________________
122
THE INDIAN ANTIQUARY.
[APRIL, 1874.
178]; but what learned and virtuous men like you say, gets imprinted upon the minds of the noble and the ignoble like signs carved on stones; you are therefore to abstain from blaming and insulting us, and if your noble disposition be so inclined, you are welcome to pay us a visit in the fort, and to adorn that locality with your exalted presence." The Emâm replied:-"I do not feel disposed to go to the fort, and to do, so at the present time would be impossible." As the Feday was aware that the Emâm would remain immoveable in his place like the pole, he took out the sum of three hundred and sixty dinârs of red gold, placed them before him and said:-"This is your stipend for one year, and after the expiration of that time the like sum will again be paid to you, which you are to consider as a permanent subsidy. There are also two Bardyamanys [striped cloaks of Yaman] at my lodgings, which the Mullânâ has sent as a present to you, and which you will also receive." After these words he bowed low and took his departure. The Emâm had been, when he reached in his lectures the Khillâfy question, in the habit of saying:-"The Khillaf are unbelievers, may God curse them and abase them!" after this event, however, he said:" The Khill&fa are the Esmâylys." Some time afterwards, one of the disciples said to his lordship:-"You used to curse the Esmâylys, but you do so no more! What is the reason?" He replied:-"I cannot curse them, because they have a decisive argument." It is stated that the Emâm obtained extraordinary wealth from the Esmâylys; but God knows best the true state of the case.
persons, having "on their necks a cord of twisted fibres of the palm-tree" [Qorán, cxi, 5], calumniated him and said:-"The Emâm is an Esmâyly and an infidel;" and when he heard of this matter, he felt so distressed and aggrieved at the insinuation, that he mounted the pulpit and reviled the Esmâyly sect. Muhammad Ebn Aly, on being apprised of this circumstance, could not find it in his heart to destroy the Emâm, as he stood alone, and excelled all other men in various attainments and excellent qualities; but he was determined so to frighten his lordship that he should never again open his lips to disparage or curse the Esmâylys. Accordingly he despatched a Fedây volunteer] from the Qela'h-al-Mout [Fort of Death] to Ry, who enrolled himself among the disciples of the Emâm, became a very diligent student, and waited for an opportunity to execute the command of his master. For some time he could not get a chance; but after he had sojourned seven months in Ry, he perceived the servant of the Emâm leaving the house, and asking him whether any one was with the Mulawy, he received the answer that no one was there. Then the Fedây asked about his errand, and he stated that he was going to the bâzâr to bring food for the Emâm. Hereon the Fedây told him, that as he had a few difficult questions to propose to his lordship, the servant need be in no great hurry to return. The latter agreed, the Fedây entered the house, locked the door, threw the Emâm on his back, and sat down on his breast with a drawn poniard. The Emâm became frightened, and indeed had good reason to be so, but nevertheless exclaimed:-"O man, what wantest thou?" The Fedây replied:-" My intention is to rip thee open; with this dirk, from the navel to the breast." The Emâm asked:"For what reason ?" The Fedây continued:"Thou hast cursed the Mullânâ [our master] and hast spoken improper things about him." [The Esmâylys call their Pâdeshâh by the name of Mullânâ.] The Emâm said: "I have repented, and shall henceforth not use any expression of that sort" then he swore an oath to that effect, and on being asked to explain it, he did so. Hereon the Fedây got up from his breast, and sitting down on the ground, said: "I have not been commissioned to kill you, else your excuse would have been of no avail. I inform you that our Mullânâ sends you his good wishes and salutation, and says that we are under no apprehensions whatever about the silly assertions of fools and valgar persons, concerning whom the blessed verse has been revealed, "These are like the brute beasts, nay, they go more astray" [Qorán, vii.
The description of Heråt terminates with the praises of the Amyr Aly Shyr, the patron of the author. It is mostly poetical, extremely laudatory and tautological, so that it will be best to terminate this account with a brief mention only of the various edifices built by this Amyr. The chief building is the Cathedral-mosque which is very large and elegant, with high domes, and adorned with paintings from the floor to the roof; the next is a large hospital where the inhabitants and strangers receive medical treatment: it is connected with a school where the healing art is taught. Opposite to this is a large college chiefly dealing with theological subjects, and maintaining a large number of resident students. Lastly, the Amyr's palace, which is said to be very splendid, and also to contain a school where many learned professors are supported, with their disciples. All these edifices are situated within flourishing gardens vying in beauty with Paradise itself.
