2. Koran xviii. 110: "Say, in sooth I am only a man like you. It hath been revealed unto me that your God is one only God." 3. Koran xxvii. 16: "Solomon said, O men, we have been taught the speech of birds." 4. Koran xxvii. 44 and xxi. 80. THE SPIRITUAL COUPLETS MAULANA JALALU-'D-DIN MUHAMMAD RUMI STORY I. The Travelers who ate the Young Elephant. A PARTY of travelers lost their way in a wilderness, and were well nigh famished with hunger. While they were con- sidering what to do, a sage came up and condoled with them on their unfortunate plight. He told them that there were many young elephants in the adjacent woods, one of which would furnish them an ample meal, but at the same time he warned them that if they killed one, its parents would in all probability track them out and be revenged on them for killing their offspring. Shortly after the travelers saw a plump young elephant, and could not resist killing and eating it. One alone refrained. Then they lay down to rest; but no sooner were they fast asleep than a huge elephant made his appearance and proceeded to smell the breath of each one of the sleep- ers in turn. Those whom he perceived to have eaten of the young ele- phant's flesh he slew without mercy, sparing only the one who had been prudent enough to abstain. God's care for His children. O son, the pious are God's children, Absent or present He is informed of their state. Deem Him not absent when they are endangered, For He is jealous for their lives. He saith, "These saints are my children, Though remote and alone and away from their Lord. For their trial they are orphans and wretched, Yet in love I am ever holding communion with them. Thou art backed by all my protection; My children are, as it were, parts of me. Verily these Darveshes of mine Are thousands on thousands, and yet no more than One; For if not, how did Moses with one magic staff Turn the realm of Pharaoh upside down? And if it were not so, how did Noah with one curse Make East and West alike drowned in his flood? Nor could one prayer of eloquent Lot Have razed their strong city against their will, Their mighty city, like to Paradise, Became as a Tigris of black water; go, see its vestige! Towards Syria is this vestige and memorial, Thou seest it in passing on the way to Jerusalem. Thousands of God-fearing prophets In every age hold divine chastisements in hand. Should I tell of them my limits would be exceeded, And not hearts only but very hills would bleed." Evil deeds give men's prayers an ill savour in Gods nostrils. Thou art asleep, and the smell of that forbidden fruit Ascends to the azure skies, Ascends along with thy foul breath, Till it overpowers heaven with stench; Stench of pride, stench of lust, stench of greed. All these stink like onions when a man speaks. Though thou swearest, saying, "When have I eaten? Have I not abstained from onions and garlic?" The very breath of that oath tells tales, As it strikes the nostrils of them that sit with thee. So too prayers are made invalid by such stenches, That crooked heart is betrayed by its speech. The answer to that prayer is, "Be ye driven into hell," The staff of repulsion is the reward of all deceit. But, if thy speech be crooked and thy meaning straight,

2. Koran xviii. 110: "Say, in sooth I am only a man like you. It hath been revealed unto me that your God is one only God." 3. Koran xxvii. 16: "Solomon said, O men, we have been taught the speech of birds." 4. Koran xxvii. 44 and xxi. 80. THE SPIRITUAL COUPLETS MAULANA JALALU-'D-DIN MUHAMMAD RUMI STORY I. The Travelers who ate the Young Elephant. A PARTY of travelers lost their way in a wilderness, and were well nigh famished with hunger. While they were con- sidering what to do, a sage came up and condoled with them on their unfortunate plight. He told them that there were many young elephants in the adjacent woods, one of which would furnish them an ample meal, but at the same time he warned them that if they killed one, its parents would in all probability track them out and be revenged on them for killing their offspring. Shortly after the travelers saw a plump young elephant, and could not resist killing and eating it. One alone refrained. Then they lay down to rest; but no sooner were they fast asleep than a huge elephant made his appearance and proceeded to smell the breath of each one of the sleep- ers in turn. Those whom he perceived to have eaten of the young ele- phant's flesh he slew without mercy, sparing only the one who had been prudent enough to abstain. God's care for His children. O son, the pious are God's children, Absent or present He is informed of their state. Deem Him not absent when they are endangered, For He is jealous for their lives. He saith, "These saints are my children, Though remote and alone and away from their Lord. For their trial they are orphans and wretched, Yet in love I am ever holding communion with them. Thou art backed by all my protection; My children are, as it were, parts of me. Verily these Darveshes of mine Are thousands on thousands, and yet no more than One; For if not, how did Moses with one magic staff Turn the realm of Pharaoh upside down? And if it were not so, how did Noah with one curse Make East and West alike drowned in his flood? Nor could one prayer of eloquent Lot Have razed their strong city against their will, Their mighty city, like to Paradise, Became as a Tigris of black water; go, see its vestige! Towards Syria is this vestige and memorial, Thou seest it in passing on the way to Jerusalem. Thousands of God-fearing prophets In every age hold divine chastisements in hand. Should I tell of them my limits would be exceeded, And not hearts only but very hills would bleed." Evil deeds give men's prayers an ill savour in Gods nostrils. Thou art asleep, and the smell of that forbidden fruit Ascends to the azure skies, Ascends along with thy foul breath, Till it overpowers heaven with stench; Stench of pride, stench of lust, stench of greed. All these stink like onions when a man speaks. Though thou swearest, saying, "When have I eaten? Have I not abstained from onions and garlic?" The very breath of that oath tells tales, As it strikes the nostrils of them that sit with thee. So too prayers are made invalid by such stenches, That crooked heart is betrayed by its speech. The answer to that prayer is, "Be ye driven into hell," The staff of repulsion is the reward of all deceit. But, if thy speech be crooked and thy meaning straight,

Thy crookedness of words will be accepted of God. That faithful Bilal, when he called to prayer, Would devoutly cry, "Come hither, come hither!" At last men said, "O Prophet, this call is not right, This is wrong; now, what is thy intention? O Prophet, and O ambassador of the Almighty, Provide another Mu'azzin of better talent. 'Tis an error at the beginning of our divine worship To utter the words, 'Come to the asylum!'" The wrath of the Prophet boiled up, and he said (Uttering one or two secrets from the fount of grace), "O base ones, in God's sight the 'Ho!' of Bilal Is better than a hundred 'Come hithers' and ejaculations. Ah! excite not a tumult, lest I tell forth openly Your secret thoughts from first to last. If ye keep not your breath sweet in prayer, Go, desire a prayer from the Brethren of Purity!" For this cause spake God to Moses, At the time he was asking aid in prayer, "O Moses! desire protection of me With a mouth that thou hast not sinned withal." Moses answered, "I possess not such a mouth." God said, "Call upon me with another mouth! Act so that all thy mouths By night and by day may be raising prayers. When thou hast sinned with one mouth, With thy other mouth cry, 'O Allah!' Or else cleanse thy own mouth, And make thy spirit alert and quick. Calling on God is pure, and when purity approaches, Impurity arises and takes its departure. Contraries flee away from contraries; When day dawns night takes flight. When the pure name (of God) enters the mouth, Neither does impurity nor that impure mouth remain!" The man whose calling "O Allah" was equivalent to God's answering him, "Here am I. ' That person one night was crying, "O Allah!" That his mouth might be sweetened thereby, And Satan said to him, "Be quiet, O austere one! How long wilt thou babble, O man of many words? No answer comes to thee from nigh the throne, How long wilt thou cry Allah with harsh face?" That person was sad at heart and hung his head, And then beheld Khizr present before him in a vision, Who said to him, 'Ah! thou hast ceased to call on God, Wherefore repentest thou of calling upon Him?" The man said, "The answer 'Here am I' came not, Wherefore I fear that I am repulsed from the door." Khizr replied to him, "God has given me this command; Go to him and say, 'O much-tried one, Did not I engage thee to do my service? Did not I engage thee to call upon me? That calling Allah of thine was my 'Here am I,' And that pain and longing and ardour of thine my mes- senger; Thy struggles and strivings for assistance Were my attractions, and originated thy prayer. Thy fear and thy love are the cove,rt of my mercy, Each 'O Lord!' of thine contains many 'Here am Fs." The soul of fools is alien from this calling on God, Because it is not their wont to cry, 'O Lord!' On their mouths and hearts are locks and bonds, That they may not cry to God in time of distress. God gave Pharaoh abundance of riches and wealth, So that he boasted that he was 'Lord Supreme.' In the whole of his life he suffered no headache, So that he never cried to God, wretch that he was. God granted him the absolute dominion of the world, But withheld from him pain and sorrow and cares;

Thy crookedness of words will be accepted of God. That faithful Bilal, when he called to prayer, Would devoutly cry, "Come hither, come hither!" At last men said, "O Prophet, this call is not right, This is wrong; now, what is thy intention? O Prophet, and O ambassador of the Almighty, Provide another Mu'azzin of better talent. 'Tis an error at the beginning of our divine worship To utter the words, 'Come to the asylum!'" The wrath of the Prophet boiled up, and he said (Uttering one or two secrets from the fount of grace), "O base ones, in God's sight the 'Ho!' of Bilal Is better than a hundred 'Come hithers' and ejaculations. Ah! excite not a tumult, lest I tell forth openly Your secret thoughts from first to last. If ye keep not your breath sweet in prayer, Go, desire a prayer from the Brethren of Purity!" For this cause spake God to Moses, At the time he was asking aid in prayer, "O Moses! desire protection of me With a mouth that thou hast not sinned withal." Moses answered, "I possess not such a mouth." God said, "Call upon me with another mouth! Act so that all thy mouths By night and by day may be raising prayers. When thou hast sinned with one mouth, With thy other mouth cry, 'O Allah!' Or else cleanse thy own mouth, And make thy spirit alert and quick. Calling on God is pure, and when purity approaches, Impurity arises and takes its departure. Contraries flee away from contraries; When day dawns night takes flight. When the pure name (of God) enters the mouth, Neither does impurity nor that impure mouth remain!" The man whose calling "O Allah" was equivalent to God's answering him, "Here am I. ' That person one night was crying, "O Allah!" That his mouth might be sweetened thereby, And Satan said to him, "Be quiet, O austere one! How long wilt thou babble, O man of many words? No answer comes to thee from nigh the throne, How long wilt thou cry Allah with harsh face?" That person was sad at heart and hung his head, And then beheld Khizr present before him in a vision, Who said to him, 'Ah! thou hast ceased to call on God, Wherefore repentest thou of calling upon Him?" The man said, "The answer 'Here am I' came not, Wherefore I fear that I am repulsed from the door." Khizr replied to him, "God has given me this command; Go to him and say, 'O much-tried one, Did not I engage thee to do my service? Did not I engage thee to call upon me? That calling Allah of thine was my 'Here am I,' And that pain and longing and ardour of thine my mes- senger; Thy struggles and strivings for assistance Were my attractions, and originated thy prayer. Thy fear and thy love are the cove,rt of my mercy, Each 'O Lord!' of thine contains many 'Here am Fs." The soul of fools is alien from this calling on God, Because it is not their wont to cry, 'O Lord!' On their mouths and hearts are locks and bonds, That they may not cry to God in time of distress. God gave Pharaoh abundance of riches and wealth, So that he boasted that he was 'Lord Supreme.' In the whole of his life he suffered no headache, So that he never cried to God, wretch that he was. God granted him the absolute dominion of the world, But withheld from him pain and sorrow and cares;

Because pain and sorrow and loads of cares Are the lot of God's friends in the world. Pain is better than the dominion of the world, So that thou mayest call on God in secret. The cries of those free from pain are dull and cold, The cries of the sorrowful come from the burning hearts." 1. "Whoever eats garlic or onions must keep away from me or from the Masjid." (Mishkat ut Masabih, ii. 321). 2. Koran xxiii. 110: "He will say 'Be ye driven down into it, and address me not.'" 3. Rules for the call to prayer are given in Mishkat ul Masabih i. 141. 4. Or, "What dost thou require of me?" STORY II. The Villager who invited the Townsman to visit him. A certain villager paid a visit to the town, and there received hospitality from one of the townsmen. At his depar- ture the villager was profuse of thanks, and pressed the townsman to come and see him in his village, and bring his family with him. The townsman hesitated long before accepting his invitation, having doubts as to his sincerity, and remembering the Hadis, "Caution consists in suspecting others." But after ten years' solicitation he at length yield- ed, and set off with his family to the village. On his arrival the villager shut the door in his face, saying that he did not know him, and the townsman had to pass five nights in the cold and rain. At last, exhausted with suffering, he implored the villager to give him shelter, promising to render service in return. The villager granted it on condition that he would protect his garden from the wolves. The townsman accepted this condition, and taking bow and arrows, proceeded to patrol the garden, but, owing to the rain and the darkness, and his own fears, ended by shooting the villager's pet ass in mistake for a wolf. The villager abused him roundly, saying that he himself would not have taken an ass for a wolf, even on the darkest night. The townsman replied, "If that be so, you are self-convicted of inhumanity, for you must have rec- ognized me, your friend of ten years' standing, the moment I knocked at your door. As for me, I am ignorant of all but Allah, and, moreover, was unable to see in the darkness; and God has said, 'No criminality is imputed to the blind.' But your blindness in refusing to recognize me was willful, and your claims to humanity are thus proved to be false by the test to which you have been submitted." Jesus healing the sick. The house of 'Isa was the banquet of men of heart, Ho! afflicted one, quit not this door! From all sides the people ever thronged, Many blind and lame, and halt and afflicted, To the door of the house of 'Isa at dawn, That with his breath he might heal their ailments. As soon as he had finished his orisons, That holy one would come forth at the third hour; He viewed those impotent folk, troop by troop, Sitting at his door in hope and expectation; He spoke to them, saying, "O stricken ones! The desires of all of you have been granted by God; Arise, walk without pain or affliction, Acknowledge the mercy and beneficence of God!" Then all, as camels whose feet are shackled, When you loose their feet in the road, Straightway rush in joy and delight to the halting-place, So did they run upon their feet at his command. How many afflictions caused by thyself to thyself

Because pain and sorrow and loads of cares Are the lot of God's friends in the world. Pain is better than the dominion of the world, So that thou mayest call on God in secret. The cries of those free from pain are dull and cold, The cries of the sorrowful come from the burning hearts." 1. "Whoever eats garlic or onions must keep away from me or from the Masjid." (Mishkat ut Masabih, ii. 321). 2. Koran xxiii. 110: "He will say 'Be ye driven down into it, and address me not.'" 3. Rules for the call to prayer are given in Mishkat ul Masabih i. 141. 4. Or, "What dost thou require of me?" STORY II. The Villager who invited the Townsman to visit him. A certain villager paid a visit to the town, and there received hospitality from one of the townsmen. At his depar- ture the villager was profuse of thanks, and pressed the townsman to come and see him in his village, and bring his family with him. The townsman hesitated long before accepting his invitation, having doubts as to his sincerity, and remembering the Hadis, "Caution consists in suspecting others." But after ten years' solicitation he at length yield- ed, and set off with his family to the village. On his arrival the villager shut the door in his face, saying that he did not know him, and the townsman had to pass five nights in the cold and rain. At last, exhausted with suffering, he implored the villager to give him shelter, promising to render service in return. The villager granted it on condition that he would protect his garden from the wolves. The townsman accepted this condition, and taking bow and arrows, proceeded to patrol the garden, but, owing to the rain and the darkness, and his own fears, ended by shooting the villager's pet ass in mistake for a wolf. The villager abused him roundly, saying that he himself would not have taken an ass for a wolf, even on the darkest night. The townsman replied, "If that be so, you are self-convicted of inhumanity, for you must have rec- ognized me, your friend of ten years' standing, the moment I knocked at your door. As for me, I am ignorant of all but Allah, and, moreover, was unable to see in the darkness; and God has said, 'No criminality is imputed to the blind.' But your blindness in refusing to recognize me was willful, and your claims to humanity are thus proved to be false by the test to which you have been submitted." Jesus healing the sick. The house of 'Isa was the banquet of men of heart, Ho! afflicted one, quit not this door! From all sides the people ever thronged, Many blind and lame, and halt and afflicted, To the door of the house of 'Isa at dawn, That with his breath he might heal their ailments. As soon as he had finished his orisons, That holy one would come forth at the third hour; He viewed those impotent folk, troop by troop, Sitting at his door in hope and expectation; He spoke to them, saying, "O stricken ones! The desires of all of you have been granted by God; Arise, walk without pain or affliction, Acknowledge the mercy and beneficence of God!" Then all, as camels whose feet are shackled, When you loose their feet in the road, Straightway rush in joy and delight to the halting-place, So did they run upon their feet at his command. How many afflictions caused by thyself to thyself

Hast thou escaped through these princes of the faith? How long that lameness of thine was thy steed! How seldom was thy soul void of sorrow and grief! O careless straggler, bind a rope upon thy feet, Lest thou lose even thine own self! But thy ingratitude and unthankfulness Forget the honey draught thou hast sipped. That road was perforce closed to thee When thou didst wound the hearts of the men of heart. Quick! clasp them and ask pardon of them; Like the clouds, shed tears of lamentation, So that their rose-garden may bloom for thee, And their ripe fruits burst open of themselves. Press around that door, be not viler than a dog, If thou wouldest rival the Seven Sleepers' dog. God's claims to our gratitude. Whereas want of fidelity is shameful even in dogs, How can it be right in men? God Almighty Himself makes boast of fidelity, Saying, "Who more faithful to his promise than We?" Know, infidelity is fidelity to God's adversary, No one has pre-eminence over the rights of God. The claims of a mother are less than God's, for He, That bounteous One, made her debtor for thy embryo. He gave thee a form whilst thou wast in her womb, In her womb He gave thee needful rest and nurture. He viewed her as a part united to thee, Then His wisdom separated that united part. God devised a thousand plans and arts, To make thy mother lavish affection upon thee. Wherefore the claims of God predominate over the mothers, Whoso acknowledges not God's claims is a fool. He who made mother and breast and milk United mother to father also, despise Him not! Lord, O Ancient of days, Thy mercies, Whether known to us or unknown, are all from Thee! Thou hast commanded, saying, "Remember thy God," Because God's claims are never exhausted! Since thou hast been led astray by faithless men, Turn now from thy evil doubts to the opposite mind. 1 am free from error and all faithlessness; Thou must come to me and rescind evil doubts. Cut off these evil doubts and cast them away, For in the presence of such thou becomest double. Therefore thou hast chosen harsh friends and companions; If I ask where they are thou sayest they are gone. The good friend goes up to highest heaven, Evil friends sink beneath the bottom of the earth, Whilst thou art left alone in the midst, forlorn, Even as the fires left by the departed caravan." O brave friend, grasp His skirt, Who is removed alike from the world above and below; Who neither, like. Jesus, ascends to heaven, Nor, like Korah, sinks into the earth; Who will abide with thee in the house and abroad When thou lackest house and home. He will bring forth peace out of perturbations, And when thou art afllicted will keep His promise. How false pretensions to sanctity are distinguished from true sanctity. O son, a hundred thousand tests await thee, Whoever thou art who sayest "I am a prince of the gate," If the vulgar detect not such a one by tests, Yet the skilled wayfarers seek of him a sign. When a man makes pretension to be a tailor, The master places before him a piece of silk, Saying, "Cut out a large head-dress," And failure in the test leads him to the pillory. If all the evil men were not tested, Every catamite would through fraud pass for a Rustam. Suppose he wears the semblance of one clad in mail,

Hast thou escaped through these princes of the faith? How long that lameness of thine was thy steed! How seldom was thy soul void of sorrow and grief! O careless straggler, bind a rope upon thy feet, Lest thou lose even thine own self! But thy ingratitude and unthankfulness Forget the honey draught thou hast sipped. That road was perforce closed to thee When thou didst wound the hearts of the men of heart. Quick! clasp them and ask pardon of them; Like the clouds, shed tears of lamentation, So that their rose-garden may bloom for thee, And their ripe fruits burst open of themselves. Press around that door, be not viler than a dog, If thou wouldest rival the Seven Sleepers' dog. God's claims to our gratitude. Whereas want of fidelity is shameful even in dogs, How can it be right in men? God Almighty Himself makes boast of fidelity, Saying, "Who more faithful to his promise than We?" Know, infidelity is fidelity to God's adversary, No one has pre-eminence over the rights of God. The claims of a mother are less than God's, for He, That bounteous One, made her debtor for thy embryo. He gave thee a form whilst thou wast in her womb, In her womb He gave thee needful rest and nurture. He viewed her as a part united to thee, Then His wisdom separated that united part. God devised a thousand plans and arts, To make thy mother lavish affection upon thee. Wherefore the claims of God predominate over the mothers, Whoso acknowledges not God's claims is a fool. He who made mother and breast and milk United mother to father also, despise Him not! Lord, O Ancient of days, Thy mercies, Whether known to us or unknown, are all from Thee! Thou hast commanded, saying, "Remember thy God," Because God's claims are never exhausted! Since thou hast been led astray by faithless men, Turn now from thy evil doubts to the opposite mind. 1 am free from error and all faithlessness; Thou must come to me and rescind evil doubts. Cut off these evil doubts and cast them away, For in the presence of such thou becomest double. Therefore thou hast chosen harsh friends and companions; If I ask where they are thou sayest they are gone. The good friend goes up to highest heaven, Evil friends sink beneath the bottom of the earth, Whilst thou art left alone in the midst, forlorn, Even as the fires left by the departed caravan." O brave friend, grasp His skirt, Who is removed alike from the world above and below; Who neither, like. Jesus, ascends to heaven, Nor, like Korah, sinks into the earth; Who will abide with thee in the house and abroad When thou lackest house and home. He will bring forth peace out of perturbations, And when thou art afllicted will keep His promise. How false pretensions to sanctity are distinguished from true sanctity. O son, a hundred thousand tests await thee, Whoever thou art who sayest "I am a prince of the gate," If the vulgar detect not such a one by tests, Yet the skilled wayfarers seek of him a sign. When a man makes pretension to be a tailor, The master places before him a piece of silk, Saying, "Cut out a large head-dress," And failure in the test leads him to the pillory. If all the evil men were not tested, Every catamite would through fraud pass for a Rustam. Suppose he wears the semblance of one clad in mail,

Yet when wounded he is at once taken captive. The God-intoxicated are not sobered by old age, They remain beside themselves till the last trump. The wine of God is true, and not false, But thou hast drunk only sour whey. Thou makest thyself out to be a Junaid or a Bayazid; Go! for do I not know a hatchet from a ploughshare? plotter, how canst thou conceal by fraud Baseness, sloth, covetousness, and lust? Thou holdest thyself out as a lover of God, But thou hast coquetted with the evil demon. The lover and the beloved on the last day Will be joined together and raised in sight of all. How foolish and silly thou hast made thyself! Thou hast drunk blood of grapes, nay, my blood! Go! for I know thee not. Get away! 1 am a lover beside himself, whose words are wild. Thou fanciest thyself near to God, Saying, "The maker of the dish is not far from the dish. Knowest thou not that the nearness of saints to God Involves the power to do mighty works and signs? Iron was as wax in the hands of David, Wax in thy hands is as iron. God's nearness and His beneficence are common to all, But only eminent saints enjoy inspired love. Nearness is of various kinds, O son, The sun shines alike on rocks and on gold. Yet the sun possesses a nearness to gold, Whereof the common willow has no cognizance. The dry branch and the green are alike near the sun, Does the sun veil himself from either? Yet what is the nearness of that green branch, Wherefrom thou eatest ripe fruits? But as for the dry branch) from its nearness to the sun, What does it but more quickly grow dry and sapless? Be not intoxicated after the manner of this branch, Which, when it becomes sober, has cause for repentance, But, like those drunkards who, when they drink wine, Bear ripe fruits of wisdom of penitence. 1. Freytag, Arabum Proverbia, i. p. 370, ascribes this saying to the poet, Aqzam bin zaid. STORY III. The Jackal who pretended to be a Peacock.

Yet when wounded he is at once taken captive. The God-intoxicated are not sobered by old age, They remain beside themselves till the last trump. The wine of God is true, and not false, But thou hast drunk only sour whey. Thou makest thyself out to be a Junaid or a Bayazid; Go! for do I not know a hatchet from a ploughshare? plotter, how canst thou conceal by fraud Baseness, sloth, covetousness, and lust? Thou holdest thyself out as a lover of God, But thou hast coquetted with the evil demon. The lover and the beloved on the last day Will be joined together and raised in sight of all. How foolish and silly thou hast made thyself! Thou hast drunk blood of grapes, nay, my blood! Go! for I know thee not. Get away! 1 am a lover beside himself, whose words are wild. Thou fanciest thyself near to God, Saying, "The maker of the dish is not far from the dish. Knowest thou not that the nearness of saints to God Involves the power to do mighty works and signs? Iron was as wax in the hands of David, Wax in thy hands is as iron. God's nearness and His beneficence are common to all, But only eminent saints enjoy inspired love. Nearness is of various kinds, O son, The sun shines alike on rocks and on gold. Yet the sun possesses a nearness to gold, Whereof the common willow has no cognizance. The dry branch and the green are alike near the sun, Does the sun veil himself from either? Yet what is the nearness of that green branch, Wherefrom thou eatest ripe fruits? But as for the dry branch) from its nearness to the sun, What does it but more quickly grow dry and sapless? Be not intoxicated after the manner of this branch, Which, when it becomes sober, has cause for repentance, But, like those drunkards who, when they drink wine, Bear ripe fruits of wisdom of penitence. 1. Freytag, Arabum Proverbia, i. p. 370, ascribes this saying to the poet, Aqzam bin zaid. STORY III. The Jackal who pretended to be a Peacock.

A jackal fell into a dye-pit, and his skin was dyed of vari- ous colors. Proud of his splendid appearance, he returned to his companions, and desired them to address him as a pea- cock. But they proceeded to test his pretensions, saying, "Dost thou scream like a peacock, or strut about gardens as peacocks are wont to do?" And he was forced to admit that he did not, whereupon they rejected his pretensions. Another story, also on the subject of false pretenders, fol- lows. A proud man who lacked food procured a skin full of fat, greased his beard and lips with it, and called on his friends to observe how luxuriously he had dined. But his belly was vexed at this, because it was hungry, and he was destroying his chance of being invited to dinner by his friends. So the belly cried to God, and a cat came and car- ried off the skin of fat, and so the man's false pretences were exposed. The poet takes occasion to point out that Pharaoh's pretensions to divinity exactly resembled the pretensions of this jackal, and adds that all such false pretenders may be detected by the mark noted in the Koran, "Ye shall know them by the strangeness of their speech." This recalls the story of Harut and Marut, two angels who were very severe on the frailties of mankind, and whom God sent down upon the earth to be tempted, with the result that they both suc- cumbed to the charms of the daughters of men. 1 . Koran xlvii. 32. STORY IV. Moses and Pharaoh. Then follows a long account of the birth of Moses, of Pharaoh's devices to kill him in his infancy, of his education in Pharaoh's house, of his desiring Pharaoh to let the chil- dren of Israel go, and of his contest with the magicians of Egypt, and his victory over them. In the course of the story the following anecdote is narrated: A snake-catcher, who was following his occupation in the mountains, discovered a large snake frozen by the cold, and, imagining it to be dead, he tied it up and took it to Baghdad. There all the idlers of the city flocked together to see it, and the snake, thawed by the warmth of the sun, recovered life, and immediately destroyed the spectators. Comparison of fleshly lust to the snake. Lust is that snake; How say you it is dead? It is only frozen by the pangs of hunger. If it obtains the state of Pharaoh, So as to command the (frozen) rivers to flow, Straightway it is led to pride like Pharaohs, And it plunders the goods of many a Moses and Aaron. Through pressure of want this snake is as a fly, It becomes a gnat through wealth and rank and luxury. Beware, keep that snake in the frost of humiliation, Draw it not forth into the sunshine of 'Iraq! So long as that snake is frozen, it is well; When it finds release from frost you become its prey. Conquer it and save yourself from being conquered, Pity it not, it is not one who bears affection. For that warmth of the sun kindles its lust, And that bat of vileness flaps its wings. Slay it in sacred war and combat, Like a valiant man will God requite you with union. When that man cherished that snake, That stubborn brute was happy in the luxury of warmth; And of necessity worked destruction, O friend; Yea, many more mischiefs than I have told.

A jackal fell into a dye-pit, and his skin was dyed of vari- ous colors. Proud of his splendid appearance, he returned to his companions, and desired them to address him as a pea- cock. But they proceeded to test his pretensions, saying, "Dost thou scream like a peacock, or strut about gardens as peacocks are wont to do?" And he was forced to admit that he did not, whereupon they rejected his pretensions. Another story, also on the subject of false pretenders, fol- lows. A proud man who lacked food procured a skin full of fat, greased his beard and lips with it, and called on his friends to observe how luxuriously he had dined. But his belly was vexed at this, because it was hungry, and he was destroying his chance of being invited to dinner by his friends. So the belly cried to God, and a cat came and car- ried off the skin of fat, and so the man's false pretences were exposed. The poet takes occasion to point out that Pharaoh's pretensions to divinity exactly resembled the pretensions of this jackal, and adds that all such false pretenders may be detected by the mark noted in the Koran, "Ye shall know them by the strangeness of their speech." This recalls the story of Harut and Marut, two angels who were very severe on the frailties of mankind, and whom God sent down upon the earth to be tempted, with the result that they both suc- cumbed to the charms of the daughters of men. 1 . Koran xlvii. 32. STORY IV. Moses and Pharaoh. Then follows a long account of the birth of Moses, of Pharaoh's devices to kill him in his infancy, of his education in Pharaoh's house, of his desiring Pharaoh to let the chil- dren of Israel go, and of his contest with the magicians of Egypt, and his victory over them. In the course of the story the following anecdote is narrated: A snake-catcher, who was following his occupation in the mountains, discovered a large snake frozen by the cold, and, imagining it to be dead, he tied it up and took it to Baghdad. There all the idlers of the city flocked together to see it, and the snake, thawed by the warmth of the sun, recovered life, and immediately destroyed the spectators. Comparison of fleshly lust to the snake. Lust is that snake; How say you it is dead? It is only frozen by the pangs of hunger. If it obtains the state of Pharaoh, So as to command the (frozen) rivers to flow, Straightway it is led to pride like Pharaohs, And it plunders the goods of many a Moses and Aaron. Through pressure of want this snake is as a fly, It becomes a gnat through wealth and rank and luxury. Beware, keep that snake in the frost of humiliation, Draw it not forth into the sunshine of 'Iraq! So long as that snake is frozen, it is well; When it finds release from frost you become its prey. Conquer it and save yourself from being conquered, Pity it not, it is not one who bears affection. For that warmth of the sun kindles its lust, And that bat of vileness flaps its wings. Slay it in sacred war and combat, Like a valiant man will God requite you with union. When that man cherished that snake, That stubborn brute was happy in the luxury of warmth; And of necessity worked destruction, O friend; Yea, many more mischiefs than I have told.

If you wish to keep that snake tied up Without trouble, be faithful, be faithful! But how can base men attain this wish? It requires a Moses to slay serpents; And a hundred thousand men were slain by his serpent, In dire confusion, according to his purpose. STORY V. The Elephant in a Dark Room. Some Hindoos were exhibiting an elephant in a dark room, and many people collected to see it. But as the place was too dark to permit them to see the elephant, they all felt it with their hands, to gain an idea of what it was like. One felt its trunk, and declared that the beast resembled a water- pipe; another felt its ear, and said it must be a large fan; another its leg, and thought it must be a pillar; another felt its back, and declared the beast must be like a great throne. According to the part which each felt, he gave a different description of the animal. One, as it were, called it "Dal" and another "Alif." Comparison of the sensual eye to the hand of one that felt the elephant. The eye of outward sense is as the palm of a hand, The whole of the object is not grasped in the palm. The sea itself is one thing, the foam another; Neglect the foam, and regard the sea with your eyes. Waves of foam rise from the sea night and day, You look at the foam ripples and not the mighty sea. We, like boats, are tossed hither and thither, We are blind though we are on the bright ocean. Ah! you who are asleep in the boat of the body, You see the water; behold the Water of waters! Under the water you see there is another Water moving it, Within the spirit is a Spirit that calls it. Where were Moses and Jesus when that Sun Showered down water on the fields sown with corn? Where were Adam and Eve what time God Almighty fitted the string to His bow? The one form of speech is evil and defective; The other form, which is not defective, is perfect. If I speak thereof your feet stumble, Yet if I speak not of it, woe be to you! And if I speak in terms of outward form, You stick fast in that same form, O son. You are footbound like the grass in the ground, And your head is shaken by the wind uncertainly. Your foot stands not firmly till you move it, Nay) till you pluck it not up from the mire. When you pluck up your foot you escape from the mire, The way to this salvation is very difficult. When you obtain salvation at God's hands, O wanderer, You are free from the mire, and go your way. When the suckling is weaned from its nurse, It eats strong meats and leaves the nurse. You are bound to the bosom of earth like seeds, Strive to be weaned through nutriment of the heart. Eat the words of wisdom, for veiled light Is not accepted in preference to unveiled light. When you have accepted the light, O beloved, When you behold what is veiled without a veil, Like a star you will walk upon the heavens; Nay, though not in heaven, you will walk on high. Keep silence, that you may hear Him speaking Words unutterable by tongue in speech. Keep silence, that you may hear from that Sun Things inexpressible in books and discourses. Keep silence, that the Spirit may speak to you;

If you wish to keep that snake tied up Without trouble, be faithful, be faithful! But how can base men attain this wish? It requires a Moses to slay serpents; And a hundred thousand men were slain by his serpent, In dire confusion, according to his purpose. STORY V. The Elephant in a Dark Room. Some Hindoos were exhibiting an elephant in a dark room, and many people collected to see it. But as the place was too dark to permit them to see the elephant, they all felt it with their hands, to gain an idea of what it was like. One felt its trunk, and declared that the beast resembled a water- pipe; another felt its ear, and said it must be a large fan; another its leg, and thought it must be a pillar; another felt its back, and declared the beast must be like a great throne. According to the part which each felt, he gave a different description of the animal. One, as it were, called it "Dal" and another "Alif." Comparison of the sensual eye to the hand of one that felt the elephant. The eye of outward sense is as the palm of a hand, The whole of the object is not grasped in the palm. The sea itself is one thing, the foam another; Neglect the foam, and regard the sea with your eyes. Waves of foam rise from the sea night and day, You look at the foam ripples and not the mighty sea. We, like boats, are tossed hither and thither, We are blind though we are on the bright ocean. Ah! you who are asleep in the boat of the body, You see the water; behold the Water of waters! Under the water you see there is another Water moving it, Within the spirit is a Spirit that calls it. Where were Moses and Jesus when that Sun Showered down water on the fields sown with corn? Where were Adam and Eve what time God Almighty fitted the string to His bow? The one form of speech is evil and defective; The other form, which is not defective, is perfect. If I speak thereof your feet stumble, Yet if I speak not of it, woe be to you! And if I speak in terms of outward form, You stick fast in that same form, O son. You are footbound like the grass in the ground, And your head is shaken by the wind uncertainly. Your foot stands not firmly till you move it, Nay) till you pluck it not up from the mire. When you pluck up your foot you escape from the mire, The way to this salvation is very difficult. When you obtain salvation at God's hands, O wanderer, You are free from the mire, and go your way. When the suckling is weaned from its nurse, It eats strong meats and leaves the nurse. You are bound to the bosom of earth like seeds, Strive to be weaned through nutriment of the heart. Eat the words of wisdom, for veiled light Is not accepted in preference to unveiled light. When you have accepted the light, O beloved, When you behold what is veiled without a veil, Like a star you will walk upon the heavens; Nay, though not in heaven, you will walk on high. Keep silence, that you may hear Him speaking Words unutterable by tongue in speech. Keep silence, that you may hear from that Sun Things inexpressible in books and discourses. Keep silence, that the Spirit may speak to you;

Give up swimming and enter the ark of Noah; Not like Canaan when he was swimming, Who said, "I desire not to enter the ark of Noah passing by." Noah and his unbelieving son Canaan. Noah cried, "Ho! child, come into the ark and rest, That you be not drowned in the flood, O weak one." Canaan said, "Nay! I have learned to swim, I have lit a torch of my own apart from thy torch." Noah replied, "Make not light of it, for 'tis the flood of destruction, Swimming with hands and feet avails naught today. The wind of wrath and the storm blow out torches; Except the torch of God, all are extinguished." He answered "Nay! I am going to that high mountain, For that will save me from all harm." Noah cried, "Beware, do not so, mountains are now as grass; Except the Friend none can save thee." He answered, "Why should I listen to thy advice? For thou desirest to make me one of thy flock. Thy speech is by no means pleasing to me, I am free from thee in this world and the next." Thus the more good advice Noah gave him, The more stubborn refusals he returned. Neither was his father tired of advising Canaan, Nor did his advice make any impression on Canaan; While they were yet talking a violent wave Smote Canaan's head, and he was overwhelmed. Reconciliatian of the two traditions, "Acquiescence in infidelity is infidelity" and "Whoso acquiesces not in God's ordinance desires another Lord besides me". Yesterday an inquirer questioned me, Since he was interested in the foregoing narrative, Saying, "The Prophet, whose words are as a seal, Said, 'Acquiescence in infidelity is infidelity' And again, Acquiescence in God's ordinance Is incumbent on all true believers.' Infidelity and hypocrisy are not ordained of God; If I acquiesce in them I am at variance with God. And yet, if I acquiesce not, that again is wrong; What way of escape is there from this dilemma? " I said to him, "This infidelity is ordained, not ordinance, Though this infidelity is the work of the ordinance. Therefore distinguish the ordinance from the ordained, That thy difficulty may be at once removed. I acquiesce in infidelity so far as it is God's ordinance, Not so far as it is our evil and foul passions. Infidelity qua ordinance is not infidelity, Call not God an infidel. Set not foot in this place. Infidelity is folly, ordained infidelity wisdom, How can mercy and vengeance be the same? Ugliness of the picture is not ugliness of the painter, Not so, for he erases ugly pictures. The ability of the painter is shown in this, That he can paint both ugly and beautiful pictures. If I should pursue this argument properly, So that questions and answers should be prolonged, The unction of the mystery of love would escape me, The picture of obedience would become another picture." Bewilderment from intense love of God puts an end to all thinking and argument. A certain man whose hair was half gray came in haste To a barber who was a friend of his, Saying, "Pluck out the white hairs from my beard, For I have selected a young bride, O my son. The barber cut off his beard and laid it before him, Saying, "Do you part them, the task is beyond me." Questions are white and answers black; do you choose, For the man of faith knows not how to choose. Thus, one smote Zaid a blow, And Zaid attacked him for his treachery.

Give up swimming and enter the ark of Noah; Not like Canaan when he was swimming, Who said, "I desire not to enter the ark of Noah passing by." Noah and his unbelieving son Canaan. Noah cried, "Ho! child, come into the ark and rest, That you be not drowned in the flood, O weak one." Canaan said, "Nay! I have learned to swim, I have lit a torch of my own apart from thy torch." Noah replied, "Make not light of it, for 'tis the flood of destruction, Swimming with hands and feet avails naught today. The wind of wrath and the storm blow out torches; Except the torch of God, all are extinguished." He answered "Nay! I am going to that high mountain, For that will save me from all harm." Noah cried, "Beware, do not so, mountains are now as grass; Except the Friend none can save thee." He answered, "Why should I listen to thy advice? For thou desirest to make me one of thy flock. Thy speech is by no means pleasing to me, I am free from thee in this world and the next." Thus the more good advice Noah gave him, The more stubborn refusals he returned. Neither was his father tired of advising Canaan, Nor did his advice make any impression on Canaan; While they were yet talking a violent wave Smote Canaan's head, and he was overwhelmed. Reconciliatian of the two traditions, "Acquiescence in infidelity is infidelity" and "Whoso acquiesces not in God's ordinance desires another Lord besides me". Yesterday an inquirer questioned me, Since he was interested in the foregoing narrative, Saying, "The Prophet, whose words are as a seal, Said, 'Acquiescence in infidelity is infidelity' And again, Acquiescence in God's ordinance Is incumbent on all true believers.' Infidelity and hypocrisy are not ordained of God; If I acquiesce in them I am at variance with God. And yet, if I acquiesce not, that again is wrong; What way of escape is there from this dilemma? " I said to him, "This infidelity is ordained, not ordinance, Though this infidelity is the work of the ordinance. Therefore distinguish the ordinance from the ordained, That thy difficulty may be at once removed. I acquiesce in infidelity so far as it is God's ordinance, Not so far as it is our evil and foul passions. Infidelity qua ordinance is not infidelity, Call not God an infidel. Set not foot in this place. Infidelity is folly, ordained infidelity wisdom, How can mercy and vengeance be the same? Ugliness of the picture is not ugliness of the painter, Not so, for he erases ugly pictures. The ability of the painter is shown in this, That he can paint both ugly and beautiful pictures. If I should pursue this argument properly, So that questions and answers should be prolonged, The unction of the mystery of love would escape me, The picture of obedience would become another picture." Bewilderment from intense love of God puts an end to all thinking and argument. A certain man whose hair was half gray came in haste To a barber who was a friend of his, Saying, "Pluck out the white hairs from my beard, For I have selected a young bride, O my son. The barber cut off his beard and laid it before him, Saying, "Do you part them, the task is beyond me." Questions are white and answers black; do you choose, For the man of faith knows not how to choose. Thus, one smote Zaid a blow, And Zaid attacked him for his treachery.

The striker said, "Let me first ask you a question, Give me an answer to it and then strike me; I struck your back and a bruise appeared, Now I ask you a question in all kindliness, Did this bruise proceed from my hand, Or from the smitten part of your back, O complainer?" Zaid replied, "Through pain I am not in a condition To enter upon thought and consideration of this. You, who are free from pain, think this out; Such trifling thoughts occur not to a man in pain." Men in pain have no time for other thoughts, Whether you enter mosque or Christian church. Your carelessness and injustice suggest thoughts And unprecedented difficulties to your imagination. The man in pain cares only for the faith, He is aware only of man and his work. He set's God's command upon his head and face, And for thinking, he puts it aside. 2. Or "decreed, not decree" (maqzi nai qaza). I confess I do not understand the distinction. 3. See Gulshan i Raz, I. 287. 4. The four last couplets are omitted in the Bulaq edition. STORY VI. The Lover who read Sonnets to his Mistress. A lover was once admitted to the presence of his mistress, but, instead of embracing her, he pulled out a paper of son- nets and read them to her, describing her perfections and charms and his own love towards her at length. His mistress said to him, "You are now in my presence, and these lover's sighs and invocations are a waste of time. It is not the part of a true lover to waste his time in this way. It shows that I am not the real object of your affection, but that what you really love is your own effusions and ecstatic raptures. I see, as it were, the water which I have longed for before me, and yet you withhold it. I am, as it were, in Bulgaria, and the object of your love is in Cathay. One who is really loved is the single object of her lover, the Alpha and Omega of his desires. As for you, you are wrapped up in your own amorous raptures, depending on the varying states of your own feelings, instead of being wrapped up in me." The true mystic must not stop at mere subjective religious emotions, but seek absolute union with God. Whoso is restricted to religious raptures is but a man; Sometimes his rapture is excessive, sometimes deficient. The Sufi is, as it were, the "son of the season," But the pure (Safi) is exalted above season and state. Religious raptures depend on feelings and will, But the pure one is regenerated by the breath of Jesus. You are a lover of your own raptures, not of me; You turn to me only in hope of experiencing raptures. Whoso is now defective, now perfect, Is not adored by Abraham; he is "one that sets." Because the stars set, and are now up, now down, He loved them not; "I love not them that set." Whoso is now pleasing and now unpleasing Is at one time water, at another fire. He may be the house of the moon, but not the true moon; Or as the picture of a mistress, but not the living one. The mere Sufi is the " child of the season;" He clings to seasons as to a father, But the pure one is drowned in overwhelming love. A child of any one is never free from season and state.

The striker said, "Let me first ask you a question, Give me an answer to it and then strike me; I struck your back and a bruise appeared, Now I ask you a question in all kindliness, Did this bruise proceed from my hand, Or from the smitten part of your back, O complainer?" Zaid replied, "Through pain I am not in a condition To enter upon thought and consideration of this. You, who are free from pain, think this out; Such trifling thoughts occur not to a man in pain." Men in pain have no time for other thoughts, Whether you enter mosque or Christian church. Your carelessness and injustice suggest thoughts And unprecedented difficulties to your imagination. The man in pain cares only for the faith, He is aware only of man and his work. He set's God's command upon his head and face, And for thinking, he puts it aside. 2. Or "decreed, not decree" (maqzi nai qaza). I confess I do not understand the distinction. 3. See Gulshan i Raz, I. 287. 4. The four last couplets are omitted in the Bulaq edition. STORY VI. The Lover who read Sonnets to his Mistress. A lover was once admitted to the presence of his mistress, but, instead of embracing her, he pulled out a paper of son- nets and read them to her, describing her perfections and charms and his own love towards her at length. His mistress said to him, "You are now in my presence, and these lover's sighs and invocations are a waste of time. It is not the part of a true lover to waste his time in this way. It shows that I am not the real object of your affection, but that what you really love is your own effusions and ecstatic raptures. I see, as it were, the water which I have longed for before me, and yet you withhold it. I am, as it were, in Bulgaria, and the object of your love is in Cathay. One who is really loved is the single object of her lover, the Alpha and Omega of his desires. As for you, you are wrapped up in your own amorous raptures, depending on the varying states of your own feelings, instead of being wrapped up in me." The true mystic must not stop at mere subjective religious emotions, but seek absolute union with God. Whoso is restricted to religious raptures is but a man; Sometimes his rapture is excessive, sometimes deficient. The Sufi is, as it were, the "son of the season," But the pure (Safi) is exalted above season and state. Religious raptures depend on feelings and will, But the pure one is regenerated by the breath of Jesus. You are a lover of your own raptures, not of me; You turn to me only in hope of experiencing raptures. Whoso is now defective, now perfect, Is not adored by Abraham; he is "one that sets." Because the stars set, and are now up, now down, He loved them not; "I love not them that set." Whoso is now pleasing and now unpleasing Is at one time water, at another fire. He may be the house of the moon, but not the true moon; Or as the picture of a mistress, but not the living one. The mere Sufi is the " child of the season;" He clings to seasons as to a father, But the pure one is drowned in overwhelming love. A child of any one is never free from season and state.

The pure one is drowned in the light cc that is not begotten," "What begets not and is not begotten" is God. Go I seek such love as this, if you are alive; If not, you are enslaved by varying seasons. Gaze not on your own pictures, fair or ugly, Gaze on your love and the object of your desire. Gaze not at the sight of your own weakness or vileness, Gaze at object of your desire, O exalted one. 1. See Gulshan i Raz, I. 850. STORY VII. The Man who prayed earnestly to be fed without work. In the time of the prophet David there was a man who used to pray day and night, saying, "Thou hast created me weak and helpless; give me my daily bread without obliging me to work for it." The people derided him for making such a foolish petition, but he still persisted, and at last a cow ran into his house of its own accord, and he killed and ate it. This illustrates the saying of the Prophet that God loves earnest petitioners, because He regards the sincerity of the prayer more than the nature of the thing prayed for. All things praise God, but the praises of inanimate things are different from the praises of men, and those of a Sunni dif- ferent from those of a Compulsionist (Jabri). Each says the other is in the way of error, but none but the truly spiritual man knows the truth. Knowledge or conviction, opposed to opinion. Little is known by any one but the spiritual man, Who has in his heart a touchstone of vital truth. The others, hovering between two opinions, Fly towards their nest on a single wing. Knowledge has two wings, opinion only one wing; Opinion is weak and lopsided in its flight. The bird having but one wing quickly drops down, And again flies on two steps or more. This bird of opinion goes on rising and falling On one wing, in hope to reach his nest. When he escapes from opinion and knowledge is seen, This bird gains two wings and spreads both of them. Afterwards he "goes upright on a straight path, Not grovelling on his face or creeping." 1 He flies up on two wings even as the angel Gabriel, Free of opinion, of duplicity, and of vain talk. Though the whole world say to him, "Thou art firm in the road of God's faith," He is not made more ardent by their saying this, Nor is his lofty soul inclined from its course. And though all say to him, "Thou art in the wrong way Thou thinkest thyself a rock who art but a blade of grass, He relapses not into opinion at their rebukes, Nor is he vexed at their malevolence. Nay, even if sea and mountains should cry out, Saying, "Thou art mated with error," He would not relapse one jot into vain imaginations, Nor would he be grieved by the reproaches of his foes. STORY VIII. The Boys and their Teacher.

The pure one is drowned in the light cc that is not begotten," "What begets not and is not begotten" is God. Go I seek such love as this, if you are alive; If not, you are enslaved by varying seasons. Gaze not on your own pictures, fair or ugly, Gaze on your love and the object of your desire. Gaze not at the sight of your own weakness or vileness, Gaze at object of your desire, O exalted one. 1. See Gulshan i Raz, I. 850. STORY VII. The Man who prayed earnestly to be fed without work. In the time of the prophet David there was a man who used to pray day and night, saying, "Thou hast created me weak and helpless; give me my daily bread without obliging me to work for it." The people derided him for making such a foolish petition, but he still persisted, and at last a cow ran into his house of its own accord, and he killed and ate it. This illustrates the saying of the Prophet that God loves earnest petitioners, because He regards the sincerity of the prayer more than the nature of the thing prayed for. All things praise God, but the praises of inanimate things are different from the praises of men, and those of a Sunni dif- ferent from those of a Compulsionist (Jabri). Each says the other is in the way of error, but none but the truly spiritual man knows the truth. Knowledge or conviction, opposed to opinion. Little is known by any one but the spiritual man, Who has in his heart a touchstone of vital truth. The others, hovering between two opinions, Fly towards their nest on a single wing. Knowledge has two wings, opinion only one wing; Opinion is weak and lopsided in its flight. The bird having but one wing quickly drops down, And again flies on two steps or more. This bird of opinion goes on rising and falling On one wing, in hope to reach his nest. When he escapes from opinion and knowledge is seen, This bird gains two wings and spreads both of them. Afterwards he "goes upright on a straight path, Not grovelling on his face or creeping." 1 He flies up on two wings even as the angel Gabriel, Free of opinion, of duplicity, and of vain talk. Though the whole world say to him, "Thou art firm in the road of God's faith," He is not made more ardent by their saying this, Nor is his lofty soul inclined from its course. And though all say to him, "Thou art in the wrong way Thou thinkest thyself a rock who art but a blade of grass, He relapses not into opinion at their rebukes, Nor is he vexed at their malevolence. Nay, even if sea and mountains should cry out, Saying, "Thou art mated with error," He would not relapse one jot into vain imaginations, Nor would he be grieved by the reproaches of his foes. STORY VIII. The Boys and their Teacher.