eglected (1). Mdrinking go hand in hand and complement each other.national festivals: Nou Rooz, Mihrigan, Sadih, and theFeast of Sacrifice and the "Carnival" of Breaking the Fcharacterized by liberal ser

Layla and Majnuni ago, in the desert of Arabia, lived many great chieftains,and the greatest was the chieftain of the tribe of the Banu Amir. Now this sayyid,as he was'reverently called, had wealth beyond imagining; his gold and jewelswere as countless as the grains of desert sand, and in his tent hung the mostprecious silks and carpets, and the finest herds grazed upon his land. But rich ashe was in worldly goods, he was richer still in the goodness of his heart. He ruledwith perfect justice and was generous to all; to those in need he readily openedhis purse, and every traveler was welcome in his camp. His tribesmen prospered,and they loved and honored him. The sayyid was well content, but for one thing:he had no son and heir._ As the years passed and no son was born, he prayed to God with all his heartand brooded on the fortune that denied to him what he most desired. “Whatcare I for my jewels and gold if I should die without an heir?” he asked. “Indeed,he truly lives who lives in the memory of his son!” And thus he prayed even

a I came across the various passages in Al Ghasali, Dqs Elixir der Gliickseligkeit. Aus den l?ersiscbenund arabischen Quellen Ubertragen von H. Ritter (Jena, 1923). Since the Persian text of the original couldnot be found in any of the American libraries, and since the short version of the text in Arabic published inCairo, in 1343 H. does not contain the pertinent passages, I had to rely mainly on Ritter's translation. Ialso used the English translations from the Turkish text by'H.A.Homes (The A~chemyof Happiness by Moham-med Al-Ghazzali (Albany, 1873) and from the Hindustani text by C. Field (The Alcherny of Happiness by Al-Ghazzali (London, 1910). Ritter gives a short introduction to the book in his translation. Further informa-tion about the author and bibliography are to be found in B. D. Macdonald, " al-Ghazali," Encyclopaedia ofIslam (Leyden, London, 1927) II, pp. 146-49 and in N. A. Faris, "Al-GhazzaH" in The Arab Heritage, ed.N. A. Faris (Princeton, 1944), pp. 142-58. For the approximate date of the book see C. Rieu, Catalogue of thePersian Mss. in the British Museum (London, 1879-83) II, p. 829b. ~1anuscripts of ihe" Kimiya-i Sa'ii,datare not common ; Rieu's Catalogue lists only one copy (op. cit:, I, p. 37), others are given in C. Brockelmann,.Geschichte der arabischen Litteratur

Among these developments isthe detailed description of the prophet Muhammad’s faceand body in the collection of hadiths called ShamapilMuhammadiyya (The characteristics of Muhammad),compiled in the ninth century CE by Muhammad ibn qIsaal-Tirmidhi (209/824–279/892). Consistently praised asnoble, awesome, and handsome, Muhammad’s morpho-logical features literally make incarnate his unique humanqualities and sacred status as the ‘‘Seal of the Prophets.’’For example, Bara bin qAzib related:Rasullullah . . . was a man of medium build(slightly tall, as explained before); he had broadshoulders (from which we may gather that he hada wide chest); he had dense hair which reachedhis ear-lobes; he wore a red striped lungi (a clothworn around the legs) and shawl. I never sawanybody or anything more handsome than him.

the global median, the gains rapidly decrease, becoming almost negligiblearound the 85th-90th global percentiles and then shooting up for the global top 1%.It is perhaps less expected that people who gained the least were almost entirely fromthe “mature economies,” OECD members that include also a number of formerCommunist countries.