batch.motif.sufi-rumi-mesnevi-book-1-redhouse-gutenberg-l1128-l1255
---
record_id: batch.motif.sufi-rumi-mesnevi-book-1-redhouse-gutenberg-l1128-l1255
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
passage_locator:
label: THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255
start: '1128'
end: '1255'
translation: The Mesnevi
notes: Generated from OpenAI Batch run motif-extraction-2026-04-28-high-priority;
human review required.
canonical_text:
quote: ''
summary: 'A sequence of hagiographic anecdotes about Jelāl and Shemsu-’d-Dīn: gates
open by themselves for Jelāl at night; a governor follows him to the tomb of Abraham,
sees a domed edifice and green-clad forms, becomes lost, and later converts. A
note gives a parallel tale of self-opening gates when Jelāl fetched Tigris water
as a child. Seyyid Burhānu-’d-Dīn says he once carried the child Jelāl to the
empyrean, but now Jelāl carries him up. Jelāl encounters forty Christian monks
in a cave who suspend a boy in the air; the boy cannot descend until the monks
and child accept Islam. Jelāl studies in Damascus, sees Shems, returns to Qonya,
and completes three forty-day fasts. Shems comes to Qonya after seeking the most
hidden favorite of God, lives austerely, questions Jelāl about Muhammed and Bāyezīd,
and Jelāl faints before taking Shems home for prolonged spiritual communications.'
language: English
quote_policy: summarized
literal_observations:
- id: obs:1
text: At midnight Jelāl leaves his room and approaches a locked college gate, which
opens by itself.
category: action
evidence_refs:
- ev:1
- id: obs:2
text: A locked city gate also opens by itself as Jelāl and the governor pass out.
category: action
evidence_refs:
- ev:1
- id: obs:3
text: At the tomb of Abraham a domed edifice appears, filled with green-clad forms
who meet Jelāl and conduct him inside.
category: setting
evidence_refs:
- ev:2
- id: obs:4
text: The governor loses consciousness, later sees no edifice or people, wanders
for three days and nights on a trackless plain, and is recovered nearly dead.
category: sequence
evidence_refs:
- ev:3
- id: obs:5
text: The governor becomes a sincere convert and lifelong disciple of Jelāl.
category: action
evidence_refs:
- ev:4
- id: obs:6
text: A parenthetical note states that a parallel tale has Jelāl fetching water
from the Tigris for his father by night as a child, with all gates opening by
themselves.
category: other
evidence_refs:
- ev:5
- id: obs:7
text: Seyyid Burhānu-’d-Dīn says he carried Jelāl as a child to the empyrean, and
that Jelāl has now reached a station where he carries the Seyyid up.
category: speech
evidence_refs:
- ev:6
- id: obs:8
text: Forty Christian monks dwell in a cave near Sīs and are described as reputed
for sanctity but actually as jugglers.
category: setting
evidence_refs:
- ev:7
- id: obs:9
text: The monks cause a little boy to rise into the air and remain between heaven
and earth; after Jelāl falls into reverie, the boy says he is immobilized.
category: action
evidence_refs:
- ev:8
- id: obs:10
text: Jelāl tells the monks that the child can be saved only through the acceptance
of Islam by the monks and the child; all embrace Islam.
category: speech
evidence_refs:
- ev:9
- id: obs:11
text: Jelāl fasts three consecutive periods of forty days each with only a pot of
water and two or three barley loaves, and shows no signs of suffering.
category: action
evidence_refs:
- ev:10
- id: obs:12
text: Shemsu-’d-Dīn travels in search of the best spiritual teachers and prays to
know the most occult favorite of the divine will.
category: action
evidence_refs:
- ev:11
- id: obs:13
text: Shems lives in an inn room containing only a broken water-pot, an old mat,
and a bolster of unbaked clay, and breaks his fast only every ten or twelve days.
category: attribute
evidence_refs:
- ev:12
- id: obs:14
text: Shems stops Jelāl by taking the mule’s bridle and asks whether Muhammed or
Bāyezīd of Bestām was the greater servant of God.
category: speech
evidence_refs:
- ev:13
- id: obs:15
text: After Shems contrasts sayings attributed to Muhammed and Bāyezīd, Jelāl faints;
after recovering, he takes Shems home for weeks or months of holy communications.
category: sequence
evidence_refs:
- ev:14
figures:
- id: fig:1
name_or_label: Jelāl
description: Central holy figure in the anecdotes; his passage through locked gates,
encounters with monks, ascetic fasts, and meeting with Shems are narrated.
role_refs:
- role:1
- role:2
- role:3
- role:4
evidence_refs:
- ev:1
- ev:2
- ev:6
- ev:8
- ev:10
- ev:14
- id: fig:2
name_or_label: the governor
description: Watcher and follower of Jelāl who sees the tomb episode, becomes lost
and nearly dies, and later converts and becomes Jelāl’s disciple.
role_refs:
- role:5
- role:6
evidence_refs:
- ev:1
- ev:3
- ev:4
- id: fig:3
name_or_label: green-clad forms
description: A large company of forms in green raiment seen in the domed edifice
at Abraham’s tomb; they meet Jelāl and conduct him inside.
role_refs:
- role:7
evidence_refs:
- ev:2
- id: fig:4
name_or_label: Abraham
description: Named as the occupant of the tomb at Hebron and called the Friend of
the All-Merciful.
role_refs:
- role:8
evidence_refs:
- ev:2
- id: fig:5
name_or_label: Seyyid Burhānu-’d-Dīn
description: Jelāl’s former governor and tutor, later his spiritual teacher, who
speaks of carrying Jelāl to the empyrean and pronounces him perfected after fasting.
role_refs:
- role:9
- role:10
evidence_refs:
- ev:6
- ev:10
- id: fig:6
name_or_label: forty Christian monks
description: Monks dwelling in a cave near Sīs, reputed for sanctity but described
as jugglers; they suspend a child in the air and later accept Islam.
role_refs:
- role:11
- role:6
evidence_refs:
- ev:7
- ev:8
- ev:9
- id: fig:7
name_or_label: little boy
description: A child caused by the monks to stand in the air between heaven and
earth; he becomes unable to move until the demanded conversion occurs.
role_refs:
- role:12
- role:6
evidence_refs:
- ev:8
- ev:9
- id: fig:8
name_or_label: Shemsu-’d-Dīn of Tebrīz
description: Holy man and seeker of spiritual teachers who comes to Qonya, lives
austerely, questions Jelāl, and enters prolonged holy communications with him.
role_refs:
- role:13
- role:14
- role:15
evidence_refs:
- ev:11
- ev:12
- ev:13
- ev:14
- id: fig:9
name_or_label: Muhammed
description: Named in Shems’s question and Jelāl’s answer as incomparably the greater
servant of God and greatest of prophets and saints.
role_refs:
- role:16
evidence_refs:
- ev:13
- ev:14
- id: fig:10
name_or_label: Bāyezīd of Bestām
description: Named in Shems’s question and contrasted with Muhammed through a saying
attributed to him.
role_refs:
- role:17
evidence_refs:
- ev:13
- ev:14
roles:
- id: role:1
label: holy adept with miraculous access
assigned_to:
- fig:1
basis: Locked gates open by themselves for Jelāl, and green-clad forms receive him
at the tomb.
evidence_refs:
- ev:1
- ev:2
- id: role:2
label: spiritual superior in ascent
assigned_to:
- fig:1
basis: Seyyid Burhānu-’d-Dīn says Jelāl now carries him up after once being carried
by him.
evidence_refs:
- ev:6
- id: role:3
label: religious converter
assigned_to:
- fig:1
basis: The governor, the monks, and the child become converts in connection with
Jelāl’s acts and words.
evidence_refs:
- ev:4
- ev:9
- id: role:4
label: ascetic initiate or perfected student
assigned_to:
- fig:1
basis: He undertakes three forty-day fasts and is pronounced perfect in human and
spiritual sciences.
evidence_refs:
- ev:10
- id: role:5
label: witness and pursuer
assigned_to:
- fig:2
basis: He watches and follows Jelāl at a distance through the gates.
evidence_refs:
- ev:1
- id: role:6
label: convert or disciple
assigned_to:
- fig:2
- fig:6
- fig:7
basis: The governor becomes Jelāl’s disciple; the monks and child accept Islam.
evidence_refs:
- ev:4
- ev:9
- id: role:7
label: mysterious welcoming company
assigned_to:
- fig:3
basis: They come forth to meet Jelāl and conduct him into the domed edifice.
evidence_refs:
- ev:2
- id: role:8
label: sacred tomb figure
assigned_to:
- fig:4
basis: The site is identified as Abraham’s tomb at Hebron and he is called Friend
of the All-Merciful.
evidence_refs:
- ev:2
- id: role:9
label: tutor and former carrier
assigned_to:
- fig:5
basis: He says he was Jelāl’s governor and tutor and carried the child Jelāl to
the empyrean.
evidence_refs:
- ev:6
- id: role:10
label: spiritual teacher and examiner
assigned_to:
- fig:5
basis: Under his supervision Jelāl fasts, and Burhān pronounces him perfect afterward.
evidence_refs:
- ev:10
- id: role:11
label: rival wonder-workers
assigned_to:
- fig:6
basis: They are described as jugglers who cause the boy to ascend into the air.
evidence_refs:
- ev:7
- ev:8
- id: role:12
label: suspended child
assigned_to:
- fig:7
basis: The child remains standing between heaven and earth and cannot descend.
evidence_refs:
- ev:8
- id: role:13
label: wandering seeker
assigned_to:
- fig:8
basis: He travels widely in search of the best spiritual teachers.
evidence_refs:
- ev:11
- id: role:14
label: austere holy man
assigned_to:
- fig:8
basis: His room contains only poor objects, and he eats very rarely.
evidence_refs:
- ev:12
- id: role:15
label: spiritual questioner
assigned_to:
- fig:8
basis: He seizes Jelāl’s mule bridle and asks a paradoxical question about Muhammed
and Bāyezīd.
evidence_refs:
- ev:13
- ev:14
- id: role:16
label: supreme prophet and saint in Jelāl’s answer
assigned_to:
- fig:9
basis: Jelāl says Muhammed was incomparably greater and the greatest of all prophets
and saints.
evidence_refs:
- ev:13
- id: role:17
label: ecstatic saint cited in contrast
assigned_to:
- fig:10
basis: Shems cites Bāyezīd’s saying, 'Glory unto me,' in contrast to Muhammed’s
statement of not knowing God fully.
evidence_refs:
- ev:14
symbols:
- id: sym:1
label: self-opening locked gates
literal_form: Locked college gate and locked city gate opening of themselves at
night.
associated_figures:
- fig:1
- fig:2
taxonomy_refs: []
evidence_refs:
- ev:1
- id: sym:2
label: tomb of Abraham
literal_form: Tomb of Abraham at Hebron, called the Friend of the All-Merciful.
associated_figures:
- fig:1
- fig:3
- fig:4
taxonomy_refs: []
evidence_refs:
- ev:2
- id: sym:3
label: domed edifice
literal_form: A domed building at the tomb, later invisible to the governor.
associated_figures:
- fig:1
- fig:2
- fig:3
taxonomy_refs: []
evidence_refs:
- ev:2
- ev:3
- id: sym:4
label: green raiment
literal_form: Green clothing worn by the company of forms in the domed edifice.
associated_figures:
- fig:3
taxonomy_refs: []
evidence_refs:
- ev:2
- id: sym:5
label: Tigris water
literal_form: Water fetched from the Tigris by Jelāl for his father in a parallel
childhood tale.
associated_figures:
- fig:1
taxonomy_refs:
- water
evidence_refs:
- ev:5
- id: sym:6
label: empyrean ascent
literal_form: Being carried up to the empyrean.
associated_figures:
- fig:1
- fig:5
taxonomy_refs: []
evidence_refs:
- ev:6
- id: sym:7
label: cave of the monks
literal_form: A cave near Sīs in Upper Cilicia inhabited by forty Christian monks.
associated_figures:
- fig:6
- fig:7
- fig:1
taxonomy_refs:
- cave
evidence_refs:
- ev:7
- ev:8
- id: sym:8
label: child between heaven and earth
literal_form: A little boy suspended in the air and unable to move.
associated_figures:
- fig:7
- fig:6
- fig:1
taxonomy_refs: []
evidence_refs:
- ev:8
- id: sym:9
label: three forty-day fasts
literal_form: Three consecutive periods of forty days with only water and barley
bread.
associated_figures:
- fig:1
- fig:5
taxonomy_refs:
- water
evidence_refs:
- ev:10
- id: sym:10
label: poor lodging objects
literal_form: Broken water-pot, old mat, and unbaked-clay bolster in Shems’s room.
associated_figures:
- fig:8
taxonomy_refs:
- water
evidence_refs:
- ev:12
- id: sym:11
label: mule bridle seizure
literal_form: Shems taking hold of Jelāl’s mule bridle before asking his question.
associated_figures:
- fig:1
- fig:8
taxonomy_refs: []
evidence_refs:
- ev:13
scenes:
- id: scene:1
label: Midnight passage through self-opening gates
summary: Jelāl leaves his room at midnight; the college and city gates open by themselves
while the governor follows at a distance.
figure_refs:
- fig:1
- fig:2
symbol_refs:
- sym:1
evidence_refs:
- ev:1
- id: scene:2
label: Vision at Abraham’s tomb and the governor’s ordeal
summary: At the tomb, Jelāl is received into a domed edifice by green-clad forms.
The governor loses consciousness, later finds the place empty, wanders hungry
and thirsty for three days, is rescued, and becomes a disciple.
figure_refs:
- fig:1
- fig:2
- fig:3
- fig:4
symbol_refs:
- sym:2
- sym:3
- sym:4
evidence_refs:
- ev:2
- ev:3
- ev:4
- id: scene:3
label: Parallel childhood water-fetching tale
summary: The passage notes a parallel tale in which child Jelāl fetches water from
the Tigris at night and all gates open by themselves.
figure_refs:
- fig:1
symbol_refs:
- sym:1
- sym:5
evidence_refs:
- ev:5
- id: scene:4
label: Carrying to the empyrean
summary: Seyyid Burhānu-’d-Dīn reports that he once carried child Jelāl to the empyrean,
but that Jelāl has since reached such eminence that he carries the Seyyid up.
figure_refs:
- fig:1
- fig:5
symbol_refs:
- sym:6
evidence_refs:
- ev:6
- id: scene:5
label: Cave monks and suspended child
summary: Near Sīs, forty cave-dwelling monks suspend a child in the air. Jelāl’s
reverie frightens and immobilizes the child; the monks ask Jelāl for release,
and he requires the acceptance of Islam. They convert and are told to remain in
the cave serving God truthfully.
figure_refs:
- fig:1
- fig:6
- fig:7
symbol_refs:
- sym:7
- sym:8
evidence_refs:
- ev:7
- ev:8
- ev:9
- id: scene:6
label: Fasting under Burhān’s supervision
summary: After seeing Shems in Damascus and returning toward Qonya, Jelāl completes
three forty-day fasts under Seyyid Burhānu-’d-Dīn and is pronounced perfect in
visible and occult sciences.
figure_refs:
- fig:1
- fig:5
- fig:8
symbol_refs:
- sym:9
evidence_refs:
- ev:10
- id: scene:7
label: Shems’s quest and austere arrival
summary: Shems travels in search of spiritual teachers, prays to learn the most
hidden favorite of God, is directed to Jelāl, arrives in Qonya, and lives in an
austere lodging while pretending to be a merchant.
figure_refs:
- fig:8
- fig:1
symbol_refs:
- sym:10
evidence_refs:
- ev:11
- ev:12
- id: scene:8
label: Shems questions Jelāl
summary: Shems stops Jelāl at an inn gate by taking the mule’s bridle and asks about
Muhammed and Bāyezīd. Jelāl answers, then faints after Shems’s follow-up question;
afterward they withdraw for prolonged holy communications.
figure_refs:
- fig:1
- fig:8
- fig:9
- fig:10
symbol_refs:
- sym:11
evidence_refs:
- ev:13
- ev:14
candidate_motifs:
- id: motif:1
label: Miraculous opening of locked gates for a holy figure
taxonomy_refs:
- mystical_quest
basis: The locked college and city gates open of themselves for Jelāl, and the passage
explicitly notes a parallel childhood tale with all gates opening by themselves.
evidence_refs:
- ev:1
- ev:5
confidence: high
cautions: The available taxonomy has no specific gate-opening motif; 'mystical_quest'
is a broad family assignment.
- id: motif:2
label: Visionary sacred precinct visible to one witness and later absent
taxonomy_refs:
- mystical_quest
basis: At Abraham’s tomb, the governor sees a domed edifice and green-clad forms
receiving Jelāl, but after regaining consciousness he can see no edifice or human
being.
evidence_refs:
- ev:2
- ev:3
confidence: medium
cautions: The passage does not explain whether the edifice and figures are visionary,
hidden, or miraculous.
- id: motif:3
label: Follower’s ordeal leading to conversion
taxonomy_refs:
- initiation
basis: The governor follows Jelāl, loses consciousness, wanders hungry and thirsty,
is rescued nearly dead, and becomes Jelāl’s disciple.
evidence_refs:
- ev:1
- ev:3
- ev:4
confidence: medium
cautions: The passage states conversion but does not explicitly frame the suffering
as a formal initiation.
- id: motif:4
label: Spiritual ascent to the empyrean
taxonomy_refs:
- ascent
basis: Seyyid Burhānu-’d-Dīn reports carrying Jelāl to the empyrean and later being
carried up by Jelāl.
evidence_refs:
- ev:6
confidence: high
cautions: The scene is reported speech within the passage.
- id: motif:5
label: Rival wonder-workers overcome by saintly power
taxonomy_refs:
- wisdom
basis: The cave monks perform a feat by suspending a child, but Jelāl’s reverie
immobilizes the child and the monks seek Jelāl’s help.
evidence_refs:
- ev:7
- ev:8
- ev:9
confidence: high
cautions: The taxonomy reference 'wisdom' is broad; no specific contest-of-magicians
taxonomy ref is available.
- id: motif:6
label: Cave encounter and conversion of ascetics
taxonomy_refs:
- initiation
basis: Forty Christian monks in a cave accept Islam after the suspended child episode
and are instructed to remain in the cave serving God truthfully.
evidence_refs:
- ev:7
- ev:9
confidence: medium
cautions: The passage describes conversion and instruction, but not a formal initiation
rite.
- id: motif:7
label: Forty-day ascetic fasting as spiritual completion
taxonomy_refs:
- initiation
- wisdom
basis: Jelāl undergoes three forty-day fasts with sparse food and is then pronounced
perfect in patent and occult, human and spiritual science.
evidence_refs:
- ev:10
confidence: high
cautions: The numerical pattern is explicit, but broader symbolic interpretation
of forty is not supplied in the passage.
- id: motif:8
label: Wandering search for the highest spiritual teacher
taxonomy_refs:
- mystical_quest
- wisdom
basis: Shems travels through many lands seeking the best spiritual teachers and
prays to be shown the most occult favorite of the divine will, who is identified
as Jelāl.
evidence_refs:
- ev:11
confidence: high
cautions: The passage identifies the quest but gives limited detail on prior travels.
- id: motif:9
label: Transformative paradoxical question causing fainting
taxonomy_refs:
- wisdom
- initiation
basis: Shems poses a paradox contrasting sayings of Muhammed and Bāyezīd; Jelāl
faints and later enters prolonged spiritual communications with Shems.
evidence_refs:
- ev:13
- ev:14
confidence: medium
cautions: The passage does not explicitly interpret the fainting as initiation,
though the sequence suggests transformative encounter.
comparison_claims:
- id: claim:1
claim: The passage itself identifies the midnight self-opening gates episode as
parallel to a childhood tale in which Jelāl fetches Tigris water at night and
all gates open by themselves.
claim_level: same_motif
target: Parallel tale of child Jelāl fetching water from the Tigris for his father
by night
evidence_refs:
- ev:1
- ev:5
counter_evidence_refs: []
confidence: high
limitations: The parallel is only summarized parenthetically; the full parallel
tale is not included in this passage.
- id: claim:2
claim: The passage directs readers to compare Jelāl’s three forty-day fasts with
an earlier chapter passage, indicating an intra-textual pattern of ascetic fasting
connected with spiritual attainment.
claim_level: same_function
target: Chap. ii. No. 3, referenced parenthetically in the passage
evidence_refs:
- ev:10
counter_evidence_refs: []
confidence: medium
limitations: The referenced passage is not included here, so the content of the
comparison cannot be verified from the supplied passage alone.
evidence:
- id: ev:1
type: summary
locator: lines 1128-1134
quote_or_summary: At midnight Jelāl leaves his room; the locked college gate opens
by itself, and then the locked city gate also opens while the governor follows.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:2
type: summary
locator: lines 1136-1140
quote_or_summary: They reach Abraham’s tomb at Hebron; a domed edifice appears,
filled with green-clad forms who meet Jelāl and conduct him inside.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:3
type: summary
locator: lines 1142-1149
quote_or_summary: The governor loses his senses, recovers after sunrise, sees neither
edifice nor people, wanders three days and nights on a trackless plain hungry,
thirsty, and footsore, and collapses.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:4
type: summary
locator: lines 1151-1158
quote_or_summary: After the porter reports the pursuit, guards search; Jelāl tells
them where to find the governor, who is recovered nearly dead and brought home;
he becomes a sincere convert and disciple of Jelāl.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:5
type: summary
locator: lines 1160-1163
quote_or_summary: A parenthetical note calls a tale of child Jelāl fetching Tigris
water at night a parallel; there also all gates open by themselves.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:6
type: summary
locator: lines 1167-1175
quote_or_summary: Seyyid Burhānu-’d-Dīn, Jelāl’s governor and tutor in childhood,
says he carried Jelāl on his shoulder to the empyrean, but now Jelāl carries him
up; Jelāl confirms the report and praises his services.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:7
type: summary
locator: lines 1179-1182
quote_or_summary: On the road to Damascus, Jelāl passes Sīs, where forty Christian
monks live in a cave, reputed for sanctity but described as jugglers.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:8
type: summary
locator: lines 1184-1192
quote_or_summary: As Jelāl’s caravan approaches, the monks make a little boy ascend
into the air and stand between heaven and earth; after Jelāl enters a reverie,
the child weeps that he is frightened and cannot move hand or foot.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:9
type: summary
locator: lines 1194-1204
quote_or_summary: The monks beg Jelāl to release the child; Jelāl says he can be
saved only if they and the child accept Islam. They do so, wish to follow Jelāl,
and are told to remain in their cave, abandon jugglery, and serve God truly.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:10
type: summary
locator: lines 1208-1218
quote_or_summary: Jelāl stays in Damascus, sees Shems, returns by Qaysariyya, and
under Seyyid Burhānu-’d-Dīn’s supervision fasts three consecutive forty-day periods
with only water and barley loaves; he shows no suffering and is pronounced perfect
in visible and occult sciences.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:11
type: summary
locator: lines 1220-1230
quote_or_summary: Shemsu-’d-Dīn of Tebrīz comes to Qonya after gaining a reputation
for sanctity, traveling widely in search of spiritual teachers, and praying to
know the most hidden favorite of the divine will; Jelāl is designated to him.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:12
type: summary
locator: lines 1232-1238
quote_or_summary: Shems lodges at an inn pretending to be a great merchant, but
his room contains only a broken water-pot, old mat, and unbaked-clay bolster;
he breaks his fast once every ten or twelve days.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:13
type: summary
locator: lines 1240-1248
quote_or_summary: Shems sits at the inn gate, stops Jelāl by taking his mule’s bridle,
and asks whether Muhammed or Bāyezīd of Bestām was the greater servant of God;
Jelāl answers that Muhammed was incomparably greater.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:14
type: summary
locator: lines 1250-1255
quote_or_summary: Shems asks why Muhammed said humans had not known God as God should
be known, while Bāyezīd said, 'Glory unto me.' Jelāl faints, recovers, takes Shems
home, and they spend weeks or months in holy communications.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; includes a short public-domain quotation.
confidence:
extraction: high
motif_candidates: medium
comparison_claims: medium
notes: Narrative events are explicit. Motif-family mapping is sometimes broad because
the available taxonomy does not include more specific hagiographic miracle categories.
Comparison claims are limited to parallels explicitly noted in the passage.
reviewer_status:
status: needs_review
reviewer: ''
reviewed_at: ''
notes: Machine-generated draft from OpenAI Batch; not human-reviewed.
extracted_by: openai_batch:gpt-5.5
extracted_at: '2026-04-28'
notes: |-
Used only supplied passage text and metadata; no external identifications or taxonomy IDs added.
batch_run_id=motif-extraction-2026-04-28-high-priority
custom_id=motif_extract:sufi-rumi-mesnevi-book-1-redhouse-gutenberg__l1128-l1255
passage_sha256=30b69a11fdfd73cf00a5c4682086caa15254eb260973b16a32df48ef72e1095c