batch.motif.sufi-rumi-mesnevi-book-1-redhouse-gutenberg-l593-l714
---
record_id: batch.motif.sufi-rumi-mesnevi-book-1-redhouse-gutenberg-l593-l714
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
passage_locator:
label: SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER
I.; lines 593-714
start: '593'
end: '714'
translation: The Mesnevi
notes: Generated from OpenAI Batch run motif-extraction-2026-04-28-high-priority;
human review required.
canonical_text:
quote: ''
summary: The passage recounts biographical and hagiographical anecdotes concerning
Jelālu-’d-Dīn Muhammed, his father Bahā’u-’d-Dīn Veled, the Sultan of Qonya, and
later disciples. It includes marriage and succession notices, claims of miracles
at Bahā Veled’s tomb, a resurrection intercession saying, a dream warning that
saves the Sultan, answered prayers at the shrine, a prophecy that Jelāl will surpass
his father, and a vision of light spreading from Bahā Veled’s mausoleum over the
city and nature.
language: English
quote_policy: summarized
literal_observations:
- id: obs:1
text: Jelālu-’d-Dīn Muhammed reached adulthood, married Gevher Khātūn, and had an
eldest son named ‘Alā’u-’d-Dīn.
category: sequence
evidence_refs:
- ev:1
- id: obs:2
text: The king invited Bahā’u-’d-Dīn to Qonya, installed him in a college, and became
his disciple.
category: action
evidence_refs:
- ev:2
- id: obs:3
text: Miracles are said to have occurred at Qonya during Bahā’u-’d-Dīn’s life and
continued at his sanctuary after his death.
category: action
evidence_refs:
- ev:2
- id: obs:4
text: Jelāl is reported to have said that he and his disciples would be protected
by his father on the day of resurrection and guided into the divine presence.
category: speech
evidence_refs:
- ev:3
- id: obs:5
text: Jelāl is reported to have said that he would need Shemsu-’d-Dīn of Tebrīz
and compared this need to prophetic companions and Jesus’ apostles.
category: speech
evidence_refs:
- ev:4
- id: obs:6
text: The Sultan of Qonya prayed at Bahā Veled’s tomb before preparing to meet the
Kh’ārezmian forces.
category: action
evidence_refs:
- ev:5
- id: obs:7
text: The Sultan of Qonya disguised himself and entered the Kh’ārezmian camp with
a few followers.
category: action
evidence_refs:
- ev:5
- id: obs:8
text: Bahā Veled appeared in a dream to the Sultan of Qonya and warned him to flee;
in the second dream appearance he struck the Sultan with a staff and told him
to arise.
category: action
evidence_refs:
- ev:6
- id: obs:9
text: After the dream warning, the Sultan secretly left the camp, later defeated
the opposing army, and subsequently resorted to Bahā Veled’s shrine in difficulties.
category: sequence
evidence_refs:
- ev:7
- id: obs:10
text: Bahā Veled is reported to have said that his son Jelāl would equal and surpass
him after succeeding him.
category: speech
evidence_refs:
- ev:8
- id: obs:11
text: Seyyid Burhānu-’d-Dīn Termīzī is said to have seen the mausoleum door open
by itself and a great glory spread from it until it filled the city and the face
of nature.
category: action
evidence_refs:
- ev:9
- id: obs:12
text: The vision of spreading glory is interpreted in the passage as indicating
that humanity will one day become disciples of the saint’s descendants.
category: other
evidence_refs:
- ev:10
- id: obs:13
text: The passage notes an irreconcilable chronological discrepancy involving the
death date of Sultan Jelālu-’d-Dīn Kh’ārezm-Shāh and the anecdote about Bahā Veled.
category: other
evidence_refs:
- ev:11
figures:
- id: fig:1
name_or_label: Jelālu-’d-Dīn Muhammed / Jelāl / future author of the Mesnevī
description: Son of Bahā’u-’d-Dīn Veled; reaches manhood, marries Gevher Khātūn,
fathers ‘Alā’u-’d-Dīn, receives the title Khudāvendgār, speaks of resurrection
protection and of needing Shemsu-’d-Dīn, and is said to succeed and surpass his
father.
role_refs:
- role:1
- role:6
evidence_refs:
- ev:1
- ev:3
- ev:4
- ev:8
- id: fig:2
name_or_label: Bahā’u-’d-Dīn Veled / Bahā Veled / Great Master
description: Father of Jelāl; described as learned and saintly, installed in Qonya,
worker of miracles, buried in a mausoleum, protector in resurrection, dream apparition,
and source of a vision of glory from his mausoleum.
role_refs:
- role:2
- role:3
evidence_refs:
- ev:2
- ev:3
- ev:6
- ev:8
- ev:9
- id: fig:3
name_or_label: Gevher Khātūn
description: Young woman from Samarqand who marries Jelāl and gives birth to his
eldest son.
role_refs:
- role:4
evidence_refs:
- ev:1
- id: fig:4
name_or_label: "‘Alā’u-’d-Dīn, eldest son of Jelāl"
description: Child born to Jelāl and Gevher Khātūn.
role_refs:
- role:5
evidence_refs:
- ev:1
- id: fig:5
name_or_label: Sultan ‘Alā’u-’d-Dīn of Qonya
description: King/Sultan of Qonya who becomes Bahā Veled’s disciple, prays at his
tomb, disguises himself in the enemy camp, receives a dream warning, escapes,
wins a battle, and later prays at the shrine in difficulties.
role_refs:
- role:7
- role:8
evidence_refs:
- ev:2
- ev:5
- ev:6
- ev:7
- id: fig:6
name_or_label: Sultan Jelālu-’d-Dīn Kh’ārezm-Shāh
description: Ruler on the borders of Asia Minor whose forces threaten Qonya; he
receives the disguised Sultan’s party in camp.
role_refs:
- role:9
evidence_refs:
- ev:5
- ev:7
- ev:11
- id: fig:7
name_or_label: Shemsu-’d-Dīn of Tebrīz
description: Named by Jelāl as someone he will need, in a comparison to prophetic
companions and Jesus’ apostles.
role_refs:
- role:10
evidence_refs:
- ev:4
- id: fig:8
name_or_label: Seyyid Burhānu-’d-Dīn Termīzī
description: Person related to have witnessed the mausoleum door open and glory
spread, after which he swooned.
role_refs:
- role:11
evidence_refs:
- ev:9
- id: fig:9
name_or_label: Descendants of the great saint
description: Collective group described in the passage’s interpretation as future
recipients of humanity’s discipleship.
role_refs:
- role:12
evidence_refs:
- ev:10
roles:
- id: role:1
label: son and successor
assigned_to:
- fig:1
basis: Jelāl is presented as Bahā Veled’s son and eventual successor who will equal
and surpass him.
evidence_refs:
- ev:1
- ev:8
- id: role:2
label: father and elder master
assigned_to:
- fig:2
basis: Bahā Veled is identified as Jelāl’s father and as the Great or Elder Master.
evidence_refs:
- ev:2
- ev:3
- id: role:3
label: saintly protector and miracle worker
assigned_to:
- fig:2
basis: The passage attributes miracles, resurrection protection, dream warning,
and answered prayers at the shrine to Bahā Veled.
evidence_refs:
- ev:2
- ev:3
- ev:6
- ev:7
- id: role:4
label: wife and mother
assigned_to:
- fig:3
basis: Gevher Khātūn marries Jelāl and gives birth to his eldest son.
evidence_refs:
- ev:1
- id: role:5
label: eldest son
assigned_to:
- fig:4
basis: "‘Alā’u-’d-Dīn is identified as Jelāl’s eldest son."
evidence_refs:
- ev:1
- id: role:6
label: speaker of spiritual anticipation
assigned_to:
- fig:1
basis: Jelāl speaks about future resurrection protection and his need for Shemsu-’d-Dīn.
evidence_refs:
- ev:3
- ev:4
- id: role:7
label: royal disciple and patron
assigned_to:
- fig:5
basis: The king installs Bahā Veled in a college and professes himself a disciple.
evidence_refs:
- ev:2
- id: role:8
label: warned ruler and shrine petitioner
assigned_to:
- fig:5
basis: The Sultan receives a dream warning, escapes danger, wins, and later turns
to the shrine in difficulties.
evidence_refs:
- ev:6
- ev:7
- id: role:9
label: opposing king
assigned_to:
- fig:6
basis: Sultan Jelālu-’d-Dīn Kh’ārezm-Shāh is the ruler whose army confronts Qonya’s
Sultan.
evidence_refs:
- ev:5
- ev:7
- id: role:10
label: anticipated spiritual companion
assigned_to:
- fig:7
basis: Jelāl says he will need Shemsu-’d-Dīn and frames this need through examples
of companions and apostles.
evidence_refs:
- ev:4
- id: role:11
label: visionary witness
assigned_to:
- fig:8
basis: Seyyid Burhānu-’d-Dīn witnesses the mausoleum opening and glory spreading,
then swoons.
evidence_refs:
- ev:9
- id: role:12
label: future lineage of discipleship
assigned_to:
- fig:9
basis: The passage interprets the vision as future universal discipleship to the
saint’s descendants.
evidence_refs:
- ev:10
symbols:
- id: sym:1
label: tomb, mausoleum, and shrine of Bahā Veled
literal_form: A marble mausoleum over Bahā Veled’s tomb, also called a sanctuary
and shrine.
associated_figures:
- fig:2
- fig:5
- fig:8
taxonomy_refs: []
evidence_refs:
- ev:2
- ev:5
- ev:7
- ev:9
- id: sym:2
label: dream warning
literal_form: Bahā Veled appears in a dream at midnight and warns the Sultan to
flee.
associated_figures:
- fig:2
- fig:5
taxonomy_refs: []
evidence_refs:
- ev:6
- id: sym:3
label: staff blow
literal_form: In the second dream, the saint strikes the Sultan on the breast with
his staff and says, “Arise.”
associated_figures:
- fig:2
- fig:5
taxonomy_refs: []
evidence_refs:
- ev:6
- id: sym:4
label: radiant glory from mausoleum
literal_form: A great glory shines from the opened mausoleum door and spreads through
house, city, and nature.
associated_figures:
- fig:2
- fig:8
taxonomy_refs: []
evidence_refs:
- ev:9
- id: sym:5
label: day of resurrection and divine presence
literal_form: The day of resurrection, protection under the Great Master, and entry
into the divine presence.
associated_figures:
- fig:1
- fig:2
taxonomy_refs: []
evidence_refs:
- ev:3
- id: sym:6
label: empty tents after escape
literal_form: The tents assigned to the disguised visitors are found empty after
the Sultan and his followers flee.
associated_figures:
- fig:5
- fig:6
taxonomy_refs: []
evidence_refs:
- ev:7
scenes:
- id: scene:1
label: Jelāl’s adulthood, marriage, and eldest son
summary: Jelāl reaches manhood, marries Gevher Khātūn, and has an eldest son named
‘Alā’u-’d-Dīn.
figure_refs:
- fig:1
- fig:3
- fig:4
symbol_refs: []
evidence_refs:
- ev:1
- id: scene:2
label: Bahā Veled established at Qonya
summary: The king of Qonya invites Bahā Veled, installs him in a college, becomes
his disciple, and later builds a marble mausoleum over his tomb after miracles
are associated with him.
figure_refs:
- fig:2
- fig:5
symbol_refs:
- sym:1
evidence_refs:
- ev:2
- id: scene:3
label: Resurrection protection saying
summary: Jelāl says that he and his disciples will be protected by his father on
the day of resurrection and guided into the divine presence.
figure_refs:
- fig:1
- fig:2
symbol_refs:
- sym:5
evidence_refs:
- ev:3
- id: scene:4
label: Need for Shemsu-’d-Dīn
summary: Jelāl says the Great Master will remain with him for a few years and that
he will need Shemsu-’d-Dīn of Tebrīz, comparing this to prophetic companions and
Jesus’ apostles.
figure_refs:
- fig:1
- fig:2
- fig:7
symbol_refs: []
evidence_refs:
- ev:4
- id: scene:5
label: Disguised entry into the Kh’ārezmian camp
summary: The Sultan of Qonya prays at Bahā Veled’s tomb, then disguises himself
and enters the Kh’ārezmian camp with a few followers.
figure_refs:
- fig:2
- fig:5
- fig:6
symbol_refs:
- sym:1
evidence_refs:
- ev:5
- id: scene:6
label: Dream warning and escape
summary: Bahā Veled appears in dreams to the Sultan of Qonya, warns him to flee,
strikes him with a staff in the second dream, and the Sultan secretly leaves the
camp.
figure_refs:
- fig:2
- fig:5
symbol_refs:
- sym:2
- sym:3
- sym:6
evidence_refs:
- ev:6
- ev:7
- id: scene:7
label: Victory and continued shrine petitions
summary: The two armies clash; the Sultan of Qonya is victorious and thereafter
turns to Bahā Veled’s shrine whenever difficulties threaten.
figure_refs:
- fig:2
- fig:5
- fig:6
symbol_refs:
- sym:1
evidence_refs:
- ev:7
- id: scene:8
label: Prophecy of succession and surpassing
summary: Bahā Veled says that no teacher will equal him while he lives, but that
Jelāl will equal and surpass him after succeeding him.
figure_refs:
- fig:1
- fig:2
symbol_refs: []
evidence_refs:
- ev:8
- id: scene:9
label: Vision of the opened mausoleum and spreading glory
summary: Seyyid Burhānu-’d-Dīn sees the mausoleum door open by itself and glory
spread outward until it fills house, city, and nature; the passage interprets
this as future universal discipleship to the saint’s descendants.
figure_refs:
- fig:2
- fig:8
- fig:9
symbol_refs:
- sym:1
- sym:4
evidence_refs:
- ev:9
- ev:10
candidate_motifs:
- id: motif:1
label: saintly intercession at resurrection
taxonomy_refs:
- resurrection
- afterlife_journey_map
basis: Jelāl says his disciples will be protected by his father on the day of resurrection
and guided into the divine presence, with divine pardon for the father’s sake.
evidence_refs:
- ev:3
confidence: medium
cautions: The passage states protection and entry into divine presence, but does
not narrate a detailed journey map.
- id: motif:2
label: protective saint warns ruler in dream
taxonomy_refs: []
basis: The deceased Bahā Veled appears in dreams to the Sultan, warns him to flee,
and the Sultan escapes danger before later victory.
evidence_refs:
- ev:6
- ev:7
confidence: high
cautions: No supplied taxonomy family directly names dream-warning or saintly protection.
- id: motif:3
label: miracle-working tomb or shrine
taxonomy_refs: []
basis: Miracles are said to continue at Bahā Veled’s sanctuary, the Sultan prays
at the tomb, and later turns to the shrine where prayers are answered.
evidence_refs:
- ev:2
- ev:5
- ev:7
confidence: high
cautions: The passage is hagiographical; the extraction records the reported claim
without validating the miracle.
- id: motif:4
label: radiance spreading from holy tomb
taxonomy_refs: []
basis: A great glory shines from the opened mausoleum and spreads to the witness’s
house, the city, and the whole face of nature.
evidence_refs:
- ev:9
confidence: high
cautions: The passage itself interprets the vision as future discipleship, but no
supplied symbol taxonomy includes light or radiance.
- id: motif:5
label: spiritual succession surpassing the master
taxonomy_refs:
- wisdom
basis: Bahā Veled says Jelāl will succeed him and equal or surpass him after his
death.
evidence_refs:
- ev:8
confidence: medium
cautions: The wisdom taxonomy reference is broad; the passage frames the motif as
teacherly and saintly succession.
- id: motif:6
label: necessary spiritual companion to a prophetic figure
taxonomy_refs: []
basis: Jelāl says he will need Shemsu-’d-Dīn and explicitly compares this to every
prophet having an Abū-Bekr and Jesus having apostles.
evidence_refs:
- ev:4
confidence: high
cautions: The comparison is stated as analogy in the passage; the later role of
Shems is not narrated in this line range.
comparison_claims:
- id: claim:1
claim: The passage explicitly likens Jelāl’s need for Shemsu-’d-Dīn to the function
of prophetic companions, naming Abū-Bekr and Jesus’ apostles as parallels.
claim_level: same_function
target: prophetic companion and apostolic disciple pattern
evidence_refs:
- ev:4
counter_evidence_refs: []
confidence: high
limitations: This is an internal analogy made by the passage; it does not establish
historical contact or common inheritance beyond the cited comparison.
evidence:
- id: ev:1
type: summary
locator: lines 593-597
quote_or_summary: Jelāl reaches manhood, marries Gevher Khātūn, and she gives birth
to his eldest son ‘Alā’u-’d-Dīn.
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 599-607
quote_or_summary: The king invites Bahā’u-’d-Dīn to Qonya, installs him in a college,
becomes his disciple, and a marble mausoleum is erected over his tomb after his
death; miracles are associated with him and the sanctuary.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:3
type: quote
locator: lines 619-623
quote_or_summary: "“I and all my disciples will be under the protection of the Great
Master, my father, on the day of resurrection.”"
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; short quotation.
- id: ev:4
type: quote
locator: lines 628-636
quote_or_summary: "“I shall be in need of Shemsu-’d-Dīn of Tebrīz ... for every
prophet has had an Abū-Bekr, as Jesus had His apostles.”"
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; short quotation.
- id: ev:5
type: summary
locator: lines 638-655
quote_or_summary: The Sultan of Qonya prays at Bahā Veled’s tomb, then disguises
himself with followers and enters the Kh’ārezmian camp, where they are received
and assigned tents and rations.
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 663-670
quote_or_summary: At midnight Bahā Veled appears in a dream to the Sultan and warns
him to flee; in a second dream he strikes him on the breast with a staff and says,
“Arise.”
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized with brief embedded quotation.
- id: ev:7
type: summary
locator: lines 672-681
quote_or_summary: The Sultan rises, leaves the camp secretly, his tents are later
found empty, pursuit fails, and after a later battle he is victorious and turns
to Bahā Veled’s shrine in difficulties.
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 687-691
quote_or_summary: Bahā Veled says no other teacher will equal him while he lives,
but Jelāl will equal and surpass him after succeeding him.
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 693-698
quote_or_summary: Seyyid Burhānu-’d-Dīn sees Bahā Veled’s mausoleum door open by
itself and a great glory spread from it through house, city, and nature; he swoons.
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 700-701
quote_or_summary: The vision is interpreted as indicating that all humanity will
one day become disciples of the great saint’s descendants.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
- id: ev:11
type: note
locator: lines 683-685
quote_or_summary: The text notes an irreconcilable chronological discrepancy between
the reported death date of Sultan Jelālu-’d-Dīn Kh’ārezm-Shāh and the anecdote.
source_text_path: texts/public-domain/sufi/project-gutenberg/mesnevi-book-1-redhouse.md
rights_note: Public domain source; summarized.
confidence:
extraction: medium
motif_candidates: medium
comparison_claims: high
notes: The narrative content is clear, but the passage itself notes a chronological
discrepancy in one anecdote. Motif taxonomy alignment is cautious because several
strong passage patterns, such as saintly dream warning and luminous tomb vision,
have no exact supplied taxonomy reference.
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 the supplied passage and metadata. Interpretive claims are limited to passage-supported motifs and one explicit internal comparison.
batch_run_id=motif-extraction-2026-04-28-high-priority
custom_id=motif_extract:sufi-rumi-mesnevi-book-1-redhouse-gutenberg__l593-l714
passage_sha256=0a189c83f8cacf1ed20ea637da410ffe545292fc11e39db2115fe137b3ebc822