[234] Men from moral, dawn from material light. [235] Qur’ān lv. 29. [236] This section purports to be a dissertation on the dictum: “What God wills, is.” [237] Man’s “record” is the register of his thoughts, words, and deeds, kept by angels, to be produced in the last judgment. [238] The same word in Persian, _bū_, signifies “odour” and “hope.” The thing hoped for becomes a distant, odoriferous flower. [239] Qur’ān ii. 23, and forty places in all. [240] Jacob is said to have wept himself blind on losing Joseph; the smell of his son’s coat, when refound, later, restored him. [241] Ferhād was Shīrīn’s lover. (See Tale 6, distich 107, note.) [242] Majnūn, in story, went mad for love of Laylà. [243] The “Sage of Gazna” is the poet Sanā’ī, already mentioned in the notes to the present tale, distich 230. [244] Joseph is held to have been most superlatively beautiful. [245] Isrāfīl is the angel who will blow the last trump, twice. At the first, all living will die; at the second, all the dead will rise to be judged. His voice is the most musical among all those of the angels. [246] Our word “fairy” is connected with the Persian “_perī_,” used here by the poet instead of the Arabic “_jinn_,” whence our “genie.” [247] Qur’ān lv. 33. [248] That is, it would appear: _Individuals created out of nothing_. [249] That is: _The Lord is with him who strives on the Lord’s side_. [250] A dried gourd, a calabash, is commonly used as a wine-decanter. [251] An apostolic tradition. [252] Also an apostolic tradition. [253] Another apostolic tradition. [254] The traditionary saying of Muhammed, of which this section is an amplification, is the following:—“Verily your Lord hath, in your time, sundry breathings; lo, then, turn ye towards them.” [255] Qur’ān xxxiii. 72. When all things had declined responsibility, Adam voluntarily accepted it; was tempted; and fell. Had they not shrunk, man would not have been the sinner or the saint that he is. [256] Luqmān’s story may be read in D’Herbelot, _voce_ “Locman.” [257] Arabian poets sing of women; often imaginary. In Persia, this is considered very immodest. In Persian poetry, a boy, imaginary also, is always assumed to be the beloved object. Muhammed so addressed his youthful wife, ‘Ā’isha. Humayrā means Rosina,—_little rosy-cheeks_. See also No. 9, distich 184. [258] A horseshoe, as a charm, with an absent one’s name on it, placed in the fire, is supposed to exercise a magical influence over him, and make him come there in all speed, even though his feet bleed from his haste. [259] That “Soul” is God, the “_animus mundi_.” [260] Through humility. [261] The “call” of God is the call to divine service, the _‘Adhān_ (_ezān_). [262] Bilāl, a negro, was the first caller to divine service. He was an early convert, a slave, then ‘Abū-Bekr’s freedman; then Mu’edhdhin. [263] Mustafà, _Chosen_, _Elect_, is one of Muhammed’s titles.