parry." He instantly appeared before the caliph, and after fixing his eyes attentively upon him for some seconds, declaimed as follows: The sparkling juice, that beams in my cup, Lifts to the skies the quaffer's soul: The hero, who three good bumpers will sup, Whilst flutters his robe in the wanton air. "Abu Malek," exclaimed the caliph, "what do you mean by coming to recite these verses to me? What fancy have you got in your head now ?" "Commander of the Faithful,” replied Akhtal, “it is very true that many strange fancies do obtrude upon me when I see that man seated near you, upon your throne, who said no longer ago than yesterday : Whilst grass grows o'er the victims of our steel, Our vengeful souls the deadly feud shall feel." At these words, Abdalmalek, exasperated, gave Zofar a kick in 'the chest, which tumbled him from the throne, exclaiming, " God extinguish that hatred in your soul!" "For heaven's sake, sire," said Zofar as he fell," remember your safe-conduct !" He confessed, afterwards, that he never thought himself so near his end. Akhtal displayed the causticity of his genius chiefly against Jareer; but the latter, equally skilful with his adversary in barbing the epigram, never had recourse to violence for revenge. The following, according to the report of Abu Obeyda, is the origin of the poetic war which subsisted between these two poets during their whole life. The fame of Jareer and Farazdak, both junior to Akhtal, began to extend throughout Irak about the same time that the Christian poet's renown was diffusing itself in Syria Akhtal had often heard these rivals spoken of: not having yet become acquainted with their verses, he sent his son Malek into Irak, expressly to ascertain their merit, and to collect some of their productions. Malek proceeded upon his expedition, heard the poetry of Farazdak and Jareer, and returned to his father, who was impatient to learn his opinion of his two rivals. I find," says Malek, "that Jareer draws from a sea, and that Farazdak cuts in a rock." "He who dips out of a sea," returned Akhtal, is the greatest of the two:" and he made a verse, which is extant, wherein he assigns the superiority to Jareer. Some time after, Akhtal went himself to Irak, and visited Cufa, when Bashar ben Merwan, brother of the Caliph Abdalmalek, was governor of that country. Some friends of Farazdak, fearing that Akhtal, when he appeared before the prince, would eulogize Jareer and disparage Farazdak, sent him a thousand drachms, dresses, wine, and a mule, with this message: "Recite not your satire against Farazdak; direct your shafts against the dog who attacks the family of Darem. You have heretofore exalted Jareer above our friend; now place our friend above Jareer." Akhtal consented to the proposal. Without giving himself more concern than modern politicians about the inconsistency of his present with his former opinions, he composed some verses against Jareer, who replied with equal spirit; and from that time they never spared each other. Some one spoke to Akhtal on this subject. "Let me give you a little advice," said the speaker. "You satirize Jareer, and take part against him in his disputes with Farazdak; what business have you to interfere between the combatants? You are guilty of imprudence in doing so. Jareer can say things which you are not permitted to retaliate. The abuse he can vent against the offspring of Rabia, you dare not retort upon the race of Modhar, in which the sovereignty resides, and which gave birth to the prophet. Be ruled by me, therefore, and desist from contending with unequal arms against so redoubtable an adversary." "You are quite right," replied Akhtal; "but I vow, by the cross and the host, that I can always so restrict my attacks to the descendants of Koleib, that I shall not involve in the shame of ridicule I cast upon them all the posterity of Modhar. Besides, be assured, that connoisseurs of good poetry care very little, when they enjoy a piquant satire, whether it is the production of a Musulman or a Christian." Akhtal and Jareer kept up for a long time an interchange of sarcasms and assaults, but had never seen each other till they met by accident at Damascus, in the presence of Abdalmalek. Akhtal, who had entered first, hearing Jareer's name proclaimed when he was introduced, examined him with eager curiosity. Jareer perceived this, and inquired of the gazer who he was. "I am one," replied Akhtal, "who has often hindered you from sleeping, and has humbled your whole family." "Evil go with you, then, whoever you be," said Jareer; and turning to the caliph, asked who that man was. Abdalmalek, laughing, replied, "that man is Akhtal." Casting upon the Christian poet a look of ineffable scorn, Jareer addressed him thus: "May God withhold his blessing from thee, thou son of an infidel! If thou hast kept me from sleep, it would have been better for thee had I rested peacefully, rather than, waking, have overwhelmed thee with my satires. Thou hast humbled my family, say'st thou? How can that be done by thee, offspring of a race devoted to shame and indignity,-payers of hateful imposts? What humiliation can that noble family, whence have sprung caliphs and the prophet him self, receive from a vile slave?—Commander of the Faithful," continued he, addressing Abdalmalek, "allow me to recite a few verses against this Christian." The caliph, however, declined to hear them, and Jareer departed abruptly. "Jareer," observed Akhtal to Abdalmalek, "has offered to write a panegyric upon you in three days. I have been a year composing one, and I am not satisfied with it yet." "Let me hear it," said the caliph. Akhtal obeyed. Abdalmalek, as he listened, drew himself up with an air of complacency, and was so intoxicated with the poet's praise, that he exclaimed: "shall I publish a manifesto, proclaiming you to be the first of Arabian poets?" "No," replied Akhtal, with courtier-like modesty; "it is sufficient that the lips of the Prince of Believers have testified it." A large cup was at this moment standing before the caliph, who commanded that it should be filled with gold and presented to Akhtal. He, besides, caused him to be clad in a robe of honour, and attended by one of his officers, who proclaimed with a loud voice, “Behold the poet of the Commander of the Faithful! Behold the greatest of Arabian poets !" The favour which Akhtal found in the sight of Abdalmalek never failed him, and often excited the astonishment and jealousy of the Musulmans. Clothed in superb dresses of silk, his neck adorned with a chain of gold, and large grains of the pure virgin metal, the Christian poet entered familiarly the caliph's apartment, without previous announcement, and often (proh pudor!) with drops of wine upon his beard. Accustomed to the lavish bounty of Abdalmalek, he disdained inferior gifts. It is related that, one day, having recited to Prince Hasham some verses he had composed in his praise, the latter, as a mark of his satisfaction, gave the poet five hundred pieces of silver. Akhtal, considering the present a paltry one, disposed of the whole sum, as soon as he departed, in the purchase of apples, which he distributed amongst the children in the neighbourhood. The act was reported to Hasham, who merely remarked, " so much the worse for him; he injured nobody but himself." Akhtal made frequent journeys to Cufa. The descendants of Bekr Ebn Wayl, who resided in this city, received him with much respect, notwithstanding the memory of the feuds which had so long divided the tribes of Bekr and Taghleb. Out of regard for his merit, they often made him umpire in the differences which arose between them. Akhtal, upon these occasions, went to the mosque, where the parties laid the subject of their dispute before him, and his decision was received with implicit obedience. The honourable character which, in these circumstances, the deference of the Musulmans ascribed to him, and the high rank he occupied at the court of the caliph, formed a singular contrast with the austere manner in which he was treated (highly to their credit) by the Christian priests. These personages saw in him one who, besides his propensity to wine, was in the constant habit of offending Christian maxims by speaking ill of his neighbour. Akhtal submitted with humble resignation to the corporeal chastisement which the priests inflicted upon him for this sin for, according to the author of the Kitab al Aghani, it was the custom of the Christian pastors of Arabia, at this time, to exercise a jurisdiction more than spiritual over their flocks. When any person, who had been attacked in the poet's epigrams, complained to the priests, they frequently made him expiate the offence by strokes of a cudgel, which they applied to him without regard to his reputation.* One day, he had been placed in confinement by his priest in the church at Damascus. A noble Musulman, named Eshak, happening to enter the edifice out of curiosity, Akhtal begged him to go to the priest, and ask his pardon. Eshak consented to do so, and went to the good pastor to solicit the poet's release. "He is a person unworthy of your intercession," replied the minister of the altar; "a wretch whose satires spare no character." He, nevertheless, yielded to the entreaties of Eshak, and went with him to the church. When the priest approached Akhtal, he lifted up his stick, and said: "Enemy of God, wilt thou again utter abuse against thy neighbour? Wilt thou still continue to persecute both sexes with thy wicked satires ?" "I will never do it again," replied Akhtal, kissing the shoes of the priest. After this scene, Eshak left the church with Akhtal, to whom he could not help observing: "Abu Malek, every one esteems you, the caliph loads you with favours, you hold an exalted rank at court, and yet you humble yourself before this priest, and even kiss his feet!" True," replied Akhtal; "behold what religion is: this is religion!" Akhtal was long without a personal knowledge of Farazdak, whose champion he had been against Jareer. Farazdak, in the course of a journey through the country of the Benu Taghleb, presented himself incognito at the house of Akhtal, whose hospitality he partook of. Akhtal placed food before him, and observing, "I am a Christian and you a Musulman," asked what drink he should offer him. "What you take yourself," replied Farazdak. During the repast, Akhtal occasionally repeated verses, and Farazdak took up the quotation instantly, and finished it. Akhtal, surprised to meet with a man whose poetical erudition was equal to his own, asked who he was. When Farazdak disclosed his name, Akhtal prostrated himself before him, an action which the *Kitab al Alghani, II. 180. other imitated, ashamed, as he afterwards acknowledged, that a person of such rare talent should place himself beneath him. Akhtal summoned the people of his tribe, and announced to them that his guest was Farazdak. A vast number of camels were brought by them as a present to the poet-guest, which, next day, Farazdak distributed amongst the poor of the tribe, and went his way. Akhtal died at an advanced age. When his last moments were approaching, some one asked him, “ Abu Malek, have you no message to any one ?" "Tell Farazdak," said he, "to overwhelm Jareer and his family with ridicule:" showing" the ruling passion strong in death." Abulfaraj, the author of the Kitab al Aghani, does not appear to place Akhtal on a level with Farazdak and Jareer: Abu Obeyda, Abu Amru Sheybani, and Hammad Arraweeh, elevate him above them. Akhtal himself made no scruple of claiming the first rank. According to Medayni, he said, “the tribe, in which poetic talent is most general, is that of the Benu Cays Ebn Thalabeh; the family, which reckons the most distinguished poets, is that of Abu Selma; and the best poet is the individual in my shirt." Jareer, although his enemy, did him justice. When asked what he thought' of the merits of Farazdak, Akhtal, and himself, he replied: "Farazdak, in contending with me, has undertaken a task which is too much for him. As to Akhtal, he has more boldness than either, and knows better how to wound his adversary in the tenderest parts." Upon another occasion, Jareer, dining with his son Nooh, was asked by the latter whether he thought himself superior to Akhtal. Jareer was troubled; he laid down the piece of food he had in his hand, whilst that in his mouth almost suffocated him. “My son,” said he, "your question has given me both pleasure and pain; pleasure, because it convinces me of the interest you take in the glory of your father;' pain, because it awakens in me the remembrance of a man who is no more, and who has caused me many a pang. Know, my son, that, when I entered the lists with Akhtal, he had only one canine tooth left; if he had had two, he might have devoured me. But his age and his false religion gave me a double advantage over him." The opinion of the celebrated grammarian, Yoonis, is cited in favour of Akhtal. He conceded to him the preference over his two rivals, because, said he, his poetry is in general more elaborate and more correct, and because he. has composed most pieces of a certain length which are good from beginning to end, and in which no blemish can be discovered. Abu Obeyda declared that, after careful examination, he had found ten irreproachable poems in the works of Akhtal; after which might rank ten others very little inferior to the former and that he knew but three of this character in the works of Jareer and none in those of Farazdak. : The partizans of Akhtal further remark in his praise, that he has contrived to give pungency to his epigrams without in the slightest degree offending decency, He said justly of himself: "I never wrote a satire which a maiden might not have heard without a blush." It is worthy of remark that, though Ebn Khallican has dedicated long articles in his work to the history of Farazdak and Jareer, he has made no mention of Akhtal. The religion of this poet was no doubt the reason of his exclusion by the "faithful" biographer.* Abridged, with additions, from a Notice by M. A. Caussin de Perceval, Journ. Asiatique for April. Asial. Jour. N.S.VOL. 14. No.56. 21 SYNONYMS AND ANALOGIES. TO THE EDITOR. SIR: With reference to the opinions expressed by Mr. O'Brien, regarding. the Round Towers of Ireland, and the Etymological Notices recently published by Major Moor, perhaps you will deem the following facts worthy of being submitted for the information of your readers. In December 1833, after an absence in India of twenty-six years, I visited my native city, Brechin, in Angusshire, Scotland, and minutely examined the Little Steeple, or round tower, on account of which that place is celebrated. The result of this examination was, that I am perfectly satisfied of the tower in question being a linga, and that it was erected to the worship of Buddha, in conjunction with that of Mahadeva, or Siva Linga. On the western front of the Brechin tower are two distinct Hindoo sculptures, of immemorial antiquity, cut in relief, on two stones, one of which is placed at the north and the other on the south side of the entrance. These figures consist of an elephant with lion's feet; that is, this hieroglyphic exhibits a combination of the elephant of India with the Sing of Bowannee; and a horse, being the vahan of the tenth Avatar, or Kalankee; that is, this horse is the horse of Kal, the spouse, of Kale, or Cale, who gives her name to Caledonia. This horse is known to the inhabitants of Scotland by the name of Calpi or Kelpy, which is the oriental term Calpa, a revolution of ages; but in the northern part of Britain. the word is restricted to the appellation of the malignant spirit of the waters, the horse Kal, being the husband of Devi, or Junga, the river goddess. A description of the round tower of Brechin, together with an explanation of the Hindoo sculptures which appear on its western front, was laid by me, before the Antiquarian Society of Edinburgh in January last. The same paper also contained the derivation of Caledonia from Kale-dun, ‘Black Cale,' the usual appellation of the Hindoo goddess; and in that paper I clearly shewed that the tower in question is a Hindoo monument; that is, I demonstrated, by means of an analysis of the sculptures, and their position with reference to the peculiar mode of their construction, which indicates the setting sun (their situation being on the western front of the tower), that the Brechin tower must have been erected by a race of people who followed the same superstition which distinguishes the aborigines of Hindoostan. Above the Hindoo idols are sculptured on the Brechin Little Steeple' three Christian figures, being a crucifixion between and above two devotees. Whether those figures and the Hindoo sculptures were executed at the same period remains to be determined. But it requires to be noticed, that the round tower of Brechin is erected on the banks of the river Esk, which was known to the Romans by the name of Isaca or Saka, a well-known oriental appellation of Buddha. In this communication, I cannot enter into particulars; but I shall briefly state, that an inquiry into the history of Buddha, and an investigation of ancient temples and monuments erected to him and his worship, which I have had ample opportunities of examining in Java, the Upper Provinces of India, Arracan, and Gaya, have led me to ascertain that the Christian religion, as can be proved from direct historical evidence, beyond doubt, penetrated very early into the East, between the era of the birth of the Saviour and the destruction of the Temple of Jerusalem by Titus; and gave rise, from being thereafter mixed up with the ancient superstitions of India, to the incon |