Hadithi haisimulii matukio tu na kuchora wahusika. Inaenda zaidi ya hapo kwa kuonyesha kipindi cha historia ambacho matukio haya yalifanyika, na kueleza sifa zake za jumla. Hivyo jukwaa linapata upeo wa kihistoria wa kimataifa. Tutataja kwa ufupi baadhi ya mambo haya.
The story does not only relate events and draw characters. It goes beyond this to point out the period in history when these events took place, and describes its general features. Thus the stage acquires an international historical dimension. We will briefly refer to some of these.
Misri haikuwa inatawaliwa wakati huo na Mafarao wenye asili ya Kimisri. Badala yake ilikuwa chini ya utawala wa watu wahamaji ambao walikuwa wamejifunza kitu kuhusu imani ya kiungu kutoka kwa Ibrahim, Ismail, Isaka na Yakobo, ambao waliishi karibu nao. Tunapata hitimisho hili kutokana na ukweli kwamba mtawala wa Misri wakati huo anapewa katika Qur’ani cheo cha Mfalme, wakati mtawala wa Misri katika kisa cha Musa anapewa cheo maarufu cha Kimisri, Firauni. Tofauti hii ndiyo inayoamua wakati Yusuf alipokuwa Misri, yaani kati ya nasaba ya 13 na ya 17, ambazo zilikuwa za watu wahamaji ambao watu wa Misri waliwaita Hyksos. Ilisemekana kuwa hili lilikuwa jina la kudharau lililomaanisha nguruwe au wafugaji wa nguruwe. Utawala wao nchini Misri ulidumu takriban karne moja na nusu.
Egypt was not ruled at the time by pharaohs of Egyptian descent. It was instead under the rule of a nomadic people who had learnt something about the divine faith from Abraham, Ishmael, Isaac and Jacob who lived nearby. We deduce this from the fact that the ruler of Egypt at the time is given in the Qur’ān the title of King, while the ruler of Egypt in the story of Moses is given the well-known Egyptian title, Pharaoh. This distinction determines the time when Joseph was in Egypt, namely between the 13th and 17th dynasties, which belonged to the nomads whom the Egyptian people called the Hyksos. This was said to be a derogatory appellation which referred to pigs or pig farmers. Their rule in Egypt lasted about one and a half centuries.
Yusufu alitumwa kuwa Mtume wa Mwenyezi Mungu katika kipindi hiki. Alianza kuhubiri Uislamu, kwa maana yake pana, yaani dini ya Tauhidi safi, huku akiwa gerezani. Tunamwona pale akifafanua wazi kwamba hiyo ndiyo dini ya mababu zake, Ibrahimu, Ishaka na Yakobo, na akitoa muhtasari sahihi wa maana yake: “Nimeliacha dini ya watu wasiomwamini Mwenyezi Mungu, wanaokanusha ukweli wa maisha ya Akhera. Ninafuata dini ya mababu zangu, Ibrahimu, Ishaka na Yakobo. Si haki yetu kumshirikisha Mwenyezi Mungu na chochote. Hii ni sehemu ya fadhila ya Mwenyezi Mungu aliyotujaalia sisi na watu wote, lakini watu wengi hawashukuru. Enyi wenzangu wawili wa gerezani! Je, ni lipi lililo bora: kuamini waungu wengi waliotawanyika, au kumwamini Mwenyezi Mungu, Mmoja, Mwenye kutawala kila kilichopo? Hao mnaowaabudu badala yake si chochote isipokuwa majina mliyoyabuni nyinyi na baba zenu, ambayo Mwenyezi Mungu hakuteremsha ushahidi wowote kuyahusu. Hukumu ni ya Mwenyezi Mungu peke yake. Ameamuru msimwabudu yeyote isipokuwa Yeye. Hii ndiyo dini ya haki, lakini watu wengi hawaijui.” (Aya 37-40)
Joseph was sent as a Messenger of God during this period. He started his advocacy of Islam, in its broader sense, which means the religion of absolute monotheism, whilst in prison. We see him there making it clear that it was the faith of his ancestors, Abraham, Isaac and Jacob, and giving an accurate outline of what it meant: “I have left the faith of people who do not believe in God, and who deny the truth of the life to come. I follow the faith of my forefathers, Abraham, Isaac and Jacob. It is not for us to associate any partners with God. This is part of God’s grace which He has bestowed on us and on all mankind, but most people do not give thanks. My two prison companions! Which is better: [to believe] in diverse lords, or to believe in God, the One who holds sway over all that exists? Those you worship instead of Him are nothing but names you and your fathers have invented, and for which God has given no sanction from on high. All judgement rests with God alone. He has ordained that you should worship none but Him. This is the true faith, but most people do not know it.” (Verses 37-40)
Hii ni picha iliyo wazi na kamili ya Uislamu, kama ilivyohubiriwa na Mitume yote ya Mungu. Inaeleza imani za msingi, zikiwemo imani kwa Mungu, Siku ya Hukumu, umoja wa Mungu bila hata mawazo yoyote ya kumshirikisha na washirika, uelewa wazi wa sifa za Mungu, Mmoja, Mwenye Nguvu Zote. Pia inajumuisha tamko kwamba hakuna mwingine isipokuwa Mungu mwenye uwezo wowote, jambo linalomaanisha kwamba miungu inayopewa udhibiti juu ya watu haina hadhi kama hiyo. Mamlaka yote na utawala vyote ni vya Mungu peke yake, ambaye ameamuru kwamba ibada yote ielekezwe kwa Yeye peke yake. Kutumia nguvu, mamlaka na ubwana ni kudai ibada kutoka kwa watu, jambo ambalo ni kinyume na amri ya Mungu kwamba ibada yote imwelekezwe Yeye. Ibada inafafanuliwa kuwa ni kutii mamlaka, utawala na ubwana, ilhali imani ya kweli ni kukiri kwamba ibada yote na utawala wote ni vya Mungu mwenyewe. Kwa maana hii, mambo hayo mawili ni sawa: "Hukumu yote ni ya Mungu peke yake. Ameamuru kwamba msiabudu yeyote isipokuwa Yeye. Hii ndiyo dini ya kweli." (Aya ya 40) Hii ndiyo maelezo yaliyo wazi zaidi, kamili zaidi, sahihi zaidi na makamilifu zaidi ya Uislamu.
This is a very clear and comprehensive picture of Islam, as preached by all God’s messengers. It outlines the essential beliefs, including belief in God, the Day of Judgement, God’s oneness without entertaining any thought of associating partners with Him, a clear understanding of God’s attributes, the One, the Overpowering. It also involves a declaration that none other than God has any power, which entails that the deities given control over people have no such status. All power and authority belongs to God alone who has commanded that all worship be addressed to none other than Him. To exercise power, authority and lordship is to demand worship from people, which is contrary to God’s order that all worship be dedicated to Him. It defines worship as being subject to authority, rule and lordship, while the true faith is to acknowledge that all worship and rule are God’s own. In this sense, the two are synonymous: “All judgement rests with God alone. He has ordained that you should worship none but Him. This is the true faith.” (Verse 40) This is the clearest, most comprehensive, accurate and perfect description of Islam.
Ni dhahiri pia kwamba Yusufu alipokuwa na madaraka ya utawala nchini Misri, aliendelea kuhubiri dini ya Mwenyezi Mungu. Hakuna shaka kwamba dini hii ilienea nchini Misri kwa juhudi zake, hasa kwa kuwa hakushikilia madaraka tu, bali pia alidhibiti chakula cha watu. Ni lazima pia ilienea katika maeneo jirani, kwani watu wao walituma baadhi ya watu wao Misri kununua nafaka zilizohifadhiwa huko kupitia sera za busara za Yusufu. Kama simulizi inavyoeleza, ndugu zake Yusufu walikuja kutoka nchi ya Kanaani kwa msafara uliobeba chakula kutoka Misri. Hii inaonyesha kwamba ukame uliathiri eneo lote wakati huo.
It is also clear that when Joseph held the reins of power in Egypt, he continued to advocate the divine faith. There is no doubt that this faith spread in Egypt by his efforts, particularly because he did not merely hold power but also controlled people’s food provisions. It must also have spread into neighbouring areas, as they sent some of their people to Egypt to buy grains which had been stored there through Joseph’s wise policies. As the story describes, Joseph’s brothers came from the land of Canaan with caravans that brought provisions from Egypt. This shows that the drought affected the whole area at that time.
Mapema katika hadithi kuna dalili za ushawishi fulani wa imani ya Mungu ambayo Wahyksos walikuwa wakiifahamu. Marejeo ya kwanza yanapatikana katika kunukuu walichosema wanawake walipostaajabishwa na kuonekana kwa Yusuf: "Walipomwona, walimstaajabia, nao wakakata mikono yao, wakasema: 'Mwenyezi Mungu atuhifadhi! Huyu si mtu wa kawaida! Huyu si mwingine ila ni malaika mtukufu.'" (Aya ya 31) Dalili kama hiyo inaonekana katika ushauri wa Waziri Mkuu kwa mkewe: "Yusuf, acha jambo hili! Na wewe mwanamke, omba msamaha kwa dhambi yako. Umekosea sana." (Aya ya 29) Marejeo zaidi yanatolewa baadaye na mke wa Waziri Mkuu ambaye kwa wazi anaonekana kuamini dini ya Yusuf na kutangaza unyenyekevu wake kwa Mungu: "Mke wa Waziri Mkuu alisema:"
Early in the story there are hints at some vague influence of the divine faith which the Hyksos were aware of. The first reference occurs in quoting what the women said when they were surprised by Joseph’s appearance: “When they saw him, they were amazed at him, and they cut their hands, exclaiming: ‘God preserve us! This is no mortal man! This is none other than a noble angel.” (Verse 31) A similar indication is seen in the Chief Minister’s counsel to his wife: “Joseph, let this pass! And you, woman, ask forgiveness for your sin. You have been seriously at fault.” (Verse 29) Further reference is made later by the Chief Minister’s wife who clearly appears to have believed in Joseph’s religion and declared her submission to God: “The Chief Minister’s wife said:
"Sasa ukweli umedhihirika. Ni mimi niliyejaribu kumshawishi. Yeye kweli amesema ukweli." Kwa hili atajua kwamba sikumsaliti nyuma yake, na kwamba Mwenyezi Mungu hawaongoi kwa uongofu Wake mipango ya wale wanaosaliti amana. Hata hivyo, sijaribu kudai kuwa mimi ni safi na dhambi. Hakika nafsi ya mwanadamu huamrisha uovu, isipokuwa wale ambao Mwenyezi Mungu amewarehemu. Hakika Mola wangu ni Mwingi wa kusamehe, Mwenye kurehemu."
‘Now has the truth come to light. It was I who tried to seduce him. He has indeed told the truth.’ From this he will know that I did not betray him behind his back, and that God does not bless with His guidance the schemes of those who betray their trust. And yet, I am not trying to claim to be free of sin. Indeed man’s soul does incite him to evil, except for those upon whom God has bestowed His mercy. My Lord is Much-Forgiving, Merciful.” (Verses 51-53)
Kwa kuwa imani ya Mungu Mmoja ilijulikana nchini Misri kabla Yusufu hajashika madaraka, ni dhahiri kwamba ilienea zaidi wakati wa utawala wake na katika nasaba zilizofuata za Hyksos. Pharaoh wa Misri walipopata tena madaraka pamoja na nasaba ya 18, walianza kuikandamiza imani ya Mungu Mmoja na wafuasi wake, hasa wazao wa Yakobo, ili kurejesha ibada ya sanamu iliyowapa Mafarao mamlaka yao.
Since the monotheistic faith was known in Egypt before Joseph assumed power, it must have subsequently spread during his reign and in subsequent Hyksos dynasties. When the Pharaohs of Egypt regained power with the 18th dynasty, they began to suppress the monotheistic faith and its adherents, particularly Jacob’s descendants, in order to reinstate the idolatry that gave the Pharaohs their authority.
Hili linaeleza sababu kubwa iliyosababisha mateso ya Wana wa Israeli.
This explains a major cause behind the persecution of the Children of Israel.
Watoto wa Israeli, yaani Yaakobo, walikaa Misri na kuitawala wakati wa kipindi cha Wahyksos.
Israel’s, i.e. Jacob’s, sons settled in Egypt and ruled it during the Hyksos period.
Wakati Wamisri walipowafukuza Hyksos, waliwatesa washirika wao, Wana wa Israeli. Lakini mzozo kati ya dini mbili kwa kweli ndio sababu kuu ya mateso hayo, kwa sababu kuenea kwa imani ya Mungu Mmoja kunaharibu msingi wenyewe wa utawala wa Mafarao, kwa kuwa inasimama kwa uthabiti dhidi ya udhalimu wote.
When the Egyptians expelled the Hyksos, they persecuted their allies, the Children of Israel. But the conflict between the two faiths is in fact the prime reason for such persecution, because the spread of the monotheistic faith destroys the very basis of Pharaohs’ rule, since it stands firmly against all tyranny.
Kuna marejeo ya jambo hili mahali pengine katika Qur'ani, pale inapoeleza hoja ya muumini kutoka katika kaya ya Firauni alipomtetea Musa, akijitahidi sana kumshawishi Firauni na watu wake wamwache Musa. Firauni alihisi kwamba utawala wake wenyewe ulikuwa hatarini kutokana na imani ya Umoja wa Mungu aliyokuwa akiihubiri Musa.
There is a reference to this elsewhere in the Qur’ān, when it relates the argument of a believer from Pharaoh’s household as he defended Moses, trying hard to persuade Pharaoh and his people to leave Moses alone. Pharaoh felt that his very rule was threatened by the monotheistic faith Moses preached:
Mtu mmoja mwaminifu wa jamaa ya Firauni, aliyekuwa amefichaa imani yake, alisema: "Je, mtamuua mtu kwa sababu tu anasema, 'Mola wangu ni Mungu', ilhali amewaletea hoja zilizo wazi kutoka kwa Mola wenu? Ikiwa ni mwongo, uongo wake utamrudia yeye mwenyewe; lakini ikiwa anasema kweli, sehemu ya yale anayowaonya nayo yatawapata. Hakika Mungu hamwongoi aliye mwongo mpindukaji. Enyi watu wangu! Leo ufalme ni wenu, mnatawala katika nchi. Lakini nani atatuokoa na adhabu ya Mungu, ikiwa itatufikia?" Firauni akasema: "Nawaonyesha tu kile ninachokiona mimi mwenyewe, wala sikuongozi isipokuwa katika njia ya uadilifu."
Yule mtu aliyeamini akasema: "Enyi watu wangu! Ninaogopa kwenu mfano wa yale yaliyowafika wale waliokula njama [dhidi ya ukweli wa Mungu], mfano wa yaliyowafika watu wa Nuhu, Adi, Thamudi na wale waliokuja baada yao. Mungu hataki dhulma kwa waja Wake. Na enyi watu wangu, ninaogopa kwenu siku ambayo watu watapiga kelele kwa kila mmoja, siku mtakapogeuka na kukimbia, hamna wa kuwalinda dhidi ya Mungu. Kwa maana Mungu amwachaye apotee, hana wa kumwongoa. Zamani Yusufu alikuja kwenu na hoja zilizo wazi, lakini hamkukoma kutilia shaka yale aliyowaletea; na alipokufa mkasema: 'Mungu hatamtuma mtume yeyote baada yake.' Ndivyo Mungu anavyomwacha apotee mpindukaji mwenye shaka; wale wanaozibishia hoja aya za Mungu bila ya mamlaka yoyote waliyopewa."
A believing man of Pharaoh’s family, who had concealed his faith, exclaimed: ‘Would you slay a man merely because he says, ‘My Lord is God” — seeing that he has brought you all evidence of this truth from your Lord? Now if he be a liar, his lie will fall back on him; but if he is speaking the truth, a part at least of what he warns you is bound to befall you. God would not grace with His guidance one who is a lying transgressor. My people! Yours is the dominion today, and you have the upper hand in the land. But who will rescue us from God’s punishment, should it befall us?’Said Pharaoh: I but point out to you that which I see myself and I would never make you follow any path but that of rectitude.’The man who had attained to faith said: My people! I fear for you the like of what had befallen those others who were leagued together [against God’s truth], the like of what happened to Noah’s people, the `Ād, the Thamūd and those who came after them. God never wishes any injustice for His servants. And, my people, I fear for you that day when people will cry out to one another, when you will turn your backs and flee, having none to defend you against God. For he whom God lets go astray can never find any guide. In times gone by, Joseph had come to you with all evidence of the truth; but you never ceased to throw doubt on all that he brought you; and when he died you said: “No messenger will God send after him.” Thus God lets go astray a transgressor who is lost in doubt; those who call in question God’s revelations, with no authority vouchsafed to them.
Ni jambo lenye chuki kubwa mbele ya Mwenyezi Mungu na mbele ya waumini. Hivyo ndivyo Mwenyezi Mungu huweka muhuri juu ya kila moyo wenye kiburi na kujikweza.' (40: 28-35)
Exceedingly abhorrent is [their conduct] in the sight of God and of the believers. Thus God sets a seal on every arrogant, self-exalting heart.’ (40: 28-35)
Hivyo tunaona kwamba mgongano wa kweli ulikuwa kati ya imani ya tauhidi, inayokiri uungu na ubwana kuwa ni wa Mungu peke yake, na imani ya kishirikina iliyowapa Firauni msingi wa madaraka yao.
Thus we see that the true conflict was between the monotheistic faith which acknowledges Godhead and lordship as belonging to God alone and the idolatrous faith that gave the Pharaohs the basis of their power.
Huenda toleo lililopotoshwa la tauhidi linalohusishwa na Akhenaton lilikuwa toleo lililochanganyikiwa la athari iliyoendelea ya imani ya kimungu aliyoinadi Yusuf (amani iwe juu yake) nchini Misri. Hili linaweza kuonekana zaidi ikiwa kuna taarifa za kihistoria zinazoeleza kwamba mama wa Akhenaton alikuwa Mwasia, na si wa asili ya kifarao.
Perhaps the distorted version of monotheism associated with Akhenaton was a confused version of the lingering influence of the divine faith advocated by Joseph (peace be upon him) in Egypt. This could be seen more so if historical reports to the effect that Akhenaton’s mother was Asian, and not of Pharaohnic descent.
Hadithi hii haikomei Misri pekee. Inaonyesha kwa usahihi kipindi cha kihistoria, huku ndoto na utabiri vinavyohusiana navyo vikienea katika eneo pana zaidi. Hili linaonekana wazi kwanza katika ndoto ya Yusuf na utimizo wake mwishoni, pia katika ndoto za wafungwa wawili, na kisha ndoto ya Mfalme. Ndoto hizi zote zinapata uangalifu unaostahili kutoka kwa wale wanaozipitia au kuzisikia, jambo linaloashiria utamaduni uliokuwepo wakati huo.
The story is not confined to Egypt. It accurately reflects the historical period, with the related dreams and predictions spread across a wider area. We see this clearly reflected first in Joseph’s dream and its fulfilment at the end, as also in the dreams of the two prisoners, and then the King’s dream. All these dreams receive due attention from those who experience or hear them, which is an indication of the prevalent culture at the time.
Vipengele vya kisanaa katika simulizi ni tofauti na vingi. Simulizi hiyo imejaa kipengele cha kibinadamu, kinachodhihirika katika hisia na mienendo inayoelezwa. Simulizi inaonyesha wazi yote haya. Zaidi ya hayo, mtindo wa usemi wa Qur'ani daima unatia moyo, ukitumia midundo tofauti inayolingana na mazingira mahususi ya kila hali.
Artistic elements in the story are varied and plenty. It is rich with the human element, reflected in the feelings and movements described. The narrative clearly highlights all these. Moreover, the Qur’ānic mode of expression is always inspiring, using varying rhythms to suit the particular atmosphere of every situation.
Upendo wa baba unaonekana wazi katika viwango tofauti. Tunaliona katika upendo wa Yakobo kwa Yusufu, ndugu yake, na pia kwa wana wake wengine wote. Upendo wake pia unaonekana katika jinsi anavyoitikia matukio yanayomhusu Yusufu, kuanzia mwanzo wa hadithi hadi mstari wake wa mwisho.
A father’s love is clearly seen in varying degrees. We see it in Jacob’s love of Joseph, his brother and also in his love for the rest of his sons. His love is also reflected in the way he reacts to events involving Joseph, from the beginning of the story up to its last line.
Tunaona pia wivu na husuda kati ya ndugu waliozaliwa na mama tofauti, kulingana na jinsi wanavyoona upendo wa baba yao unavyodhihirishwa. Njia ambazo hisia hizi zinajitokeza pia hutofautiana: baadhi ya ndugu wanafikiria kuua, wakati wengine, wakishtushwa na wazo la uhalifu huo, wanashauri badala yake kwamba mpango wenye athari ndogo zaidi unatosha.
We also see envy and jealousy between brothers born to different mothers, according to how they see their father’s love expressed. The way these feelings surface also varies, with some of the brothers entertaining murder while others, aghast at the thought of such a crime, advise instead that a much less impacting scheme should be sufficient.
Sifa nyingine mashuhuri ni ile ya kupanga njama na hila. Ndugu zake Yusufu wanapanga njama ya kumwondoa, huku njama za mke wa Waziri Mkuu zikimlenga Yusufu, mumewe, na wanawake wanaomsengenya.
Another prominent trait is that of plotting and scheming. Joseph’s brothers plot to get rid of him, while the Chief Minister’s wife’s plots target Joseph, her husband and the women who gossip against her.
Hamu na kujizuia hujadiliwa, pamoja na majibu tofauti kwa mambo hayo. Hapa tunaona hamu isiyozuiliwa pamoja na kujizuia. Mvuto na mapenzi upande mmoja, na usafi na kujiepusha upande wa pili. Hisia na mihemko mingine huonyeshwa, kama majuto, msamaha, na furaha ya kukutana tena kwa wanafamilia waliopotezana kwa muda mrefu. Sūrah hii pia inachora baadhi ya vipengele vya tabaka la juu la jamii ya kijahiliyyah ya wakati huo: nyumbani, gerezani, sokoni, na katika ofisi za serikali huko Misri. Vipengele vingine vya jamii ya Kiebrania pia vinaelezwa, kwa kusisitiza ndoto na unabii.
Desire and sex are described, as also the different responses to these. Here we see an unrestrained drive as well as self control. Appeal and fancy on the one side and chastity and restraint on the other. Other feelings and emotions are expressed such as regret, forgiveness and delight at the reunion of long lost family members. The sūrah also paints some aspects of the upper class of the then jāhiliyyah society: at home, in prison, at the market-place and in government offices in Egypt. Other aspects of the Hebrew society are also drawn, with emphasis on dreams and prophecies.
Hadithi inaanza na ndoto aliyomsimulia Yusuf baba yake, ambaye anamwambia kwamba atakuwa na nafasi kubwa ya kutekeleza, lakini anamsisitiza asiwaambie ndugu zake ndoto hiyo, ili wivu wao usiwasukume kumpangia njama. Kisha hadithi inaendelea kana kwamba ni utimizo wa ndoto hiyo, ikitimiza maonyo ya Yakobo. Ndoto hatimaye inapotimia, hadithi inakamilika, tofauti na alivyofanya waandishi wa Agano la Kale. Hivyo ina mwisho wa kisanaa unaoifanya itimize kikamilifu lengo lake la kidini.
The story begins with the dream related by Joseph to his father who tells him that he will have a great role to play, but urging him to withhold his dream from his brothers so that their jealousy does not motivate them to scheme against him. The story then proceeds as though it is a realization of the dream, fulfilling Jacob’s warnings. When the dream is finally fulfilled the story is ended, unlike what the writers of the Old Testament did. It thus has an artistic closure making it serve its religious purpose fully.
Mpangilio ulio wazi huongeza uzuri wa kisanaa wa hadithi. Utimilifu wa ndoto unacheleweshwa hadi mwisho, ingawa unajitokeza taratibu. Mwishoni, mpango wa hadithi unaelezwa kwa njia ya kawaida zaidi.
A clear plot adds to the artistic aspect of the story. The fulfilment of the dream is withheld to the end, even though it unfolds little by little. At the end, the plot is explained most naturally.
Hadithi imegawanywa katika sehemu, kila moja ikisimulia matukio na mandhari kadhaa, huku ikiacha mapengo kati yake yanayopaswa kujazwa na msomaji. Kwa njia hii, inaongeza mvuto na burudani ya hadithi.
The story is divided into sections, each relating a number of episodes and scenes, leaving gaps between them to be filled in by the reader. In this way, it increases the story’s appeal and entertainment.
Tunaweza hatimaye kusema kwamba hadithi hii inaonyesha njia kwa kazi za fasihi za baadaye zinazonufaika na sifa nzuri za kisanaa na kubaki waaminifu kwa uhalisia, bila kujiingiza katika uchafu wowote usiolingana na sanaa ya kibinadamu.
We may finally say that the story shows the way for future literary works that benefit from fine artistic features and remain faithful to reality, without indulging in any vulgarity that is unbecoming to human art.