So many "Ahs" and "Alases" proceeded from his heart, That the people of Bokhara formed a circle round him. Talking sadly, weeping sadly, smiling sadly, Men and women, small and great, were all assembled. The whole city wept in concert with him; Men and women mingled together as on the last day. Then Heaven said to Earth, "If you never saw a resurrection-day, see it here!" Reason was amazed, saying, "What love, what ecstasy! Is his separation more wondrous, or his reunion?" 3. The Id ul Azha, or the Feast of Sacrifices, held on the tenth day of the month Zul Hijja. It is also called "The Cow Festival." 4. This refers to Koran ii. 63. The cow was to be sacrificed in order that a murderer might be discovered by striking the corpse with a piece of her flesh. 5. i.e., Earth losing its own form becomes vegetable, vegetable again perishes to feed and be transmuted into animal, , and in like manner animal becomes man. See the passage of Milton quoted below, and Gulshan i Raz, I. 490 and note. 6. Koran ii. 153: "Verily we are God's, and to Him shall we return." 8. "Seest thou not to what God likeneth a good word? To a good tree, its root firmly fixed, and its branches in the heav- en" (Koran xiv. 29). 9. i.e., of the zodiac. 11. "They surely are infidels who say, 'God is the third of three,' for there is no God but one God" (Koran v. 77). STORY XVIII. The Deadly Mosque. In the suburbs of a certain city there was a mosque in which none could sleep a night and live. Some said it was haunted by malevolent fairies; others, that it was under the baneful influence of a magic spell; some proposed to put up a notice warning people not to sleep there, and others advised that the door should be kept locked. At last a stranger came to that city and desired to sleep in the mosque, saying that he did not fear to risk his life, as the life of the body was naught, and God has said, "Wish for death if you are sincere." The men of the city warned him again and again of the danger, and rebuked him for his foolhardi- ness, reminding him that not improbably Satan was tempt- ing him to his own destruction, as he tempted the men of Mecca at the battle of Bedr. The stranger, however, would not be dissuaded, but persisted in his purpose of sleeping in the mosque. He said that he was as one of the devoted agents of the Ismailians, who were always ready to sacrifice their lives at the bidding of their chiefs, and that the terrors of death did not appal him any more than the noise of a lit- tle drum beaten by a boy to scare away birds could appal the great drum-bearing camel that used to march at the head of King Mahmud's army. Accordingly, he slept in the mosque, and at midnight he was awakened by a terrible voice, as of one about to attack him. But instead of being dismayed, he bethought himself of the text "Assault them with thy horse- men and thy footmen," and confronted his unseen foe, challenging him to show himself and stand to his arms. At these words the spell was dissipated, and showers of gold fell on all sides, which the brave hero proceeded to appropriate. The "knowledge of certainty" and the "eye of certainty". Our body and substance are snow, doomed to perish,

So many "Ahs" and "Alases" proceeded from his heart, That the people of Bokhara formed a circle round him. Talking sadly, weeping sadly, smiling sadly, Men and women, small and great, were all assembled. The whole city wept in concert with him; Men and women mingled together as on the last day. Then Heaven said to Earth, "If you never saw a resurrection-day, see it here!" Reason was amazed, saying, "What love, what ecstasy! Is his separation more wondrous, or his reunion?" 3. The Id ul Azha, or the Feast of Sacrifices, held on the tenth day of the month Zul Hijja. It is also called "The Cow Festival." 4. This refers to Koran ii. 63. The cow was to be sacrificed in order that a murderer might be discovered by striking the corpse with a piece of her flesh. 5. i.e., Earth losing its own form becomes vegetable, vegetable again perishes to feed and be transmuted into animal, , and in like manner animal becomes man. See the passage of Milton quoted below, and Gulshan i Raz, I. 490 and note. 6. Koran ii. 153: "Verily we are God's, and to Him shall we return." 8. "Seest thou not to what God likeneth a good word? To a good tree, its root firmly fixed, and its branches in the heav- en" (Koran xiv. 29). 9. i.e., of the zodiac. 11. "They surely are infidels who say, 'God is the third of three,' for there is no God but one God" (Koran v. 77). STORY XVIII. The Deadly Mosque. In the suburbs of a certain city there was a mosque in which none could sleep a night and live. Some said it was haunted by malevolent fairies; others, that it was under the baneful influence of a magic spell; some proposed to put up a notice warning people not to sleep there, and others advised that the door should be kept locked. At last a stranger came to that city and desired to sleep in the mosque, saying that he did not fear to risk his life, as the life of the body was naught, and God has said, "Wish for death if you are sincere." The men of the city warned him again and again of the danger, and rebuked him for his foolhardi- ness, reminding him that not improbably Satan was tempt- ing him to his own destruction, as he tempted the men of Mecca at the battle of Bedr. The stranger, however, would not be dissuaded, but persisted in his purpose of sleeping in the mosque. He said that he was as one of the devoted agents of the Ismailians, who were always ready to sacrifice their lives at the bidding of their chiefs, and that the terrors of death did not appal him any more than the noise of a lit- tle drum beaten by a boy to scare away birds could appal the great drum-bearing camel that used to march at the head of King Mahmud's army. Accordingly, he slept in the mosque, and at midnight he was awakened by a terrible voice, as of one about to attack him. But instead of being dismayed, he bethought himself of the text "Assault them with thy horse- men and thy footmen," and confronted his unseen foe, challenging him to show himself and stand to his arms. At these words the spell was dissipated, and showers of gold fell on all sides, which the brave hero proceeded to appropriate. The "knowledge of certainty" and the "eye of certainty". Our body and substance are snow, doomed to perish,

God is He who buys them, for "God hath bought them." You prefer this perishing snow to God's price Because you are in doubt and have not certainty; And, strange to say, opinion abides in you, O weak one, And never flies away to the garden of certainty. Every opinion is aiming at certainty, O son, And more and more moves its wings towards certainty. When it reaches knowledge it stands erect, And its knowledge again hastes on towards certainty, Because in the approved road of the faith Knowledge is lower than certainty, but above opinion. Know knowledge aspires to certainty, And certainty again to sight and ocular evidence. In the chapter, "Desire of riches occupieth you," After "Nay," read "Would that ye knew!" Knowledge conducts you to sight, O knower! "If ye are certain, ye shall see hell-fire." Sight follows on certainty with no interval, Just as reasoned knowledge is born of opinion. See the account of this in the chapter cited, How knowledge of certainty becomes the eye of certainty. As for me, I am above both opinion and certainty; My head is not affected by your cavils. Since my mouth has eaten of His sweetmeats, I am become clear-sighted, and see him face to face! The righteous are exposed to trials for their improvement, as potherbs are boiled to make them fit for food. Behold these potherbs boiling in the pot, How they jump and toss about in the heat of the fire. Whilst they are boiling, they keep leaping up, Even to the top of the pot, and utter cries, Saying to the housewife, "Why do you set us on the fire? Now you have bought us, why should you afflict us?" The housewife pushes them down with her spoon, saying, "Be still, and boil well, and leap not off the fire. I do not boil you because I dislike you, But that you may acquire a good savor and taste. When you become food you will be mingled with life; This trial is not imposed on you to distress you. In the garden you drank water soft and fresh; That water-fed one was reserved for this fire. Mercy was first shown to it before vengeance, That mercy might train it to be proof against trial; Mercy was shown to it previously to vengeance, That it might acquire its substance of being. Because flesh and skin grow not without tender care, How should they not grow when warmed by the Friend's love. If vengeance follows as a necessary consequence, That you may make an offering of that substance, Mercy follows again to compensate for it, That you may be purified and raised above your nature. I am Abraham, and you his son under the knife. Lay down your head! 'I have seen I must sacrifice you.' Yield your head to vengeance, your heart to constancy, That I may cut your throat like an Ismailian's. I cut off your head, but that head is such That it is restored to life by being cut off!" My main object herein is to inculcate resignation, O Mosalman! it behoves you to seek resignation. O potherbs, you boil in trials and sufferings That neither existence nor self may remain in you. Though you once smiled in that earthly garden, You are really roses of the garden of life and sight. If you are torn away from the garden of earth, You become sweet food to revive man's life; Yea, become his food and strength and thought! You were only milk, you become a lion of the forest!

God is He who buys them, for "God hath bought them." You prefer this perishing snow to God's price Because you are in doubt and have not certainty; And, strange to say, opinion abides in you, O weak one, And never flies away to the garden of certainty. Every opinion is aiming at certainty, O son, And more and more moves its wings towards certainty. When it reaches knowledge it stands erect, And its knowledge again hastes on towards certainty, Because in the approved road of the faith Knowledge is lower than certainty, but above opinion. Know knowledge aspires to certainty, And certainty again to sight and ocular evidence. In the chapter, "Desire of riches occupieth you," After "Nay," read "Would that ye knew!" Knowledge conducts you to sight, O knower! "If ye are certain, ye shall see hell-fire." Sight follows on certainty with no interval, Just as reasoned knowledge is born of opinion. See the account of this in the chapter cited, How knowledge of certainty becomes the eye of certainty. As for me, I am above both opinion and certainty; My head is not affected by your cavils. Since my mouth has eaten of His sweetmeats, I am become clear-sighted, and see him face to face! The righteous are exposed to trials for their improvement, as potherbs are boiled to make them fit for food. Behold these potherbs boiling in the pot, How they jump and toss about in the heat of the fire. Whilst they are boiling, they keep leaping up, Even to the top of the pot, and utter cries, Saying to the housewife, "Why do you set us on the fire? Now you have bought us, why should you afflict us?" The housewife pushes them down with her spoon, saying, "Be still, and boil well, and leap not off the fire. I do not boil you because I dislike you, But that you may acquire a good savor and taste. When you become food you will be mingled with life; This trial is not imposed on you to distress you. In the garden you drank water soft and fresh; That water-fed one was reserved for this fire. Mercy was first shown to it before vengeance, That mercy might train it to be proof against trial; Mercy was shown to it previously to vengeance, That it might acquire its substance of being. Because flesh and skin grow not without tender care, How should they not grow when warmed by the Friend's love. If vengeance follows as a necessary consequence, That you may make an offering of that substance, Mercy follows again to compensate for it, That you may be purified and raised above your nature. I am Abraham, and you his son under the knife. Lay down your head! 'I have seen I must sacrifice you.' Yield your head to vengeance, your heart to constancy, That I may cut your throat like an Ismailian's. I cut off your head, but that head is such That it is restored to life by being cut off!" My main object herein is to inculcate resignation, O Mosalman! it behoves you to seek resignation. O potherbs, you boil in trials and sufferings That neither existence nor self may remain in you. Though you once smiled in that earthly garden, You are really roses of the garden of life and sight. If you are torn away from the garden of earth, You become sweet food to revive man's life; Yea, become his food and strength and thought! You were only milk, you become a lion of the forest!

You issue from God's attributes at first; Return again back to those attributes with all speed! You come from the clouds and sunshine and sky, Then assume moral qualities and ascend the sky. You come in the form of rain and sunshine, You depart endued with excellent attributes. You begin as a part of the sun, clouds, and stars, You rise to be breath, act, word, and thought! The life of animals comes from the death of plants. True is the saying, 'Kill me, O faithful ones!' Since such exaltation awaits us after death. True it is that 'In our death is life.' Acts, words, and faith are the food of the King, So that in this ascent one attains to heaven. Thus, as potherbs become the food of men, They rise above the grade of minerals to that of animals. tions of fools to the Masnavi. A certain goose pops his head out of his coop, And displays himself as a critic of the Masnavi, Saying, "This poem, the Masnavi, is childish; 'Tis but a story of the prophets, and so on. 'Tis not an account of the arguments and deep mysteries, Whereto holy men direct their attention; Concerning asceticism, and so on to self-annihilation, Step by step, up to communion with God; An explanation and definition of each several state, Whereto the men of heart ascend in their flight." Whereas the Book of God resembles the Masnavi in this, The infidels abused it, in the same manner, Saying, 'It contains old tales and stories; There is no deep analysis or lofty investigation therein. Little boys can understand it; It only contains commands and prohibitions, Accounts of Yusuf and his curled locks, Accounts of Jacob, of Zulaikha and her love, Accounts of Adam, of the wheat, and of the serpent Iblis, Accounts of Hud, of Noah, of Abraham, and the fire." Know the words of the Koran are simple, But within the outward sense is an inner secret one. Beneath that secret meaning is a third, Whereat the highest wit is dumbfoundered. The fourth meaning has been seen by none Save God, the Incomparable and All-sufficient. Thus they go on, even to seven meanings, one by one, According to the saying of the Prophet, without doubt. Do thou, O son, confine not thy view to the outward meaning, Even as the demons saw in Adam only clay The outward meaning of the Koran is like Adam's body, For its semblance is visible, but its soul is hidden. O reviling dog! thou makest a clamour, Thou makest thy abuse of the Koran thy destruction. This is not a lion, wherefrom thou canst save thy life, Or canst secure thyself from his talons! The Koran cries out even to the last day, "O people, given up as a prey to ignorance, If ye have imagined me to be only empty fables, Ye have sown the seed of reviling and infidelity. Ye yourselves who abuse me will see yourselves Annihilated, and made like a tale that is told!" Solomon and the gnat. A gnat came in from the garden and fields, And called on Solomon for justice, Saying, "O Solomon, you extend your equity Over demons and the sons of Adam and fairies. Fish and fowl dwell under the shelter of your justice; Where is the oppressed one whom your mercy has not sought? Grant me redress, for I am much afflicted, Being cut off from my garden and meadow haunts." Then Solomon replied, "O seeker of redress, Tell me from whom do you desire redress?

You issue from God's attributes at first; Return again back to those attributes with all speed! You come from the clouds and sunshine and sky, Then assume moral qualities and ascend the sky. You come in the form of rain and sunshine, You depart endued with excellent attributes. You begin as a part of the sun, clouds, and stars, You rise to be breath, act, word, and thought! The life of animals comes from the death of plants. True is the saying, 'Kill me, O faithful ones!' Since such exaltation awaits us after death. True it is that 'In our death is life.' Acts, words, and faith are the food of the King, So that in this ascent one attains to heaven. Thus, as potherbs become the food of men, They rise above the grade of minerals to that of animals. tions of fools to the Masnavi. A certain goose pops his head out of his coop, And displays himself as a critic of the Masnavi, Saying, "This poem, the Masnavi, is childish; 'Tis but a story of the prophets, and so on. 'Tis not an account of the arguments and deep mysteries, Whereto holy men direct their attention; Concerning asceticism, and so on to self-annihilation, Step by step, up to communion with God; An explanation and definition of each several state, Whereto the men of heart ascend in their flight." Whereas the Book of God resembles the Masnavi in this, The infidels abused it, in the same manner, Saying, 'It contains old tales and stories; There is no deep analysis or lofty investigation therein. Little boys can understand it; It only contains commands and prohibitions, Accounts of Yusuf and his curled locks, Accounts of Jacob, of Zulaikha and her love, Accounts of Adam, of the wheat, and of the serpent Iblis, Accounts of Hud, of Noah, of Abraham, and the fire." Know the words of the Koran are simple, But within the outward sense is an inner secret one. Beneath that secret meaning is a third, Whereat the highest wit is dumbfoundered. The fourth meaning has been seen by none Save God, the Incomparable and All-sufficient. Thus they go on, even to seven meanings, one by one, According to the saying of the Prophet, without doubt. Do thou, O son, confine not thy view to the outward meaning, Even as the demons saw in Adam only clay The outward meaning of the Koran is like Adam's body, For its semblance is visible, but its soul is hidden. O reviling dog! thou makest a clamour, Thou makest thy abuse of the Koran thy destruction. This is not a lion, wherefrom thou canst save thy life, Or canst secure thyself from his talons! The Koran cries out even to the last day, "O people, given up as a prey to ignorance, If ye have imagined me to be only empty fables, Ye have sown the seed of reviling and infidelity. Ye yourselves who abuse me will see yourselves Annihilated, and made like a tale that is told!" Solomon and the gnat. A gnat came in from the garden and fields, And called on Solomon for justice, Saying, "O Solomon, you extend your equity Over demons and the sons of Adam and fairies. Fish and fowl dwell under the shelter of your justice; Where is the oppressed one whom your mercy has not sought? Grant me redress, for I am much afflicted, Being cut off from my garden and meadow haunts." Then Solomon replied, "O seeker of redress, Tell me from whom do you desire redress?

Who is the oppressor, who, puffed up with arrogance Has oppressed you and smitten your face?" The gnat replied, "He from whom I seek redress is the Wind, 'Tis he who has emitted the smoke of oppression at me; Through his oppression I am in a grievous strait, Through him I drink blood with parched lip!" Solomon replied to him, "O sweet voiced one, You must hear the command of God with all your heart. God has commanded me saying, 'O dispenser of justice, Never hear one party without the other!' Till both parties come into the presence, The truth is never made plain to the judge." When the Wind heard the summons, it came swiftly, And the gnat instantly took flight. In like manner the seekers of God's presence-seat, When God appears, those seekers vanish. Though that union is life eternal, Yet at first that life is annihilation. 4. "Verily of the faithful hath God bought their persons and their substance, on condition of Paradise for them in return" (Koran ix. 112). 5. "The desire of riches occupieth you till ye come to the grave. Nay! but in the end ye shall know. Nay! would that ye knew it with knowledge of certainty. Surely ye shall see hell- fire. Ye shall surely see it with the eye of certainty" (Koran cii.) 6. Koran xxxvii. 101. 7. According to its etymology. Islam means self-surrender to God as well as safety, peace, and obedience to divine laws. 8. Cp. Milton, Paradise Lost, v. 482: "Flow'rs and their fruit, Man's nourishment, by gradual scale sublim'd, To vital spirits aspire, to animal, 10. There is a Hadis to the effect that each word of the Koran has seven meanings. See Koran iii. 5. 1 1. Koran xvii. 63. 12. The Lucknow commentator says that Faizi (brother of Abul Fazl Akbar's minister) once spoke disrespectfully of the Koran and the Masnavi, and on the leaves being turned over, this passage presented itself. The book ends with the beginning of a story which is finished in the fourth book. THE SPIRITUAL COUPLETS MAULANA JALALU-'D-D1N MUHAMMAD RUMI STORY I. The Lover and his Mistress. THE fourth book begins with an address to Husamu-'d- Din, and this is followed by the story of the lover and his mistress, already commenced in the third book. A certain lover had been separated from his mistress for the space of seven years, during which he never relaxed his efforts to find her. At last his constancy and perseverance were rewarded, in accordance with the promises "The seeker shall find," and "Whoso shall have wrought an atom's weight of good shall behold it." One night, as he was wandering through the city, he was pursued by the patrol, and, in order to escape them, took refuge in a garden, where he found his long-sought mistress. This occasioned him to reflect how often men "hate the things that are good for them," and led him to bless the rough patrol who had procured him the bliss of meeting with his mistress. Apropos of this, an anec- dote is told of a preacher who was in the habit of blessing robbers and oppressors, because their evil example had turned him to righteousness. The moment the lover found himself alone with his mistress, he attempted to embrace her, but his mistress repulsed him, saying, that though no men 'were present, yet the wind was blowing and that

Who is the oppressor, who, puffed up with arrogance Has oppressed you and smitten your face?" The gnat replied, "He from whom I seek redress is the Wind, 'Tis he who has emitted the smoke of oppression at me; Through his oppression I am in a grievous strait, Through him I drink blood with parched lip!" Solomon replied to him, "O sweet voiced one, You must hear the command of God with all your heart. God has commanded me saying, 'O dispenser of justice, Never hear one party without the other!' Till both parties come into the presence, The truth is never made plain to the judge." When the Wind heard the summons, it came swiftly, And the gnat instantly took flight. In like manner the seekers of God's presence-seat, When God appears, those seekers vanish. Though that union is life eternal, Yet at first that life is annihilation. 4. "Verily of the faithful hath God bought their persons and their substance, on condition of Paradise for them in return" (Koran ix. 112). 5. "The desire of riches occupieth you till ye come to the grave. Nay! but in the end ye shall know. Nay! would that ye knew it with knowledge of certainty. Surely ye shall see hell- fire. Ye shall surely see it with the eye of certainty" (Koran cii.) 6. Koran xxxvii. 101. 7. According to its etymology. Islam means self-surrender to God as well as safety, peace, and obedience to divine laws. 8. Cp. Milton, Paradise Lost, v. 482: "Flow'rs and their fruit, Man's nourishment, by gradual scale sublim'd, To vital spirits aspire, to animal, 10. There is a Hadis to the effect that each word of the Koran has seven meanings. See Koran iii. 5. 1 1. Koran xvii. 63. 12. The Lucknow commentator says that Faizi (brother of Abul Fazl Akbar's minister) once spoke disrespectfully of the Koran and the Masnavi, and on the leaves being turned over, this passage presented itself. The book ends with the beginning of a story which is finished in the fourth book. THE SPIRITUAL COUPLETS MAULANA JALALU-'D-D1N MUHAMMAD RUMI STORY I. The Lover and his Mistress. THE fourth book begins with an address to Husamu-'d- Din, and this is followed by the story of the lover and his mistress, already commenced in the third book. A certain lover had been separated from his mistress for the space of seven years, during which he never relaxed his efforts to find her. At last his constancy and perseverance were rewarded, in accordance with the promises "The seeker shall find," and "Whoso shall have wrought an atom's weight of good shall behold it." One night, as he was wandering through the city, he was pursued by the patrol, and, in order to escape them, took refuge in a garden, where he found his long-sought mistress. This occasioned him to reflect how often men "hate the things that are good for them," and led him to bless the rough patrol who had procured him the bliss of meeting with his mistress. Apropos of this, an anec- dote is told of a preacher who was in the habit of blessing robbers and oppressors, because their evil example had turned him to righteousness. The moment the lover found himself alone with his mistress, he attempted to embrace her, but his mistress repulsed him, saying, that though no men 'were present, yet the wind was blowing and that

showed that God, the mover of the wind, was also present. The lover replied, "It may be I am lacking in good manners, but I am not lacking in constancy and fidelity towards you." His mistress replied, "One must judge of the hidden by the manifest; I see for myself that your outward behavior is bad, and thence I cannot but infer that your boast of hidden virtues is not warranted by actual facts. You are ashamed to misconduct yourself in the sight of men, but have no scru- ple to do so in the presence of the All-seeing God, and hence I doubt the existence of the virtuous sentiments which you claim to possess, but which can only be known to yourself." To illustrate this, she told the story of a Sufi and his faithless wife. This wife was one day entertaining a paramour, when she was surprised by the sudden return of her husband. On the spur of the moment she threw a woman's dress over her paramour and presented him to her husband as a rich lady who had come to propose a marriage between her son and the Sufi's daughter, saying she did not care for wealth, but only regarded modesty and rectitude of conduct. To this the Sufi replied, that as from her coming unattended it was plain that the lady had not the wealth she pretended to have, it was more than probable that her pre- tensions to extraordinary modesty and humility were also fictitious. The lover then proceeded to excuse himself by the plea that he had wished to test his mistress, and ascertain for himself whether she was a modest woman or not. He said he of course knew beforehand that she would prove to be a modest woman, but still he wished to have ocular demon- stration of the fact. His mistress reproved him for trying to deceive her with false pretences, assuring him that, after he had been detected in a fault, his only proper course was to confess it, as Adam had done. Moreover, she added that an attempt to put her to the test would have been an extreme- ly unworthy proceeding, only to be paralleled by Abu Jahl's attempt to prove the truth of the Prophet's claims by calling on him to perform a miracle. The soul of good in things evil. Evil only relative. The lover invoked blessings on that rough patrol, Because their harshness had wrought bliss for him. They were poison to most men, but sweets to him, Because those harsh ones had united him with his love. In the world there is nothing absolutely bad; Know, moreover, evil is only relative. In the world there is neither poison nor antidote, Which is not a foot to one and a fetter to another; To one the power of moving, to another a clog; To one a poison, to another an antidote. Serpents' poison is life to serpents, In relation to mankind it is death. To the creatures of the sea the sea is a garden, To the creatures of the land it is fatal. In the same way, O man, reckon up with intelligence The relations of these things in endless variety. In relation to this man Zaid is as Satan, In relation to another he is as a Sultan. The latter calls Zaid a sincere Mussulman, The former calls him a Gueber deserving to be killed. Zaid, one and the same person, is life to the one, And to the other an annoyance and a pest.

showed that God, the mover of the wind, was also present. The lover replied, "It may be I am lacking in good manners, but I am not lacking in constancy and fidelity towards you." His mistress replied, "One must judge of the hidden by the manifest; I see for myself that your outward behavior is bad, and thence I cannot but infer that your boast of hidden virtues is not warranted by actual facts. You are ashamed to misconduct yourself in the sight of men, but have no scru- ple to do so in the presence of the All-seeing God, and hence I doubt the existence of the virtuous sentiments which you claim to possess, but which can only be known to yourself." To illustrate this, she told the story of a Sufi and his faithless wife. This wife was one day entertaining a paramour, when she was surprised by the sudden return of her husband. On the spur of the moment she threw a woman's dress over her paramour and presented him to her husband as a rich lady who had come to propose a marriage between her son and the Sufi's daughter, saying she did not care for wealth, but only regarded modesty and rectitude of conduct. To this the Sufi replied, that as from her coming unattended it was plain that the lady had not the wealth she pretended to have, it was more than probable that her pre- tensions to extraordinary modesty and humility were also fictitious. The lover then proceeded to excuse himself by the plea that he had wished to test his mistress, and ascertain for himself whether she was a modest woman or not. He said he of course knew beforehand that she would prove to be a modest woman, but still he wished to have ocular demon- stration of the fact. His mistress reproved him for trying to deceive her with false pretences, assuring him that, after he had been detected in a fault, his only proper course was to confess it, as Adam had done. Moreover, she added that an attempt to put her to the test would have been an extreme- ly unworthy proceeding, only to be paralleled by Abu Jahl's attempt to prove the truth of the Prophet's claims by calling on him to perform a miracle. The soul of good in things evil. Evil only relative. The lover invoked blessings on that rough patrol, Because their harshness had wrought bliss for him. They were poison to most men, but sweets to him, Because those harsh ones had united him with his love. In the world there is nothing absolutely bad; Know, moreover, evil is only relative. In the world there is neither poison nor antidote, Which is not a foot to one and a fetter to another; To one the power of moving, to another a clog; To one a poison, to another an antidote. Serpents' poison is life to serpents, In relation to mankind it is death. To the creatures of the sea the sea is a garden, To the creatures of the land it is fatal. In the same way, O man, reckon up with intelligence The relations of these things in endless variety. In relation to this man Zaid is as Satan, In relation to another he is as a Sultan. The latter calls Zaid a sincere Mussulman, The former calls him a Gueber deserving to be killed. Zaid, one and the same person, is life to the one, And to the other an annoyance and a pest.

If you desire that God may be pleasing to you, Then look at Him with the eyes of them that love Him. Look not at that Beauty with your own eyes, Look at that Object of desire with His votaries' eyes; Shut your own eyes from beholding that sweet Object, And borrow from His admirers their eyes; Nay, borrow from Him both eyes and sight, And with those eyes of His look upon His face, In order that you may not be disappointed with the sight. God says, "Whoso is God's, God also is his." God says, "I am his eye, his hand, his heart," That his good fortune may emerge from adversity. Whatsoever is hateful to you, if it should lead you To your beloved, at once becomes agreeable to you. Why God is named "Hearing, " "Seeing" and "Knowing". God calls himself "Seeing," to the end that His eye may every moment scare you from sinning. God calls himself "Hearing," to the end that You may close your lips against foul discourse. God calls himself "Knowing," to the end that You may be afraid to plot evil. These names are not mere accidental names of God, As a negro may be called Kafu'r (white); They are names derived from God's essential attributes, Not mere vain titles of the First Cause. For if so, they would be only empty pleasantries, Like calling the deaf a hearer and the blind a seer, Or a name like "impudent" for a modest man, Or "beautiful" for an ugly negro, Or such a title as "Haji" for a new-born boy, Or that of "Ghazi" applied to a noble idler. If such titles as these are used in praising persons Who do not possess the qualities implied, 'tis wrong; 'Twould be jesting or mockery or madness. "God is exalted above" what is said by evil men. I knew you before I met you face to face; That you had a fair face but an evil heart; Yea, I knew you before I saw you, That you were rooted in iniquity through guile. When my eye is red owing to inflammation, I know 'tis so from the pain, though I see it not. You regarded me as a lamb without a shepherd; You fancied that I had no guardian. Lovers have suffered chastisement for this cause, That they have cast ill-timed looks at fair ones. They have supposed the fawn to have no shepherd, They have supposed the captive to be going a begging; Till in the twinkling of an eye an arrow pierces them, Saying, "I am her guardian; look not at her rashly!" What! am I less than a lamb or a fallow deer, That I should have none to shepherd me? Nay, I have a Guardian worthy of dominion, Who knows every wind that blows upon me. He is aware whether that wind is chill or mild, He is not ignorant nor absent, O mean one. The carnal soul is made by God blind and deaf; I saw with the heart's eye your blindness afar off. For this cause I never inquired about you for eight years Because I saw you filled with ignorance and duplicity. Why indeed should I inquire about one in the furnace, Who is bowed down with reproach, like yourself? Comparison of the world to a bath stove, and of piety to the hot bath.

If you desire that God may be pleasing to you, Then look at Him with the eyes of them that love Him. Look not at that Beauty with your own eyes, Look at that Object of desire with His votaries' eyes; Shut your own eyes from beholding that sweet Object, And borrow from His admirers their eyes; Nay, borrow from Him both eyes and sight, And with those eyes of His look upon His face, In order that you may not be disappointed with the sight. God says, "Whoso is God's, God also is his." God says, "I am his eye, his hand, his heart," That his good fortune may emerge from adversity. Whatsoever is hateful to you, if it should lead you To your beloved, at once becomes agreeable to you. Why God is named "Hearing, " "Seeing" and "Knowing". God calls himself "Seeing," to the end that His eye may every moment scare you from sinning. God calls himself "Hearing," to the end that You may close your lips against foul discourse. God calls himself "Knowing," to the end that You may be afraid to plot evil. These names are not mere accidental names of God, As a negro may be called Kafu'r (white); They are names derived from God's essential attributes, Not mere vain titles of the First Cause. For if so, they would be only empty pleasantries, Like calling the deaf a hearer and the blind a seer, Or a name like "impudent" for a modest man, Or "beautiful" for an ugly negro, Or such a title as "Haji" for a new-born boy, Or that of "Ghazi" applied to a noble idler. If such titles as these are used in praising persons Who do not possess the qualities implied, 'tis wrong; 'Twould be jesting or mockery or madness. "God is exalted above" what is said by evil men. I knew you before I met you face to face; That you had a fair face but an evil heart; Yea, I knew you before I saw you, That you were rooted in iniquity through guile. When my eye is red owing to inflammation, I know 'tis so from the pain, though I see it not. You regarded me as a lamb without a shepherd; You fancied that I had no guardian. Lovers have suffered chastisement for this cause, That they have cast ill-timed looks at fair ones. They have supposed the fawn to have no shepherd, They have supposed the captive to be going a begging; Till in the twinkling of an eye an arrow pierces them, Saying, "I am her guardian; look not at her rashly!" What! am I less than a lamb or a fallow deer, That I should have none to shepherd me? Nay, I have a Guardian worthy of dominion, Who knows every wind that blows upon me. He is aware whether that wind is chill or mild, He is not ignorant nor absent, O mean one. The carnal soul is made by God blind and deaf; I saw with the heart's eye your blindness afar off. For this cause I never inquired about you for eight years Because I saw you filled with ignorance and duplicity. Why indeed should I inquire about one in the furnace, Who is bowed down with reproach, like yourself? Comparison of the world to a bath stove, and of piety to the hot bath.

The lust of the world is like a bath stove, Whereby the bath of piety is heated; But the lot of the pious is purity from the stove's filth, Because they dwell in the bath and in cleanliness. The rich are as those that carry dung To heat the furnace of the bath withal. God has instilled into them cupidity, That the bath may be warmed and pleasant. Quit this stove and push on into the bath; Know quitting the stove to be the bath itself. Whoso is in the stove-room is as a servant To him who is temperate and prudent. Your lust is as fire in the world, With a hundred greedy mouths wide open. In the judgment of reason this gold is foul dung, Although, like dung, it serves to kindle the fire. Whoso was born in the stove-room and never saw purity, The smell of sweet musk is disagreeable to him. In illustration of this, a story follows of a tanner who was accustomed to bad smells in the course of his trade, and who was half killed by the smell of musk in the bazaar of the perfumers, but was cured by the accustomed smell of dung. 3. "My servant draws nigh to me by pious deeds till I love him, and, when I love him, I am his eye, his ear, his tongue, his foot, his hand, and by me he sees, hears, talks, walks, and feels." Hadis. STORY II. The Building of the "Most Remote Temple" at Jerusalem. King David purposed to build a temple at Jerusalem, but was forbidden to do so by a divine voice, because he had been a man of blood. But, it was added, the work should be accomplished by his son Solomon, and Solomon's work would be reckoned the same as David's, in accordance with the texts, "The faithful are brethren," and "Sages are as a single soul," and "We make no distinction between any of the apostles." Accordingly, when Solomon came to the throne, he set about the building, which was attended with many miraculous circumstances, e.g., the stones in the quarry crying out and moving of themselves to the site of the temple. Bilqis, Queen of Saba, sent Solomon a present of forty camels laden with ingots of gold; but Solomon would not receive them, and sent her messengers back with a letter commanding her to abandon the worship of the sun and embrace Islam. At the same time he charged the mes-

The lust of the world is like a bath stove, Whereby the bath of piety is heated; But the lot of the pious is purity from the stove's filth, Because they dwell in the bath and in cleanliness. The rich are as those that carry dung To heat the furnace of the bath withal. God has instilled into them cupidity, That the bath may be warmed and pleasant. Quit this stove and push on into the bath; Know quitting the stove to be the bath itself. Whoso is in the stove-room is as a servant To him who is temperate and prudent. Your lust is as fire in the world, With a hundred greedy mouths wide open. In the judgment of reason this gold is foul dung, Although, like dung, it serves to kindle the fire. Whoso was born in the stove-room and never saw purity, The smell of sweet musk is disagreeable to him. In illustration of this, a story follows of a tanner who was accustomed to bad smells in the course of his trade, and who was half killed by the smell of musk in the bazaar of the perfumers, but was cured by the accustomed smell of dung. 3. "My servant draws nigh to me by pious deeds till I love him, and, when I love him, I am his eye, his ear, his tongue, his foot, his hand, and by me he sees, hears, talks, walks, and feels." Hadis. STORY II. The Building of the "Most Remote Temple" at Jerusalem. King David purposed to build a temple at Jerusalem, but was forbidden to do so by a divine voice, because he had been a man of blood. But, it was added, the work should be accomplished by his son Solomon, and Solomon's work would be reckoned the same as David's, in accordance with the texts, "The faithful are brethren," and "Sages are as a single soul," and "We make no distinction between any of the apostles." Accordingly, when Solomon came to the throne, he set about the building, which was attended with many miraculous circumstances, e.g., the stones in the quarry crying out and moving of themselves to the site of the temple. Bilqis, Queen of Saba, sent Solomon a present of forty camels laden with ingots of gold; but Solomon would not receive them, and sent her messengers back with a letter commanding her to abandon the worship of the sun and embrace Islam. At the same time he charged the mes-

sengers to report fully to the Queen all they had seen in his kingdom, and to urge her to comply with his commands to renounce her sovereignty and present herself in all humility at his court. As she delayed to come, Solomon again sent to assure her that he had no sinister views regarding her, and desired her attendance at his court solely for her own spiri- tual benefit. At last Bilqis renounced her royal state and cast away all care for worldly things, and, impelled by earnest desire to learn the true faith, presented herself at the court of King Solomon. Then Solomon commanded that the throne of Bilqis should be brought from Saba, and an Afrit offered to fetch it, but Asaf, the vizier anticipated him. Afterwards Solomon proceeded with the building of the temple, wherein he was assisted by devils and fairies. Then God tried Solomon by placing on his throne a false coun- terpart of him. His miracle working signet was stolen by a devil named Sakhar who thereupon assumed his shape and personated him for forty days, during which Solomon had to wander about and beg his bread. After this he regained his throne, and having completed the temple, began to wor- ship therein. One day he observed that a tuft of coarse grass had sprung up in a corner of the temple, and he was great- ly distressed because he thought it portended the ruin of the building, but he took comfort from the thought that while he himself lived the temple would not be allowed to fall into ruin; so long as he lived, at least, he would root up all evil weeds that threatened the safety of the temple, as well the temple built with hands as the spiritual temple in his heart. In the course of this story, which is told at great length, there occur anecdotes of the beginning of the reign of 'Othman, of the miracles of 'Abdullah Moghrabi, and oth- ers, of which abstracts are given below. Though philosophers call man the microcosm, divines call him the macrocosm. In outward form thou art the microcosm, But in reality the macrocosm. Seemingly the bough is the cause of the fruit, But really the bough exists because of the fruit. Were he not impelled by desire of fruit, The gardener would never have planted the tree. Therefore in reality the tree is born from the fruit, Though seemingly the fruit is born from the tree. For this cause Mustafa said, "Adam and all prophets Are my followers and gather under my standard. Though to outward view I am a son of Adam, In reality I am his first forefather, Because the angels worshipped him for my sake, And 'twas in my footsteps that he ascended to heaven. Hence in reality our first parent was my offspring, As in reality the tree is born of its own fruit." What is first in thought is last in act. Thought is the special attribute of the Eternal. This product goes forth from heaven very swiftly, And comes to us like a caravan. 'Tis not a long road that this caravan travels; Can the desert stop the deliverer? The heart travels to the Ka'ba every moment, And by divine grace the body acquires the same power. Distance and nearness affect only the body, What do they matter in the place where God is? When God changes the body, It regards not parasangs or miles. Even on earth there is hope of approaching God. Press on like a lover, and cease vain words, O son!

sengers to report fully to the Queen all they had seen in his kingdom, and to urge her to comply with his commands to renounce her sovereignty and present herself in all humility at his court. As she delayed to come, Solomon again sent to assure her that he had no sinister views regarding her, and desired her attendance at his court solely for her own spiri- tual benefit. At last Bilqis renounced her royal state and cast away all care for worldly things, and, impelled by earnest desire to learn the true faith, presented herself at the court of King Solomon. Then Solomon commanded that the throne of Bilqis should be brought from Saba, and an Afrit offered to fetch it, but Asaf, the vizier anticipated him. Afterwards Solomon proceeded with the building of the temple, wherein he was assisted by devils and fairies. Then God tried Solomon by placing on his throne a false coun- terpart of him. His miracle working signet was stolen by a devil named Sakhar who thereupon assumed his shape and personated him for forty days, during which Solomon had to wander about and beg his bread. After this he regained his throne, and having completed the temple, began to wor- ship therein. One day he observed that a tuft of coarse grass had sprung up in a corner of the temple, and he was great- ly distressed because he thought it portended the ruin of the building, but he took comfort from the thought that while he himself lived the temple would not be allowed to fall into ruin; so long as he lived, at least, he would root up all evil weeds that threatened the safety of the temple, as well the temple built with hands as the spiritual temple in his heart. In the course of this story, which is told at great length, there occur anecdotes of the beginning of the reign of 'Othman, of the miracles of 'Abdullah Moghrabi, and oth- ers, of which abstracts are given below. Though philosophers call man the microcosm, divines call him the macrocosm. In outward form thou art the microcosm, But in reality the macrocosm. Seemingly the bough is the cause of the fruit, But really the bough exists because of the fruit. Were he not impelled by desire of fruit, The gardener would never have planted the tree. Therefore in reality the tree is born from the fruit, Though seemingly the fruit is born from the tree. For this cause Mustafa said, "Adam and all prophets Are my followers and gather under my standard. Though to outward view I am a son of Adam, In reality I am his first forefather, Because the angels worshipped him for my sake, And 'twas in my footsteps that he ascended to heaven. Hence in reality our first parent was my offspring, As in reality the tree is born of its own fruit." What is first in thought is last in act. Thought is the special attribute of the Eternal. This product goes forth from heaven very swiftly, And comes to us like a caravan. 'Tis not a long road that this caravan travels; Can the desert stop the deliverer? The heart travels to the Ka'ba every moment, And by divine grace the body acquires the same power. Distance and nearness affect only the body, What do they matter in the place where God is? When God changes the body, It regards not parasangs or miles. Even on earth there is hope of approaching God. Press on like a lover, and cease vain words, O son!

In the course of his rebuke to the messengers of Bilqis for bringing him mere gold instead of a humble heart, Solomon tells the story of the druggist who used soapstone or Persian earth for a weight. A man came to him to buy sugar-candy, and as he had no weight at hand, he used a lump of soap- stone instead; but, while his back was turned, the purchaser stole a bit of the soapstone. The druggist, though he saw what he was doing, would not interrupt him, for he knew that the more soapstone the purchaser stole, the less sugar- candy he would get. In like manner the more men grasp at the transitory wealth of this world, the less they will obtain of the stable wealth of the world to come. Part of Soloman's message to Bilqis. Report to Bilqis what marvels ye have seen, And what plains of gold belong to Solomon; How ye beheld forty mansions faced with gold, And how ye were ashamed of your presents; That she may know Solomon is not covetous of gold; He has received gold from the Creator of gold. The moment he wills it, every grain of earth's dust Is changed into gold and precious pearls. For this cause, O thou that lovest gold, On the last day God will make earth all silver (white). Quit thy wealth, even if it be the realm of Saba; Thou wilt find many realms not of this earth. What thou callest a throne is only a prison; Thou thinkest thyself enthroned, but art outside the door. Thou hast no sovereignty over thine own passions, How canst thou sway good and evil? Thy hair turns white without thy concurrence, Take shame to thyself for thy evil passions. Whoso bows his head to the King of kings Will receive a hundred kingdoms not of this world; But the delight of bowing down before God Will seem sweeter to thee than countless glories." An anecdote follows of a darvesh who saw in a dream some saints, and prayed them to provide him with his daily bread without obliging him to mix in worldly affairs. The saints ordered him to go to the forest, and there he found that all the wild fruits were rendered fit for his food. Having a few grains of gold by him, which he had gained by world- ly labour before this miracle had been wrought for him, he was about to give them to a poor woodcutter who was pass- ing that way. But this woodcutter was a saint, and at once read his thoughts, and to show, like Solomon, that he had no need of worldly wealth, he offered up a short prayer to God, and straightway his bundle of firewood was changed into gold, and immediately after, at another prayer, was changed back again into firewood. Ibrahim bin Adham aud bis fondness for music. Haste to renounce thy kingdom, like Ibrahim bin Adham, To obtain, like him, the kingdom of eternity. At night that king would sleep on his throne, With his guards of state surrounding his palace, Though he needed no guards for the purpose Of warding off robbers and vagabonds; For he who is a just king knows everything, And is safe from harm and his mind is at peace. Justice is the guardian of his steps, Not guards with drums round his palace. His purpose in having this band of music was this, To recall to his longing heart that call of God. The wailing of horn and the thunder of drum

In the course of his rebuke to the messengers of Bilqis for bringing him mere gold instead of a humble heart, Solomon tells the story of the druggist who used soapstone or Persian earth for a weight. A man came to him to buy sugar-candy, and as he had no weight at hand, he used a lump of soap- stone instead; but, while his back was turned, the purchaser stole a bit of the soapstone. The druggist, though he saw what he was doing, would not interrupt him, for he knew that the more soapstone the purchaser stole, the less sugar- candy he would get. In like manner the more men grasp at the transitory wealth of this world, the less they will obtain of the stable wealth of the world to come. Part of Soloman's message to Bilqis. Report to Bilqis what marvels ye have seen, And what plains of gold belong to Solomon; How ye beheld forty mansions faced with gold, And how ye were ashamed of your presents; That she may know Solomon is not covetous of gold; He has received gold from the Creator of gold. The moment he wills it, every grain of earth's dust Is changed into gold and precious pearls. For this cause, O thou that lovest gold, On the last day God will make earth all silver (white). Quit thy wealth, even if it be the realm of Saba; Thou wilt find many realms not of this earth. What thou callest a throne is only a prison; Thou thinkest thyself enthroned, but art outside the door. Thou hast no sovereignty over thine own passions, How canst thou sway good and evil? Thy hair turns white without thy concurrence, Take shame to thyself for thy evil passions. Whoso bows his head to the King of kings Will receive a hundred kingdoms not of this world; But the delight of bowing down before God Will seem sweeter to thee than countless glories." An anecdote follows of a darvesh who saw in a dream some saints, and prayed them to provide him with his daily bread without obliging him to mix in worldly affairs. The saints ordered him to go to the forest, and there he found that all the wild fruits were rendered fit for his food. Having a few grains of gold by him, which he had gained by world- ly labour before this miracle had been wrought for him, he was about to give them to a poor woodcutter who was pass- ing that way. But this woodcutter was a saint, and at once read his thoughts, and to show, like Solomon, that he had no need of worldly wealth, he offered up a short prayer to God, and straightway his bundle of firewood was changed into gold, and immediately after, at another prayer, was changed back again into firewood. Ibrahim bin Adham aud bis fondness for music. Haste to renounce thy kingdom, like Ibrahim bin Adham, To obtain, like him, the kingdom of eternity. At night that king would sleep on his throne, With his guards of state surrounding his palace, Though he needed no guards for the purpose Of warding off robbers and vagabonds; For he who is a just king knows everything, And is safe from harm and his mind is at peace. Justice is the guardian of his steps, Not guards with drums round his palace. His purpose in having this band of music was this, To recall to his longing heart that call of God. The wailing of horn and the thunder of drum

Resemble in some sort that dread "trumpet blast." Wherefore philosophers say that we have learned Our melodies from those of the revolving spheres. The song of the spheres in their revolutions Is what men sing with lute and voice. The faithful hold that the sweet influences of heaven Can make even harsh voices melodious. As we are all members of Adam, We have heard these melodies in Paradise; Though earth and water have cast their veil upon us, We retain faint reminiscences of those heavenly songs. But while we are thus shrouded by gross earthly veils, How can the tones of the dancing spheres reach us? Hence it is that listening to music is lovers' food, Because it recalls to them their primal union with God. The inward feelings of the mind acquire strength, Nay, are shown outwardly, under influence of music. The fire of love burns hotter under stimulus of music, Even as occurred in the case of the nut-gatherer. Ibrahim's abdication. Once that noble Ibrahim, as he sat on his throne, Heard a clamour and noise of cries on the roof, Also heavy footsteps on the roof of his palace. He said to himself, "Whose heavy feet are those?" He shouted from his window, "Who goes there? 'Tis no man's step; surely 'tis a fairy." His guards, filled with confusion, bowed their heads, Saying, "It is we who are going the rounds in search." He said, "What seek ye?" They said "Our camels" He said, "Who ever searched for camels on a housetop?" They said, "We follow thy example, Who seekest union with God while sitting on a throne." This was all, and no man ever saw him again, Just as fairies are invisible to men. His substance was hid from men, though he was with them, For what can men see save the outward aspect and dress? As he was removed from the sight of friends and strangers, His fame was noised abroad like that of the Anka. For the soul of every bird that reaches Mount Qaf Confers glory on the whole family of birds. The anecdote of the nut-gatherer, introduced in the above story, is only another version of the story of the thirsty man who threw bricks into the water in order to hear the sound of the splash. 14 This is followed by an address to Husamu-'d-Din, in which the poet says that his object in writing the Masnavi was to elicit words from Husam, as his words were the same as the words of God. Solomon's preaching to the people ofBilqis. The art of preaching. I tell the tale of Saba in lovers' style. When the breeze bore Solomon's words to that garden, 'Twas as when bodies meet souls at the resurrection, Or as when boys return to their loved homes. The people of love are hidden amongst the peoples, As a liberal man encompassed by the contumely of the base. Souls are disgraced by union with bodies, Bodies are ennobled by union with souls. Arise, O lovers; this sweet draught is yours; Ye are they that endure; eternal life is yours. Ho! ye that seek, arise and take your fill of love, Snuff up that perfume of Yusufi Approach, O Solomon, thou that knowest birds' language, Sound the note of every bird that draws near; When God sent, thee to the birds, He taught thee first the notes of all the birds. To the predestinarian bird talk predestination, To the bird with broken wings preach patience, To the patient well-doer preach comfort and pardon,

Resemble in some sort that dread "trumpet blast." Wherefore philosophers say that we have learned Our melodies from those of the revolving spheres. The song of the spheres in their revolutions Is what men sing with lute and voice. The faithful hold that the sweet influences of heaven Can make even harsh voices melodious. As we are all members of Adam, We have heard these melodies in Paradise; Though earth and water have cast their veil upon us, We retain faint reminiscences of those heavenly songs. But while we are thus shrouded by gross earthly veils, How can the tones of the dancing spheres reach us? Hence it is that listening to music is lovers' food, Because it recalls to them their primal union with God. The inward feelings of the mind acquire strength, Nay, are shown outwardly, under influence of music. The fire of love burns hotter under stimulus of music, Even as occurred in the case of the nut-gatherer. Ibrahim's abdication. Once that noble Ibrahim, as he sat on his throne, Heard a clamour and noise of cries on the roof, Also heavy footsteps on the roof of his palace. He said to himself, "Whose heavy feet are those?" He shouted from his window, "Who goes there? 'Tis no man's step; surely 'tis a fairy." His guards, filled with confusion, bowed their heads, Saying, "It is we who are going the rounds in search." He said, "What seek ye?" They said "Our camels" He said, "Who ever searched for camels on a housetop?" They said, "We follow thy example, Who seekest union with God while sitting on a throne." This was all, and no man ever saw him again, Just as fairies are invisible to men. His substance was hid from men, though he was with them, For what can men see save the outward aspect and dress? As he was removed from the sight of friends and strangers, His fame was noised abroad like that of the Anka. For the soul of every bird that reaches Mount Qaf Confers glory on the whole family of birds. The anecdote of the nut-gatherer, introduced in the above story, is only another version of the story of the thirsty man who threw bricks into the water in order to hear the sound of the splash. 14 This is followed by an address to Husamu-'d-Din, in which the poet says that his object in writing the Masnavi was to elicit words from Husam, as his words were the same as the words of God. Solomon's preaching to the people ofBilqis. The art of preaching. I tell the tale of Saba in lovers' style. When the breeze bore Solomon's words to that garden, 'Twas as when bodies meet souls at the resurrection, Or as when boys return to their loved homes. The people of love are hidden amongst the peoples, As a liberal man encompassed by the contumely of the base. Souls are disgraced by union with bodies, Bodies are ennobled by union with souls. Arise, O lovers; this sweet draught is yours; Ye are they that endure; eternal life is yours. Ho! ye that seek, arise and take your fill of love, Snuff up that perfume of Yusufi Approach, O Solomon, thou that knowest birds' language, Sound the note of every bird that draws near; When God sent, thee to the birds, He taught thee first the notes of all the birds. To the predestinarian bird talk predestination, To the bird with broken wings preach patience, To the patient well-doer preach comfort and pardon,