going to shed my own blood at the
stirrup of Husain, though a slender gnat is too insignificant
a prey for a phoenix.
a phoenix. Oh, how happy if, in spite of the
* See note, p. 24.
17
258
HASAN AND HUSAIN.
blackness, I could be raised to life on the Resurrection
Day with a white, shining face! I am much obliged to
thee for this thy inestimable favour, master; may the
Lord and His Prophet be pleased with thee as thou hast
gratified me!
'Abis.-God bless thee, thou faithful slave! May the
illustrious Prophet and 'Alí, the cup-bearer of the tank Al
Kauzar,* defend thee. Come, let us go together to the
thirsty-souled Husain and ask his permission to go to war.
Let us have the happiness of kissing the feet of his royal
highness, and as soon as he gives us the opportunity we will
fall on the line of the enemy. We shall fight, then, till we
become martyred, since that is the eternal felicity which is
going before us as our guide.
Shauzab.-I, poor creature that I am, am obedient to
thy order, and will follow thee whithersoever thou goest.
I have girded up my loins faithfully ready for death. Walk
before, I am coming behind thee. May the great Judge
be thy helper and defender!
'Abis.-May I be a ransom for thee, thou guide of all
men, thou beloved of the Prophet and elect of God! since
thou art superior to Solomon in point of dignity, grant,
then, the request of this ant by way of benevolence. I
have in my hand a humble present, valueless as the leg of
a locust. May it please thy majesty to condescend to re-
ceive it. Oh that thou wouldst be gracious enough not to
refuse me! it is usual with kings to be favourable and
indulgent to their attending slaves.
'Abís).—O
Husain (addressing 'Abis).-O hero of the army of Islám,
O phoenix of the age, thou lion of the forest of contest,
thou growling tiger, thou refuge of my army, my worthy
'Abís, who art a very ocean of zeal in the field of battle,
what is thy wish that thou humblest thyself in such a
manner with dried lips and weeping eyes? Tell me thy
* See note, p. 96.
THE MARTYRDOM OF ABIS AND SHAUZAB.
259
request, that I may grant it just now in the very form thou
desirest me to do.
'Abís.—O thou who art of blessed disposition, my peti-
tion at the dust of thy feet is to grant instantly to these
two oppressed creatures permission to fight the battle of
faith, that I, together with this ill-starred black slave, may
fall suddenly on the line of the enemy, be it as it may;
that from the centre to the wing, from the right to the
left, we may make an utter destruction of this unprincipled
nation; that we may fight so as to become either martyrs,
or defeat, to thy glory, the army of the wicked son of
Ziyád.
Husain.-A thousand curses from God be on 'Ubaid the
son of Ziyád,* for the unprincipled mean fellow always
sows seeds of discord and malice! In Husain's lifetime
it can never happen that he should permit thee to go to
fight the battle of faith, for I have many hopes grounded
on thee, and the meadows of my heart flourish through thy
reputation. Thou art in the sight of Husain as dear as
'Akbar and 'Abbás, yea, more precious than all friends and
loves, O thou youth of happy disposition.
'Abis.-Oh, I am no more than a door-keeping dog in
the street of thy affection and faith! Who am I that I
should enter that noble mind of thine? What a wide
difference there is between 'Abbás and Akbar and myself!
Thy favours are much above my merit or desert. Oh, be
the dust of thy foot the crown of my head! I will not
cease holding thy skirt until thou grant me permission to
tread the path mentioned.
The Imám.—Oh, do not groan any more, thou burnest
my heart with grief! Instead of thee, I shall send to the
field my son Akbar, the hopeless youth, the similitude of
my grandfather, the new rose of my flower-garden, the
* See note *, p. 177.
17 *
260
HASAN AND HUSAIN.
brilliant light of my eyes. Abandon this request of thine
let me give up my 'Alí Akbar, the blooming youth.
'Abis.-Permit me, O Imám of men and jinns.
Shauzab.-Permit thy slave, for the sake of thy grand-
father the Prophet.
'Abís.—Permit me, thou chief of the thirsty-lipped.
Shauzab.-Permit me, for the sake of God Almighty.
'Abís.-Permit 'Abís, for the sake of the great Creator.
Shauzab.-Permit Shauzab, for the sake of the cup-
bearer of Al Kauzar.
'Abís.-Give me permission, I am the least of thy
slaves.
Shauzab.-Give me permission, I am thy money-bought
slave.
'Abís.-Give me permission, I am the attending slave of
thy court.
Shauzab.-Give permission, I am a black slave of thine.
'Abís.—Permit 'Abís, for the Omnipotent Judge's sake.
Shauzab.-Permit Shauzab, for the sake of the Prophet's
dignity.
'Abis.-Give permission to Shauzab, for the sake of the
seven and four.*
•
Abis.-Permit 'Abís, thou praised by men.
Shauzab.-Permit Shauzab, for the sake of 'Abbás.
'Abís. Give me permission, for the sake of Akbar the
unhappy.
Shauzab.-Give me permission, for the sake of Kásim
thy son-in-law.
'Abís.—Permit me to offer my soul a sacrifice for thee.
Shauzab.-Permit me to be offered a ransom for thy
soul.
'Abis.-Oh! give me permission, I am much in need of
this thy favour.
* See note, p. 2.
THE MARTYRDOM OF ABIS AND SHAUZAB.
261
Shauzab.-Oh! give me permission, I am most obedient
to thy orders.
'Abís.-Oh! give me permission; I am weary of my
life.
Shauzab.-Oh! give me permission, for the flood of tears
I am shedding from my eyes.
The Imám.-Sigh not, nor lament, O brave 'Abís, thou
warrior in the ranks of battle. Thy tears have passed the
centre of the earth, and thy sighs the sun and moon. My
heart is much grieved for thee, thou art very young, very
young; thou art a well-wisher to us, a well-wisher in deed
and in truth.
'Abís.—I am the servant of the court of thy majesty,
O asylum of the world. I feel a blush on my cheeks like a
beggar in the palace of an emperor. When my body
shall be cut in a hundred pieces with the sword of the
enemy, and I am in a miserable condition ; when my
head shall roll on all sides, like a ball, at the hoof of thy
horse, and thou seest my mutilated corpse fall in the dust
of the road, then I shall deserve praise. Thou showest
immense favour toward me, but I am sorry to say I do
not deserve it in the least, and I am so ashamed of myself
that I cannot even lift up my head.
Husain.—Thou art my friend, O 'Abís, and none likes
that his friend should be troubled. Thou art a faithful
man, and it is inconsistent with benevolence and justice to
send a faithful man to slaughter intentionally. Do not ask
of me permission to fight, nor complain if I do not grant
it at all; and knock not at the door of a house whereinto
thou mayest not have admittance. What a physician pre-
scribes is the thing which it is advisable to follow, for to
every malady experience has assigned a particular treat-
ment.
'Abis.-Thou art in knowledge the Plato of the age;
here is to-day an incurable case set before thee to be treated
generously. Seeing thy bounty is universal and thy dispo-
sition in the highest sense liberal, it is not far from possible
262
HASAN AND HUSAIN.
if a fault be overlooked by thee. It will deserve the point
of an arrow should my eye seek any other collyrium* but
the dust of thy gate. The head that is not worthy of the
dust of thy feet, is fit only to be knocked about with spears
and lances of the enemy. Oh! how improper for a most
magnificent king to push off ungenerously a poor beggar
from the gate of his palace !
Husain.-O 'Abbás, thou general and defender of my
army, seeing 'Abís, my help and support, has resolved to
set out on this fatal journey, do thou get him funeral gar-
ments to put on, for he seeks our good always and every-
where. And thou, O Akbar, get a shrouding dress for this
slave Shauzab, who is going to avenge me on the enemy.
'Abbás (bringing the sheet).-O amphitheatre of wonders
and miracles, thou object of God's favour, it is the time
of help, step forward to assist us, lay thy hand on the
hilt of the glittering sword. See the helpers of Husain
one by one putting on their funeral garments and going
to battle. May I be a sacrifice for thy destitute state!
O king of the age, take the winding-sheet from the hand
of thy bereaved servant.
'Ali Akbar (bringing a funeral garment).-Alas for thy
revolutions, thou crooked travelling sphere! Fie for thy
malignity, O thou indigo-coloured vault! From thy male-
volence the king of the empire of religion is surrounded
in Karbalá by the tyrannical, villainous inhabitants of
Kúfah. All his companions have been cruelly slain; he is
standing there singly, pitifully ill-treated by the enemy.
Take the shroud from me, thou sovereign of the age,
through separation from whom I am heaving flame-scat-
tering sighs from the heart.
'Abis (putting on the funeral garment).-How pleasant
it is to see thy bright moon-like face! or to gather a rose
from the fresh flower-garden of thy countenance! How
can I desire to have the honour of kissing thy feet, I who
* See note, p. 135.
THE MARTYRDOM OF ABIS AND SHAUZAB.
263
am constantly in the habit of venerating the very dust
thereof? How blessed it is to lose the head by thy orders!
to be slain by thy command is to enjoy eternal life. Well,
it is my last adieu, thou heaven-like personage, for I have
no mind to return from this journey.
Shauzab.-After God, His Messenger, and Haidar,* the
defender of God's cause, it is one of my incumbent duties
to serve thee, O Husain. God be thy helper, and may thy
glorious grandfather, together with thy father, befriend thee!
the time has come that we should endeavour to die the death
of God's martyrs.
Husain. God be pleased with you, ye two friends of
Husain, who willingly give your lives for him. May the
Messenger of God, my venerable grandfather, the great
sovereign of the worlds, be your refuge and helper in the
field of battle.
'Abís. O ye assembly of infidels, ye chiefs of Kúfah
and Syria, both small and great, be it known unto you
that I am he to whose manliness the sword always gives a
decisive testimony, in the day of battle, by the grace of
Haidar the warrior. My name, ye obstinate nation, is 'Abís
the son of Shíb, a slave of the slaves of Ahmad† the elect.
I intend to give my head on behalf of Husain, the chief
of the thirsty-lipped ones; you may send a champion,‡ if
you please, from the wicked party to contest with me, that
may show to-day my manliness and bravery, and that you
may see the assault of the lion, and the flight of jackals.
I
Shauzab.-O ye impudent and unbelieving assembly, I
am the slave of this lion-hunting dragon. I speak plainly
to those who know me not, I am Shauzab the slave of
Haidar the champion. He who has the desire of death in
his heart, let him come forward to the field of battle from
the unbelieving army, that manliness and skilfulness in
war may be manifested to all, that we may at te hour of
* See note, p. 39.
‡ See note, p. 250.
+ See note
*
p. 37.
264
HASAN AND HUSAIN.
contest weigh the drop and the ocean simultaneously and
find out the difference.
'Umar the son of Sa'd.—O ye soldiers of Kúfah and
Shám,* and ye chiefs who have the mark of unbelief, put
your horse of malignity to full speed in the battle-field.
Knock 'Abís and his slave down in a moment and make
both of them roll in their own blood, for they have vaunted
too much before me, and beyond the limits of my capacity.
Thou, O drummer, beat thy drum for battle, in a manner
that the heavens may tremble and shrivel up through dread
thereof.
'Abis (asking help from 'Ali).-O commander of the
commanders of Arabia, thou judge of judges in pedigree
and origin, thou lord of the sword, and lion of God, thou
who art named "the hand of God," and art entitled
Haidar, be thou my helper in this crisis, for from thee
alone I seek assistance in time of trouble and need.
Shauzab (falling in the field).-O my blood-drinking
tiger, save me! O my lion-like master, I am undone! I
have fallen into a whirlpool of blood like a fish! O my
skilful lord, take me under thy protection!
'Abís.—O Shauzab, my blood-drinking hero, thou my
defender in all afflictions and trials, I cannot find my way
thither to save thee and give thee life, notwithstanding my
eager endeavours.
Shauzab.-O 'Abís, thou brave champion, thou com-
mander of an army, thou renowned lion-hearted warrior,
seek help from 'Alí Akbar the youth, the similitude of
Muhammad the king of men and jinns, He will come to
the field to help thee and cheer thy sorrowful heart.
'Abís. O Shauzab, thou faithful of the age, thou who
art skilful in war, the famous hero! the wicked party has
intercepted my way, at the centre and the wing, on the
.
* Syria.
THE MARTYRDOM OF ABIS AND SHAUZAB.
265
right and on the left. There is no chance for me to make
my whale-like steed get out of this whirlpool of blood, and
ask help from the youth Akbar at such time.
Shauzab.-O lion-hearted hero, thou chief in the as-
sembly, ask assistance from 'Abbás the army-conqueror.
If 'Abbás come to the battle-field, he will leave no enemy
on the surface of the earth. He can snatch me out of this
field of battle, and, carrying me as a bird in his claws, put
me in the camp.
'Abís.-Know thou, O my faithful slave, my helper in
this crisis, that if I could possibly get me where 'Abbás is,
every difficulty would soon be over; but the adverse army
have all drawn swords and javelins in their hands, and
rush on me from every side, so I can scarcely get a
chance of coming to thee, unless I make a full end of
them first.
Shauzab.-Oh! May I be a ransom for thee! I am
in a very bad condition. I am killed, slain with the sword
of the enemy. My body is turned into paste by the clash-
ing hoofs of horses, my garments are little better than a
coat of mail, for so numerous are the holes; try, however,
thɔu faithful master, and carry me out by some means from
the midst of this army to our own camp.
'Abis.-By God's help I shall deliver thee: spite of my
own helplessness I may give thee life. Come on my back,
thou noble slave, a man such as whom the eye of the spheres
has not seen. If thou have any commands to issue, inform
me, that I may execute them in the best way possible.
me.
Shauzab.-Oh! what shall I say? I scarce know how
to speak. Thou canst not live more than a minute after
Thou wilt instantly be made a martyr like myself;
what is, then, the good of making requests, thou hopeless
one? Be kind enough to close my eyes, and stretch my
hands and feet towards the Kiblah,* the cynosure of faith.
* See note, p. 168.
266
HASAN AND HUSAIN.
'Abis.-Come, let me close thine eyes most affectionately.
Blessed art thou, O brightness of the skies, who hast given
thy soul in defence of Husain. (Hearing the beat of the
drum he rides his horse, challenging the enemy). Who will
rush forth to fight with me, thou son of the wicked Sa'd?
Who will come forward, O thou that feelest no shame or
remorse? O impudent reprobate wretch, if thou hast any
skill, come forth and contend with me.
The Son of Sa'd (addressing his troops).-O ye renowned
chiefs of Kúfah and Shám, methinks you never care for
reputation and honour at all. 'Abís the son of Shíb is
standing all alone there challenging you to go and fight
with him if you dare; let one brave soldier among you run
to the field, and, slaying him with the edge of the sharp
sword, put an end to his bragging.
Shimar (to Ibn Sa'd).-Thou cursed, profligate, impious
wretch! we have been to battle with him more than a
thousand each attack; but he cut through the centre, the
wing, the right, and the left, now assaulting like a lion on
this, now on that side, and at last we were put to flight
by him in a most shameful and despicable manner, all
wounded, mutilated, broken-hearted. How can we go one
by one to fight with such a person? cease at once from such
nonsensical sayings of thine.
Ibn Sa'd.-Thou wicked Shimar, I am now in great
distress; hasten to my relief without any delay. 'Abís
the son of Shíb has laid with his sword the burden of dis-
grace and shame on the shoulders of me and thee and all.
He is no more than a single man, while I and thou have a
hundred thousand troops at our command, and yet not one
of us dares to move on his horse to the field of battle to
struggle with him.
Shimar.-Thou villain, 'Abís the brave is a hero. Tell
me, how can a jackal attack a lion? Go to him, like a fox,
with cunning tricks and subtle stratagems, and try to
entrap him, and, having succeeded in thy design, turn
aside then from him.
THE MARTYRDOM OF ABIS AND SHAUZAB.
267
Ibn Sa'd (to 'Abís).—O son of Shíb, though thou art a
brave man, a valiant hero of thy age, think well of that
which may be good for thee. Thou art but a solitary man,
whilst our army consists of hundreds of thousands of souls;
thou canst not but, sooner or later, fall a martyr to their
cruel swords. It is a pity this cypress-like* stature of thine
should fall on the ground, and this delicate body be cut
into pieces with the points of spears. Dost thou seek
honour and riches? come then to me. I will most wil-
lingly make thee commander of the army, and Yazíd the
unfortunate will certainly give thee certain districts, and
invest thee with the title and authority of governor-general
of 'Irák. But Husain has no estate, no property, no money,
and his service is not worth a fig. Do not then, for nothing,
lose thy precious life, together with the enjoyment of the
pleasures of this world.
'Abís. O thou infidel! Yazid is the master of a crown,
while Husain, the king of the martyrs, is the possessor of
Paradise and heaven. Yazíd can bestow territory, but the
king of the martyrs directs to faith and religion. As a
man of the world, judge fairly; is this advantageous, or
that ?
Ibn Sa'd.-If thou truly seekst the righteousness that
belongs to the next world, and hast made up thy mind to
drink the cup of martyrdom, why dost thou not throw off,
then, thy coat of mail, thy helmet, thy cuirass, thy arrow
and quiver, and thine other brilliant armour, and come
forward with a single naked, glittering sword to fight? A
sword is quite enough for thee to put a world at defiance,
if thou speakest the truth.
'Abis (throwing off his armour).-A head that is ap-
pointed for offering requires no helmet, indeed; the waist
of one ready for martyrdom wants no dagger, to be sure.
In the service of God I can protect my body with my
own hands; I am going to offer my head on behalf of the
Lord's servant. I require no shield then. By the favour
of my beloved, I can receive the arrow of the enemy with

268
HASAN AND HUSAIN.
exultation in my soul; what is, then, the good of my bear-
ing arrows and quivers with myself, and what are all these
gold decorations! Let my breast be a butt to be shot at,
let no cuirass shield it at all, as I expose my body to the
darts of fate. I must wear no coat of mail at all. In
battles for faith a winding-sheet is the only thing needful,
as I am ready to give up my soul. What need have I of
these gold and silver garments? What are hands and
feet, since I shall soon be without them? I throw off,
then, boots from my feet as I did the helmet from the
head. A sword alone is sufficient for me when anybody
comes to attack me. By our Lord, I am a solitary man,
but can rush upon a whole army.
Ibn Sa'd (to his army).-O troops of valiant men, lose
not this opportunity for a minute. The brave 'Abís has come
naked to battle; surround him on all sides with the intent
of killing him, make him fall like a stately cypress-tree on
the ground. Thou, O drummer, beat out the drum of
battle joyously and cheerfully, for the revolution of the
spheres is now certainly in our favour.
'Abis falls fighting.—O God, be thou my witness that
I have given up my life and the world for the sake of
Husain! Though my head be an unworthy sacrifice, still
I do offer it most willingly in the cause of the Imám of the
age. Let the cause of Husain, who voluntarily sacrifices
himself for the salvation of his people, be supported
through thy humble offering.
Shimar (to Ibn Sa'd).-Good news, O chief of the
wicked party! 'Abís is fallen down from the back of his
swift horse. His body is cut to pieces with daggers and
swords; his hands are, too, unable to save him now that he
is undone. The star of fortune has effected the business
according to thy heart's desire, for 'Abís has neither hands
to fight nor feet to fly.
Ibn Sa'd.-Once more, O ye troops, be ready; and ye
Khaulí, and Shimar, and other chiefs of this malignant
army, with the view of pleasing the great king of Shám
THE MARTYRDOM OF ABIS AND SHAUZAB.
269
and Kúfah, the son of Abú Sufiyán, the potent sovereign,
and in order to scatter salt over the wounded liver of
Husain, by the announcement of the death of the blood-
thirsty lion, 'Abís the son of Shíb, be ready to stone
the body of the great champion of Husain; and thou,
O drummer, beat on thy drum, the supporters of the de-
fiant chief are slain, the enemy of our master is destroyed.
(They stone the body of 'Abís.)
'Abís (expiring).—O Lord, be thou my witness that I die
happy, having given up my life for the Imám of the age.
O God, receive the offering of Thy poor humble servant,
who lays down his life that he may inherit an eternal
reward. Verily, there is no God but God, and Muhammad
is His Prophet.
270
HASAN AND HUSAIN.
SCENE XVI.
A NIGHT ASSAULT ON HUSAIN'S CAMP.
“OBAIDULLAH despatched a person to demand of Omar Saud, if he
had employed him merely to converse with Husseyne; if he attacked
him without further delay, it was very well, if not, he should find
no difficulty in sending one who would be less scrupulous in the
execution of his orders. By this message it might have been
expected that all further procrastination would have been put an
end to; and the son of Saud, mounting his horse, accordingly dis-
posed his troops for the attack; but he felt himself impelled once
more to address the devoted Husseyne aloud in these words:
Every effort in my power has been exerted to avoid the oppro-
brium, or imputation, of having dipped my hands in thy blood! I
find that those exertions are in vain.' Yet,' said Husseyne, 'give
me the respite of this day; suffer me to remain unmolested only
till to-morrow.' And in this, from whatever motive, Omar again
indulged him. In the meantime, provoked by these repeated delays,
Obaidullah Zeiaud sent for Shemir or Shamer Ziljousheny; and
having told him that the son of Saud seemed disposed to pre-
varicate with him, and that his heart appeared to be with Husseyne,
he directed him to proceed immediately and deprive that chieftain
of his command. Whether he has commenced hostilities, or whether
not,' said he, 'his command and his appointment are thine; go and
bring me either Husseyne, or his head.' About the hour of prayer,
at three in the afternoon of the day on which Imaum Husseyne had
contrived to obtain a further delay of hostilities, this person arrived
in the camp of Omar, and declared that it should not continue an
hour longer. On which Omar again led his troops to the presence
of the unhappy prince, and announced that Obaidullah had sent
another person to command against him. Husseyne urged, notwith-
standing, that as the day was far advanced, and night approaching,
A NIGHT ASSAULT ON HUSAIN'S CAMP.
271
the truce might still be allowed to continue to the following morning;
and as he was supported in this by the intreaties of the adverse
troops, Shemir thought fit to comply."-Price's "Chronological
Retrospect of Mahommedan History," vol. i. p. 398, ed. 1811.
Husain.-Alas thy tyranny! thou mean-minded sphere.
How long shall I heave sighs against thy hand? How
long wilt thou continue thy malice against us? Why art
thou not subverted for this thy malignity? By thy revo-
lutions the habitation of religion is brought to desolation.
Fie on thee and on thy doings towards the children of
men!
'Abbás.-O heaven, to what extent wilt thou be satiated
with malice and ill-will! How long must we suffer from
the malevolent enemy, and from the son of Ziyád? * By
the revolutions of time I have been expatriated from Ma-
dínah, my native town; what is the cause of your antipathy,
O ye skies? are ye naturally disposed to cruelty?
'Ali Akbar.-O Lord, have compassion on the sad state
of poor Akbar's heart! How can I see the offspring of
God's Messenger so sorrowful? By the treacherous call
of this wicked people, and by the tyranny of the spheres,
I was forced to leave the monument of the Prophet.
Kásim. O Lord, I am the poor orphan of Hasan, even
I, Kásim. From the violence of time I am brought low and
made contemptible. Thou, O orbitless sphere, didst mali-
ciously pour the poison of thy malignity down my noble
father's holy throat, and thy turn has come to injure
my dear uncle Husain. Rest in thy place, O heaven, for
a minute.
The Imám.-O time, let me complain of thy oppression;
let me inform the world of the fire concealed in my heart.
* See note*, p. 177.
272
HASAN AND HUSAIN.
:
To-morrow is the day when the Háshim's* youths are all
to be slain with the edge of the sword; and how can I
behold it!?
Zainab.-O heaven, how can I see Husain's face without
making the hearts of men and jinns bleed by reason of my
sighs and groans! O'Alí, thou King of Najaf,+ behold the
helpless state of thy dear child, and how the fire of my
heart is consumed for him. To-morrow shall the elegant
cypress of Fátimah's garden fall on the ground, and my
eyes shall pour down tears for him.
Sukainah.-O Lord God, look upon poor wretched me!
The heavy burden of my father's approaching end weighs
hard on my heart. I can willingly bear any pain or grief,
but to be a fatherless child, this is what I cannot possibly
endure.
The Imám.-Alas for thy oppression, O malignant
sphere! Behold how the parched-souled Husain suffers
affliction and misery! Only to-night I have a little time to
rest, to morrow my throat will be cut with the edge of the
enemy's sword. It is not, however, grievous that I and
all my companions should be slain, since the thing is done
for the salvation of the people of my grandfather the
Prophet.
Zainab.-O dear brother, thou poor exile in the city of
trials, what aileth thee to-night that thou sighest so heavily
from the bottom of thy heart? I am distracted by thy
soul-consuming groans. I am shedding tears on account
of thy miserable state, O royal personage. What has
happened to thee that thou art so restless to-night-that
thou dost moan so involuntarily?
The Imám.—Come to me, O poor afflicted sister, thou
who hast withered from the blast of injustice and cruelty.
Come, for my soul has reached the tip of my lips by
* i.e. Husain and his family.
† See note, p. 241.
A NIGHT ASSAULT ON HUSAIN'S CAMP.
273
reason of destitution, knowing that this is the last evening
of my life. Come, let me satisfactorily behold thy dear
face, as I have but this one night to live.
Zainab.-O fate, let me bitterly complain of thy oppres-
sion. To whom shall I turn, and to whom else should I
complain? In whom shall I cheer my drooping heart after
thou causest 'Abbás, my brave brother, to be a martyr?
I fear thou wilt make Husain's body headless by thy malice.
Let me, then, weep over the destitute state of his surviving
son, the lord of God's worshippers. O death, be pleased
to come quickly and visit me, that the bird of my soul
may be set at liberty from this cage-like prison, the
body.
The Imám.—O nightingale of the meadow of trial and
affliction, thou poor wretched Zainab, go, for the sake of
my wounded, sorrow-stricken heart, to thy own bed and
rest. Thou hast but one night left to thee; after that this
world shall flee from thee.
Zainab.-O brother, even now the tranquillity of this
world is removed far from me, my bed of rest has been
already taken away by the cruel tyrannical spheres. How
can I go to sleep again from this time forth? Heaven's
cruelty has removed sleep from my eyes.
The Imám.-Thy speakest the truth, sister, thy rest is
altogether cut off. On the appearance of infidelity the
trappings of religion are of necessity put aside. Go thou
to thy tent and remain quiet awhile, although rest in this
world is far removed from thee.
Zainab.-Fate is very hasty for the slaughter of the
innocent. My heart is palpitating within me as a half-
slain bird. Oh, bid sleep not to come to-night to my
eyes; the island wherein they reside has been inundated
by a deluge!
Kulsúm.-O Lord God, how grieved am I in the land of
Karbalá! My heart bleeds for the outrageous acts of the
treacherous spheres. I fear lest I become destitute and
helpless, not having either brothers, nephews, or helpers.
18
274
HASAN AND HUSAIN.
The Imám.-Thou my poor miserable sister, cry not,
and let not thine eyes shed tears of blood. Go and rest
thyself a little, and forget awhile thy overwhelming grief.
Kulsum.-O sleep, enter not my wet eyes to-night, for
my eye-lids are suffused with tears. Let not sleep over-
take me at all, for I have, forsooth, a bed spread over
with embers.
Sukainah.-O Lord, I do not know what is the cause of
this confused noise to-night in this camp. From the cry
and lamentation of those whose lot is sorrow, there is a fire
kindled in my very innermost soul. To-night my dwelling-
place shines with the light of a sunny day from the candle-
like face of my good father giving light thereunto.
The Imám.—Dear Sukainah, wail not to-night nor lament.
Let not my soul be set on fire owing to thy great sorrow.
I do not know what thou wilt do to-morrow when thou art
fatherless. My eyes, forsooth, must even now drop blood
for thee. Dear child, to-morrow thou shalt be fatherless;
have thy last sleep, then, in the lap of thy dear father
this evening.
Sukainah.-Dear father, may I be a sacrifice for thee!
make me sleep in thy kind lap. As I am unable to bear the
burden of separation from thee, favour me graciously ever
with thy presence. Let me always behold thy moon-like*
face. Oh, may my sad soul be a sacrifice for thee!
Husain.-Sleep in thy father's lap, my withering flower.
Sleep on, O newly-grown rose of my pleasure-garden.
Thou shalt weep abundantly on thy journey to Kúfah and
Damascus; lay thy head now quietly on the flaming bosom
of thy father. Alas this pretty face, when the accursed
Shimar shall buffet it! Alas this shining moon!
Sukainah.-To-night, while my head is placed in my
father's dear lap, I would not care if I were to be thrown
in the fire like, as it were, aloe-wood.
Husain (to 'Ali Akbar).-My dear 'Alí Akbar, thou
See note, p. 7.
ן.
A NIGHT ASSAULT ON HUSAIN'S CAMP.
275
cypress tree* of the garden of thy father, thou first-fruit
of thy father's meadow, how can I behold thy beautiful
eyes dull for want of sleep! Be at rest in thy bed, thou
shining moon of the father.
'Ali Akbar.-O heaven, to-night I must pour down
blood from my eyes instead of tears, on account of thy
cruelty. Thou hast maliciously put fire to the stock of
my life to-night. I fear lest the flame of my sighs should
burn up the whole of my constitution if I now heave but
one groan from the bottom of the heart. I will, conform-
ably to the command of my father, go to repose in my
place, though the star of my fortune will never shut its
eyes to-night until daybreak.
Husain (to Kásim).—O Kásim, thou cypress of the
rose-garden of Hasan's heart and soul, may the soul of
me, thy afflicted and miserable uncle, be a sacrifice for thy
handsome face! go and sleep quietly in thy resting-place
a short time, for the king of the age is moaning sadly for
thy misfortunes.
Kásim. Enter to-night, O dear father, by the door of
my habitation, for my eyes are full of tears. Where art
thou, O father, thou whose liver became a hundred pieces
from poison? Pass by my bed to-night for a minute. How
can I
go to my place to rest, since sleep is far from entering
my eyes?
The Imám.-0 Zainab, my poor afflicted sister, thou
destitute, helpless, and unfortunate creature, thou mother
of my nurseless children, thou in all pains and grievances
my best physician, I have to-night one single request to
make to thee, which I hope thou wilt be kind enough to
hear attentively.
Zainab.-May the sorrow-allotted soul of Zainab be a
sacrifice for thee! May all thy pains come to the soul of
Zainab the comfortless! What is that single request of
* See note, p. 10.
18 *
276
HASAN AND HUSAIN.
thine, O friend? relate it without reserve to this thy home-
born slave.
Husain. My heart, dear Zainab, is burning for Sukainah.
I have lost patience and endurance on her account. If
a hair be lost from her ringlets it will put me in pain and
anxiety indescribable.
Zainab.-How long wilt thou make thyself sad, dear
brother, for the sake of Sukainah? She is ever dear to
me, she is the flower and the ornament of my lap; trouble
not thyself about her, she is, and will ever be, the light
of my eyes. Come now, dear brother, take thy rest, for
thy lamentations have rendered me beside myself.
Husain.-May I be a ransom for thy soul, thou light of
Zahrah's * eye! Sleep has fled from me altogether, I am
so sorry for my poor orphans. My eyes are streaming
with tears for their destitute condition. Come, sister,
let us take a walk in the camp of the holy family; let
us see the elegant statures of our dear helper and friends,
and delight ourselves, if possible, with the sight of our
brethren's rosy cheeks.
Zainab.-O mother, O Fátimah, come out a minute from
thy grave to witness in the plain of Karbalá the very day
of resurrection; and thou, O my father, the elect, come to
the help of thy Zainab's heart, and behold in what manner
she is distressed.
Husain (at the head of 'Abbás' bed).—Alas! shall this
elegant body of 'Abbás be hewn into pieces to-morrow by
the violent deed of the enemy? Oh, what a pity these
hands shall be cut off from the body, in the plain of Kar-
balá, with the sword of the antagonist in a most cruel way!
Zainab.—Unfortunate brother, may the soul of Zainab
be offered for thee! cease thy groanings, and shed not
pearly tears from thy eyes, for, by our Lord, I cannot bear
to see thee in this state, it is unendurable for me to find
thee in such a condition.
* See note, p. 22.
A NIGHT ASSAULT ON HUSAIN'S CAMP.
277
Husain (at the bed of 'Ali Akbar).—O 'Alí Akbar, thou
light of my eyes, thou art in a sound sleep now, disregarding
that to-morrow, dear one, thou must become a martyr. O
flower of my garden, the palm tree of thy stature shall be
struck down from the saddle to the ground with the axe of
injustice.
Zainab.-May thy sister be a sacrifice for thy bleeding
If a
heart! pour not so many tears from thine eyes.
thorn, God forbid, should pierce thy foot, it would be as
if my breast or wounded body were to receive two hun-
dred cuts at once. Groan not so much, for thy lamenta-
tion entirely overthrows the foundation of my fortitude
and patience.
Husain (standing at Kásim's bed).-O thou first-fruit of
Husain's garden, thou nightingale of the rose-garden of
pain and tribulation, thou are gently sleeping in thy bed of
Alas
rest, careless about trouble and anguish of heart.
this symmetrical body of thine!
Alas these thy rosy
cheeks!
may
Zainab.-Dear brother, may I be a sacrifice for thee!
May Zainab's life avert thy misfortunes! Mourn not so
much, thou brightness of the east and west. O Husain,
I be offered as a ransom for thy elegant stature!
Husain (coming to Sukainah's bed).—Sukainah, thou
nightingale of my garden, my unblown rose, my peace of
mind, sleep well to-night, for to-morrow thou shalt not be
able to rest, thy heart will burn with longing desire to see
thy father's face; he will for ever be absent from thee.
Zainab.-The morning is near, the moon has disappeared
and gone to bed, dear brother, deprive not thyself of sleep.
My most beloved one, shed no more blood from thine eyes,
take a little rest, for I am anxious respecting thee.
Shimar* (consulting Ibn Sa'd.)-Listen unto me a minute,
thou son of Sa'd, as thou art the commander of this army
and their general. It is night now, the world is wrapped
* See note, p. 43.
278
HASAN AND HUSAIN.
up
in clothes of darkness; the sun, the source of light, is
hidden from view, and Ahríman, the prince of darkness, is
at work. March with the army towards Husain's encamp-
ment, and have a night assault upon the army of the lord
of the two worlds.
Ibn Sa'd (to Shimar).—O Shimar, I have never met
with one more wicked than thyself, nor heard of any
throughout the world as merciless as thou art. Thou hast
closed thine eyes and art seated in thy saddle. O cursed
one, the Prophet of God is the noble grandfather of this
personage, and his mother is Zahrah the Prophet's daugh-
ter; do not, then, contemptuously slight him; return to
thy rest at this midnight; do not attempt to disturb the
sleep of Husain the son of 'Alí.
Shimar.-O son of Sa'd, it is the order of Yazid that
Husain should be killed by daggers, swords, and spears; and
now I have got the best opportunity for so doing; do not,
therefore, point out to me his noble descent or ancestry.
The kingdom of Ráí* is the charming reward for putting
him to death. What do I care if, for example, the celestial
globe be inverted?
Ibn Sa'd.-O Shimar, this night invasion (listen to
me) is not a trifling matter. Thou hast roaring lions in
ambuscade against thee. See not thou out there is 'Abbás
the brave, the heaven-elected king? his hand is the hand of
'Alí, and his sword like Zú'l fakár.† First, thou must put
down 'Abbás before thou show any hostility against Husain;
with such a foe as 'Abbás thou canst prevail by tricks and
stratagems, and nothing else.
Shimar.-O son of Sa'd, the mother of the famous
* "Among others he (Obaidullah Zeiaud) sent for Omar the son of
Saud, to whom he proposed the government of Râî, if he would under-
take to seize the person of Husseyne."-Price's "Chronological Retro-
spect of Mahommedan History," vol. i. p. 396, ed. 1811.
† See note *, p. 65.
A NIGHT ASSAULT ON HUSAIN'S CAMP.
279
'Abbás is closely related to my mother; I will try first to
draw him to our side if possible in a friendly way, that I
know best how to plan. If I do not succeed, or he will
not hearken to me, then I shall immediately throw the
palm of his stature down to the ground by way of violence.
I will treat Husain in this heart of the night with such
malicious violence as to create commotion and tumult in
the indigo-coloured heaven itself.
Ibn Sa'd.-Set out quickly then on this expedition, O
Shimar, but be circumspect concerning thyself. Beware
of the lions of the tribe of Háshim,* for they have flame-
effusing swords in their hands.
Shimar (departing).-The wicked Shimar does not fear
anyone in the universe, he can throw confusion and noise
in the two worlds. If Shimar but draw out his sword
from the sheath, the spheres, from dread, will tremble
like quicksilver. Where art thou, O 'Abbás son of God's
Lion? Come out of thy tent for a while; be pleased to
set thy feet in this field for a time, O thou who art the
first-fruit of the garden of true direction. Kindly walk
out of thy tent in this midnight, as it were the sun, to
light us with thy presence.
'Abbás (awaking from his sleep).-Who was he that
called me from behind the partition ? that made such a
noise at this hour? Who was he that so disrespectfully
screamed out to me from behind the curtain ? All the
family are now in bed and fast asleep; being tired by the
fatigues of the road, they are hushed to rest. What makes
thee raise thy voice so rudely, making me restless and
upset?
Shimar.-May I be a ransom for thee, thou heaven-
elected king, thou lion of the forest of manliness and
humanity! 'Abbás, come near; it was I that called thee.
* See note
*
, p. 200.
280
HASAN AND HUSAIN.
To-night I could not rest through excess of sorrow and
grief. I am thy humble servant, Shimar the warrior, who
in the day of battle and at the time of war am the most
expert in the use of the dagger.
'Abbás.—What made thee call me at such an improper
time? and why didst thou approach the tent, O black-faced
rogue? Art thou regardless of the sharp edge of my
sabre? Or what has made thee hasten to thine own de-
struction? If thou hast come for war, let me, then, lift
up my sword and cut off even the very name of unbelief
from the plain of Karbalá.
T
Shimar.-Know, O 'Abbás, that we have received orders
from Yazid to cut the body of Husain into a thousand
pieces with scymetars and spears. There are hundreds of
soldiers who have drawn out their swords and daggers
with great malignity, all ready to come and fight thee.
am as certain as certain can be, that thou canst not escape
with thy life, but must drink the poison of death at the
hands of our army; but as I have some cordial affection
for thee, being at the same time related somehow to thy
mother, humanity and the tie of relationship have com-
pelled me to call on thee at such a time to inform thee of
the danger before thee. Hearken unto me, thou poor
heart-wounded creature, and come over at once to our
camp without the least fear or hesitation. If thou follow
my advice, I shall in time ask Yazíd to appoint thee
commander of his majesty's victorious army; that
is all.
dumb, thou infidel, for
Hast thou no fear of
'Abbás.-God make thy tongue
thy speech has set my soul on fire!
God thy Creator? nor carest thou for the holy spirit of
His Prophet? Thou cunningly spreadest the snare of thy
enticement before me, wickedly persuading me to sell my
religion for this world, to leave a holy brother like Husain,
in order to rub my head on the threshold of Yazid the
impure. Brotherhood is not like the attachment of a bird
to its nest, which, wherever it goes by day, will at night
A NIGHT ASSAULT ON HUSAIN'S CAMP.
281
surely return to nestle there. Fraternity is not a tree to
blossom yearly and produce dear brothers. A brother is
not like a companion with whom one associates for awhile,
and, if gone, one may easily get another to fill up his place.
A brother is not a physician for the cure of diseases, that
if he does not do it well thou mayest change him for
another better than the former. O cursed one, I do not
think I am worthy to be called a brother of Husain ;
enough if I am considered even as an attendant at his
holy threshold. I swear, by the spirit of the Prophet, I
shall never depart from him, though I be cut by the dagger
into a thousand pieces.
Shimar.-O moon of Bani Háshim, thou lion-like prince,
I told thee to abandon Husain's service because he is alone
and therefore unable to succeed. I know that if thou
refuse to hear me thou shalt most cruelly be put to death,
and that Husain shall be cut to pieces after thee with
this dagger; then shall we lead his family away as
captives, and I myself will set fire to the tent of that
chief.
'Abbás.-Dost thou frighten me with battle, thou cursed
wretch? 'Abbás dost not lose heart, thou knowest well.
I have risked my head and hand, earnestly desiring
martyrdom. Oh that this honour could be granted me
even now!
Shimar.-0 thou handsome youth, as a friend I have
given thee the best advice I could. Let the rest be be-
tween you and the sharp daggers of this wicked people.
It appears thou must be killed with the edge of the sword.
ye multitude, acquit yourselves like men, and sound the
drum for war.
O
'Abbás (about to fight).-O honourable and powerful
Lion of God, thou piercing arrow or meteoric dart in the
hand of the Almighty, help me soon by stretching forth
thy divine palm. I am clinging to thy skirt for help, O
'Alí!
'Alí Akbar (awaking).—What commotion is there in the
282
HASAN AND HUSAIN.
!
:
desert of Karbalá? O Lord, what can have happened
in this vale of trials? Methinks the malicious troops are
going to surprise us; they seem to have gathered together,
intending to take our life.
'Abbás (coming back, falls on the enemy).-O theatre of
wonders, thou best of defenders, my sovereign father, 'Alí
the elect, the time of help is come. March forth to our
assistance, and lay hold of the hilt of thy Zú'l fakar.
'Ali Akbar (joining him).-Be not dismayed, dear
uncle, by the unbelieving army; 'Alí Akbar is coming to
thy help. I shall make an utter destruction of the
infidels by thy favour, leaving them neither troops nor
generals.
Kásim (following 'Ali Akbar).—My noble cousin, be not
sorry, I am coming; I have already drawn out my sword
against the enemy.
Sukainah (awaking).-Oh! what is this howling noise,
good Musulmans, that I hear throughout the camp? Is
the Day of Resurrection at hand, that there are such
tumults and confusions all around? (Goes to Zainab.)
Melancholy aunt, awake! awake! the enemy is come upon
us, awake! awake! There is the wicked Shimar with his
party; they intend to destroy our lives. Oh, what a time
is come! Awake! aunt, awake!
Zainab.-O my sweet-songed nightingale, why dost thou
thus moan at midnight? Thou singing-bird of my orchard,
what is it that makes thee groan? What is the reason
thou art in a distracted state with dishevelled hair? Why
dost thou tremble so sadly, poor thing?
Sukainah. Come out, O aunt; behold what tur-
bulence and confusion! hear the roaring sound of the
drum of Husain's enemy! The plain of Karbalá is
become a cane-field of spears. It is filled all over with
troops.
Zainab.-Oh, again Zainab is in a distressed state!
good luck is turned aside from her for ever! O Zainab,
make the garland of sorrow a crown for thy head! Con-
A NIGHT ASSAULT ON HUSAIN'S CAMP.
283
gratulate thyself on thy captivity, poor thing! O brother,
arise from thy sweet sleep! behold the miserable condition
of thy sister Zainab. O thou asylum of the destitute,
awake a minute from the sleep of rest, may thy sister die
for thee!
Husain (awaking).—Why dost thou pour forth sad notes
like nightingales? I hope there is no bad news. Why art
thou in a distracted condition? I trust things are all going
right.
Zainab.-O solace of my dark hours, the enemy is come
upon me; thou comfort of my disturbed soul, behold the
enemy attacking us! What thou hearest is the sound of
the drum of war from the enemy. I fear my head-dress
will get blackened by thy sudden death.
I
Sukainah (to Husain).-O revered father, I am thy
poor Sukainah, hold me kindly awhile in thy bosom.
am so afraid of the confused noise of the enemy, my
heart is quite melted, and I am shivering like a willow
tree.
The Imám.-Fear not, dear Sukainah, nor be disturbed in
thy mind, thy father is standing by thee; there is no occa-
sion to lose thy heart. Cry not, darling child; who dares
so much as to look at the camp while I am alive? (The
drums beat.)
Zainab.-Dear brother, the uproarous noise is becoming
more and more; surely the enemy is invading us on all
sides. My fortitude and patience have left me. Oh!
order some remedy for the sad case of Zainab.
Husain.-Worthy sister, go thou to Abbás my brother,
the noblest of all mankind, the successor of 'Alí the elect,
and rousing him gently from his sleep, say, Husain is calling
thee to his presence.
Zainab (at the bed of 'Abbás).-Lift up thy head, brother,
from thy pillow, and behold my miserable condition, O thou
lion-hearted hero! The spheres to-night are overwhelming
me with sorrow; it is my turn to be wakeful, seeing my
fortune has sunk in sleep. O dear brother, the light of
284
HASAN AND HUSAIN.
my eyes, earth be on my head!
bed.
'Abbas is not in his
Husain.-Shed not blood from thine eyes, dear sister;
go now to my son Akbar, and waking him gently from his
sleep, bring him to his unprosperous father.
Zainab (at 'Ali Akbar's bed).—Where art thou, O 'Alí
Akbar, thou similitude of the intercessor of the Day of
Judgment, may thy afflicted aunt be offered for thee! Oh,
the weight of grief has bent 'Alí Akbar's stature into a
bow! Dear brother, Akbar is not to be found in his bed.
Husain.-Wail not, dear sister, may I be a ransom for
thee! beat not thy breast and head, but have patience, nor
groan so much, thou child of Zahrah; go and fetch me
Kásim my nephew.
Zainab (at Kásim's bed).-0 nightingale of Hasan's
garden, awake! awake! O singing-bird of the assembly,
awake! awake! Behold the tent empty, without Abbás
and 'Alí Akbar. Thy poor uncle has summoned thee;
awake this moment! O Lord God, what a night I am
passing! I am exhausted by so many soul-diminishing
groans. Alas! Kásim is also not in his bed. There is no
power or strength but in God.
Husain. O poor Kulsúm, my sorrowful sister, thou who
art wounded in heart by heaven's injury and violence,
lament not so much, but arise quickly from thy place, and
bring for me my Zú'l janáh* or winged horse.
Kulsum (bringing the horse).—How often must my eye
reach the heavens at this hour of midnight? I do not
know for what I have fallen in this snare of affliction. O
mean, tyrannizing spheres, how long must I undergo afflic-
tion through your cruelty?
Husain (riding).—Such a luminous work could not pro-
ceed from this mean people alone. It is certainly heaven's
decree and cannot be reversed. Out upon thy foul deal-
* See note, p. 242.
A NIGHT ASSAULT ON HUSAIN'S CAMP.
285
heavens! Yet I must not let the idea of
ings, O perverse heavens!
martyrdom go from my head.
'Ali Akbar (returning from the field).-Father, what is
the reason thou hast set the cluster of Pleiades on the
moon? why dost thou shed tears on thy cheeks? Why
art thou mounted on the horse, girded with thy sword-belt?
Is thy heart, dear father, inclined to the dust, its original
substance? Return, now, 'Alí Akbar has not yet died.
Kásim (returning).-Dear uncle, may I be a ransom for
thee! Why art thou seated in the saddle in such a sad
manner, and with tearful eyes? ?
'Abbás (coming back).-Why art thou on horseback, O king
of the righteous? thou lookest sad, and thy eyes shed pearls
of tears. 'Abbás, thy humble servant, is still alive, and
the strength of his arm and his world-consuming sword have
not failed him.
Husain.-Seeing there was a tumult of war in the plain
of Karbalá, and the noise of the commotion reached the
skirt and border of the Pleiades, and you were not in the
I rode in order to protect the family from the assault
of the wicked unbelievers.
camp,
'Abbás.-Yes, dear brother, the troops of Kúfah and
Shám* had come with the intention of surprising us at this
time. I, together with Kásim and Akbar, rode out to
guard the camp from the infidel soldiers.
Husain.—O brother, the cruel spheres seem to seek to
supplant me to-night! and therefore will not cease from
doing mischief at such a time as this. I certainly know
that I cannot escape death in this plain of trials, but as I
intend to pass the night in devotion, by our Lord it is better
that thou shouldst kindly go just now to Ibn Sa'd, and
ask him to respite me to-night, it being a period of sorrow
for me.
'Abbás (addressing the enemy).-Say ye to Ibn Sa'd, who
* Syria.
286
HASAN AND HUSAIN.
does not recognise a God, 'Abbás, the servant of Husain,
wants to speak to him.
'Umar the son of Sa'd.-What hast thou to say, thou
moon of Baní Háshim? I am ready to do for thee any-
thing thou art pleased to order.
'Abbás.—O cruel, cursed tyrant, art thou not ashamed
before Ahmad* the elect of God? It is night, all the wild
beasts of the desert are now at rest, and thou, impudent
creature that thou art, dost not cease troubling Husain. Art
thou unacquainted with the glorious position of the Imám
of the age? Dost thou not see him to be the offspring of
Ahmad the elect of God? My brother, however, intends
to pass his time to-night in devotion to God, and so he asks
respite from thee, thou treacherous dog.
'Umar the son of Sa'd.-With all my heart, I will
instantly do as thou hast said, and chase away from my
mind the thought of fighting to-night with Husain. Let it
be reported to Shimar, that the army of Kúfah and Shám
must return from the field of battle.
'Abbás (to Husain).-O brother, I have done as thou
didst order me; proceed without the least anxiety to the
thing which thou hast in view.
* See note *, p. 37.
•
287
SCENE XVII.
DEATH OF ALI AKBAR.
On the plain of Karbalá Husain's "eldest son Ally Akbar, conceiving
that as such he might aspire to the distinction of being the first of his
family to lay down his life in defence of his parent, presented him-
self to the weapons of the enemy, and having announced aloud his
name and descent, intrepidly rushed among them. In ten different
assaults, in which, animated by the presence of his father, he forced
himself into the thickest of the enemy, he sacrificed to his vengeance,
at each assault, either two or three of those who stood opposed to
him; but being at last almost suffocated with heat and thirst, he
implored his father's pity, by complaining bitterly of the suffer-
ings which he was compelled to undergo. In this state, after
assuring him that if he could relieve him at the price of his own exist-
ence, it would be a willing sacrifice, his father arose, and introducing
his own tongue within the parched lips of his favourite child, thus
endeavoured to alleviate his sufferings by the only means of which
his enemies had not yet been able to deprive him. The gallant
youth then rushed for the last time into the conflict; and being
wounded from behind by one of the enemy, whose name was Kerrah
son of Saud, he fell, and was immediately surrounded and cut to pieces
by these execrable betrayers of the family of their Prophet. This
was a spectacle which entirely overwhelmed the feelings of Husseyne;
for the first time in his life he gave utterance to a transport of grief,
which he no longer attempted to suppress."-Price's "Chronological
Retrospect of Mahommedan History," vol. i. p. 404, ed. 1811.
Husain.-O heaven, thou hast undermined the founda-
tion of my hope, by unjust means! My unhappy mind has
288
HASAN AND. HUSAIN.
not for a minute been gladdened by thee. Thou hast deter-
mined to make my Akbar a martyr to-day. O God, who
art aware of my state, have compassion on me! What shall
I do, if I do not complain, mourn, and bewail, seeing
ever and anon a new grief arises, as it were, to congratulate
me ?
Zainab.-O death, the time has come! hasten to save
me, and deliver me from the sad occurrence of Karbalá !
How long and how often must I see the unexpected death
of my dear friends? O Lord, in what an unlucky hour
must I have been born!
Husain.-Zainab, thou grieved sister, O afflicted sorrow-
stricken girl, thou luminous daughter of virtue and piety,
thou brilliant star of the heaven of chastity, the time of
my departure has drawn near; listen, dear sister, to what
I enjoin thee.
Zainab.-O poor, sore-hearted, thirsty one,* O help-
less, destitute leader, thou support of my spirit and the
strength of my soul, burn thou not my heart with this thy
saying.
Husain.-O sister, it is so predestined, they shall sever
my head from the body. The sea of my trouble is without
a coast, and I see no remedy besides resignation to the will
of God. When I leave this perishable world, thou must
try to resign thyself with patience as far as thou canst.
Take care, O worthy sister, not to curse any infidel!
Zainab.-Oh, thy sorrow continually makes me shed
tears! O brother, do not call me thy sister, but thy slave.
I am neither strong to fight with fate, nor swift to run
away from destiny. I know patience is the only remedy in
this case, but what shall I do? I am not the possessor
thereof.
Husain.-O my worthy sister, when Husain thy brother
is killed, give great attention to my orphan girl Sukainah.
* See note, p. 14.
DEATH OF ALI AKBAR.
289
Yea, be kind and indulgent to all my fatherless daughters,
have a maternal regard for them all in a manner thou
knowest best. Take care, especially, that none ever ill-
treats Sukainah, the joy of my heart, or strikes her on the
face.
Zainab.-0 thou who art the fundamental part of the
divine scripture, do not any more distress Zainab with thy
impressive discourse. May that day never come when thy
sister shall see thy daughters fatherless! O good-natured
brother, tell me if thou hast any other request.
Husain. The desolate fortress of my heart is again
invaded by grief. I feel I must leave this world soon for
the next. O afflicted sister, as this is almost the last hour
of my life, I earnestly desire to see once again the dear
face of 'Alí Akbar. Go, and call to me the similitude of
the Seal* of the Prophets, saying "Husain is anxiously
desirous to see the face of the Prophet of God."
Zainab.-Alas! woe be unto me! grief is again going to
plunge my head-dress in blood! calamity intends to wrap
my head with a sanguinary veil! O 'Alí Akbar, thy father
Husain waits to see thee! Methinks we must visit one
another only in the Day of Resurrection.
'Ali Akbar (to Husain).-Good morning to thee, O thou
on whose bright face the Súrah "By the sun"† is but a
brief comment. Good morning, O thou of whose hair the
Súrah "By the night" is but an explication. If there
is any service to be performed, tell it forth; 'Alí Akbar,
like a slave bought with money, is standing at the door.
Husain.-O parrot of the banquet of eloquence, thou art
welcome! O nightingale of the rose-garden of mercy, thou
art welcome! Having a great desire to see the face of
God's Prophet, I sent therefore after thee, that I might
* See note ‡, p. 40.
Sale's "Koran," ch. xci. p. 192, and ch. xcii. p. 493, ed. 1734.
19
290
HASAN AND HUSAIN.
behold thy moon-like* countenance. When the rose has
vanished, the perfume must be sought out in the rose-
water; so now that the Prophet is no more to be seen, I
ought to smell his scent from thy odour; come then.
'Ali Akbar.-May I be a ransom for thee, O thou full-
moon of the heaven of glory! May I be a sacrifice for thy
stature and visage, O chosen of the highest! The effect
of the autumnal blast of malice is but to increase our joy;
it is time we should freely give our life for the sake of the
thirsty-lipped king.† O sire, I greatly wish to stroll about
in the garden of delight. I have, in a word, made up my
mind to go to Paradise.
Husain.-O moon of the heaven of bashfulness, thou
similitude of the elected one of God, thou champion of the
army of the plain of Karbalá; thou hast burnt my poor
heart with thy expression, not thinking that thou art the
only produce left in the field for me. Nay, it is not proper
at all, child, that thou shouldst leave thy father a destitute
exile in this country, a friendless prisoner.
Ali Akbar.-O father, I have heard that when Ismá'ílt was
about to be offered, God sent him a ram as a ransom. Am
I inferior to a lamb or a ram in that respect? let me then,
*See note, p. 7.
+ See note, p. 14.
"It is the most received opinion among the Mohammedans that the
son whom Abraham offered was Ismael, and not Isaac, Ismael being his
only son at that time; for the promise of Isaac's birth is mentioned
lower as subsequent in time to this transaction.
Some suppose
that this victim was a ram, and, if we may believe a common tradition,
the very same which Abel sacrificed, having been brought to Abraham out
of Paradise. Others fancy it was a wild goat, which came down from
Mount Thabír, near Mecca: for the Mohammedans lay the scene of this
transaction in the valley of Mina; as a proof of which they tell us
that the horns of the victim were hung up on the spout of the Caaba,
where they remained till they were burnt, together with that building, in
the days of Abda'llah Ebn Zobeir; though others assure us that they
had been before taken down by Mohammed himself, to remove all
occasion of idolatry."-Sale's "Koran," ch. xxxvii. p. 369, ed. 1734.
DEATH OF ALI AKBAR.
291
dear father, be offered as a ransom for thee. Besides, if thou
intendest to invite thy real friend at the table of thy love
and obedience, it is but most proper that thou shouldst
offer thy first-born to him as a sacrifice first of all.
Husain.—Mourn not so much, my poor ensnared nigh-
tingale, go to thy tent without scarring my afflicted soul.
Thou hast not yet sat with the bride on the throne of matri-
monial happiness, nor hast thou dyed thy hand and feet
with wedding colours.*
'Ali Akbar.-Hinder me not, father, from this dangerous
intention, for I am made of earth, and unto earth I must
return. My marriage will take place, dear father, in the
pleasant chamber of the grave! By our Lord, O father, it
is necessary I should die to-day.
Husain.-O light of my eye, thy father has willingly
yielded to thy being slain. I resign myself to fate, let
God's will be done. Since thou meanest to burn up my
already distracted heart, go thou and bid adieu to my weep-
ing family.
'Ali Akbar.-Thanks be to God that the tree of my hope
has borne fruit, that the tears of my earnest wish have pro-
duced desirable pearls! O family of Husain, the time of
Akbar has arrived; the prospect of visiting one another
again shall be realised only in the Day of Judgment. O
well-behaved Zainab, my comfortless aunt, the morn of my
joy is passing away.
Zainab. O light of the two eyes of the Prophet! alas
my 'Alí Akbar! Alas 'Alí Akbar, the brightness of the
eye of the virgin† Fátimah! What does thy sad moaning
signify? It is not time for thee to say farewell. Who will
help thy poor father? Oh, do not cast earth on my
head! ‡
'Alí Akbar.—O well-conducted aunt, thy Akbar is going,
* See note ‡, p. 118.
† See note, p. 57.
A sign of grief.
19*
292
HASAN AND HUSAIN.
is going! Cast earth on thy head and lament; thy Akbar
is departing, departing! Yea, he is about to vanish with
dried lips and tearful eyes, groaning from the depth of his
heart; he will pass away like a morning breeze.
Zainab.-Look, dear nephew, at the multitude of the
perfidious people, and do not go. Consider the miserable
state of this thy poor aunt, and stay away. Behold thy
entangled father, thy broken-hearted aunt, and thy des-
titute sister, and do not attempt to start.
'Ali Akbar.-O aunt, patience and forbearance have left
my soul, and I must go. My heart also has abandoned its
fixed abode. I must therefore depart. Meadows look like
places for mourning in my sight; and here, too, blood
gushes out from my eye. I cannot therefore hold back.
Zainab (addressing Husain).-O sphere of glory, huma-
nity, and dignity; O chief of the caravan of the destitute
ones, thou manifest Imám! 'Alí Akbar is bidding adieu
to thy family and household. Is it true that thou hast
permitted him to undertake this journey?
more.
Husain.-O what shall I say to thee, worthy-conducted
Zainab? Ask me not concerning 'Alí Akbar's story any
Yes, it is by my permission that he sets out for
the journey. He has tearful eyes owing to his father's
destitute state. I have given up my son 'Alí Akbar for
the people of my grandfather the Prophet.
Zainab.-O dear brother, 'Alí Akbar is quite young, it
is not right that his spring should be turned into autumn.
Oh, do not add sorrow to my sorrow! Come, let me fall
before thee with supplication. How can I yield assent that
such a beautiful form and elegant stature should roll in
blood by the edge of the enemies' sword.
Husain.-Yes, dear sister, 'Alí Akbar is young, he has
not yet enjoyed the pleasures of this life; but I sacrifice
him for the sake of the beloved, since I want to prove my
devotion for my friends. Intercession for sinners, dear
sister, is the great price of his blood. Yes, 'Alí Akbar is
a ransom for many nations.
DEATH OF ALI AKBAR.
293
Zainab.-O Umm Lailah, put out thy head from the
tent for a moment. Dost thou not know that 'Alí Akbar
is going on a journey? Thy Joseph has resolved to set
out from this Canaan-like world, while his father is look-
ing after him with eyes full of tears. There is a son
hastening towards the Egypt of martyrdom, whilst the
father is left behind in the Canaan of faith, thirsty for
water.
Umm Lailah.-O 'Alí Akbar, my youth, wilt thou after
all go away? Why dost thou not cast a glance at thy
poor old mother? Look at the pretty face of thy youngest
brother Asghar; or return, that I myself may behold thy
handsome countenance.
'Ali Akbar.-Yes, sorrowful mother, 'Alí Akbar is going
away on some journey; it appears thou art not aware of fate
and destiny. Here is a father saying farewell to his son,
and here is a son becoming a ransom to-day for his
father.
Umm Lailah.-O nightingale of the moon, thou hast
cast a flaming fire in my heart. I have no other remedy
but wet eyes. How is it thou passest before my face like
a morning breeze? hast thou forgotten the troubles I
underwent while nursing thee?
'Alí Akbar.—Oh! thou dost burn my soul and heart, thy
saying has made such an impression on me, thy sad groans
have set my poor heart on fire. Let 'Alí Akbar be a sacri-
fice to-day for Husain. Imagine thou didst not bear a son
at all in the world.
Husain.-O Umm Lailah, let the house of thy heart be
ruined by grief, let thy dwelling-place be henceforth in a
corner of the habitation of sorrow. Light up the candle
of zeal in the lantern of love; although thou art a woman,
show forth here a manly resolution, that is to say, make a
sacrifice of self by assenting that 'Ali Akbar should die,
and by this voluntary submission of thine perplex and
distract the wise of the earth.
'Ali Akbar.-O father, may I be a ransom for thee!
294
HASAN AND HUSAIN.
there is no opportunity left for discussion. The time of
uniting together in friendship is clean gone, it being now
the hour of separation. Come, please settle what weapons
of war I must wear on my body. I want to go to battle,
be kind to dismiss me soon.
Husain.-O my good-starred sister, thou who art in
every sorrow and pain my comforter, bring weapons of
war for Akbar, namely, those left behind by my father
Haidar* and my grandfather Muhammad. Fetch me the
head-piece of my coronated grandfather, together with my
noble father's sword; bring also the shield of Hamzah†
the Prophet's uncle, that I may adjust all on 'Alí Akbar's
body.
Zainab.-O Lord, what shall Zainab, the poor, helpless,
luckless Zainab, do? Where is the heaven-throned king,
Muhammad the chief of chiefs? Does he see how Husain
looks at 'Alí Akbar his son, with tearful eyes? Take, O
dear one of Zahrah, the holy turban of the chosen
Prophet.
Husain (to 'Ali Akbar).-Come to me, my son, thou
light of the eye of Zahrah, take the turban of the Mes-
senger of God, and put it on thy head; fasten too the
* See note, p. 39.
+ Hamzah was uncle of the Prophet Muhammad, and one of the
most renowned warriors of his time. He was slain at the battle of Ohod,
A.D. 625, under the following circumstances :— "The Lion of God,
Hamzah-bin-Abdul-Mutalib, slew many and carried all before him in the
battle. The cursed Hind promised Váshy, a Habeshah slave belonging
to Jabeer-bin-Mutám, any reward he chose if he would kill either Mu-
hammad, or Aly, or Hamzah. He declined engaging the first two, but
posted himself in ambush for Hamzah, who, advancing over a spot that
had been undermined by a torrent, his horse sunk, and he fell to the
ground; upon which Váshy hurled a spear at him with such force as to
transfix him. Váshy, or Hind, then cut out his liver, which the cursed
woman gnawed in fiendish joy."-Merrick's "Life of Mohammed," chap.
xiv. p. 253, ed. 1850.
‡ See note, p. 22.
DEATH OF ALI AKBAR.
295
sword of 'Alí to thy belt; wear also this coat of mail
belonging to Ja'far* my uncle. Come, dear Zainab, as 'Alí
Akbar has resolved to part with us for ever, do thou kindly
dress him with a shroud+ instead of wedding garments.
Zainab.-Oh, would that my eyes had become blind!
How can I dress such a lovely youth in a shroud? Mayest
thou be destroyed, O heaven! Consent not any more that
a woman should see the death of her beloved son. Come,
darling nephew, let me dress thee with funeral garments.
Alas! would to God the eyes of thy aunt were deprived of
vision ere they had witnessed such a sight!
'Alí Akbar.—Oh, how earnestly do I desire to go and be
killed! I long to bend my throat to the edge of the sword.
O king of religion, permit me to go and fight the battle
of faith. Being a bird, I am eagerly desirous to repair to
the meadows.
Husain. My dear son, be not hasty, thou shalt be
cruelly killed. Have patience, that thy sorrowful sister
Sukainah may see thee once again. Come out of thy tent,
O Sukainah; thy brother 'Alí Akbar is going to battle.
Sukainah.-O my brother 'Alí Akbar, tell thy sister
where thou art going.
Ali Akbar.-Alas! what a great calamity! Sukainah is
* Ja'far, the brother of 'Alí, was killed in A.D. 629, fighting in defence
of the Prophet. "Having his right hand cut off, he raised the banner in
his left hand, which likewise losing, he sustained the standard by pressing
it to his bosom with folded and bleeding arms, till at length he fell a
martyr."-Merrick's "Life of Mohammed," chap. xvi. p. 283, ed. 1850.
"To console the afflicted relatives of his kinsman Jauffer, he represented
that, in Paradise, in exchange for the arms which he had lost, he had
been furnished with a pair of wings, resplendent with the blushing glories
of the ruby, and with which he was become the inseparable companion
of the archangel Gabriel, in his volitions through the regions of eternal
bliss. Hence in the catalogue of martyrs he has been denominated
Jauffer Teyaur, the winged Jauffer."-Price's "Chronological Retro-
spect of Mahommedan History," vol. i. p. 5, ed. 1811.
† See note, p. 27.
296
HASAN AND HUSAIN.
1
coming to me.
appeared in view.
Ah me! the moon of Madínah has
Sukainah.-Why hast thou thrown a winding-sheet
around thy neck? put it rather about my shoulders, dear
brother.
'Ali Akbar.-It is not a winding-sheet, sister, it is a
nuptial garment; it is rather a time for joy than for dis-
appointment or sorrow.
Sukainah.—If thou really goest to war with the infidels,
then assign me alive to the earth before thou departest.
'Alí Akbar.—Oh! hinder me not. Look at our father,
a solitary exile.
Sukainah.-How wouldst thou approve that I, being
brought up in luxury, should become a captive slave in
Kúfah or Damascus.
'Ali Akbar.-How wouldst thou urge that the royal
ascender of the heavenly ladder should hinder me from his
society or his service?
Sukainah.-Do not consent that the impious Shimar *
should maliciously buffet me on the face.
'Al Akbar.-0 Sukainah, cease thy lamentation and
cries.
Sukainah.-Ah, brother, thou knowest not the state of
my heart!
'Al Akbar.-I go, sister, to bring water for thee.
Sukainah.-I will run bare-headed after thee.
'Ali Akbar.-Didst thou not ask for water, beloved
sister?
Sukainah.-Come, brother, cut my throat; I had rather.
'Ali Akbar.-Oh! there is not much strength in my
body.
Sukainah.-Oh! Husain is destitute of all help or aid.
’Alí Akbar.—O father, deliver me, for God's sake!
Sukainah.-Nay, father, pity me, Alí Akbar is too
young.
* See note, p. 43.
DEATH OF ALI AKBAR.
297
,
'Ali Akbar.-I adjure thee, by the Kur'án, to send her
back.
Sukainah.—I adjure thee, by the soul of Asghar, to
make him change his mind.
,
Al Akbar.—Go to thy tent, girl! do not beat so on
thy breast.
Sukainah.-Come, brother, let us go back to Madínah.
'Ali Akbar.-I have no inclination to go to my country.
Sukainah.-Fátimah, thy youngest sister, awaits thee.
'Ali Akbar.-I, being a sacrifice, must proceed towards
the altar, and being a traveller on the way of faith, must
repair to my destiny. We may see one another on the Day
of Resurrection. I therefore bid adieu to all the family,
and say, God keep you!
Husain (addressing 'Alí Akbar).—May thy father be a
ransom for thee, O my most beloved son! Thou art the
Egyptian moon to me, and I am the Canaanitish old
man.* Come here; there is one desire or request which
very much weighs on my mind: let it be granted me un-
hesitatingly.
'Alí Akbar.—O thou who art so situated as to be only
at the distance of two bows' lengths from the Deity, thou
whose heart is tempered by the holy elements of the
heavenly region, tell me what is the thing which is so much
desired by thee. May my soul be a sacrifice for this heart
of thine!
Husain. My desire is to kiss thy throat tenderly. Oh,
may Husain be a sacrifice for thy sweet talk!
'Ali Akbar.-How long, dear father, wilt thou let me
have dominion over the kingdom of the body? How long
must I blush at being too much fondled by thee? No
father has ever dealt with his son so tenderly or in-
dulgently as thou dost.
Husain.-Dost thou know, my son, why I love thee so
much? why I treat thee with affection above the rest of
* An allusion to the story of Joseph and Jacob.
298
HASAN AND HUSAIN.
my thirsty-lipped dear sons? If I ever pour out my soul
for thee, my dear, it will be next to nothing compared to
what I ought to do, because I know I am offering thee a
sacrifice for the sins of mankind.
'Ali Akbar.-Dear father, I am now going to the plain
of war and field of battle to offer my soul a ransom for
thee with tear-shedding eyes. We may see one another on
the Day of Judgment. Behold how the land of Karbalá is
turned into a poppy-field through the blood of our com-
panions shed there!
Husain.-Yes, child, the desire of seeing each other will
only be gratified on that day. Since thou art going to
Paradise, the garden of delight, I wish thee joy and
peace.
'Ali Akbar.-Dear father, at all times my kind friend,
be pleased to say the summons for prayer as soon as I set
my face towards the field of battle.
Husain.-O· God, thou knowest I have none besides
Akbar. Into Thy hand, O Lord, do I commit him.
Darling son, may I be a sacrifice for thy faithfulness! I
will summon for prayer after thou art gone.
'Ali Akbar (addressing the enemy).-O ye hewers of the
palm trees of the Háshimite* plantation, ye subverters of
the foundation of every Háshimite structure, come to the
field and combat with heroic young men ; try the strength
of the hand of the Háshimite youths.
'Umar-i-Sa'd.*-Who art thou? and what dost thou
want, O noble youth? thou, by the shining of whose face
the sun is blushed and eclipsed. Thou hast a striking re-
semblance to the Prophet of God. Methinks,
Methinks, O young
man, thou art 'Alí Akbar, the son of Husain.
'Ali Akbar.-Yes, accursed villain, I am Alí Akbar.
Yes, thou infidel wretch, I am the similitude of Muhammad.
**
See note *, p. 200.
† See note, p. 214.
DEATH OF ALI AKBAR.
299
I am a guide in the way of love. I am the glory of the
family of Abraham, the friend of God. I am the likeness
of the rose-cheeked Prophet. I am, in short, of the seed
of Husain. I am none other than 'Alí Akbar.
'Umar (addressing the army).—O brave army of Kúfah,*
'Alí Akbar is come to battle; rush on all sides against him
most maliciously; cast him down from the saddle, and
make Umm Lailah, his mother, mourn for his death!
‘Alí Akbar (attacking their line).—O my illustrious grand-
father, come to my assistance. O owner of the Zú’l fakár,†
come and help me! 'Alí Akbar is left alone in Karbalá in
the field of battle; hasten and deliver him.
Umm Lailah.-O Musulmans, my son has not returned
my sweet-tongued king has not come back! Oh, my sad
thoughts have distracted my mind! I am turned mad, for
I have lost my son.
Zainab (to 'Ali Akbar's mother).-O Umm Lailah, why
goest thou from thy tent towards the wilderness, like
Majnún? Be at ease, and sigh not, neither cry. Akbar
will soon be back from the field.
'Alí Akbar's Mother. O sorrowful Zainab, is it an easy
thing to see a son dying in the prime of life? Being a
tree of lamentation, I must not be without fruit. Oh,
may the Lord never deprive me of the society of 'Alí
Akbar!
Zainab (to Umm Lailah).—Come, dear sister, into the
tent for a moment, and beat not so much on thy head and
breast; for thy noble child will ere long be back, thy des-
perate hope will soon return to thee.
'Ali Akbar (returning from the field and addressing
Husain).—O father, father, I thirst!
Husain.-Come, let me place the rings of the glorious
* See note, p. 9.
† See note †, p. 65.
The loves of Majnún and Lailá form the subject of a well-known
Persian poem by Nazámí.
§ See note, p. 81.
300
HASAN AND HUSAIN.
Prophet in thy mouth, O meadow-dresser of the plain
of hope!
'Ali Akbar (to Sukainah).-Come, Sukainah, let me see
thee once more; let me again behold thy face, for I must
part with thee for ever!
Sukainah (to 'Ali Akbar).-May I be a ransom for thee
and thy soul, now about to perish! Strange that the
afflictions of time have not made thee forget Sukainah. If
thou hast anything to be done for thee, or any service that
can be performed by me, tell it to thy sister.
'Ali Akbar.-Dear Sukainah, when thou arrivest at Ma-
dínah, give my love to my beloved sister. Inform her
that her dear brother, the beloved of her heart, died in the
plain of Karbalá, and that her Joseph was devoured by
wolves; and give her this coat of mine, telling the miser-
able creature that my body has fallen here in the desert of
Karbalá. Apprize her how well her brother prospered in
his undertaking, for he has fallen here on the ground, with
his body cut into pieces; death did not allow her brother
Akbar to return to Madínah and see the dear face of his
sister, and fetch her thence to Karbalá to her father. Tell
her I am very sorry for the failure.
Sukainah. Oh, may Sukainah be a ransom for this thy
shirt, and a sacrifice for the manner of thy speaking! Thy
shirt is quite stained with the blood of thy head. Oh!
speak on; how sweetly dost thou utter thy words!
'Ali Akbar (again joining the fray).-We may again
see one another on the Day of Resurrection. Good-bye to
all the family. (After fighting until he is exhausted.) O
result of the hopefulness of the lovers, come and save
Akbar, who is rolling in his own blood!
Husain (following the voice).-My red-robed Joseph! alas
my 'Alí Akbar! Thou art lost in Karbalá, alas my 'Alí
Akbar!
'Alí Akbar.—O father, I am dying of thirst; help me!
I am worn out from fatigue; father, do thou save me!
Pour some drops of water on my dried lips, patience
DEATH OF ALI AKBAR.
301
and endurance have left me; father, do thou deliver
me!
The Prophet (bringing water).-Oh, may thy grandfather
be a sacrifice for thee! drink water, drink it; may my soul
be a ransom for thine! Come, here is water, I have
brought it for thee from Paradise. Drink, pretty creature,
drink; may Muhammad, the Arabian Prophet, be a ran-
som for these thy dry lips! drink water, for thirst has
altogether exhausted thee, poor thing!
'Alí Akbar.—O my famous ancestor, I am still thirsty,
have compasion on my blood-pouring eyes! I am still
parched! Grant me generously the other cup of water
also, for thirst has exhausted me and deprived me of all
strength.
The Prophet. This is not your share, O light of my two
eyes; that cup only was intended for thee. As for this
one, it is Husain's; I am bearing it in hand for him, as he
is the brightness of my eye, he is my sorrowful, thirsty-
lipped guest. He will come to see me a few minutes
after thy arrival, even he, the destitute, the expatriated,
the parched in soul.
Ali Akbar (to Husain).—O father, I am dying for the
many wounds that I have received; do thou help me! Thou
hast lost thy 'Alí Akbar; father, help me! This very
moment I am going to embrace the beloved of my heart,
death. I shall fall from the saddle down to the ground,
fainting; father, help me, help me!
Husain.-Woe be to me! the arrow of fate has at last
mortally injured my Akbar! The poor child could not
escape the deadly shaft of fate! How happy the hour
when thou stoodst, cypress-like,* before thy father, with the
hand of self-sufficiency placed ostentatiously on the waist!
How blessed the time when thou badest farewell to Zainab
thy aunt! Yea, even the moment at which thou didst
* See note, p. 10.
302
HASAN AND HUSAIN.
set out on this thy journey was a blessed time compared
with the present.
'Ali Akbar.-Thou hast come at a good time to me, O
majestic being; I am dying from thirst! I am parched to
death!
Husain.-O dear child, thou dost die after all, thirsty
and in the bloom of youth! As for water, I am, my son,
shame-faced before thee, at my inability to procure it.
'Ali Akbar.-Well hast thou had me married at Karbalá,
father! fate has at length dyed my hands with my own
blood!
Husain.—Oh, what misery I have to bear in heart, until
the Day of Judgment! Alas, what overwhelming pain!
alas, what great injustice!
'Ali Akbar.-O father, if thou intendest to carry my body
to the camp, wait till I give up the ghost! hasten not in
the matter.
Husain.-Nay, darling; I must carry thee alive to our
camp, that thy poor sister may once again see thee
before thou diest.
'Ali Akbar.-I had promised to get water for the chil-
dren of our family; should they demand the same thing
from me, what answer am I to give them?
Husain (addressing Umm Lailah).-O Umm Lailah, the
newly married Akbar has returned from his journey!
Congratulate him on his marriage-feast, O unhappy
Zainab.
Umm Lailah.-Help me, O women, on this the wedding-
festival of Akbar. O Sukainah, bring with thee amber-
gris, aloe-wood, and some rose-water.*
'Alí Akbar.—This is the last thing that I have to speak
* It would be beyond the province of a note to describe the wedding
festivities in Muhammadan countries; it will suffice to say that there is
a vast deal of elaborate form and ceremony, necessitating the use of a
variety of compounds well-nigh unknown in Western regions.
DEATH OF ALI AKBAR.
303
to thee, O aunt. There are two things I expect thee to do
after I am gone. First, when I die, do not cut thy locks.
of hair through thy grief for me, nor scratch thy face with
thy nails, as some women do. Secondly, rest as quietly
and patiently as possible, and set all thy affection on God
alone, without giving occasion to Akbar's enemies to re-
joice triumphantly. Now I go, with eager desire, to the
Prophet of God, testifying, in the meanwhile, to the truth
that "there is no God besides the true God."
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