RECORD OF THE CORRESPONDENCE BETWEEN YUSUF AND YA’QÛB AND THE GOING OF THE [FUTURE FATHERS OF THE] TRIBES TO EGYPT FOR THE PURPOSE OF REALIZING THEIR WISHES.

After some time had elapsed since Ebn Yâmin was separated from the Lord Ya’qûb, the latter determined to send an epistle to the A’ziz, and Fâradh, the son of Yahuda, being the most distinguished among his progeny by the gravity of his deportment and the solidity of his judgment, was summoned, and Ya’qûb dictated to him the following document: ‘Let it be known to the A’ziz of Egypt that Allah—whose name be praised and exalted—hasafflicted the family of prophets and rulers with troubles, and has tried them with various calamities. Thus my grandfather Ebrahim was placed upon an engine with his feet tied, and projected into fire. On that occasion, however, he was patient, and Allah the most high and glorious transmuted the fire for his sake into a pleasant garden. My father Esahâq was bound, and the knife placed on his throat, but he was patient until the Most High sent a ransom in his stead, and delivered him from that affliction. I had a son whom I considered to be the quintessence of my children; he was the apple of my eye, the darling of my heart, and the noblest of my progeny. Suddenly his brothers took him to the desert and returned to me only his blood-stained garment, assuring me that a wolf had devoured him. I had another son, who was born from the same mother with the one I had lost; his aspect consoled me when sorrow well-nigh overpowered me, and my grieved heart was pacified by his sight. Some time has elapsed since his brethren took also this latter one, and travelled with him to Egypt. On their return they informed me that as he had committed theft the A’ziz had retained him prisoner; but no one doubts that the base act of stealing can by no means be attributed to the family of prophets. In short, the purport of this missive is to inform thee that from the grief of separation, and the pain of longing for my children, the tranquillity of my heart and the light of my eyes have departed; I therefore expect thou wilt send back my imprisoned son to his despairing father, and wilt deliver an aged man from the misery of this affliction, that thou mayest obtain eternal felicity, for which I shall pray. In case, however, thou shouldst not comply with my request, I inform thee that I shall utter an imprecation, the consequences whereof will take effect upon thy progeny during seven generations, and no one will be able to remove them.’

By order of Ya’qûb, Fâradh took this epistle and departed with it to Egypt, where he arrived in a short time; and, watching his opportunity, he honoured the assembly of the veracious one at a suitable opportunity with his presence, handing the said epistle to his lordship. During the perusal of this letter tears flowed from the eyes of Yusuf. He sent, however, the following reply: ‘The noble letter and sublime message which thou hast written in the height of pain and grief has reached me, and informed me of the troubles and misery endured by thine excellent ancestors, as well as of the affliction suffered by thyself for the loss of thy children, dear to thee as life, and precious as thine own eyes. But as there is no other remedy except patience, I recommend thee to suffer as thy noble fore­fathers have suffered, until thou art made happy by the fulfilment of thy wishes, as they also ultimately attained theirs. Farewell!’ When Yusuf had finished this writing, he honoured Fâradh with exquisite civilities and numerous favours. When he dismissed him, Fâradh borrowed from the lightning its velocity, and on arriving after a brief time in Kana’an he presented the answer to his [grand]father; whereon Ya’qûb pondered for a while on the signification of the letter, and said: ‘These words resemble the sayings of prophets, and of their descendants.’ After that Ya’qûb said to his children: ‘Arise, go ye all to Egypt; inquire about your brothers, and despair not of divine mercy; for the breeze of their meeting reaches the wounded heart and the sorrowing mind through this letter.’ The children of Esrâil consequently again made their preparations for the journey, and took with them such goods as they could procure, namely, wood, prepared goat-skins, dirhems, berries, green seeds, cones of fir-trees—according to dif­ferent traditions—to Egypt, where they arrived after accomplishing a long and tedious journey, and were made happy by being admitted to kiss the hand of the veracious one, to whom they forthwith proffered words of petition, and said: ‘O A’ziz, the family of Ya’qûb has, in conse­quence of the hardness of the times, fallen into the grasp of difficulty and trouble, and in consequence of the scarcity of this year of famine his children have become weary of life. Wilt thou accept the merchandise of us who are wandering in the dale of perplexity, and who are distressed by separation? And wilt thou, in the superabundance of thy bounty, condescend to bestow on us a gift [of pro­visions] in return for our goods?’ This statement is authenticated by the word of God, as follows: ‘Noble [lord], the famine is felt by us and our family, and we are come with a small sum of money; yet give unto us full measure, and bestow [corn] upon us [as] alms; for Allah rewardeth the almsgivers.’* After Yusuf had heard the pity-exciting words of his brothers, he was no longer able to contain himself, and said to himself: ‘It is not humane on my part to allow my family to be thus afflicted by the hardship and injuries of the times, whilst I am reposing in pleasure and enjoyment.’ Therefore he said to them: ‘Do you know what ye did to Yusuf, and unto his brother?’* And, throwing back the veil of his coun­tenance, he displayed to them the verse of the clemency of the Merciful One; that is to say, he displayed to them the Qurân of his beauty. When his brethren had looked inquisitively at him, they beheld the mole which Yusuf had obtained from his grandfather and grandmother—i.e. from Esahâq and Sarah—for an inheritance as his portion of beauty, when the shares necessary for the support of life were distributed, and which the Sovereign Creator had fixed on the page of his beauty for the purpose of averting the evil eye.* When they beheld this mark they asked: ‘Art thou really Yusuf?’* Because, despite of this sign, and the reproachful question he had just addressed to them, they were still doubtful in their minds how the limner of the times could have produced such a picture, and how the fascination of events could mix such a colour, that a slave belonging to an owner should have, without any connections, risen to the pomp and circumstance of royalty, and have obtained the dignity of governorship. Nor could they understand how a low person was able, from the base position of exile, to ascend to the dignity of an A’ziz of Egypt, and say: ‘I am Yusuf, and this is my brother.’* Yusuf being of a gentle and noble disposition, did not wait for his brothers to approach him with supplications for the pardon of their transgressions, but forestalled them, and opened his mouth with thanksgivings, saying: ‘Gratitude is due to the Almighty, who has changed our separation into conjunction, and has rejoiced the sons of Esrâil by causing them to meet each other.’ The brothers, who perceived the equity and compassion of Yusuf, acknowledged his virtue and said: ‘By Allah! now hath Allah chosen thee above us.’* Yusuf considered all their deeds as undone, pardoned their offences, and besought the Lord of Glory to forgive all their crimes. He asked about the circumstances of the dweller in the house of lamentation, u. w. b, etc., and after being informed about him he turned his face towards his brethren and said: ‘Take to-morrow morning my garment, which is the means of recovery for the sick, as well as the cause of safety to the separated, and rub it over the face of my father, that he may recover his eyesight.’ Theologians disagree about this garment. Some say that it was one usually worn by Yusuf, whilst others allege that it was the robe inherited by Ya’qûb from the Friend [Ebrahim], which had been made into an amulet suspended from the neck of Yusuf, and according to others from his arm. At any rate, Yahuda came forward to perform this service, and said: ‘This is my business, since on the first day I brought the blood-stained robe to our father, and have afflicted his fatigued heart with this grief, it is possible that the performance of this service may atone for that crime.’