AN ISLAMIC PERSPECTIVE OF PEACEFUL CO-EXISTENCE OF MUSLIMS
AND CHRISTIANS IN NIGERIA
By
Zakariyau I. Oseni
There is no compulsion in religion, the right way is distinct from error. He who
rejects false deities and has faith in Allah has grasped a firm hand hold which will
never break. Allah is all-hearing, all-knowing. (2:256)
Peaceful
co-existence among various religions has for long engaged the
attention of scholars in many countries of the world, especially in multi-religious
societies. In Nigeria, associations like the Nigerian Association for the Study of
Religions (N.A. S.R.) and the Nigerian Association for Religious Tolerance
(NARETO) as well as some institutions of higher learning have, in varying degrees,
been participating in religious studies with emphasis on religious tolerance and
peaceful co-existence among adherents of different religions,1
More attention has been focused on religious tolerance in view of the rising
tension, bitterness and rivalry among the religions practiced in Nigeria, notably
Islam and Christianity.2 Various reasons have been
This is a revised version of a paper captioned "An Islamic Perspective of
peaceful Co-existence of Religious Faiths in Nigeria", which the author had
presented at the Conference on "Religion and peace in Multi-faith Nigeria" at the
Obafemi Awolowo University, Ile-Ife, Nigeria on December 4-8, 1989. The
Conference was organized by the Council for the World's Religions, New York and
O.A.U., Ile-Ife. The author is Senior Lecturer in Arabic and Islamic studies at the
Department of Religions, University of Ilorin, Ilorin, Nigeria given for the problems of
religion in Nigeria and some solutions proffered. Some of the studies are down-toearth, frank, realistic and full while some are prejudiced, superficial, inflammatory,
and ludicrous. The latter are mostly newspaper and magazine articles by political
religionists some of whom do not even believe in religion
per se.
This study is a modest effort at explaining the Islamic perspective as regards
what peaceful co-existence means among adherents of 'various religions. The
emphasis is on Nigeria, a multi-religious country wherein religious tension and
acrimony rear their ugly heads from time co time. Of recent, we have heard of the
Maitatsine upheaval in Kano, Yola and Bulunkucu, the religious clash in Kafanchan,
the Cross and Crescent crisis at the University of Ibadan, the Religious clashes in
Aiyetoro, Ondo State and Irri in the Delta area of Bendel State, all of which created
tension, bitterness acrimony and distrust among some sections of Nigeria both
theists and atheists.
Peaceful Co-Existence of Muslims and Christians in Nigeria
Perhaps more seriously, there are other areas which are not as manifest as
the much publicized O.I.C. debate,3 the issue of 'pilgrimage of tens of thousands of
Nigerians and Government participation in it, etc. Such volatile areas are the issue
of public holidays, the impartial delimitation of weekends and the present bias in
favour of Christianity, a colonial legacy, the problem of forced conversion of pupils
into another religion, the usurpation of community schools by some religious
organizations even if such communities are mainly adherents of some other
religions, the abuse of ^he mass media by some religious groups, the excessive
noise from microphones in some mosques and churches, etc. Some of these issues
are serious and can cause more religious crises in the country if not properly
addressed and resolved amicably and reasonably, bearing in mind the spiritual and
humanistic role religion is expected to play in society. To the present writer the
greatest factor in religious crisis in Nigeria is the politicization of religion, not the
religionization of politics. By the former, religion is treated by its adherents and
those outside it as if it were a political party. This is more so with Islam and
Christianity. This phenomenon reaches such a ridiculous extent that even when an
issue is common to the two faiths, people tend co turn a blind eye to it and pretend
that the two faiths do not have anything in common. The end result is that Christians
and Muslims move further away from one another and from their cherished tenets of
love, moral probity, honesty and fellowship as Adam's progeny. They fight as if blind
bellicosity is a fundamental principle of their faiths.
To further compound the issue, a number of scholars of religion, in spite of
their brilliant papers on religious harmony, do participate actively in balkanizing the
society.4 Foreign bodies and their Nigerian stooges are said to participate in the act.
To say the least, this is a disgrace to our national and religious identities.5
On the other hand, religionization of politics means introducing \ religion into
politics. This may be harmful too, but when done altruistically, adroitly, and
humanely, it can be beneficial to society. In other i words, when a Muslim in a multireligious country such as Nigeria allows aspects of Islamic piety such as love,
charity, honesty, industriousness, consideration for others, etc, to govern his
political activities in government, people would have a good progressive and truly
functional government. The same virtues are cherished in the Christian faith. If a
Christian politician or community leader allows such religious teachings to govern
his daily activities, not only at home but also in government circles, the nation will
achieve tremendous progress and sublimity, I must hasten to reiterate that such
religionization of politics should not be construed to mean the imposition of an
influential politician's religion on the people. But if his followers admire his
qualities of godliness and thereby voluntarily convert to his faith, there is nothing
bad in that. There should, however, be no force, no surreptitious arm-twisting.
This study aims at explaining the Islamic perspective, life of the Prophet
Muhammad (S). This is to enable Muslims to understand better the true stand of
Islam in these matters to which they have to comply as a duty. Secondly, nonMuslims who crave to know the Islamic perspective would be able to benefit from
the work and probably gain something from it in the quest for peaceful co-existence
and national progress which cannot be attained in an environment wherein religions
are at each other's throat.
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Peaceful Co-Existence of Muslims and Christians in Nigeria
(II)
History is replete with examples of peaceful co-existence between Islam and
other religions. This is not to say that there are no examples at all of cases where
some Muslims violated the Islamic standpoint. The cases to be given hereunder as
illustrations are from the life of the Prophet Muhammad, the model and exemplar of
Islam 6
1. Islam and Idolatry:
The first example is where Islam emerged in a community of idolaters, i.e.
the city of Makkah, in the early part of the seventh century C.E. The Prophet (S)
was born and brought up in that city. His moral probity was well-known. But when
he began his mission by declaring to his people that be was Allah's Messenger to
mankind, many people reacted sharply against his claim. It is on record that one of
his paternal uncles, Abu Lahab, cursed him instantly.7 This did not disturb him. He
continued to speak to the people. Within a short time he converted his wife,
Khadljah, his cousin, ''Ali his intimate friend, 'Abd Allah b. Abi Quhafah 'Uthman
(popularly known as Abu Bakral-Siddiq) and a few others.
The Prophet (S) preached secretly to his close relations and associates. This
continued for about three years. Thereafter he received revelation that he should
proclaim openly Allah's message. From that point, his problems increased
stupendously. Makkah hostility became, the order of the day. It became so fierce
that the prophet’s clan Banu Hashim, was asked to hand him over to the Makkan
authorities. The clan refused to do so. Consequently, members of the whole clan
suffered ostracism for three years in the Makkan metropolis.1 On the death, in 619
of his uncle, Abu Talib, who protected him as a customary duty, he became more
vulnerable to Makkan threats, the new head of Banu Hashim, Abu Lahab, was not
ready to protect him as was due.9 Eventually he asked his followers who could
migrate to move to Abyssinia (modern Ethiopia) where there, was a human, noble
and pious Christian king named Al-'Asliam b. Abjar al-Najishl (Negus
Negasta). That was the" first migration in the history of Islam.10
Before and after the migration to Abyssinia, a number of the underprivileged
fellows in Makkah died at the hands of ,Makkan stalwarts. Makkan hostility became
so much chat the Prophet visited al-Ta'if, a summer resort not far from. Makkah.
The people of al-Ta'if were in alliance with the Makkans so they were not ready to
host him. In fact they stoned him.7' Thus Muhammad (S) was left without the
traditional Arab family protection.
Persecution of the Muslims led from one thing to another. In the end it
culminated in the mass migration of the Muslims TO Madinah in 622 C.E. after
thirteen years of fear, murder, economic triangulation, social ostracism, etc.
In Madinah, the Prophet (S) and his followers were enthusiastically received
and honoured. He became the spiritual head of the city which comprised the
Madinah Arabs (the Khazraj arid tie Aws), most of whom accepted Islam, and the
Jewish settlers, most of whom remained adherents of Judaism. Makkan aggression
and the zeal to fight back Makkan idolaters who mercilessly killed, maimed and
drove away the emigrants brought about a clash between the citizens of Madinah
and Makkan leaders. There were series of battles such as Badr (624), Uhud (625),
Khandaq (627) and other minor skirmishes between them, In the end, the Treaty of
al-Hudaybiyah brought about a state of peace in western Arabia 12
The foresight, tolerance, and good fellowship which the Prophet displayed
during the peace talk with Abu Sufyan and his fellow Makkan chiefs is a landmark in
165
Peaceful Co-Existence of Muslims and Christians in Nigeria
the history of diplomacy. Bet for the absolute confidence which Muslims had in the
Prophet, they would have opposed vehemently the concessions granted by him to
the Makkans. Shortly after the truce, which stated, among other things, that for ten
years there would be no war, more Makkans became soft towards die Muslims and
gradually embraced Islam. By 630 when Makkah was peacefully liberated by the
Muslims, Muhammad (S) had become the mos.: famous leader in Arabia. It may be
mentioned too that in the heat; of the dispute between the Madinans and the
Makkans, Muhammad (S) married Umm Habibah Ramlah, the daughter of Abu
Sufyan whose first husband named 'Ubayd Allah b. Jahsh died in Abyssinia. 13 Thas
wedding in Madmah in 628 doubtless softened the mind of Abu Sufyin and owing to
the good disposition of the Prophet towards him, he eventually realized that it was
no longer viable to continue to fight.
2. The Prophet (S) and the Jews:
The Prophet (S), in conformity to Qur'anic revelation, treated the Jews and
Christians as the 'people of the Scripture', whose scriptures carried a message
similar to his. A perusal of the Qur'an shows this unity of divine message. The Jews
might have deviated in some aspects of the pristine message of God to Musa, but
the fact remained that they believed in the oneness of God.
When the Prophet (S) arrived at Madinah in 622, there were Jewish settlers
in the city. He hoped that they would be closer to him as brothers in monotheism.
However, he soon realized that they were not ready to co-operate with his
administration as head of state in Madinah.
One of the first things the Prophet (S) did in Madinah was to draw up a
constitution to guide the political activities of the city-scace,i4 The city was to be
made sacred and all the citizens were to join hands in fighting anyone who invaded
it. There was freedom of religion to the Muslims and the Jews, as idolatry was no
longer practiced by anyone in Madinah.
Surprisingly some Jewish groups committed acts of treason and betrayed the
city to the idolaters of Makkah. Those involved were cried and punished in the same
way as other Madinans would have been punished if they were involved. 15 Some of
the Jews converted co Islam during the Prophet's stay in Madinah (622-32), Notable
among them were 'Abd Allah b. SaJlam and Ka'b al-'Ahbar.
Thus despite the many similarities between Judaism and Islam, religious
rivalry and politicization of religion led some Madian Jews to plot with the idolaters,
who were at war with Madinah, against the city.
3. The Prophet (S ) and the Christians:
The attitude of Islam to Christians and Jews is almost the same. The
difference is that though it criticizes some aspects of the two, Islam regards
Christians as more humane, more considerate and more accommodating than the
Jews.1 6
In Makkah, there were no Christian communities. So there was no close
contact with them. In his youth, the Prophet (S) traveled with his uncle to Syria and
saw them for the first time. But then he was a mere teenager. In his early twenties
he travelled to Syria as a trader under die service of Khadijah. He saw Christians
during the trip in Syria. He saw Jews too.
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Peaceful Co-Existence of Muslims and Christians in Nigeria
When Muslims were being persecuted in Makkah, the Prophet (S) asked [hem to
migrate co a noble, righteous Christian king, the Negus of Abyssinia. The king
treated the Muslims with utmost respect. When the Makkans sent emissaries to the
king to dissuade him from giving them asylum, stating that the Muslims insulted
Christianity, the-king summoned the Muslims and asked them to explain their views
regarding the person of Jesus. Ja'far b. Abi Talib explained everything to him on the
basis of the Qur'an.17 The Negus was satisfied. Perhaps, rather than see the new
group of Muslims as a threat to Christianity, the king looked more deeply into the
spirit and tenets of the new faith and saw in them the basic universal truth which
Christianity teaches too.
During the Prophet's stay in Makkah, there was a battle between the
Byzantines and the Persians. The former were Christians while the latter were
Zoroastrians. Muslims in Makkah had sympathy for the Romans (Byzantines) while
the idolaters supported the Persians. When the Byzantines were defeated, the
Muslims were very sad. God revealed to the Prophet (S) in the Qur'an chat the
Byzantines would have an upper hand in the end. The prophecy came to pass and
Muslims rejoiced and chanked Allah for the victory.18
Another example of the close ties between the Muslims of the Prophet's time
and Christians is the distress in which the Muslims found themselves when the story
of Dhu Nuwas was told to them. Dhu Nuwas, a Himyarite Jewish ruler, had burnt
alive a large number of Christians in Yemen, all because of their faith in God and
the fact that they resisted being converted forcibly to Judaism.' 5 The story is referred
to in the Qur'an.20 The lesson here is that Muslims were persecuted; they hated
persecution and on learning of a persecuted Christian group in the history of
Yemen, they felt sad and were conscious of the punishment reserved for people like
Dhu Nuwas. They should, therefore, not play such a role in order not to meet God's
wrach.
When peace returned to Western Arabia after the liberation of Makkah, the
Prophet (S) got letters written to notable kings and viceroys all over the known
world. Among the rulers were Christians, notably the Negus of Abyssinia and
Muqawqis of Egypt. He invited them to Islam and explained briefly that the new faith
meant submission to Allah's will. Tlie two Christian rulers were amongst those
favorably disposed towards the Madinan establishment.
Perhaps, one of the most interesting landmarks in the relationship between
the Prophet and Christians was the episode of Banu Najran's visit to Madman. They
were a devoted Christian community in Southern Arabia. The time of their visit was
when the Prophet (S) had established a firm foothold in Madinah. That was also the
time when Makkan hostility to Madinah was raging. They sought to know what Islam
was and discussed its tenets with the Prophet (S) vis-a-vis Christianity. The Jews of
Madinah joined in the dialogue later, thus making it a tripartite dialogue. There were
points of agreement and some disagreements especially as regards the oneness of
God and the person of Jesus. Though there was no total agreement, Banu Najran
were impressed by the Prophet (S) and their leader was said to have confessed that
but for the fear of his people who might ostracize him he would have converted to
Islam.21 It was on that occasion that the following Qur'anic verse was revealed to
the Prophet (S):
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Peaceful Co-Existence of Muslims and Christians in Nigeria
Say: 'O people of the Book, come to common terms as between us and you: that
we worship none but God, that we associate no partners with Him; that we take not
from among ourselves Lords and patrons other than God'. If then they turn back,
you should say, 'Bear witness that we are Muslims. (3:64)
After chat memorable dialogue, Banu Najran maintained good relations with the
Prophet (S) till his demise in 632.22
(III)
Religion is a very important issue in Nigeria. It would be a sad event to allow
it to be a curse rather than a blessing. When one reflects on the chequered history
of Nigeria and the manner in which religious differences have been handled, one
would realize that a lot need be done to solve the problems.
Christians and Muslims have a lot in common. Their religions preach all that
is decent, just, and beneficial to all. They also prohibit what is odious, wicked and
animalistic.23 Nigeria is full of tens of millions of Muslims and Christians who profess
their religions. Yet we. have all sorts of evil around us. If the adherents of these
religions, in spite of their doctrinal differences, could practise their religions more
ardently, the country would be a better place for all.
Instead of working together against all forms of evil, emphasis is on
particularistic doctrines, endless arguments on basic rituals and manipulation of
history to discredit one another. In Nigeria, as has "been mentioned in Section I, a
new dimension of politicizing religion is introduced. Frictions exist and are blown out
of proportion. The Christians complain about government involvement in the
planning of the annual pilgrimage to Makkah, the establishment of Shari'ah court of
appeal at the Federal level, the possibility of Nigeria joining the Organization of
Islamic Conference, the blocking of roads. during Jumu'ah service in the urban
areas, the excesses of certain Muslim bodies like the Muslim Students' Society of
Nigeria which, they claim, is having Iranian backing, etc.24
Muslims, on the other hand, complain that the present geopolitical entity
called Nigeria was created and dominated by British Christians who imposed their
faith and its tradition on the people and sought to use Western education and
Christianity to lure Muslims away from heir faith. They also frown at the weekly
holidays granted to Christians co worship while Friday is made a working day. They
also criticize the use of Christian Calendar alone is government circles, the
Christianization of the Judiciary, government parties during Christmas, and the
surreptitious conversion of school children to Christianity against their parents' will,
the fanatical activities of some Christian students in institutions of higher learning,
etc.25
Interestingly enough, when Muslims and Christians try to enumerate areas
where they are ''cheated" and criticize the government, non-believers in Christianity
and Islam condemn both religious groups vehemently, and advocate that the
government should not involve itself in religious matters at all. This group is very
168
Peaceful Co-Existence of Muslims and Christians in Nigeria
articulate. Unaware of the danger posed by the group to them, both Christian and
Muslim bodies fight each other on end.
To be able to solve the problems of religion in Nigeria, a number of things
should be done by all and sundry.26 First, religious leaders should be encouraged
by the government and well-meaning individuals co meet, have a dialogue from
time to time and interact in other ways.
The gulf between the leaders of the various religious groups has been posing
a great threat to religious harmony and peaceful co-existence in Nigeria. If the
leaders work together, their followers would have no choice but co follow suit. After
all, Nigerians of different religious persuasions do work together intimately in all
spheres of life both positive and negative. The peoples' guides (religious leaders)
should use their interactions to foster unity and peace in the country.
Secondly, as has been said in Section I, the different religions should work
together for the good of the society. By so doing, they.. would atone for the errors of
the past and make religion attractive to the people who are already disillusioned and
sceptical. Poor people in the country should feel the positive impact of religion in the
society. A hungry man, they say, is an angry man. Destitutes in Nigeria who are
often used during religious and political crises should be made to really feel God,
have their daily bread and live a decent life. This is one of the ways by which
religion, especially Christianity and Islam, can be made relevant in the modern
world, a world beset by so many atheistic cheories and manipulations.
Thirdly, any time a religious group lodges a complaint against another
religious group, it should be investigated thoroughly by the powers that be and a
definite, impartial solution applied. One is not unaware of the fact that people to
investigate such allegations are likely co be interested parties. They should
nevertheless be encouraged to stand by the truth which their faiths teach.
The mass media also has a tremendous role to play. Rather than be a
dispassionate and objective watch-dog in our society, sections of the press had by
and large been fuelling religious bitterness in Nigeria.27 In the interest of humanism,
peace and progress, this should stop. The government should not spare anyone
who uses the mass media to cause trouble.
(IV)
In the foregoing, the Islamic standpoint as regards peaceful coexistence
among different faiths has been highlighted. Illustrations were given from the life of
the Prophet Muhammad (S). The Prophet (S) lived among idolaters and Jews and
also interacted with Christians. His emphasis was constantly on the truth, honesty,
kindness, and consideration for others.28
In Nigeria where different religions co-exist, Muslims have to live amicably
with others in the same manner the Prophet (S) treated people of other faiths.
Where jihad had to be fought, it was meant to remove oppression, corruption,
subversion, and all forms of evil. It does not mean fighting and killing non-Muslims
because they differ. Where people feel aggrieved, they should seek constitutional
means to redress the wrong done to them. Muslims should constantly stand for all
that is wholesome, righteous and beneficial to all. Good begets good; if a Muslim is
good to people according to the dictates of Islam, most people whether Muslim or
non-Muslim would naturally reciprocate his good gesture.
Naturally, preachers have to proselytize and win people for their faiths. But
when foul language is used in condemning other religions, problems are being
created for the society. Muslim and Christian preachers should be considerate in
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Peaceful Co-Existence of Muslims and Christians in Nigeria
their use of language. This will generate respect, love and admiration from the
audience.
Finally, the Golden Rule should guide the behaviour <of both Muslims and
Christians because it is a fundamental issue in the two faiths. It is its neglect or
absence that had caused most of the religious bitterness in our society. It is wise to
resolve that never again shall we allow religion to be a curse to our country rather
than a blessing. The present writer's view as regards the question of peaceful coexistence amongst religious faiths is summed up in the following lines:
I beg to disagree
I beg co disagree
To be fooled by others
The way many others
Have been fooled in the past.
I beg to disagree
With religious fanatics
Whose god is fire and ire
Whose faith is in bloody encounter
With chose who agree to disagree
With their creed and greed.
I beg to disagree
With godless grim-faced goblins
Who suck the innocent society
dry In the holy name of the Almighty
Among Muslims and Christians
Among the theists and atheists.
I say 'No' to the lunatics
I say 'No' to the fanatics
Whose rickety castles are built
On sagging, sandy foundations.29
NOTES AND REFERENCES:
1.Prominent among such institutions are the University of Ibadan, University of Ilorin
and Obafemi Awoiowo University, Ife. For instance, a seminar on religious
understanding and peaceful co-existence was organized by the Department of
Religions in 1978; the proceedings of the seminar were published in a bock. See
I.A.B. Ealogun (ed.) Religious Understanding and Co-operation in Nigeria (proceedings of a seminar) organized by the Department of Religion, University of Ilorin,
Nigeria, 7th—llth August, 1978.
2. See Z.I. Oseni, Aspects of Politicization of Religion: the roles of N.A.S.R. and
NARKTO", a paper presented at the Annual N.A.S.R. Conference, University of
Jos, 18-22 September 1989. See also O.A. Olukunle, "The Myth of Religion as a
Unifying Factor in Nigeria", Chapter 11 of Religion, Peace and Unity in Nigeria, ed.
S.B. Mala and Z.I. Oseni (Ibadan, N.A.S.R. 1984) pp. 172-182.
170
Peaceful Co-Existence of Muslims and Christians in Nigeria
3. O.I.C. means The Organization of Islamic Conference. It is an international
Islamic body with economic bias. Its bank is interest-free in accordance with the
dictates of Islam. In 1986, it was rumored that Nigeria joined the organization tike
many other African countries such as Ghana, Cameroon, Guinea, etc. There were
hues and cries from many non-Muslim groups. It was seen by some Christians as
an attempt to Islamize the country.
4. Z.I. Oseni (1989), op. cit, pp. 9-11.
5. For an exhaustive discussion of the activities of external bodies which-seek to
use religion to divide Nigeria, see Y.B. Usman, The Manipulation of Religion in
Nigeria 1977-1987, Kaduna, Vanguard Publishers Ltd., 1987.
6. The Qur'an 33:21.
7. See M.H. Haykal, The Life of Muhammad, translated by Ismail, R.A. al-Faruqi
(Lagos, Islamic Publications Bureau, 1982) p. 85.
8. Ibid., pp. 131-133.
9. See Z.I. Oseni, "The statesmanship of the Prophet Muhammad", Religions, Vol.
8, December, 1983, pp. 26-27.
10. For details, see Z.I. Oseni, "Muhammad the Prophet's Diplomatic Contact with
Africa", in Religion, Peace and Unity in Nigeria, loc. cit., pp. 79-96.
11. See M. Rida, Muhammad Rasulullah (Cairo, Dar Ihya'al-Kutub ai-'Arab-iyyah,
1961), pp. 112-114. See also Muhammad Ibn 'Abd al-Wahhab, Mukhtasar Sirat alRasul (Cairo, al-Mutba'at al-Yusufiyyah, 1956) pp. 82-83.
12. For details on the Treaty of al-Hudaybiyyah, see M. Rida, op. cit., pp. 253-257,
and Haykai, op. cit., pp. 340-356. '
13. See M. Rida, op. cit., pp. 274-275.
14. For details, see Z.I. Oseni (1983) op. cit., pp. 27-32.
15. Ibid., p. 32.
16. The Qur'an 5:82.
17. Ibid, 19: 1-36.
18. Ibid, 30: 1-5.
19. See also Haykai, op. cit., pp. 195-197.
20. The Qur'an 85: 4-10.
21. See Haykai op. cit., pp. 195-197.
22. Haykai, op. cit, p. 197.
23. See Z.I. Oseni, "Islam and Morality as Its Integral Part", Muslim World League
Journal, Nos. 11 and 12, Makkah, July to August, 1988, pp. 6-11.
24. Ambassador Kazaure dealt with these grievances extensively in his de-:ailed,
balanced and objective study. See Z.M. Kazaure, "Strategies for promoting MuslimChristian Tolerance in Nigeria", Chapter One of Nigerian Studies in Re~ Hgious
Tolerance, Vol. IV (Philosophy of Religious Tolerance} ed. C.S. Momoh et al.
Lagos, CBAAC and NARETO, 1 989, p. 11.
25. Ibid., pp. 12-13.
26. Ibid., pp. 17-20.
27. For details, see Z.I. Oseni (1989) op. cit., p. 14.
28. Idem. (1988), op. cit., pp. 9-10.
29. Poem No. 38, captioned "I beg to disagree" in Z.I. Oseni, Sparks in the (a
forthcoming collection of poems).
171