Namely, bread and meat and her own dignity and posi- tion. Like the wife, the animal soul seeks comfort, Sometimes carnal, sometimes ambitious; Reason has no care for these matters, In its mind is naught but regard to Allah. Though the secret moral hereof is a bait and snare, Hear its outward form to the end. If spiritual manifestations had been sufficient, The creation of the world had been needless and vain. If spiritual thought were equivalent to love of God, Outward forms of temples and prayers would not exist. Presents which friends make one to another Are naught but signs and indications, To give outward testimony and witness Of the love concealed within the heart. Because outward attentions are evidence Of secret love, O beloved! The witness may be true or false, Now drunk with real wine, now with sour whey; He who drinks fermented whey displays drunkenness, Makes a noise, and reels to and fro. That hypocrite in prayers and fasts Displays exceeding diligence, That men may think him drunk with love of God; But if you look into the truth, he is drowned in hypocrisy. In fine, outward actions are guides To show the way to what is concealed within. Sometimes the guide is true, sometimes false, Sometimes a help, and at other times a hindrance. O Lord, grant, in answer to my prayers, discernment, That I may know such false signs from the true! Know you how discernment accrues to the sense? 'Tis when sense "sees by the light of Allah." If effects are obscure, still causes testify; Kindred, for instance, shows that there is love. But he to whom God's light is the guide Is no longer a slave to effects and causes. When the light of Allah illumes his senses, A man is no longer a slave to effects. When love of God kindles a flame in the inward man, He burns, and is freed from effects. He has no need of signs to assure him of love, For love casts its own light up to heaven. Other details are wanting to complete this subject, But take this much, and all hail to you! Though reality is exposed to view in this form, Form is at once nigh to and far from reality. For instance, these two resemble water and a tree; When you look to their essence they are far apart; Yet see how quickly a seed becomes a high tree Out of water, along with earth and sunshine! If you turn your eyes to their real essence, These two are far, far apart from each other! But let us quit this talk of essences and properties, And return to the story of those two wealth-seekers. How God made Adam superior to the Angels in wisdom and honour. He said, "By Allah, who knoweth hidden secrets, Who created pure Adam out of dust; In the form, three cubits high, which he gave him, He displayed the contents of all spirits, all decrees! Communicated to him the indelible tablet of existence; That he might know all that is written on those tablets, Al 1 that should be first and last to endless eternity He taught him, with the knowledge of his own 'names,' So that the angels were beside themselves at his instruc- tion, And gained more sanctity from his sanctification. The expansion of their minds, which Adam brought about, Was a thing unequalled by the expansion of the heavens. For the wide expanse of that pure mind The wide space of the seven heavens was not enough."

Namely, bread and meat and her own dignity and posi- tion. Like the wife, the animal soul seeks comfort, Sometimes carnal, sometimes ambitious; Reason has no care for these matters, In its mind is naught but regard to Allah. Though the secret moral hereof is a bait and snare, Hear its outward form to the end. If spiritual manifestations had been sufficient, The creation of the world had been needless and vain. If spiritual thought were equivalent to love of God, Outward forms of temples and prayers would not exist. Presents which friends make one to another Are naught but signs and indications, To give outward testimony and witness Of the love concealed within the heart. Because outward attentions are evidence Of secret love, O beloved! The witness may be true or false, Now drunk with real wine, now with sour whey; He who drinks fermented whey displays drunkenness, Makes a noise, and reels to and fro. That hypocrite in prayers and fasts Displays exceeding diligence, That men may think him drunk with love of God; But if you look into the truth, he is drowned in hypocrisy. In fine, outward actions are guides To show the way to what is concealed within. Sometimes the guide is true, sometimes false, Sometimes a help, and at other times a hindrance. O Lord, grant, in answer to my prayers, discernment, That I may know such false signs from the true! Know you how discernment accrues to the sense? 'Tis when sense "sees by the light of Allah." If effects are obscure, still causes testify; Kindred, for instance, shows that there is love. But he to whom God's light is the guide Is no longer a slave to effects and causes. When the light of Allah illumes his senses, A man is no longer a slave to effects. When love of God kindles a flame in the inward man, He burns, and is freed from effects. He has no need of signs to assure him of love, For love casts its own light up to heaven. Other details are wanting to complete this subject, But take this much, and all hail to you! Though reality is exposed to view in this form, Form is at once nigh to and far from reality. For instance, these two resemble water and a tree; When you look to their essence they are far apart; Yet see how quickly a seed becomes a high tree Out of water, along with earth and sunshine! If you turn your eyes to their real essence, These two are far, far apart from each other! But let us quit this talk of essences and properties, And return to the story of those two wealth-seekers. How God made Adam superior to the Angels in wisdom and honour. He said, "By Allah, who knoweth hidden secrets, Who created pure Adam out of dust; In the form, three cubits high, which he gave him, He displayed the contents of all spirits, all decrees! Communicated to him the indelible tablet of existence; That he might know all that is written on those tablets, Al 1 that should be first and last to endless eternity He taught him, with the knowledge of his own 'names,' So that the angels were beside themselves at his instruc- tion, And gained more sanctity from his sanctification. The expansion of their minds, which Adam brought about, Was a thing unequalled by the expansion of the heavens. For the wide expanse of that pure mind The wide space of the seven heavens was not enough."

The Prophet said that God has declared, "I am not contained in aught above or below, I am not contained in earth or sky, or even In highest heaven. Know this for a surety. O beloved! Yet am I contained in the believer's heart! If ye seek me, search in such hearts!" He said also, "Enter the hearts of my servants To gain the paradise of beholding Me, O fearer of God. Highest heaven, with all its light and wide expanse, When it beheld Adam, was shaken from its place! Highest heaven is greatness itself revealed; But what is form when reality draws nigh? Every angel declared, "In times of yore We bore friendship to the plains of earth; We were wont to sow the seed of service on the earth, Wherefore we bore a wondrous attachment to it. What was this attachment to that house of earth When our own natures are heavenly? What was the friendship of lights like us to darkness? How can light dwell together with darkness? O Adam! that friendship arose from the scent of thee, Because the earth is the warp and weft of thy body. Thy earthly body was taken from there, Thy pure spirit of light was shed down from here! But our souls were enlightened by thy spirit Long, long before earth had diverted it to itself. We used to be on earth, ignorant of tho earth, Ignorant of the treasure buried within it. When we were commanded to depart from that place, We felt sorrow at turning our steps away from it. So that we raised many questions, saying, ' O Lord! who will come to take our place? Wilt Thou barter the glory of our praises and homage For the vain babble (of men)?' The commands of God then diffused joy upon us; He said, 'What are ye saying at such length? What ye give tongue to so foolishly Is as the words of spoiled children to their father. I knew of myself what ye thought, But I desired that ye should speak it; As this boasting of yours is very improper, So shall my mercy be shown to prevail over my wrath: angels, in order to show forth that prevailing, 1 inspired that pretension to cavil and doubt; If you say your say, and I forbear to punish you, The gainsayers of my mercy must hold their peace. My mercy equals that of a hundred fathers and mothers; Every soul that is born is amazed thereat. Their mercy is as the foam of the sea of my mercy; It is mere foam of waves, but the sea abides ever! What more shall I say? In that earthly shell There is naught but foam of foam of foam of foam!'" God is that foam; God is also that pure sea, For His words are neither a temptation nor a vain boast. Plurality and Partial Evil, though seemingly opposed to Unity, subserve Good. The story is now concluded, with its ups and downs, Like lovers' musings, without beginning or ending. It has no beginning, even as eternity, Nor ending, for 'tis akin to world without end. Or like water, each drop whereof is at once Beginning and end, and also has no beginning or end. But God forbid! This story is not a vain fable, 'Tis the ready money of your state and mine, be sure! Before every Sufi who is enlightened Whatever is past is never mentioned. When his whole thoughts are absorbed in present ecstasy, No thought of consequences enters his mind.

The Prophet said that God has declared, "I am not contained in aught above or below, I am not contained in earth or sky, or even In highest heaven. Know this for a surety. O beloved! Yet am I contained in the believer's heart! If ye seek me, search in such hearts!" He said also, "Enter the hearts of my servants To gain the paradise of beholding Me, O fearer of God. Highest heaven, with all its light and wide expanse, When it beheld Adam, was shaken from its place! Highest heaven is greatness itself revealed; But what is form when reality draws nigh? Every angel declared, "In times of yore We bore friendship to the plains of earth; We were wont to sow the seed of service on the earth, Wherefore we bore a wondrous attachment to it. What was this attachment to that house of earth When our own natures are heavenly? What was the friendship of lights like us to darkness? How can light dwell together with darkness? O Adam! that friendship arose from the scent of thee, Because the earth is the warp and weft of thy body. Thy earthly body was taken from there, Thy pure spirit of light was shed down from here! But our souls were enlightened by thy spirit Long, long before earth had diverted it to itself. We used to be on earth, ignorant of tho earth, Ignorant of the treasure buried within it. When we were commanded to depart from that place, We felt sorrow at turning our steps away from it. So that we raised many questions, saying, ' O Lord! who will come to take our place? Wilt Thou barter the glory of our praises and homage For the vain babble (of men)?' The commands of God then diffused joy upon us; He said, 'What are ye saying at such length? What ye give tongue to so foolishly Is as the words of spoiled children to their father. I knew of myself what ye thought, But I desired that ye should speak it; As this boasting of yours is very improper, So shall my mercy be shown to prevail over my wrath: angels, in order to show forth that prevailing, 1 inspired that pretension to cavil and doubt; If you say your say, and I forbear to punish you, The gainsayers of my mercy must hold their peace. My mercy equals that of a hundred fathers and mothers; Every soul that is born is amazed thereat. Their mercy is as the foam of the sea of my mercy; It is mere foam of waves, but the sea abides ever! What more shall I say? In that earthly shell There is naught but foam of foam of foam of foam!'" God is that foam; God is also that pure sea, For His words are neither a temptation nor a vain boast. Plurality and Partial Evil, though seemingly opposed to Unity, subserve Good. The story is now concluded, with its ups and downs, Like lovers' musings, without beginning or ending. It has no beginning, even as eternity, Nor ending, for 'tis akin to world without end. Or like water, each drop whereof is at once Beginning and end, and also has no beginning or end. But God forbid! This story is not a vain fable, 'Tis the ready money of your state and mine, be sure! Before every Sufi who is enlightened Whatever is past is never mentioned. When his whole thoughts are absorbed in present ecstasy, No thought of consequences enters his mind.

Arab, water-pot, and angels are all ourselves! "Whatsoever turneth from God is turned from Him." Know the husband is reason, the wife lust and greed; She is vested with darkness and a gainsayer of reason. Learn now whence springs the root of this circumstance, From this, that the Whole has parts of divers kinds. These parts of the Whole are not parts in relation to it, Not in the way that rose's scent is a part of the rose. The beauty of the green shoot is part of the rose's beauty, But the turtle-dove's cooing is a part of that Bulbuls music. But if I engage in doubts and answers, How can I give water to thirsty souls? Yet, if you are perplexed by Whole and finite parts, Have patience, for patience is the key of joy." Be abstinent, abstinent from vague thoughts, Since there are lions in that desert (of thoughts). Abstinence is the prince of medicines, As scratching only aggravates a scab. Abstinence is certainly the root of medicine; Practise abstinence, see how it invigorates thy soul! Accept this counsel and give ear thereto, That it may be to thee as an earring of gold! Nay, not a mere earring, but that thou mayest be a mine of gold, Or that thou mayest surpass moon and Pleiades. First, know creation is in various forms; Souls are as various as the letters from Alif to Ya. In this variety of letters there seems disorder, Though in fact they agree in an integral unity. In one aspect they are opposed, in another united; In one aspect capricious, in another serious. The day of judgment is the day of tho great review; Whoso is fair and enlightened longs for that review; Whoso, like a Hindoo, is black (with sin), The day of review will sound the knell of his disgrace. Since he has not a face like a sun, He desires only night like to a veil! If his thorn puts not forth a single rosebud, The spring in disclosing him is his foe. But he who is from head to foot a perfect rose or lily, To him spring brings rejoicing. The useless thorn desires the autumn, That autumn may associate itself with the garden; And hide the rose's beauty and the thorn's shame, That men may not see the bloom of the one and the other's shame, That common stone and pure ruby may appear all as one. True, the Gardener knows the difference even in autumn, But the sight of One is better than the world's sight. That One Person is Himself the world, as He is the sun, And every star in heaven is a part of the sun. That One Person is Himself the world, and the rest Are all His dependents and parasites, O man! He is the perfect world, yet He is single; He holds in hand the writing of the whole of existence. Wherefore all forms and colours of beauty cry out, " Good news! good news! Lo! the spring is at hand!" If the blossoms did not shine as bright helmets, How could the fruits display their globes? When the blossoms are shed the fruits come to a head, When tho body is destroyed the soul lifts up its head. The fruit is the substance, the blossom only its form, Blossom the good news, and fruit the promised boon. When the blossoms fall the fruit appears, When the former vanish the fruit is tasted.

Arab, water-pot, and angels are all ourselves! "Whatsoever turneth from God is turned from Him." Know the husband is reason, the wife lust and greed; She is vested with darkness and a gainsayer of reason. Learn now whence springs the root of this circumstance, From this, that the Whole has parts of divers kinds. These parts of the Whole are not parts in relation to it, Not in the way that rose's scent is a part of the rose. The beauty of the green shoot is part of the rose's beauty, But the turtle-dove's cooing is a part of that Bulbuls music. But if I engage in doubts and answers, How can I give water to thirsty souls? Yet, if you are perplexed by Whole and finite parts, Have patience, for patience is the key of joy." Be abstinent, abstinent from vague thoughts, Since there are lions in that desert (of thoughts). Abstinence is the prince of medicines, As scratching only aggravates a scab. Abstinence is certainly the root of medicine; Practise abstinence, see how it invigorates thy soul! Accept this counsel and give ear thereto, That it may be to thee as an earring of gold! Nay, not a mere earring, but that thou mayest be a mine of gold, Or that thou mayest surpass moon and Pleiades. First, know creation is in various forms; Souls are as various as the letters from Alif to Ya. In this variety of letters there seems disorder, Though in fact they agree in an integral unity. In one aspect they are opposed, in another united; In one aspect capricious, in another serious. The day of judgment is the day of tho great review; Whoso is fair and enlightened longs for that review; Whoso, like a Hindoo, is black (with sin), The day of review will sound the knell of his disgrace. Since he has not a face like a sun, He desires only night like to a veil! If his thorn puts not forth a single rosebud, The spring in disclosing him is his foe. But he who is from head to foot a perfect rose or lily, To him spring brings rejoicing. The useless thorn desires the autumn, That autumn may associate itself with the garden; And hide the rose's beauty and the thorn's shame, That men may not see the bloom of the one and the other's shame, That common stone and pure ruby may appear all as one. True, the Gardener knows the difference even in autumn, But the sight of One is better than the world's sight. That One Person is Himself the world, as He is the sun, And every star in heaven is a part of the sun. That One Person is Himself the world, and the rest Are all His dependents and parasites, O man! He is the perfect world, yet He is single; He holds in hand the writing of the whole of existence. Wherefore all forms and colours of beauty cry out, " Good news! good news! Lo! the spring is at hand!" If the blossoms did not shine as bright helmets, How could the fruits display their globes? When the blossoms are shed the fruits come to a head, When tho body is destroyed the soul lifts up its head. The fruit is the substance, the blossom only its form, Blossom the good news, and fruit the promised boon. When the blossoms fall the fruit appears, When the former vanish the fruit is tasted.

Till bread is broken, how can it serve as food? Till the grapes are crushed, how can they yield wine? Till citrons be pounded up with drugs, How can they afford healing to the sick? 3. Muhammad said these words to his wife, Ayisha. 4. Compare the ancient custom of ringing bells to still thun- der. 5. Koran lxxix. 24. Pharaoh's boast. 6. The tablet on which God writes His eternal decrees. 8. Koran lxxxix. 29. 9. The Logos, the first of created beings, was afterwards embodied in Adam, the "Perfect Man," or Microcosm. 10. He is the "son of the time present and instant," as said above. STORY X. The Man who was Tattooed. It was the custom of the men of Qazwin to have various devices tattooed upon their bodies. A certain coward went to the artist to have such a device tattooed on his back, and desired that it might be the figure of a lion. But when he felt the pricks of the needles he roared with pain, and said to the artist, "What part of the lion are you now painting?" The artist replied, "I am doing the tail." The patient cried, "Never mind the tail; go on with another part." The artist accordingly began in another part, but the patient again cried out and told him to try somewhere else. Wherever the artist applied his needles, the patient raised similar objec- tions, till at last the artist dashed all his needles and pig- ments on the ground, and refused to proceed any further. The Prophet's counsels to 'Ali to follow the direction of the Pir or Spiritual Guide, and to endure his chastisements patiently. The Prophet said to 'Ali, "O 'Ali, Thou art the Lion of God, a hero most valiant; Yet confide not in thy lion-like valour, But seek refuge under the palm-trees of the 'Truth.' Whoso takes obedience as his exemplar Shares its proximity to the ineffable Presence. Do thou seek to draw near to Reason; let not thy heart Rely, like others, on thy own virtue and piety. Come under the shadow of the Man of Reason, Thou canst not find it in the road of the traditionists. That man enjoys close proximity to Allah; Turn not away from obedience to him in any wise;

Till bread is broken, how can it serve as food? Till the grapes are crushed, how can they yield wine? Till citrons be pounded up with drugs, How can they afford healing to the sick? 3. Muhammad said these words to his wife, Ayisha. 4. Compare the ancient custom of ringing bells to still thun- der. 5. Koran lxxix. 24. Pharaoh's boast. 6. The tablet on which God writes His eternal decrees. 8. Koran lxxxix. 29. 9. The Logos, the first of created beings, was afterwards embodied in Adam, the "Perfect Man," or Microcosm. 10. He is the "son of the time present and instant," as said above. STORY X. The Man who was Tattooed. It was the custom of the men of Qazwin to have various devices tattooed upon their bodies. A certain coward went to the artist to have such a device tattooed on his back, and desired that it might be the figure of a lion. But when he felt the pricks of the needles he roared with pain, and said to the artist, "What part of the lion are you now painting?" The artist replied, "I am doing the tail." The patient cried, "Never mind the tail; go on with another part." The artist accordingly began in another part, but the patient again cried out and told him to try somewhere else. Wherever the artist applied his needles, the patient raised similar objec- tions, till at last the artist dashed all his needles and pig- ments on the ground, and refused to proceed any further. The Prophet's counsels to 'Ali to follow the direction of the Pir or Spiritual Guide, and to endure his chastisements patiently. The Prophet said to 'Ali, "O 'Ali, Thou art the Lion of God, a hero most valiant; Yet confide not in thy lion-like valour, But seek refuge under the palm-trees of the 'Truth.' Whoso takes obedience as his exemplar Shares its proximity to the ineffable Presence. Do thou seek to draw near to Reason; let not thy heart Rely, like others, on thy own virtue and piety. Come under the shadow of the Man of Reason, Thou canst not find it in the road of the traditionists. That man enjoys close proximity to Allah; Turn not away from obedience to him in any wise;

For he makes the thorn a bed of roses, And gives sight to the eyes of the blind. His shadow on earth is as that of Mount Qaf, His spirit is as a Simurgh soaring on high. He lends aid to the slaves of the friends of God, And advances to high place them who seek him. Were I to tell his praises till the last day, My words would not be too many nor admit of curtail- ment, He is the sun of the spirit, not that of the sky, For from his light men and angels draw life. That sun is hidden in the form of a man, Understand me! Allah knows the truth. O 'Ali, out of all forms of religious service Choose thou the shadow of that dear friend of God! Every man takes refuge in some form of service, And chooses for himself some asylum; Do thou seek refuge in the shadow of the wise man, That thou mayest escape thy fierce secret foes. Of all forms of service this is fittest for thee; Thou shah surpass all who were before thee. Having chosen thy Director, be submissive to him, Even as Moses submitted to the commands of Khizr; Have patience with Khizr's actions, O sincere one! Lest he say, 'There is a partition between us.' Though he stave in thy boat, yet hold thy peace; Though he slay a young man, heave not a sigh. God declares his hand to be even as God's hand, For He saith, ( The hand of God is over their hands.' The hand of God impels him and gives him life; Nay, not life only, but an eternal soul. A friend is needed; travel not the road alone, Take not thy own way through this desert! Whoso travels this road alone Only does so by aid of the might of holy men. The hand of the Director is not weaker than theirs; His hand is none other than the grasp of Allah! If absent saints can confer such protection, Doubtless present saints are more powerful than absent. If such food be bestowed on the absent, What dainties may not the guest who is present expect? The courtier who attends in the presence of the king Is served better than the stranger outside the gate. The difference between them is beyond calculation; One sees the light, the other on]y the veil. Strive to obtain entrance within, If thou wouldst not remain as a ring outside the door. Having chosen thy Director, be not weak of heart, Nor yet sluggish and lax as water and mud; But if thou takest umbrage at every rub, How wilt thou become a polished mirror?" 1. i.e., the Pir, or Perfect Shaikh, or Spiritual Director. So St. John of the Cross and St. Theresa enjoin obedience to the Director (Vaughan, xii. 122). 2. See Koran xviii. 77 for the story of Moses and Khizr. It is also given in Parnell's 'Hermit.' 3. Koran xlviii. 10. STORY XL The Lion who Hunted with the Wolf and the Fox.

For he makes the thorn a bed of roses, And gives sight to the eyes of the blind. His shadow on earth is as that of Mount Qaf, His spirit is as a Simurgh soaring on high. He lends aid to the slaves of the friends of God, And advances to high place them who seek him. Were I to tell his praises till the last day, My words would not be too many nor admit of curtail- ment, He is the sun of the spirit, not that of the sky, For from his light men and angels draw life. That sun is hidden in the form of a man, Understand me! Allah knows the truth. O 'Ali, out of all forms of religious service Choose thou the shadow of that dear friend of God! Every man takes refuge in some form of service, And chooses for himself some asylum; Do thou seek refuge in the shadow of the wise man, That thou mayest escape thy fierce secret foes. Of all forms of service this is fittest for thee; Thou shah surpass all who were before thee. Having chosen thy Director, be submissive to him, Even as Moses submitted to the commands of Khizr; Have patience with Khizr's actions, O sincere one! Lest he say, 'There is a partition between us.' Though he stave in thy boat, yet hold thy peace; Though he slay a young man, heave not a sigh. God declares his hand to be even as God's hand, For He saith, ( The hand of God is over their hands.' The hand of God impels him and gives him life; Nay, not life only, but an eternal soul. A friend is needed; travel not the road alone, Take not thy own way through this desert! Whoso travels this road alone Only does so by aid of the might of holy men. The hand of the Director is not weaker than theirs; His hand is none other than the grasp of Allah! If absent saints can confer such protection, Doubtless present saints are more powerful than absent. If such food be bestowed on the absent, What dainties may not the guest who is present expect? The courtier who attends in the presence of the king Is served better than the stranger outside the gate. The difference between them is beyond calculation; One sees the light, the other on]y the veil. Strive to obtain entrance within, If thou wouldst not remain as a ring outside the door. Having chosen thy Director, be not weak of heart, Nor yet sluggish and lax as water and mud; But if thou takest umbrage at every rub, How wilt thou become a polished mirror?" 1. i.e., the Pir, or Perfect Shaikh, or Spiritual Director. So St. John of the Cross and St. Theresa enjoin obedience to the Director (Vaughan, xii. 122). 2. See Koran xviii. 77 for the story of Moses and Khizr. It is also given in Parnell's 'Hermit.' 3. Koran xlviii. 10. STORY XL The Lion who Hunted with the Wolf and the Fox.

A lion took a wolf and a fox with him on a hunting excur- sion, and succeeded in catching a wild ox, an ibex, and a hare. He then directed the wolf to divide the prey. The wolf proposed to award the ox to the lion, the ibex to himself, and the hare to the fox. The lion was enraged with the wolf because he had presumed to talk of "I" and "Thou," and "My share" and "Thy share" when it all belonged of right to the lion, and he slew the wolf with one blow of his paw. Then, turning to the fox, he ordered him to make the divi- sion. The fox, rendered wary by the fate of the wolf, replied that the whole should be the portion of the lion. The lion, pleased with his self-abnegation, gave it all up to him, say- ing, "Thou art no longer a fox, but myself." Till man destroys "self" he is no true friend of God. Once a man came and knocked at the door of his friend. His friend said, "who art thou. O faithful one?" He said, "'Tis I." He answered, "There is no admittance. There is no room for the 'raw' at my well-cooked feast. Naught but fire of separation and absence Can cook the raw one and free him from hypocrisy! Since thy 'self has not yet left thee, Thou must be burned in fiery flames." The poor man went away, and for one whole year Journeyed burning with grief for his friend's absence. His heart burned till it was cooked; then he went again And drew near to the house of his friend. He knocked at the door in fear and trepidation Lest some careless word might fall from his lips. His friend shouted, "Who is that at the door?" He answered, '"Tis Thou who art at the door. O Beloved!" The friend said, "Since 'tis I, let me come in, There is not room for two Ts' in one house." STORY XII. Joseph and the Mirror. An old friend came to pay his respects to Joseph, and, after some remarks upon the bad behaviour of his brethren, Joseph asked him what present he had brought to show his respect. The friend replied that he had long considered what gift would be most suitable to offer, and at last had fixed upon a mirror, which he accordingly produced from his pocket and presented to Joseph, at the same time begging him to admire his own beauteous face in it. Defect and Not-being the Mirror wherein Absolute Perfect Being is reflected. He drew forth a mirror from his side A mirror is what Beauty busies itself with. Since Not-being is tho mirror of Being, If you are wise, choose Not-being (self-abnegation). Being may be displayed in that Not-being, Wealthy men show their liberality on the poor. He who is an hungered is the clear mirror of bread, The tinder is the mirror of the flint and steel. Not-being and Defect, wherever they occur, Are the mirrors of the Beauty of all beings. Because Not-being is a clear filtered essence, Wherein all these beings are infused. When a garment is made by a good tailor, 'Tis an evidence of the tailor's art. Logs of wood would not be duly shaped Did not the carpenter plan outline and detail. The leech skilled in setting bones goes Where lies the patient with a broken leg. If there were no sick and infirm, How could the excellence of the leech's art be seen? If vile base copper were not mingled,

A lion took a wolf and a fox with him on a hunting excur- sion, and succeeded in catching a wild ox, an ibex, and a hare. He then directed the wolf to divide the prey. The wolf proposed to award the ox to the lion, the ibex to himself, and the hare to the fox. The lion was enraged with the wolf because he had presumed to talk of "I" and "Thou," and "My share" and "Thy share" when it all belonged of right to the lion, and he slew the wolf with one blow of his paw. Then, turning to the fox, he ordered him to make the divi- sion. The fox, rendered wary by the fate of the wolf, replied that the whole should be the portion of the lion. The lion, pleased with his self-abnegation, gave it all up to him, say- ing, "Thou art no longer a fox, but myself." Till man destroys "self" he is no true friend of God. Once a man came and knocked at the door of his friend. His friend said, "who art thou. O faithful one?" He said, "'Tis I." He answered, "There is no admittance. There is no room for the 'raw' at my well-cooked feast. Naught but fire of separation and absence Can cook the raw one and free him from hypocrisy! Since thy 'self has not yet left thee, Thou must be burned in fiery flames." The poor man went away, and for one whole year Journeyed burning with grief for his friend's absence. His heart burned till it was cooked; then he went again And drew near to the house of his friend. He knocked at the door in fear and trepidation Lest some careless word might fall from his lips. His friend shouted, "Who is that at the door?" He answered, '"Tis Thou who art at the door. O Beloved!" The friend said, "Since 'tis I, let me come in, There is not room for two Ts' in one house." STORY XII. Joseph and the Mirror. An old friend came to pay his respects to Joseph, and, after some remarks upon the bad behaviour of his brethren, Joseph asked him what present he had brought to show his respect. The friend replied that he had long considered what gift would be most suitable to offer, and at last had fixed upon a mirror, which he accordingly produced from his pocket and presented to Joseph, at the same time begging him to admire his own beauteous face in it. Defect and Not-being the Mirror wherein Absolute Perfect Being is reflected. He drew forth a mirror from his side A mirror is what Beauty busies itself with. Since Not-being is tho mirror of Being, If you are wise, choose Not-being (self-abnegation). Being may be displayed in that Not-being, Wealthy men show their liberality on the poor. He who is an hungered is the clear mirror of bread, The tinder is the mirror of the flint and steel. Not-being and Defect, wherever they occur, Are the mirrors of the Beauty of all beings. Because Not-being is a clear filtered essence, Wherein all these beings are infused. When a garment is made by a good tailor, 'Tis an evidence of the tailor's art. Logs of wood would not be duly shaped Did not the carpenter plan outline and detail. The leech skilled in setting bones goes Where lies the patient with a broken leg. If there were no sick and infirm, How could the excellence of the leech's art be seen? If vile base copper were not mingled,

How could the alchemist show his skill? Defects are the mirrors of the attributes of Beauty, The base is the mirror of the High and Glorious One, Because one contrary shows forth its contrary, As honey's sweetness is shown by vinegar's sourness. Whoso recognizes and confesses his own defects Is hastening in the way that leads to perfection! But he advances not towards the Almighty Who fancies himself to be perfect. No sickness worse than fancying thyself perfect Can infect thy soul, O arrogant misguided one! Shed many tears of blood from eyes and heart, That this self-satisfaction may be driven out. The fault of Iblis lay in saying, "I am better than he," And this same weakness lurks in the soul of all creatures. 1. Compare the parallel passage in Gulshan i Raz, 1. 135, and the notes thereon. 2. Cp. "Religio Medici," Sect. 35: "Herein is divinity confor- mant unto philosophy, and not only generation founded on contrarieties, but also creation. God, being all things, is con- trary unto nothing; out of which were made all things, and so nothing became something, and Omneity informed nulli- ty into existence." 3. Koran vii. II. STORY XIII. The Prophet's Scribe. The Prophet had a scribe who used to write down the texts that fell from his lips. At last this scribe became so con- ceited that he imagined all this heavenly wisdom proceeded from his own wit, and not from the Prophet. Puffed up with self-importance, he fancied himself inspired, and his heart was hardened against his master, and he became a renegade, like the fallen angels Harut and Marut. He took his own foolish surmises to be the truth, whereas they were all wide of the mark, as those of the deaf man who went to condole with a sick neighbour and answered all his remarks at cross purposes. How philosophers deceive themselves. On the last day, "when Earth shall quake with quaking," This earth shall give witness of her condition. For she "shall tell out her tidings openly," Yea, earth and her rocks shall tell them forth! The philosopher reasons from base analogies (True reason comes not out of a dark corner); The philosopher (I say) denies this in his pride of intellect. Say to him, "Go, dash thy head against a wall!" The speech of water, of earth, of mire, Is audible by the ears of men of heart! Tho philosopher, who denies Divine Providence, Is a stranger to the perceptions of saints. He says that the flashes of men's morbid imaginations Instil many vain fancies into men's minds. But, on the contrary, 'tis his perverseness and want of faith Which implant in himself this vain fancy of negation. The philosopher denies the existence of the Devil; At the same time he is the Devil's laughing-stock. If thou hast not seen the Devil, look at thyself, Without demon's aid how came that blue turban on thy brow? Whosoever has a doubt or disquietude in his heart Is a secret denier and philosopher. Now and then he displays firm belief, But that slight dash of philosophy blackens his face. Beware, O believers! That lurks in you too; You may develop innumerable states of mind. All the seventy and two heresies lurk in you; Have a care lest one day they prevail over you! He in whose breast the leaf of true faith is grown

How could the alchemist show his skill? Defects are the mirrors of the attributes of Beauty, The base is the mirror of the High and Glorious One, Because one contrary shows forth its contrary, As honey's sweetness is shown by vinegar's sourness. Whoso recognizes and confesses his own defects Is hastening in the way that leads to perfection! But he advances not towards the Almighty Who fancies himself to be perfect. No sickness worse than fancying thyself perfect Can infect thy soul, O arrogant misguided one! Shed many tears of blood from eyes and heart, That this self-satisfaction may be driven out. The fault of Iblis lay in saying, "I am better than he," And this same weakness lurks in the soul of all creatures. 1. Compare the parallel passage in Gulshan i Raz, 1. 135, and the notes thereon. 2. Cp. "Religio Medici," Sect. 35: "Herein is divinity confor- mant unto philosophy, and not only generation founded on contrarieties, but also creation. God, being all things, is con- trary unto nothing; out of which were made all things, and so nothing became something, and Omneity informed nulli- ty into existence." 3. Koran vii. II. STORY XIII. The Prophet's Scribe. The Prophet had a scribe who used to write down the texts that fell from his lips. At last this scribe became so con- ceited that he imagined all this heavenly wisdom proceeded from his own wit, and not from the Prophet. Puffed up with self-importance, he fancied himself inspired, and his heart was hardened against his master, and he became a renegade, like the fallen angels Harut and Marut. He took his own foolish surmises to be the truth, whereas they were all wide of the mark, as those of the deaf man who went to condole with a sick neighbour and answered all his remarks at cross purposes. How philosophers deceive themselves. On the last day, "when Earth shall quake with quaking," This earth shall give witness of her condition. For she "shall tell out her tidings openly," Yea, earth and her rocks shall tell them forth! The philosopher reasons from base analogies (True reason comes not out of a dark corner); The philosopher (I say) denies this in his pride of intellect. Say to him, "Go, dash thy head against a wall!" The speech of water, of earth, of mire, Is audible by the ears of men of heart! Tho philosopher, who denies Divine Providence, Is a stranger to the perceptions of saints. He says that the flashes of men's morbid imaginations Instil many vain fancies into men's minds. But, on the contrary, 'tis his perverseness and want of faith Which implant in himself this vain fancy of negation. The philosopher denies the existence of the Devil; At the same time he is the Devil's laughing-stock. If thou hast not seen the Devil, look at thyself, Without demon's aid how came that blue turban on thy brow? Whosoever has a doubt or disquietude in his heart Is a secret denier and philosopher. Now and then he displays firm belief, But that slight dash of philosophy blackens his face. Beware, O believers! That lurks in you too; You may develop innumerable states of mind. All the seventy and two heresies lurk in you; Have a care lest one day they prevail over you! He in whose breast the leaf of true faith is grown

Must tremble as a leaf from fear of such a catastrophe. Thou makest a mock of Iblis and the Devil, Because thou art a fine man in thy own sight; But when thy soul shall tell thy wretched faults, What lamentation thou wilt cause to the faithful! The sellers of base gold sit smiling in their shops, Because the touchstone is not as yet in their sight. O Veiler of sins! strip not the veil from us; Lend us aid on the day of trial! 2. Blue turbans were considered a sign of hypocrisy (Hafiz, Ode 5). STORY XIV. The Chinese and the Greek Artists. The Chinese and the Greeks disputed before the Sultan which of them were the better painters; and, in order to settle the dispute, the Sultan allotted to each a house to be painted by them. The Chinese procured all kinds of paints, and coloured their house in the most elaborate way. The Greeks, on the other hand, used no colours at all, but con- tented themselves with cleansing the walls of their house from all filth, and burnishing them till they were as clear and bright as the heavens. When the two houses were offered to tho Sultan's inspection, that painted by tho Chinese was much admired; but the Greek house carried off the palm, as all the colours of the other house were reflected on its walls with an endless variety of shades and hues. Knowledge of the heart preferable to the knowledge of the schools. The knowledge of men of heart bears them up, The knowledge of men of the body weighs them down. When 'tis knowledge of the heart, it is a friend; When knowledge of the body, it is a burden. God saith, "As an ass bearing a load of books," The knowledge which is not of Him is a burden. Knowledge which comes not immediately from Him Endures no longer than the rouge of the tirewoman. Nevertheless, if you bear this burden in a right spirit 'Twill be removed, and you will obtain joy. See you bear not that burden out of vainglory, Then you will behold a store of true knowledge within. When you mount the steed of this true knowledge, Straightway the burden will fall from your back. If you drink not His cup, how will you escape lusts? You, who seek no more of Him than to name His name? What do His name and fame suggest? The idea of Him. And the idea of Him guides you to union with Him. Know you a guide without something to which it guides? Were there no roads there would be no ghouls. Know you a name without a thing answering to it? Have you ever plucked a rose (Gul) from Gaf and Lam? You name His name; go, seek the reality named by it! Look for the moon in heaven, not in the water! If you desire to rise above mere names and letters, Make yourself free from self at one stroke! Like a sword be without trace of soft iron; Like a steel mirror, scour off all rust with contrition; Make yourself pure from all attributes of self, That you may see your own pure bright essence! Yea, see in your heart the knowledge of the Prophet, Without book, without tutor, without preceptor. The Prophet saith, "He is one of my people, Whoso is of like temper and spirit with me. His soul beholds me by the selfsame light Whereby I myself behold him, Without traditions and scriptures and histories,

Must tremble as a leaf from fear of such a catastrophe. Thou makest a mock of Iblis and the Devil, Because thou art a fine man in thy own sight; But when thy soul shall tell thy wretched faults, What lamentation thou wilt cause to the faithful! The sellers of base gold sit smiling in their shops, Because the touchstone is not as yet in their sight. O Veiler of sins! strip not the veil from us; Lend us aid on the day of trial! 2. Blue turbans were considered a sign of hypocrisy (Hafiz, Ode 5). STORY XIV. The Chinese and the Greek Artists. The Chinese and the Greeks disputed before the Sultan which of them were the better painters; and, in order to settle the dispute, the Sultan allotted to each a house to be painted by them. The Chinese procured all kinds of paints, and coloured their house in the most elaborate way. The Greeks, on the other hand, used no colours at all, but con- tented themselves with cleansing the walls of their house from all filth, and burnishing them till they were as clear and bright as the heavens. When the two houses were offered to tho Sultan's inspection, that painted by tho Chinese was much admired; but the Greek house carried off the palm, as all the colours of the other house were reflected on its walls with an endless variety of shades and hues. Knowledge of the heart preferable to the knowledge of the schools. The knowledge of men of heart bears them up, The knowledge of men of the body weighs them down. When 'tis knowledge of the heart, it is a friend; When knowledge of the body, it is a burden. God saith, "As an ass bearing a load of books," The knowledge which is not of Him is a burden. Knowledge which comes not immediately from Him Endures no longer than the rouge of the tirewoman. Nevertheless, if you bear this burden in a right spirit 'Twill be removed, and you will obtain joy. See you bear not that burden out of vainglory, Then you will behold a store of true knowledge within. When you mount the steed of this true knowledge, Straightway the burden will fall from your back. If you drink not His cup, how will you escape lusts? You, who seek no more of Him than to name His name? What do His name and fame suggest? The idea of Him. And the idea of Him guides you to union with Him. Know you a guide without something to which it guides? Were there no roads there would be no ghouls. Know you a name without a thing answering to it? Have you ever plucked a rose (Gul) from Gaf and Lam? You name His name; go, seek the reality named by it! Look for the moon in heaven, not in the water! If you desire to rise above mere names and letters, Make yourself free from self at one stroke! Like a sword be without trace of soft iron; Like a steel mirror, scour off all rust with contrition; Make yourself pure from all attributes of self, That you may see your own pure bright essence! Yea, see in your heart the knowledge of the Prophet, Without book, without tutor, without preceptor. The Prophet saith, "He is one of my people, Whoso is of like temper and spirit with me. His soul beholds me by the selfsame light Whereby I myself behold him, Without traditions and scriptures and histories,

In the fount of the water of life." Learn the mystery, "I was last night a Kurd, And this morning am become an Arab." This mystery of "last night" and "this morning" Leads you into the road that brings you to God. But if you want an instance of this secret knowledge, Hear the story of the Greeks and the Chinese. 2. Syad Abu'l Wafa, an unlettered Kurd, found a paper with the words Bismillah upon it, and, after spending the night in prayer, found himself able to understand Arabic (Luck- now Commentator). STORY XV. Counsels of Reserve given by the Prophet to his Freedman Zaid. At dawn the Prophet said to Zaid, "How is it with thee this morning, O pure disciple?" He replied, "Thy faithful slave am I." Again he said, "If the garden of faith has bloomed, show a token of it." He answered, "I was athirst many days, By night I slept not for the burning pangs of love; So that I passed by days and nights, As the point of a spear glances off a shield. For in that state all faith is one, A hundred thousand years and a moment are all one; World without beginning and world without end are one; Reason finds no entrance when mind is thus lost." The Prophet again urged Zaid to deliver to him a present from that celestial region, as a token that he had really been there in the spirit. Zaid answered that he had seen the eight heavens and the seven hells, and the destinies of all men, whether bound to heaven or hell. The body, he said, is as a mother, and the soul as her infant, and death is the time of parturition, when it becomes manifest to what class the infant soul belongs. As, on the day of judgment it will be manifest to all men whether a soul belongs to the saved or to the lost, so now it was plain and manifest to him. He went on to ask the Prophet if he should publish this secret knowledge of his to all men, or hold his peace. The Prophet told him to hold his peace. Zaid, however, proceeded to detail the vision of the last judgment, which he had seen when in the spirit; and the Prophet again commanded him to pause, adding that" God is never ashamed to say the truth," 1 and allows His Prophet to speak forth the truth, but that for Zaid to blab forth the secrets seen in ecstatic vision would be wrong. Zaid replied that it was impossible for one who had once beheld the Sun of "The Truth" to keep his vision a secret. But the Prophet in reply instructed him that all men are masters of their own wills, and that he must not reveal what God has determined to keep secret till the last day, in order to leave men till then under the stim- ulus of hope and fear, and to give them the credit of "believ- ing what is not seen." More honour is given to the warder of a castle who faithfully executes his trust at a distance from the court than to those courtiers who serve constantly under the king's own eye. Zaid submitted to tho Prophet's injunctions, and remained self-contained in his ecstatic visions. Anecdotes of the sage Luqman, of King Solomon, and of a conflagration in the days of the Khalifa 'Omar complete the section. The Prophet's final counsels of "Reserve". The Prophet said, "My companions are as the stars,

In the fount of the water of life." Learn the mystery, "I was last night a Kurd, And this morning am become an Arab." This mystery of "last night" and "this morning" Leads you into the road that brings you to God. But if you want an instance of this secret knowledge, Hear the story of the Greeks and the Chinese. 2. Syad Abu'l Wafa, an unlettered Kurd, found a paper with the words Bismillah upon it, and, after spending the night in prayer, found himself able to understand Arabic (Luck- now Commentator). STORY XV. Counsels of Reserve given by the Prophet to his Freedman Zaid. At dawn the Prophet said to Zaid, "How is it with thee this morning, O pure disciple?" He replied, "Thy faithful slave am I." Again he said, "If the garden of faith has bloomed, show a token of it." He answered, "I was athirst many days, By night I slept not for the burning pangs of love; So that I passed by days and nights, As the point of a spear glances off a shield. For in that state all faith is one, A hundred thousand years and a moment are all one; World without beginning and world without end are one; Reason finds no entrance when mind is thus lost." The Prophet again urged Zaid to deliver to him a present from that celestial region, as a token that he had really been there in the spirit. Zaid answered that he had seen the eight heavens and the seven hells, and the destinies of all men, whether bound to heaven or hell. The body, he said, is as a mother, and the soul as her infant, and death is the time of parturition, when it becomes manifest to what class the infant soul belongs. As, on the day of judgment it will be manifest to all men whether a soul belongs to the saved or to the lost, so now it was plain and manifest to him. He went on to ask the Prophet if he should publish this secret knowledge of his to all men, or hold his peace. The Prophet told him to hold his peace. Zaid, however, proceeded to detail the vision of the last judgment, which he had seen when in the spirit; and the Prophet again commanded him to pause, adding that" God is never ashamed to say the truth," 1 and allows His Prophet to speak forth the truth, but that for Zaid to blab forth the secrets seen in ecstatic vision would be wrong. Zaid replied that it was impossible for one who had once beheld the Sun of "The Truth" to keep his vision a secret. But the Prophet in reply instructed him that all men are masters of their own wills, and that he must not reveal what God has determined to keep secret till the last day, in order to leave men till then under the stim- ulus of hope and fear, and to give them the credit of "believ- ing what is not seen." More honour is given to the warder of a castle who faithfully executes his trust at a distance from the court than to those courtiers who serve constantly under the king's own eye. Zaid submitted to tho Prophet's injunctions, and remained self-contained in his ecstatic visions. Anecdotes of the sage Luqman, of King Solomon, and of a conflagration in the days of the Khalifa 'Omar complete the section. The Prophet's final counsels of "Reserve". The Prophet said, "My companions are as the stars,

Lights to them that walk aright, missiles against Satan. If every man had strength of eyesight To look straight at the light of the sun in heaven, What need were there of stars, O humble one, To one who was guided by the light of the sun? Neither moon nor planets would be needed By one who saw directly the Sun of 'The Truth.' The Moon declares, as also the clouds and shadows, ' I am a man, yet it hath been revealed to me.' Like you, I was naturally dark, 'Twas the Sun's revelation that gave me such light. I still am dark compared to the Sun, Though I am light compared to the dark souls of men. Therefore is my light weak, that you may bear it, For you are not strong enough to bear the dazzling Sun. I have, as it were, mixed honey with vinegar, To succour the sickness of your hearts. When you are cured of your sickness, O invalid, Then leave out the vinegar and eat pure honey. When the heart is garnished and swept clear of lust, Therein 'The God of Mercy sitteth on His throne.' Then God rules the heart immediately, When it has gained this immediate connection with Him. This subject is endless; but where is Zaid, That I may tell him again not to seek notoriety? 'Tis not wise to publish these mysteries, Since the last day is approaching to reveal all things." Now you will not find Zaid, for he is fled, He sprang from the place where the shoes were left, Scattering the shoes in his hurry. If you had been Zaid, you too would have been lost, As a star is lost when tho sun shines on it; For then you see no trace or sign of it, No place or track of it in tho milky way. Our senses and our endless discourses Are annihilated in the light of the knowledge of our King. Our senses and our reason within us Are as waves on waves "assembled before us." When night returns and 'tis the time of the sky's levee, The stars that were hidden come forth to their work. The people of the world lie unconscious, With veils drawn over their faces, and asleep; But when the morn shall burst forth and the sun arise Every creature will raise its head from its couch; To the unconscious God will restore consciousness; They will stand in rings as slaves with rings in ears; Dancing and clapping hands with songs of praise, Singing with joy, "Our Lord hath restored us to life!" Shedding their old skins and bones, As horsemen stirring up a cloud of dust. All pressing on from Not-being to Being, On the last day, as well the thankful as the unthankful. 1. Koran xxxiii. 53. 3. i.e., the Prophet. 4. Koran xviii. 110. 6. i.e., the vestibule of the house. STORY XVI. 'All's Forbearance. Ali, the "Lion of God," was once engaged in conflict with a Magian chief, and in the midst of the struggle the Magian

Lights to them that walk aright, missiles against Satan. If every man had strength of eyesight To look straight at the light of the sun in heaven, What need were there of stars, O humble one, To one who was guided by the light of the sun? Neither moon nor planets would be needed By one who saw directly the Sun of 'The Truth.' The Moon declares, as also the clouds and shadows, ' I am a man, yet it hath been revealed to me.' Like you, I was naturally dark, 'Twas the Sun's revelation that gave me such light. I still am dark compared to the Sun, Though I am light compared to the dark souls of men. Therefore is my light weak, that you may bear it, For you are not strong enough to bear the dazzling Sun. I have, as it were, mixed honey with vinegar, To succour the sickness of your hearts. When you are cured of your sickness, O invalid, Then leave out the vinegar and eat pure honey. When the heart is garnished and swept clear of lust, Therein 'The God of Mercy sitteth on His throne.' Then God rules the heart immediately, When it has gained this immediate connection with Him. This subject is endless; but where is Zaid, That I may tell him again not to seek notoriety? 'Tis not wise to publish these mysteries, Since the last day is approaching to reveal all things." Now you will not find Zaid, for he is fled, He sprang from the place where the shoes were left, Scattering the shoes in his hurry. If you had been Zaid, you too would have been lost, As a star is lost when tho sun shines on it; For then you see no trace or sign of it, No place or track of it in tho milky way. Our senses and our endless discourses Are annihilated in the light of the knowledge of our King. Our senses and our reason within us Are as waves on waves "assembled before us." When night returns and 'tis the time of the sky's levee, The stars that were hidden come forth to their work. The people of the world lie unconscious, With veils drawn over their faces, and asleep; But when the morn shall burst forth and the sun arise Every creature will raise its head from its couch; To the unconscious God will restore consciousness; They will stand in rings as slaves with rings in ears; Dancing and clapping hands with songs of praise, Singing with joy, "Our Lord hath restored us to life!" Shedding their old skins and bones, As horsemen stirring up a cloud of dust. All pressing on from Not-being to Being, On the last day, as well the thankful as the unthankful. 1. Koran xxxiii. 53. 3. i.e., the Prophet. 4. Koran xviii. 110. 6. i.e., the vestibule of the house. STORY XVI. 'All's Forbearance. Ali, the "Lion of God," was once engaged in conflict with a Magian chief, and in the midst of the struggle the Magian