[264] The night of his marriage with Safiyya, after the capture of Khaybar, in the seventh year of the Hijra, as he was returning to Medīna. That night has a special name, based on this circumstance: _the night of the early morning halt_ (laylatu ’t-ta’rīs). [265] An explanation of this wild expression were much to be desired. Doubtless there is one. [266] There are seven different Persian games of backgammon. The second of the seven, the one mentioned by the poet, is called “Plus” (_Ziyād_). At each throw of the dice, one is added, arbitrarily, to each number shown on the two, ace becoming deuce, &c. The poet likens the body to this supposititious number, the soul alone being real. [267] In performing her devotions, a Muslimess has to veil herself, even at home, as though she were abroad in public. [268] These four lines are quoted from Sanā’ī, for comment. [269] This section and the next two form a comment on Sanā’ī. [270] Qur’ān l. 14. The “new creation” is the resurrection. [271] The tradition, in prose, is as follows, quoted by the poet: “Take ye advantage of the coolness of spring; it invigorates your bodies, as it acts on plants. Avoid ye also the cold of autumn; it acts on your frames as it acts on vegetation.” [272] Prisoners and fugitive slaves have iron rings or a kind of wooden pillory fastened round their necks to prevent flight or insubordination. [273] Venus, the musician, who inhabits the planet. See Tale iii., dist. 223. [274] Muhammed. [275] The original name of Medīna,—_Jatrippa_. [276] Qur’ān xlvii. 17. [277] Qur’ān vii. 171. [278] Tradition relates that at first, Muhammed used to pronounce his sermon seated on the floor in the midst of his congregation, with his back against a certain wooden pillar. The congregation increasing, he was obliged to adopt the use of a raised platform, a kind of pulpit, so as to be seen and heard of all. The deserted pillar is the one spoken of. [279] This is a traditionary legend. [280] The circumambulation of the “House of God” at Mekka, is one of the ceremonies of a pilgrimage, &c. [281] Qur’ān i. 5. [282] Hātim Tāyī is the proverbial prince of Arabian generosity. Many anecdotes are current respecting him. His full name was Hātim, son of ‘Abdu-’llāh, son of Sa’d, of the tribe of Tayyi’. For instances of his generosity, as handed down by tradition from a time shortly prior to the promulgation of Islām, see Mr. Clouston’s “_Arabian Poetry for English Readers_,” p. 406; London, 1881; Trübner & Co., Ludgate Hill. But Hātim lived and died before the Caliphs ruled. He, too, was a poet. [283] Qur’ān xx. 97, makes the wandering Jew, Sāmirī, who produced the golden calf, to shun every one, saying, “Touch me not!” [284] Vicar of God is one of the Caliph’s titles. This “pretender” must have been some particular adversary of the poet’s. The satire is bitter. [285] Bāyezīd of Bestām, in Persia, an early Gnostic saint; died A.D. 874 (A.H. 261).