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Starting Out with Java: From Control Structures through Data Structures 3e (Gaddis and Muganda)
Chapter 2 Java Fundamentals

2.1 Multiple Choice Questions

1) Which one of the following would contain the translated Java byte code for a program named Demo?
A) Demo.java
B) Demo.code
C) Demo.class
D) Demo.byte
Answer: C

2) To compile a program named First, use the following command:

A) java First.java
B) javac First
C) javac First.java
D) compile First.javac
Answer: C

3) A Java program must have at least one of these:

A) Class definition
B) Variable
C) Comment
D) System.out.println(); statement
Answer: A

4) In Java, the beginning of a comment is marked with:

A) //
B) ""
C) ;
D) #
Answer: A

5) The term typically refers to the device that displays console output.
A) standard output device
B) central processing unit
C) secondary storage device
1
Copyright © 2016 Pearson Education, Inc.
D) liquid crystal display
Answer: A

6) In Java, must be declared before they can be used.

A) variables
B) literals
C) key words
D) comments
Answer: A

2
Copyright © 2016 Pearson Education, Inc.
7) If the following Java statements are executed, what will be displayed?

System.out.println("The top three winners are\n");

System.out.print("Jody, the Giant\n");
System.out.print("Buffy, the Barbarian");
System.out.println("Adelle, the Alligator");
A) The top three winners are
Jody, the Giant
Buffy, the Barbarian
Adelle, the Alligator
B) The top three winners are
Jody, the Giant\nBuffy, the BarbarianAdelle, the Alligator
C) The top three winners are Jody, the Giant\nBuffy, the BarbarianAdelle, and the Albino
D) The top three winners are
Jody, the Giant
Buffy, the BarbarianAdelle, the Alligator
Answer: D

8) This is a value that is written into the code of a program.

A) literal
B) assignment statement
C) variable
D) operator
Answer: A

9) When the + operator is used with strings, it is known as the:

A) Assignment operator
B) String concatenation operator
C) Addition operator
D) Combined assignment operator
Answer: B

10) What would be printed out as a result of the following code?

System.out.println("The quick brown fox" +

"jumped over the \n"
"slow moving hen.");
A) The quick brown fox jumped over the \nslow moving hen.
B) The quick brown fox jumped over the
slow moving hen.
C) The quick brown fox
jumped over the
slow moving hen.
D) Nothing. This is an error.
Answer: D

3
Copyright © 2016 Pearson Education, Inc.
11) Which of the following is NOT a rule that must be followed when naming identifiers?
A) The first character must be one of the letters a-z, A-Z, and underscore or a dollar sign.
B) Identifiers can contain spaces.
C) Uppercase and lowercase characters are distinct.
D) After the first character, you may use the letters a-z, A-Z, the underscore, a dollar sign, or digits 0-9.
Answer: B

12) Which of the following cannot be used as identifiers in Java?

A) Variable names
B) Class names
C) Key words
D) All of the above
E) None of the above
Answer: C

13) In Java, it is standard practice to capitalize the first letter of:

A) Class names
B) Variable names
C) Key words
D) Literals
Answer: A

14) Which of the following is NOT a primitive data type?

A) short
B) long
C) float
D) String
Answer: D

15) Which of the following is valid?

A) float y;
y = 54.9;
B) float y;
double z;
z = 934.21;
y = z;
C) float w;
w = 1.0f;
D) float v;
v = 1.0;
Answer: C

16) The boolean data type may contain values in the following range of values:
A) true or false
B) -128 to + 127
C) - 2,147,483,648 to +2,147,483,647
D) - 32,768 to +32,767
Answer: A

4
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17) Character literals are enclosed in ; string literals are enclosed in .
A) single quotes; single quotes
B) double quotes; double quotes
C) single quotes; double quotes
D) double quotes; single quotes
Answer: C

18) What is the result of the following expression?

10 + 5 * 3 - 20
A) -5
B) 5
C) 25
D) -50
Answer: B

19) What is the result of the following expression?

25 / 4 + 4 * 10 % 3
A) 19
B) 5.25
C) 3
D) 7
Answer: D

20) What will be displayed as a result of executing the following code?

int x = 5, y = 20;
x += 32;
y /= 4;
System.out.println("x = " + x + ", y = " + y);
A) x = 32, y = 4
B) x = 9, y = 52
C) x = 37, y = 5
D) x = 160, y = 80
Answer: C

21) What will be the value of z as a result of executing the following code?

int x = 5, y = 28;
float z;
z = (float) (y / x);
A) 5.60
B) 5.6
C) 3.0
D) 5.0
Answer: D

5
Copyright © 2016 Pearson Education, Inc.
22) What will be the displayed when the following code is executed?

final int x = 22, y = 4;

y += x;
System.out.println("x = " + x +
", y = " + y);
A) x = 22, y = 4
B) x = 22, y = 26
C) x = 22, y = 88
D) Nothing, this is an error
Answer: D

23) In the following Java statement what value is stored in the variable name?

String name = "John Doe";

A) John Doe
B) The memory address where "John Doe" is located
C) name
D) The memory address where name is located
Answer: B

6
Copyright © 2016 Pearson Education, Inc.
24) What will be displayed as a result of executing the following code?

int x = 6;
String msg = "I am enjoying this class.";
String msg1 = msg.toUpperCase();
String msg2 = msg.toLowerCase();
char ltr = msg.charAt(x);
int strSize = msg.length();
System.out.println(msg);
System.out.println(msg1);
System.out.println(msg2);
System.out.println("Character at index x = " +
ltr);
System.out.println("msg has " + strSize +
"characters.");
A) I am enjoying this class.
I AM ENJOYING THIS CLASS.
i am enjoying this class.
Character at index x = e
msg has 24 characters.
B) I am enjoying this class.
I AM ENJOYING THIS CLASS.
i am enjoying this class.
Character at index x = e
msg has 25 characters.
C) I am enjoying this class.
I AM ENJOYING THIS CLASS.
i am enjoying this class.
Character at index x = n
msg has 24 characters.
D) I am enjoying this class.
I AM ENJOYING THIS CLASS.
i am enjoying this class.
Character at index x = n
msg has 25characters.
Answer: D

7
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25) What will be displayed as a result of executing the following code?

public class test

{
public static void main(String[] args)
{
int value1 = 9;
System.out.println(value1);
int value2 = 45;
System.out.println(value2);
System.out.println(value3);
value = 16;
}
}
A) 9
45
16
B) 94516
C) 9 45 16
D) Nothing, this is an error.
Answer: D

26) Which of the following is NOT a valid comment statement?

A) // comment 1
B) /* comment 2 */
C) */ comment 3 /*
D) /** comment 4 */
Answer: C

27) When saving a Java source file, save it with an extension of:
A) .javac
B) .class
C) .src
D) .java
Answer: D

28) Every Java application program must have:

A) a class named MAIN
B) a method named main
C) comments
D) integer variables
Answer: B

29) To print "Hello, world" on the monitor, use the following Java statement:
A) SystemOutPrintln("Hello, world");
B) System.out.println{"Hello, world"}
C) System.out.println("Hello, world");
D) Print "Hello, world";
Answer: C

8
Copyright © 2016 Pearson Education, Inc.
30) To display the output on the next line, you can use the println method or use this escape sequence
in the print method.
A) \n
B) \r
C) \t
D) \b
Answer: A

31) This is a named storage location in the computer's memory.

A) Literal
B) Constant
C) Variable
D) Operator
Answer: C

32) What would be displayed as a result of the following code?

int x = 578;
System.out.print("There are " +
x + 5 + "\n" +
"hens in the hen house.");
A) There are 583 hens in the hen house.
B) There are 5785 hens in the hen house.
C) There are x5\nhens in the hen house.
D) There are 5785
hens in the hen house.
Answer: D

33) Variables are classified according to their:

A) value
B) data type
C) names
D) location in the program
Answer: B

34) The primitive data types only allow a(n) to hold a single value.
A) variable
B) object
C) class D)
literal
Answer: A

35) If x has been declared an int, which of the following statements is invalid?
A) x = 0;
B) x = -58932;
C) x = 1,000;
D) x = 592;
Answer: C

9
Copyright © 2016 Pearson Education, Inc.
36) Given the declaration double r;, which of the following statements is invalid?
A) r = 326.75;
B) r = 9.4632e15;
C) r = 9.4632E15;
D) r = 2.9X106;
Answer: D

37) Variables of the boolean data type are useful for:

A) working with small integers
B) evaluating true/false conditions
C) working with very large integers
D) evaluating scientific notation
Answer: B

38) What is the result of the following expression?

25 - 7 * 3 + 12 / 3
A) 6
B) 8
C) 10
D) 12
Answer: B

39) What is the result of the following expression?

17 % 3 * 2 - 12 + 15
A) 7
B) 8
C) 12
D) 105
Answer: A

40) What will be displayed after the following statements have been executed?

int x = 15, y = 20, z = 32;

x += 12;
y /= 6;
z -= 14;
System.out.println("x = " + x +
", y = " + y +
", z = " +z);
A) x = 27, y = 3.333, z = 18
B) x = 27, y = 2, z = 18
C) x = 27, y = 3, z = 18
D) x = 37, y = 14, z = 4
Answer: C

10
Copyright © 2016 Pearson Education, Inc.
41) What will be the value of z after the following statements have been executed?

int x = 4, y = 33;
double z;
z = (double) (y / x);
A) 8.25
B) 4
C) 8
D) 8.0
Answer: D

42) This is a variable whose content is read only and cannot be changed during the program's execution.
A) operator
B) literal
C) named constant
D) reserved word
Answer: C

43) What will be displayed after the following statements have been executed?

final double x = 99.0;

x = 54.3;
System.out.println("x = " + x );

A) x = 54.3
B) x
C) x = 108.6
D) Nothing, this is an error.
Answer: D

44) Which of the following is a valid Java statement?

A) String str = 'John Doe';
B) string str = "John Doe";
C) string str = 'John Doe';
D) String str = "John Doe";
Answer: D

11
Copyright © 2016 Pearson Education, Inc.
45) What will be displayed as a result of executing the following code?

int x = 8;
String msg = "I am enjoying java.";
String msg1 = msg.toUpperCase();
String msg2 = msg.toLowerCase();
char ltr = msg.charAt(x);
int strSize = msg.length();
System.out.println(msg);
System.out.println(msg1);
System.out.println(msg2);
System.out.println("Character at index x = " +
ltr);
System.out.println("msg has " + strSize +
" characters.");
A) I am enjoying java.
I AM ENJOYING JAVA.
i am enjoying java.
Character at index x = j
msg has 20 characters.
B) I am enjoying java.
I AM ENJOYING JAVA.
i am enjoying java.
Character at index x = o
msg has 20 characters.
C) I am enjoying java.
I AM ENJOYING JAVA.
i am enjoying java.
Character at index x = o
msg has 19 characters.
D) I am enjoying java.
I AM ENJOYING JAVA.
i am enjoying java.
Character at index x = y
msg has 19 characters.
Answer: C

46) Which of the following does not describe a valid comment in Java?
A) Single line comments, two forward slashes - //
B) Multi-line comments, start with /* and end with */
C) Multi-line comments, start with */ and end with /*
D) Documentation comments, any comments starting with /** and ending with */
Answer: C

47) Which of the following statements correctly creates a Scanner object for keyboard input?
A) Scanner kbd = new Scanner(System.keyboard);
B) Scanner keyboard(System.in);
C) Scanner keyboard = new Scanner(System.in);
D) Keyboard scanner = new Keyboard(System.in);
Answer: C

12
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48) Which Scanner class method reads an int?
A) readInt()
B) nextInt()
C) getInt()
D) read_int()
Answer: B

49) Which Scanner class method reads a String?

A) readString()
B) nextString()
C) getString()
D) nextLine()
Answer: D

50) Which one of the following methods would you use to convert a string to a double?
A) Byte.ParseByte
B) Long.ParseLong
C) Integer.ParseInt
D) Double.ParseDouble
Answer: D

2.2 True/False Questions

1) A Java program will not compile unless it contains the correct line numbers.
Answer: FALSE

2) All Java statements end with semicolons.

Answer: FALSE

3) Java is a case-insensitive language.

Answer: FALSE

4) Although the dollar sign is a legal identifier character, you should not use it because it is normally used
for special purposes.
Answer: TRUE

5) Assuming that pay has been declared a double, the following statement is valid.
pay = 2,583.44;
Answer: FALSE

6) Named constants are initialized with a value, that value cannot be changed during the execution of the
program.
Answer: TRUE

7) A variable's scope is the part of the program that has access to the variable.
Answer: TRUE

8) In Java the variable named total is the same as the variable named Total.
Answer: FALSE

13
Copyright © 2016 Pearson Education, Inc.
9) Class names and key words are examples of variables.
Answer: FALSE

10) Both character literals and string literals can be assigned to a char variable.
Answer: FALSE

11) If the compiler encounters a statement that uses a variable before the variable is declared, an error will
result.
Answer: TRUE

12) Programming style includes techniques for consistently putting spaces and indentation in a program
so visual cues are created.
Answer: TRUE

14
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 Another Random Document on
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The Perwāna resolved, therefore, to do nothing towards suppressing
Jelāl’s institutions.

84.

A certain great man, who esteemed Jelāl, was nevertheless

shocked that he should, with all his learning and piety, sanction the
use of music and dancing.
He had occasion to visit Jelāl, who at once addressed him as
follows:—“It is an axiom in the sacred canons that a Muslim, if hard
pressed, and in danger of death, may eat of carrion and other
forbidden food, so that the life of a man be not sacrificed. This rule
is admitted and approved by all the authorities of the law. Now, we
men of God are exactly in that position of extreme danger to our
lives; and from that danger there is no escape, save by song, by
music, and by the dance. Otherwise, through the awful majesty of
the divine manifestations, the bodies of the saints would melt away
as wax, and disappear like snow under the beams of a July sun.”
The personage thus addressed was so struck with the earnestness
of Jelāl’s manner, and the cogency of his reasoning, that he became
convinced, and thenceforward was a defender and upholder of
Jelāl’s institutions, so that these formed, as it were, the very
nourishment of his heart. Many of the learned followed his example,
and joined themselves to Jelāl’s followers and disciples.

85.

Kālūmān and ‘Aynu-’d-Devla were two Roman painters. They were

unrivalled in their art of painting portraits and pictures. Both were
disciples of Jelāl.
Kālūmān one day narrated that in Constantinople, on a certain
tablet, the portraits of the Lady Meryem and of Jesus were painted,
in such style as to be matchless. From all parts of the world artists
came and tried their best; but none could produce the equal of
those two portraits.
‘Aynu-’d-Devla undertook, therefore, to journey to Constantinople,
and see this picture. He made himself an inmate of the great church
of Constantinople for a whole year, and served the priests thereof in
various ways.
One night, then, he spied his opportunity, took the tablet under
his arm, and absconded with it.
On reaching Qonya, he paid his respects to Jelāl, who inquired of
him where he had been. He narrated to Jelāl all that had occurred
with the tablet, which he exhibited.
Jelāl found the picture exceedingly beautiful, and gazed on it long
with the utmost pleasure. He then spake as follows:—
“These two beautiful portraits complain of you, saying that you are
not a faithful admirer of theirs, but are an untrue lover.” The artist
asked: “How?” Jelāl replied: “They say they are not supplied with
food and rest. On the contrary, they are kept sleepless every night,
and fasting every day. They complain: ‘Aynu-’d-Devla leaves us,
sleeps himself all night, and takes his meals by day, never remaining
with us to do as we do!’”
The artist remarked: “Food and sleep are to them impossibilities.
Neither have they speech, with which to say anything. They are
mere lifeless effigies.”
Jelāl now replied: “Thou art a living effigy. Thou hast acquired a
knowledge of various arts. Thou art the handiwork of a limner whose
hand has framed the universe, the human race, and all things on
earth and in heaven. Is it right that thou forsake Him, and enamour
thyself of an insignificant lifeless effigy? What profit is there in these
portraits? What advantage can accrue to thee from them?”
Touched by these reproaches, the artist vowed repentance of his
sin, and professed himself a Muslim.
 86.

When the time of Jelāl’s death drew near, he cautioned his

disciples to have no fear or anxiety on that account; “for,” said he,
“as the spirit of Mansūr22 appeared, a hundred and fifty years after
his death, to the Sheykh Ferīdu-’d-Dīn ‘Attār, and became the
Sheykh’s spiritual guide and teacher, so, too, do you always be with
me, whatever may happen, and remember me, so that I may show
myself to you, in whatever form that may be;—that I may always
belong to you, and ever be shedding in your breasts the light of
heavenly inspiration. I will simply remind you now that our dear
Lord, Muhammed, the Apostle of God, said to his disciples: ‘My life is
a blessing unto you, and my death will be a blessing unto you. In my
life I have guided you, and after my death I will send blessings on
you.’”
Jelāl’s friends shed tears all, and broke out into sighs and
lamentations; but bowed their heads in reverence.
It is said that he gave directions to get ready his grave-clothes,
and that his wife, Kirā Khātūn, began to wail, tearing her clothes,
and exclaiming: “O thou light of the world, life of the human race;
unto whom wilt thou commit us? Whither wilt thou go?”
He answered her: “Whither will I go? Verily, I shall not quit your
circle.” She then asked: “Will there be another like unto thee, our
Lord? Will another become manifest?” He replied: “If there be, he
will be I.” After a while he added: “While in the body, I have two
attachments; one, to you; the other, to the flesh. When, by the
grace of the unique Spirit, I become disembodied,—when the world
of unbodied spirits, unity, and singleness, shall appear, my
attachment to the flesh will become attachment to you, and I shall
then have but one sole attachment.”

87.
 With his last breath Jelāl recommended to Husāmu-’d-Dīn to lay
him in the upper part of his tomb, so that he might be the first to
rise at the last day.
As he lay in his extreme sickness, there were earthquakes for
seven days and nights, very severe, so that walls and houses were
overthrown. On the seventh occasion, all his disciples were alarmed.
He, however, calmly remarked: “Poor earth! it is eager for a fat
morsel! It shall have one!”
He then gave his last instructions to his disciples, as follows:—“I
recommend unto you the fear of God, in public and in private;
abstemiousness in eating and in sleeping, as also in speaking; the
avoidance of rebelliousness and of sin; constancy in fasting,
continuous worship, and perpetual abstinence from fleshly lusts;
long-suffering under the ill-treatment of all mankind; to shun the
companionship of the light-minded and of the common herd; to
associate with the righteous and with men of worth. For verily ‘the
best of mankind is he who benefiteth men,’23 and ‘the best of
speech is that which is short and to the purpose.’”24

88.

The following is a prayer taught by Jelāl, on his deathbed, to one

of his friends, to be used whenever affliction or care might weigh
upon him:—
“O our Lord God, I breathe but for Thee, and I stretch forth my
spirit towards Thee, that I may recite Thy doxologies abundantly,
commemorating Thee frequently. O our Lord God, lay not on me an
ailment that may make me forgetful to commemorate Thee, or
lessen my yearning towards Thee, or cut off the delight I experience
in reciting the litanies of Thy praise. Grant me not a health that may
engender or increase in me presumptuous or thankless insolence.
For Thy mercy’s sake, O Thou Most-Merciful of the compassionate.
Amen.”
 89.

A friend was seated by Jelāl’s pillow, and Jelāl leaned on that

friend’s bosom. Suddenly a most handsome youth appeared at the
door of the room, to the utmost astonishment of the friend.
Jelāl arose and advanced to receive the stranger. But the friend
was quicker, and quietly asked his business. The stranger answered:
“I am ‘Azrā’īl, the angel of departure and separation. I am come, by
the divine command, to inquire what commission the Master may
have to intrust to me.”
Blessed are the eyes that can perceive such sights!
The friend was near fainting at this answer. But he heard Jelāl call
out: “Come in, come in, thou messenger of my King. Do that which
thou art bidden; and, God willing, thou shalt find me one of the
patient.”
He now told his attendants to bring a vessel of water, placed his
two feet therein, and occasionally sprinkled a little on his breast and
forehead, saying: “My beloved (God) has proffered me a cup of
poison (bitterness). From his hand I drink that poison with delight.”
The singers and musicians now came in, and executed a hymn,
while the whole company of friends wept, and sobbed loudly.
Jelāl observed: “It is as my friends say. But, were they even to pull
down the house, what use? See my panting heart; look at my
delight. The sun sheds a grateful light on the moth. My friends invite
me one way; my teacher Shemsu-’d-Dīn beckons me the other way.
Comply ye with the summoner of the Lord, and have faith in Him.
Departure is inevitable. All being came out of nothing, and again it
will be shut up in the prison of nullity. Such is God’s decree from all
eternity; and, to decree belongeth unto God, the Most High, the All-
Great!”
 His son Sultan Veled had been unremitting in his attentions. He
wept and sobbed. He was reduced to a shadow. Jelāl therefore said
to him: “Bahā’u-’d-Dīn, my son, I am better. Go and lie down a little.
Rest thyself, and sleep awhile!”
When he was gone, Jelāl indited his last ode; thus:—
“Go! head on pillow lay; alone, in peace, me leave,
Loved tyrant, plague by night, while all around thee grieve.
That peerless beauty (God) has no need kind care to show;
But, sallow lovers, ye must patient faith still know.
Perplexity is ours to bear; ’tis his to own hard heart;
Shed he our blood; what sin? He’ll not pay murder’s smart.
To die’s hard, after all; but remedy there’s none;
How, then, to crave a remedy? The evil’s done.
Last night, in dream, a warder, from my love’s abode,
Made sign to me, and said: ‘This way! Hold thou my lode.’”

······

90.

It is related that, after his death, when laid on his bier, and while
he was being washed by the hands of a loving and beloved disciple,
while others poured the water for the ablution of Jelāl’s body, not
one drop was allowed to fall to the earth. All was caught by the fond
ones around, as had been the case with the Prophet at his death.
Every drop was drunk by them as the holiest and purest of waters.
As the washer folded Jelāl’s arms over his breast, a tremor
appeared to pass over the corpse, and the washer fell with his face
on the lifeless breast, weeping. He felt his ear pulled by the dead
saint’s hand, as an admonition. On this, he fainted away, and in his
swoon he heard a cry from heaven, which said to him: “Ho there!
Verily the saints of the Lord have nothing to fear, neither shall they
sorrow. Believers die not; they merely depart from one habitation to
another abode!”
 91.

When the corpse was brought forth, all the men, women, and
children, who flocked to the funeral procession, smote their breasts,
rent their garments, and uttered loud lamentations. These mourners
were of all creeds, and of various nations; Jews and Christians,
Turks, Romans, and Arabians were among them. Each recited sacred
passages, according to their several usages, from the Law, the
Psalms, or the Gospel.
The Muslims strove to drive away these strangers, with blows of
fist, or staff, or sword. They would not be repelled. A great tumult
was the result. The Sultan, the Heir-Apparent, and the Perwāna all
flew to appease the strife, together with the chief Rabbis, the
Bishops, Abbots, &c.
It was asked of these latter why they mixed themselves up with
the funeral of an eminent Muslim sage and saint. They replied that
they had learnt from him more of the mysteries shrouded in their
scriptures, than they had ever known before; and had found in him
all the signs and qualities of a prophet and saint, as set forth in
those writings. They further declared: “If you Muslims hold him to
have been the Muhammed of his age, we esteem him as the Moses,
the David, the Jesus of our time; and we are his disciples, his
adherents.”
The Muslim leaders could make no answer. And so, in all honour,
with every possible demonstration of love and respect, was he borne
along, and at length laid in his grave.
He had died as the sun went down, on Sunday, the fifth of the
month Jumāda-l-ākhir, a.h. 672 (16th December a.d. 1273); being
thus sixty-eight (lunar) years (sixty-six solar years) of age.

92.
 Sultan Veled is reported to have related that, shortly after the
death of his father, Jelāl, he was sitting with his step-mother, Jelāl’s
widow, Kirā Khātūn, and Husāmu-’d-Dīn, when his step-mother saw
the spirit of the departed saint, winged as a seraph, poised over his,
Sultan Veled’s, head, to watch over him.

93.

Jelāl had a female disciple, a saint, named Nizāma Khātūn, an

intimate friend of his wife’s.
Nizāma formed the design to give a spiritual party to Jelāl, with an
entertainment for his disciples. She possessed nothing but a Thevr
(or Sevr)25 veil, which she had destined to be her own winding-
sheet.
She now ordered her servants to sell this veil, and so procure the
necessaries for the projected feast. But, that same morning, Jelāl
came to her house with his disciples, and, addressing her, said:
“Nizāma Khātūn, sell not thy veil; to thee it is a piece of necessary
furniture. Lo! we are come to thy entertainment.”
He and his disciples remained with her, engaged in spiritual
exercises, three whole days and nights.

94.

After Jelāl’s death, Kīgātū Khān, a Mogul general, came up against

Qonya, intending to sack the city and massacre the inhabitants. (He
was emperor from a.h. 690 to 696, a.d. 1290-1294.)
That night, in a dream, he saw Jelāl, who seized him by the
throat, and nearly choked him, saying to him: “Qonya is mine. What
seekest thou from its people?”
On awaking from his dream, he fell on his knees and prayed for
mercy, seeking also for information as to what that portent might
signify. He sent in an ambassador to beg permission for him to enter
the city as a friendly guest.
When he arrived at the palace, the nobles of Qonya flocked to his
court with rich offerings. All being seated in solemn conclave, Kīgātū
was suddenly seized with a violent tremor, and asked one of the
princes of the city, who was seated on a sofa by himself: “Who may
the personage be that is sitting at your side on your sofa?” The
prince looked about, right and left; but saw no one. He replied
accordingly. Kīgātū answered: “What? How sayest thou? I see by thy
side, seated, a tall man with a grisly beard and a sallow complexion,
a grey turban, and an Indian plaid over his chest, who looks at me
most pryingly.”
The prince sagaciously suspected forthwith that Jelāl’s shade was
there present by his side, and made answer: “The sacred eyes of
majesty alone are privileged to witness that vision. It is the son of
Bahā’u-’d-Dīn of Balkh, our Lord Jelālu-’d-Dīn, who is entombed in
this land.”
The Khān replied: “Last night I saw him in my dream. He went
nigh choking me, and told me Qonya is his possession. Now, prince,
thee I call my adoptive father; and I entirely forego my intention to
devastate this city. Tell me; has that holy man any son or
descendant alive here?”
The prince told him of Bahā Veled, now Sheykh of the city, and
the peerless saint of God. Kīgātū expressed the wish to go and visit
the Sheykh. The prince conducted him and his suite of nobles to
Sultan Veled. They all declared themselves his disciples, and
assumed the dervish turban. Bahā recounted to the Khān the history
of his grandfather’s expulsion from Balkh, and of all that followed.
The Khān offered him royal presents, and accompanied him on a
visit of reverence to the shrine of the deceased saint.
 CHAPTER IV.
Shemsu-’d-Dīn Tebrīzī, Muhammed son of ‘Alī son of Melik-dād.

1.

Shemsu-’d-Dīn of Tebrīz was surnamed the Sultan of Mendicants,

the Mystery of God upon earth, the Perfect in word and deed. Some
had styled him the Flier, because he travelled about so much; and
others spoke of him as the Perfect One of Tebrīz.
He went about seeking for instruction, human and spiritual. He
had visited many of the chief spiritual teachers of the world; but he
had found none equal to himself. The teachers of all lands became,
therefore, pupils and disciples to him.
He was always in quest of the beloved object of the soul (God).
His corporeal frame he habited in coarsest felt, shrouding his
eminent greatness from all eyes in what are really the jewelled robes
of spirituality.
At Damascus it was, where he was then studying, that he first saw
Jelālu-’d-Dīn by chance in a crowded market-place; but Jelāl, who
was at that time a student also, avoided him.
Ultimately, he was led to Qonya in Jelāl’s traces, and first arrived
there at dawn, on Saturday, the twenty-sixth of Jumāda-’l-ākhir, a.h.
642 (28th November, a.d. 1244), Jelāl being then professor at four
colleges there. They met as is related in a former chapter (chap. iii.
Nos. 8, 9).
At the end of three months’ seclusion together, passed in religious,
scientific, and spiritual disquisitions and investigations, Shemsu-’d-
Dīn became satisfied that he had never met Jelāl’s equal.

2.
 When Shemsu-’d-Dīn was quite worn out by a series of divine
manifestations and the consequent ecstasies, he used to break
away, hide himself, and work as a day-labourer at the water-wheels
of the Damascus gardens, until his equanimity would be restored.
Then he would return to his studies and meditations.
In his supplications to God, he was constantly inquiring whether
there was not in either world, corporeal and spiritual, one other saint
who could bear him company. In answer thereto, there came at
length from the unseen world the answer, that the one holy man of
the whole universe who could bear him company was the Lord
Jelālu-’d-Dīn of Rome.
On receiving this answer, he set out at once from Damascus, and
went in quest of his object to the land of Rome (Asia Minor).

3.

Chelebī Emīr ‘Ārif related that his father, Sultan Veled, told him
that one day, as a trial and test, Shemsu-’d-Dīn requested Jelāl to
make him a present of a slave. Jelāl instantly went and fetched his
own wife, Kirā Khātūn, who was as extremely beautiful as virtuous
and saintlike, offering her to him.
To this act of renunciation Shemsu-’d-Dīn replied: “She is my most
esteemed sister. What I want is a youth to wait on me.” Jelāl
thereupon produced his own son, Sultan Veled, who, he said, would
be proud to carry the shoes of Shems, placing them before him for
use when required for a walk abroad. Again Shems objected: “He is
as my son. But, perhaps, you will supply me with some wine. I am
accustomed to drink it, and am not comfortable without it.”
Jelāl now took a pitcher, went himself to the Jews’ ward of the
city, and returned with it full of wine, which he set before Shems.
“I now saw,” continued Sultan Veled in his recital, “that
Shemsu-’d-Dīn, uttering an intense cry, rent his garment, bowed
down to Jelāl’s feet, lost in wondering admiration at this implicit
compliance with the behests of a teacher, and then said: ‘By the
truth of the First, who had no beginning, the Last, who will have no
end, there never has been, from the commencement of creation,
and there never, until the end of time, will be, in the universe of
substance, a lord and master, heart-captivating and Muhammed-like,
as thou art.’”
He now bowed down again, declared himself a disciple to Jelāl,
and added: “I have tested and tried to the utmost the patient long-
suffering of our Lord; and I have found his greatness of heart to be
totally unlimited by any bounds.”

4.

Jelāl is reported to have said: “When Shemsu-’d-Dīn first came,

and I felt a mighty spark of love for him lighted up in my heart, he
took upon himself to command me in the most despotic and
peremptory manner.
“‘Study,’ said he, ‘the writings of thy father.’ For a while I studied
nothing else. ‘Keep silent, and speak to no one.’ I ceased from all
intercourse with my fellows.
“My words were, however, the food of my disciples; my thoughts
were the nectar of my pupils. They hungered and thirsted. Thence,
ill feelings were engendered amongst them, and a blight fell upon
my teacher.
“He came to me another day as I was, by his command, studying
the writings of my father. Thrice he called out to me: ‘Study them
not.’ From his sacred features the effulgence of spiritual wisdom
streamed. I laid down the book, and never since have I opened it.”

5.
 Jelāl is said to have related that Shemsu-’d-Dīn forbade him to
study any more the writings of his father, Bahā Veled, and that he
punctually obeyed the injunction.
But one night he dreamt that he was in company with a number
of friends, who were all studying and discussing with him those very
writings of Bahā Veled.
As he woke from his dream, Shems was entering the room with a
severe look. Addressing Jelāl, he asked: “How hast thou dared to
study that book again?” Jelāl protested that, since his prohibition, he
had never once opened his father’s works.
“Yes,” retorted Shems, “there is a study by reading, and there is
also a study by contemplating. Dreams are but the shadows of our
waking thoughts. Hadst thou not occupied thy thoughts with those
writings, thou wouldst not have dreamt about them.”
“From that time forward,” remarked Jelāl, “I never again busied
myself with my father’s writings, so long as Shemsu-’d-Dīn remained
alive.”

6.

Jelāl is related to have informed his disciples that Shemsu-’d-Dīn

was a scholar in every science known to man, and also a great
alchemist; but that he had renounced them all, to devote himself to
the study and contemplation of the mysteries of divine love.

7.

Shemsu-’d-Dīn was one day sitting with his disciples, when the
public executioner passed by. Shems remarked to those around him:
“There goes one of God’s saints.”
The disciples knew the man, and told Shems that he was the
common headsman. Shems replied: “True! In the exercise of his
calling, he put to death a man of God, whose soul he thus released
from the bondage of the body. As a recompense for this kind act of
his, the saint bequeathed to him his own saintship.”
On the following day the executioner relinquished his office,
vowed repentance, came to Shemsu-’d-Dīn, made his bow, and
professed himself a disciple.

8.

Sheykh Husāmu-’d-Dīn was originally a young man who showed

great respect and humility towards Shemsu-’d-Dīn, to whom he
rendered services of every kind.
One day Shems said to him: “Husām, this is not the way. Religion
is a question of money. Give me some coin, and offer your services
to the Lord; so, peradventure, thou mayest rise in our order.”
Husām at once went forth to his own house, collected all his own
valuables and money, with his wife’s jewels, and all the provisions of
the house, brought them to Shems, and laid them at his feet. He
furthermore sold a vineyard and country-seat he possessed, bringing
their price also to his teacher, and thanking him for having taught
him a duty, as also for having deigned to accept so insignificant a
trifle from his hand.
“Yes, Husām,” said Shems, “it is to be hoped that, with God’s
grace, and the prayers of the saints, thou wilt henceforth attain to
such a station, as to be the envy of the most perfect men of God,
and be bowed down to by the Brethren of Sincerity. It is true that
God’s saints are not in want of anything, being independent of both
worlds. But, at the outset, there is no other way to test the sincerity
of one we love, and the affection of a friend, than to call upon him
to sacrifice his worldly possessions. The next step is, to summon him
to give up all that is not his God. No disciple who wishes to rise, has
ever made progress by following his own devices. Advancement is
earned by rendering service, and by spending in God’s cause. Every
pupil who sacrifices possessions at the call of his teacher, would also
lay down his life, if needs were. No lover of God can retain both
mammon and religion.”
Shems then restored to Husām the whole of his goods, keeping
back only one piece of silver. Nine times as much more did he
bestow upon Husām from first to last; and, as the results of all
things are in God’s hands, so did Husām at length become the ruler
of God’s saints, and Jelāl made him the keeper of God’s treasury. He
it was who wrote down the twenty-four thousand six hundred and
sixty couplets contained in the six books of the Mesnevī.

9.

Shemsu-’d-Dīn left Qonya, at the end of his first visit, on Thursday,

the twenty-first day of the month of Shawwal, a.h. 643 (14th March,
a.d. 1246), after a stay of about sixteen months.

He returned to Damascus; and his departure left Jelāl in a state of

great uneasiness and excitement. (Compare a conflicting date given
in No. 13, further on.)

10.

Shemsu-’d-Dīn was one day at Bagdād, and entered one of the

palaces there. A eunuch who saw him enter, without being himself
visible, made a sign to a slave to go and drive away the mendicant.
The slave drew his sword, and raised it to strike; but his arm
withered, and fell palsied.
The eunuch then motioned to another slave to execute the
commission; and he, too, became similarly incapacitated.
Shems then went away of himself, and none dared to pursue him.
Two days later, the eunuch died also.
 11.

Jelāl’s father, Bahā Veled, had a disciple, who, for some reason,
gave offence to Shemsu-’d-Dīn; the latter, in punishment, inflicted a
deafness on both the disciple’s ears.
After a time, Shems pardoned the offender, and restored his
hearing. But the man bore him a grudge in his heart, nevertheless.
One day, Shems said to him: “Friend, I have pardoned thee;
wherefore art thou still cast down? Be comforted.” Notwithstanding
this, his rancour remained.
One day, however, he met Shems in the midst of a market.
Suddenly, he felt a new faith glow within him, and he shouted out:
“There is no god save God; Shemsu-’d-Dīn is the apostle of God.”
The market-people, on this, raised a great hubbub, and wished to
kill him. One of them came forward to cut him down; but Shems
uttered so terrific a shout, that the man at once fell down dead. The
rest of the market-people bowed, and submitted.
Shems now took the disciple by the hand, and led him away,
remarking to him: “My good friend, my name is Muhammed. Thou
shouldest have shouted: ‘Muhammed is the apostle of God.’ The
rabble will not take gold that is not coined.”

12.

One beautiful moonlight night, Jelāl and Shems were together on

the terraced roof of the college, and all the inhabitants of Qonya
were sleeping on their housetops.
Shems remarked: “See all these poor creatures! They are dead to
every sense of their Creator on this beautiful night of God’s decree.
Wilt thou not, Jelāl, of thy infinite compassion, wake them up, and
let them gain a share in the shower of blessings of this night?”
 Thus appealed to, Jelāl faced toward Mekka, and offered up this
prayer to God: “O Thou Lord of heaven, and of earth, for the love of
Thy servant Shemsu-’d-Dīn, vouchsafe wakefulness to this people.”
Immediately a black cloud gathered from the unseen world.
Thunders and lightnings burst forth; and so heavy a rain fell, that all
the sleepers, catching up what clothing they could find, quickly took
refuge in their houses below. Shems smiled at the saintly joke, and
was greatly amused.
When daylight dawned, the disciples gathered round, numerous as
the raindrops of that shower; and Shems related to them the story,
with the following remarks:—
“Hitherto, all the prophets and saints have ever sought to hide
from vulgar eyes the miraculous powers they have possessed, so
that none should be aware of the fact. But now, our Lord and
Master, Jelāl, has been so successful in secretly following up the path
of mystic love, that his miraculous powers have hitherto escaped the
searching eyes of even the chiefest of God’s elect, even as it hath
been said: ‘Verily, God hath saints of whom no man knoweth.’”

13.

Kimiyā Khātūn, the wife of Shemsu-’d-Dīn, was a very beautiful,

and also a very virtuous, woman. One day, however, it so happened
that, without his permission or knowledge, the grandmother of
Sultan Veled, and her attendant ladies, took Kimiyā with them for an
outing to the vineyards of the city.
As chance would have it, Shems came home while she was still
away. He asked for her, and was informed where she had gone, and
with whom. He was exceedingly annoyed at her absence.
Kimiyā had scarcely returned home, ere she began to feel unwell.
Her limbs stiffened like dry firewood, and became motionless. She
continued screaming and moaning for three days, and then gave up
the ghost, in the month of Sha’bān, a.h. 644. (December, a.d. 1246.
But compare a conflicting date given in No. 9, further back.)

14.

It is related that, a second time, Shems and Jelāl shut themselves

up for a whole six months in Jelāl’s room at the college, without
partaking of meat or drink, and without the entrance of a single
individual to interrupt them, or either of them coming forth, Sultan
Veled and one other disciple alone excepted.

15.

Shemsu-’d-Dīn was extremely bitter in his preachings and lectures

to the learned auditory who used to gather around him in Qonya. He
likened them to oxen and asses. He reproached them with being
further than ever astray from the path of living love, and taxed them
with the presumption of supposing themselves the equals of Bāyezīd
of Bestām.
He once went to Erzen-of-Rome (Erzrūm), the prince of which city
had a son so extremely stupid, though very handsome, that he could
be taught nothing, or next thereto.
Shems let no one know who or what he was; but opened a school
for children. Inquiries were made by the prince, and Shems
undertook to instruct the child, and enable him, in one month, to
recite the whole Qur’ān by heart.
He kept his promise. The young prince acquired, further, during
the same period, a beautiful handwriting, and sundry other
accomplishments.
It began to be suspected, now, that he was a saint in disguise. He
therefore quietly slipped away from that city.
 16.

There is a tradition that Jelāl one day called his son Sultan Veled,
gave him a large sum of money, and bade him go, with a suite of
the disciples, to Damascus, and request Shems to return to Qonya.
Jelāl told his son that he would find Shems in a certain inn,
playing at backgammon with a young Firengī (European, Frank), also
one of God’s saints. Sultan Veled went, found Shems exactly so
occupied, and brought him back to Qonya, the Firengī youth
returning to his own country, there to preach Jelāl’s doctrines, as his
vicar.
Sultan Veled walked the whole way from Damascus to Qonya, at
the stirrup-side of Shems, as a groom walks by the side of a prince’s
charger. The whole city went forth to receive them. Jelāl and Shems
embraced each other. Jelāl became more than ever devoted to his
friend; and his disciples resented his neglect of them, as they had
done before. Not long afterwards, the dolorous event occurred that
terminated the life of Shemsu-’d-Dīn.

17.

The Vazīr of Qonya had built a college. On its completion, he gave

a great entertainment, in the college, of religious music and dancing,
all the learned men of the city being present.
The Qur’ān was first recited in its entirety; after which, the holy
waltzing began. The Vazīr and Shemsu-’d-Dīn both joined in the
dance. Several times they came into collision; or, the Vazīr’s skirt
swept against Shems’s person, as he observed no caution in his
gyrations.
Jelāl expressed great indignation at this want of courtesy and
reverence for his guest and friend. He took Shems by the hand, to
lead him away. The grandees present essayed to appease him, but
their entreaties were of no avail. The police of the Sultan were
therefore sent for; and when they arrived, they instantly seized
Shems, led him forth a prisoner with every mark of indignity, and put
him to death without further inquiry or formality.

18.

Chelebī Emīr ‘Ārif related, as informed by his mother, Fātima

Khātūn, that when Shemsu-’d-Dīn was thus made a martyr, his
executioners threw his corpse down a well.
Sultan Veled saw Shems in a dream, and was informed by him
where the body would be found. Sultan Veled went therefore at
midnight with some friends, recovered the corpse, washed it, and
privately buried it in the college grounds, by the side of the founder.

19.

Forty days after the disappearance of Shemsu-’d-Dīn, Jelāl,

wishing to appease his own sorrow, and quell the mutinous spirit
that had broken out among the disciples, appointed Husāmu-’d-Dīn
his local deputy, and set out to seek Shems at Damascus for the
third time. All the learned men of Syria became his disciples, and he
was absent about a year, more or less.
The Sultan and the nobles grew impatient at this long absence,
and wrote him an urgent petition, begging him to return to Qonya.
With this request he complied.
Naturally, he had failed to find Shemsu-’d-Dīn in the flesh at
Damascus; but he had found within himself what was still greater.
He went to the lodging of Shems, and wrote on the door, with red
ink: “This is the station of the beloved one of Elias, on whom be
peace!”
It is said that the body of Shemsu-’d-Dīn disappeared, and that he
was buried by the side of Jelāl’s father, Sultan Bahā Veled the Elder.