Most High. I asked what was the result of your fighting, and thou hast replied that sometimes thy party, and at others his, was victorious. Such is the case with prophets and apostles, that on some occasions they are tried by reverses, but are at last distinguished by victory and conquest. I further asked whether he commits treachery, and thou hast denied it. Prophets do not break treaties, because their object is eternal beatitude, and whoever covets [only] pleasure in this world will fail to keep his covenants. I asked what he had enjoined you, and thou hast replied that he commanded you to adore God the Most High, to believe in His unity, to hold prayers, to keep fasts, and the like. These are the most approved qualities and customs of prophets, and if what thou hast said about Muhammad is in accordance with truth, he will soon conquer these regions, and they will obey his behests. I knew for a certainty that such a prophet will be sent, but I had no idea that he would be of your nation. Had I suspected that I would be blessed by being allowed to kiss his feet, I would have made haste to do so, and would have been honoured by meeting, following, and obeying him.'

After that Heraclius caused the letter of the apostle of God to be brought and to be read in the assembly, and I saw that from awe of it water trickled down his forehead. He expressed what he had in his mind, whereon conversations and disputes arose in the assembly, voices became loud, plaints and lamentations resounded, and we were led out from the hall of audience. Abu Sofyân continues: When we came out of the court of Heraclius I said to my companions: "The affairs of the son of Kabshah344 have reached such a pitch that the King of the Greeks345 fears him,'

Some allege that Abu Kabshah was a man of the tribe Kozaa', who had opposed the Qoraish, and who, having abandoned idolatry, worshipped the Dog-star [Syrius], and 344 Opprobrious epithet of Muhammad described in Note 256.

345 The original words are Bani-l-assfar, the tribe [literally the sons] of the yellow,' because the complexion of the Greeks was fair or yellowish.

sometimes the Qoraish called his holy and prophetic lordship-u. w. b.-likewise by that name, on account of his opposition to their religion. Others, however, are of opinion that this was the name of one of his lordship's ancestors, it being customary among the Arabs, when they want to insult a man, to call him by the name of one of his forefathers who was worthless or of no account. It is not concealed to the luminous intellects of the blessed, who are acquainted with the whole, as well as with the details of the life of the prince of existences, that numerous traditions concerning the interview of Dahyah Kalby with the Qaissar are recorded in biographical works; but if all of them were to be mentioned here they would only fatigue the hearer [or rather reader]. For this reason prolixity has been avoided in this place, and in future the gently trotting [steed, the] reed will likewise abstain from lengthening out its bridle. Guidance, however, and favour come from Allah.

THE BOLDNESS AND PRESUMPTION OF KHOSRU PARVIZ, AND EXPLANATION OF WHAT TOOK PLACE AMONG ALL THE KINGS AFTER THEY HAD PERUSED THE EPISTLES INVITING THEM TO BELIEVE IN THE MISSION OF HIS LORDSHIP AND ΤΟ ACKNOWLEDGE THE UNITY OF GOD THE MOST HIGH.

When A'bdullah B. Hudaqah arrived in the metropolis of Khosru he brought the noble epistle to his notice. When Khosru became acquainted with the contents thereof, and had learnt that the blessed name of his lordship the apostle was written before his own, he became angry, and, tearing the letter to pieces, said:

Distich

Who has the boldness, in contempt of my station,.
To write his name over mine in this fashion?'

After uttering some more nonsense, he turned to A'bdullah B. Hudâqah, but wrote no answer. When this news was brought to Madinah, his lordship exclaimed: Allah has torn his kingdom to pieces;' meaning, Khosru has torn my letter to shreds, but God the Most High will tear his

kingdom to pieces.' In his great displeasure and trouble Khosru sent a message of the following purport to Bàdân, his governor in the country of Yemen: At present the rumour is current that an individual of the people of Hejâz claims to be a prophet in the Arab country. Send two of thy confidential and shrewd men to capture and to bring that individual to me.' Bâdân obeyed the orders of the Kesra, and appointed his treasurer, who was adorned with the decorations of intellect and bravery, and whose name was Bâbuyah, to depart in the company of another man named Khar-Kharah, who was also noted for his excellent qualities, to the country of Arabia and to convey his lordship to Khosru Parviz. He also wrote a letter with reference to this subject, which he sent to the apostle of God, whose circumstances Bâbuyah was to examine and to ascertain. Both these individuals, who were Persians, started according to the instructions they had received, and when they arrived in Ttâyf they happened to meet a number of Qoraish chiefs, such as Abu Sofyan and Ssafuwân B. Ommyah, with others who were there at that time. They made inquiries about the habitation of the prince of existences to whom the most excellent salutations—and the Qoraish idolaters were delighted, saying: The business of Muhammad cannot succeed, since a king like the Kesra has become his enemy.' After duly performing the distance, the messengers of Bâdân arrived at last in the assembly of the prince of former and of latter times, in which Bâbuyah commenced to speak as follows: The Shahanshah [Khosru] has written a letter to Bâdân, who is his governor in the country of Yemen, ordering him to send thee with some confidential persons to the court, and the viceroy Bâdan has appointed me to convey thee to the residence of Khosru Parviz, if thou desirest to accompany us, so that Bâdân may write a letter to the king of kings, which will be advantageous to thee, and will cause him to draw the line of pardon over what has been done by thee. If, however, thou refusest, thou art aware of the Kesra's severity and power. Thou knowest what kind of a man he is, that he

will destroy thee with thy people, will ravage thy country, and transform it into a desert. See! Bâdân has sent thee a letter, inviting thee to obey and to start with us.' Then the epistle of the governor of Yemen was handed to his holy and prophetic lordship, who, when he had heard and understood the contents thereof, smiled, and invited the envoys to make profession of Islâm, but they replied: 'Muhammad, rise, and let us go to the king of kings, for. if thou refusest the Shahanshah will not leave a single Arab alive, and will expel the inhabitants from their country.

It is related that, although Bâbuyah and Khar-Kharah uttered impertinent words and spoke very boldly, they were nevertheless so awestruck by the dignity of the august assembly that their whole bodies trembled in such a manner that their joints almost separated from each other. In that audience they also requested his holy and prophetic lordship that if he would not come himself [at least] to write a reply to Bâdân's letter. His lordship, however, said: Return ye to-day to your lodging, and come again to-morrow, that I may see what is proper.' When the messengers left the prophet, the one said to the other: 'Had he retained us any longer in his assembly, we might possibly have died from awe of him.' The other said: 'In my whole life I have not experienced sensations like those which overpowered me this day in the company of that man. He appears to be aided by Divine favour, and his affair is the affair of God.'

It is related that Bâbuyah and Khar-Kharah wore golden. bracelets on their arms, were dressed in garments of brocade, and wore belts of silver. Their beards were shaved, but they had moustaches covering their lips. When his lordship beheld them attired in this style, he exclaimed Woe betide you! Who has ordered you to turn out in this shape? For verily you are worthy to be burnt in fire! Who has commanded you to shave your beards and to leave your moustaches?' They replied: Our nourisher, namely, Khosru Parviz.' The apostle of God then said:

'But

my nourisher has ordered me to clip my moustache and to leave my beard.'

In short, when the next day the envoys of Bâdân [again] waited on the elected one of the Bountiful Sovereign, he said: 'Tell your master [Bâdân] that my nourisher will this night kill his lord, namely, Khosru, and has appointed his own son Shiruiah to rip open his belly after seven hours of the night have elapsed.' That night was Tuesday, the tenth of the month Jomâdi the first, in the seventh year after the Flight. His lordship further said to the envoys: 'Tell your master that my religion will soon make its appearance in the realm of the Kesra, and that I shall allow him to retain all his possessions on condition that he becomes a Musalmân.' They replied: We shall write down these words, but reports of less import than these [words of thine] have been made to thee concerning the king of kings, and have become the occasion of all this enmity and disquietude; and threats like these are sure to call for vengeance.' His holy and prophetic lordship said: ' Write [whatever you like].' Then he presented Khar-Kharah with a belt of wrought silver and gold, which had been sent to his lordship by a king [on some former occasion].

.

The envoys having been dismissed without a letter by his lordship, departed from Madinah and afterwards arrived in Yemen, where they reported to Bâdân everything they had learnt about the apostle of God, and saying: O governor, we have had audiences of many kings, but, by Allah! we were not afraid in any assembly as in the company of that man.' Bâdân asked: 'Is he maintaining any spies and guards ?' They said: 'No; he walks about alone in the bazaars.' Bâdân continued: 'I swear by God that whatever is related about him does not resemble the words of kings. I think he is a prophet, and if his prediction proves true, none of the kings shall forestall me in obeying and following him.' Meanwhile a letter addressed to Bâdân arrived from Shiruiah,346 the son

346 About Khosru Parviz, Shiruiah, and their reigns, see Part I., vol. ii., of this series, pp. 396-401.