the great saint and poet Faridu-'d-Din 'Attar cast away his drugs, to cast one's own will, knowledge, power, and "self" into the unique river of "annihilation," and from that state to rise to the higher state of eternal existence in God. The end and object of all negation is to attain to subsequent affirmation, as the negation in the creed, "There is no God," finds its complement and purpose in the affirmation "but God." Just so the purpose of negation of self is to clear the way for the apprehension of the fact that there is no existence but The One. The intoxication of life and its plea- sures and occupations veils the Truth from men's eyes, and they ought to pass on to the spiritual intoxication which makes men beside themselves and lifts them to the beatific vision of eternal Truth. This is the same thing as saying they must pass on from negation to affirmation, from ignorance to the highest knowledge. This is illustrated by the story of the Turkish noble and the minstrel, which is given with an apology for using illustrations derived from drunkenness. A Turkish noble awoke from his drunken sleep, and called his minstrel to enliven him. The minstrel was a spiritual man, and proceeded to improve the occasion by singing a song with a deep spiritual meaning: "I know not if thou art a moon or an idol, I know not what thou requirest of me. I know not what service to pay thee, Whether to keep silence or to speak. Thou art not apart from me, yet, strange to say, I know not where I am, or where thou art. I know not wherefore thou art dragging me, Now embracing me, and now wounding me!" Thus the whole of his song consisted of repetitions of the words, "I know not." At last the noble could endure it no longer, and he took a stick and threatened to beat the min- strel, saying, "O wretch, tell us something you do know, and do not repeat what you do not know, if I ask you whence you come or what you have eaten, and you answer only by negations, your answer is a waste of time. Say what you mean by all these negations." The minstrel replied, "My meaning is a concealed one. I fear to make affirmations in opposition to your negations, so I state negations that you may get a hint of the corresponding affirmations from them. I now hint the truth to you in my song; and when death comes to you, you will learn the mysteries which at present I can only hint." Spiritual mysteries set forth in the Masnavi under similes of intoxication. 2 That wine of God is gained from that minstrel, This bodily wine from this minstrel. Both of these have one and the same name in speech, But the difference between their worth is great. Men's bodies are like pitchers with closed mouths; Beware, till you see what is inside them. The pitcher of this body holds the water of life, Whilst that one holds deadly poison. If you look at the contents you are wise; If you look only at the vessel you are misguided. Know words resemble these bodies, And the meaning resembles the soul. The body's eyes are ever intent on bodies, The soul's eyes on the reasonable soul; Wherefore, in the figures of the words of the Masnavi, The form misleads, but the inner meaning guides. In the Koran it is declared that its parables "Mislead some and guide some."

the great saint and poet Faridu-'d-Din 'Attar cast away his drugs, to cast one's own will, knowledge, power, and "self" into the unique river of "annihilation," and from that state to rise to the higher state of eternal existence in God. The end and object of all negation is to attain to subsequent affirmation, as the negation in the creed, "There is no God," finds its complement and purpose in the affirmation "but God." Just so the purpose of negation of self is to clear the way for the apprehension of the fact that there is no existence but The One. The intoxication of life and its plea- sures and occupations veils the Truth from men's eyes, and they ought to pass on to the spiritual intoxication which makes men beside themselves and lifts them to the beatific vision of eternal Truth. This is the same thing as saying they must pass on from negation to affirmation, from ignorance to the highest knowledge. This is illustrated by the story of the Turkish noble and the minstrel, which is given with an apology for using illustrations derived from drunkenness. A Turkish noble awoke from his drunken sleep, and called his minstrel to enliven him. The minstrel was a spiritual man, and proceeded to improve the occasion by singing a song with a deep spiritual meaning: "I know not if thou art a moon or an idol, I know not what thou requirest of me. I know not what service to pay thee, Whether to keep silence or to speak. Thou art not apart from me, yet, strange to say, I know not where I am, or where thou art. I know not wherefore thou art dragging me, Now embracing me, and now wounding me!" Thus the whole of his song consisted of repetitions of the words, "I know not." At last the noble could endure it no longer, and he took a stick and threatened to beat the min- strel, saying, "O wretch, tell us something you do know, and do not repeat what you do not know, if I ask you whence you come or what you have eaten, and you answer only by negations, your answer is a waste of time. Say what you mean by all these negations." The minstrel replied, "My meaning is a concealed one. I fear to make affirmations in opposition to your negations, so I state negations that you may get a hint of the corresponding affirmations from them. I now hint the truth to you in my song; and when death comes to you, you will learn the mysteries which at present I can only hint." Spiritual mysteries set forth in the Masnavi under similes of intoxication. 2 That wine of God is gained from that minstrel, This bodily wine from this minstrel. Both of these have one and the same name in speech, But the difference between their worth is great. Men's bodies are like pitchers with closed mouths; Beware, till you see what is inside them. The pitcher of this body holds the water of life, Whilst that one holds deadly poison. If you look at the contents you are wise; If you look only at the vessel you are misguided. Know words resemble these bodies, And the meaning resembles the soul. The body's eyes are ever intent on bodies, The soul's eyes on the reasonable soul; Wherefore, in the figures of the words of the Masnavi, The form misleads, but the inner meaning guides. In the Koran it is declared that its parables "Mislead some and guide some."

O God! when a spiritual man talks of wine, How can a fellow spiritual man mistake his meaning? Thus that minstrel began his intoxicating song, "O give me Thy cup, Thou whom I see not! Thou art my face; what wonder if I see it not? Extreme nearness acts as an obscuring veil. Thou art my reason; what wonder if I see Thee not Through the multitude of intervening obstacles? Thou art 'nearer to me than my neck vein,' How can I call to Thee, 'Ho,' as if thou wert far off? Nay, but I will mislead some by calling in the desert, To hide my Beloved from those of whom I am jealous! This is illustrated by an anecdote of the Prophet and Ayisha. Ayisha was once sitting with the Prophet without her veil, when a blind man came in. Ayisha, knowing well the jealous disposition of her husband, at once prepared to retire on which the Prophet said, "The man is blind and cannot see you." Ayisha replied by signs that though the man could not see her she could see him. Just so the spiri- tual man is jealous of exposing his mysteries to the gaze of the profane, and from excess of caution veils them in signs and hints. Then comes a commentary on the tradition, "Die before you die," i.e., mortify your carnal passions and lusts, and deny and annihilate your carnal " self" before the death of the body overtakes you. Men who put off repentance till they are at the point of death are likened to the Shi'as of Aleppo, who every year on the Ashura, or tenth day of Muharram, meet at the Antioch gate to bewail the martyr- dom of Hasan and Husain. Once, while they were thus engaged, a Sunni poet arrived at the city, and inquired the reason of this excessive grief and mourning. The Shi'as rebuked him for his ignorance of sacred history, and he said, "This martyrdom happened a long time ago; but it would seem, from your excessive grief, that the news of it has only just reached you. You must have been sleeping all this time not to have heard it before, and now you are mourning for your own sleepiness!" To the truly spiritual, who have drunk of God's wine and bear the "tokens of it on their fore- heads," death is an occasion for rejoicing, not for wailing. The man who is engrossed with the trifling pleasures of the world and blind to the ample provision made for the soul is like an ant in a barn of wheat, toiling to carry off a single grain, when ample stores of wheat are already at its dispos- al. Spiritual men must continue urging the worldly to repent and avail themselves of this heavenly provision for their souls, careless, like Noah, whether their preaching is listened to or not. This is illustrated by an anecdote of a man who knocked at the door of an empty house at mid- night, in order to give notice that it was time to prepare the meal taken at dawn in Ramazan. Reason for knocking at the empty house. You have said your say; now hear my answer, So as not to remain in astonishment and bewilderment. Though to you this time seems midnight, To me the dawn of joyful morn seems nigh.

O God! when a spiritual man talks of wine, How can a fellow spiritual man mistake his meaning? Thus that minstrel began his intoxicating song, "O give me Thy cup, Thou whom I see not! Thou art my face; what wonder if I see it not? Extreme nearness acts as an obscuring veil. Thou art my reason; what wonder if I see Thee not Through the multitude of intervening obstacles? Thou art 'nearer to me than my neck vein,' How can I call to Thee, 'Ho,' as if thou wert far off? Nay, but I will mislead some by calling in the desert, To hide my Beloved from those of whom I am jealous! This is illustrated by an anecdote of the Prophet and Ayisha. Ayisha was once sitting with the Prophet without her veil, when a blind man came in. Ayisha, knowing well the jealous disposition of her husband, at once prepared to retire on which the Prophet said, "The man is blind and cannot see you." Ayisha replied by signs that though the man could not see her she could see him. Just so the spiri- tual man is jealous of exposing his mysteries to the gaze of the profane, and from excess of caution veils them in signs and hints. Then comes a commentary on the tradition, "Die before you die," i.e., mortify your carnal passions and lusts, and deny and annihilate your carnal " self" before the death of the body overtakes you. Men who put off repentance till they are at the point of death are likened to the Shi'as of Aleppo, who every year on the Ashura, or tenth day of Muharram, meet at the Antioch gate to bewail the martyr- dom of Hasan and Husain. Once, while they were thus engaged, a Sunni poet arrived at the city, and inquired the reason of this excessive grief and mourning. The Shi'as rebuked him for his ignorance of sacred history, and he said, "This martyrdom happened a long time ago; but it would seem, from your excessive grief, that the news of it has only just reached you. You must have been sleeping all this time not to have heard it before, and now you are mourning for your own sleepiness!" To the truly spiritual, who have drunk of God's wine and bear the "tokens of it on their fore- heads," death is an occasion for rejoicing, not for wailing. The man who is engrossed with the trifling pleasures of the world and blind to the ample provision made for the soul is like an ant in a barn of wheat, toiling to carry off a single grain, when ample stores of wheat are already at its dispos- al. Spiritual men must continue urging the worldly to repent and avail themselves of this heavenly provision for their souls, careless, like Noah, whether their preaching is listened to or not. This is illustrated by an anecdote of a man who knocked at the door of an empty house at mid- night, in order to give notice that it was time to prepare the meal taken at dawn in Ramazan. Reason for knocking at the empty house. You have said your say; now hear my answer, So as not to remain in astonishment and bewilderment. Though to you this time seems midnight, To me the dawn of joyful morn seems nigh.

To the vulgar all parts of the world seem dead, But to God they are instinct with sense and love. And as to your saying that "this house is empty, Why then should I beat a drum before it?" Know that the people of God expend money, And build many mosques and holy places, And spend health and wealth in distant pilgrimages, In ecstatic delight, like intoxicated lovers; And none of them ever say, "The Ka'ba is empty;" How can one who knows the truth say that? These people are ranged in battle array, And risk their lives to gain God's favor; One plunged in calamities like Job himself, Another exhibiting patience like Jacob. Thousands of them are thirsty and afflicted, Striving in earnest desire to do God's will. I likewise, in order to please the merciful God, Beat my drum at every door in hope of dawn. Seek ye a purchaser who will pay you gold; Where will you find one more liberal than God? He buys the worthless rubbish which is your wealth, He pays you the light that illumines your heart. He accepts these frozen and lifeless bodies of yours, And gives you a kingdom beyond what you dream of. He takes a few drops of your tears, And gives you the divine fount sweeter than sugar. He takes your sighs fraught with grief and sadness, And for each sigh gives rank in heaven as interest. In return for the sigh-wind that raised tear-clouds, God gave Abraham the title of "Father of the faithful." Come! in this incomparable and crowded mart Sell your old goods and take a kingdom in payment! 2. "A wine cup tempered at the camphor fountain shall the just quaff" (Koran lxxvi. 5). 4. See couplet 122 of the Guishan i Raz: "When the object looked at is very close to the eye, The eye is darkened so that it cannot see it." I.e., When man is united with God he can no longer behold Him, for he is dwelling in Him. 6. Koran xlviii. 29. STORY IV. The Purchase ofBilal. To illustrate the rich recompense that is awarded to those who are faithful in tribulation, the story of Bilal is next recounted at length. Bilal was an Abyssinian slave belonging to a Jew of Mecca, and had incurred his master's displeasure in consequence of having embraced Islam. For this offence his master tortured him by exposing him to the heat of the midday sun, and beating him with thorns. But notwith- standing his anguish, Bilal would not recant his faith, and uttered only the cry, "Ahad, Ahad!" "The One, the One God!" At this moment Abu Bakr, the "Faithful witness," happened to pass by, and was so struck by his constancy that he resolved to buy him of the Jew. After much higgling and attempts at cheating on the Jew's part he succeeded in doing so, and at once set him free. When the Prophet heard of this purchase he said to Abu Bakr, "Give me a share in him;" but Abu Bakr told him, somewhat to his annoyance, that he had already set him free. Notwithstanding this Bilal attached himself to the Prophet, and was afterwards promoted to the honourable post of the Prophet's Mu'azzin.

To the vulgar all parts of the world seem dead, But to God they are instinct with sense and love. And as to your saying that "this house is empty, Why then should I beat a drum before it?" Know that the people of God expend money, And build many mosques and holy places, And spend health and wealth in distant pilgrimages, In ecstatic delight, like intoxicated lovers; And none of them ever say, "The Ka'ba is empty;" How can one who knows the truth say that? These people are ranged in battle array, And risk their lives to gain God's favor; One plunged in calamities like Job himself, Another exhibiting patience like Jacob. Thousands of them are thirsty and afflicted, Striving in earnest desire to do God's will. I likewise, in order to please the merciful God, Beat my drum at every door in hope of dawn. Seek ye a purchaser who will pay you gold; Where will you find one more liberal than God? He buys the worthless rubbish which is your wealth, He pays you the light that illumines your heart. He accepts these frozen and lifeless bodies of yours, And gives you a kingdom beyond what you dream of. He takes a few drops of your tears, And gives you the divine fount sweeter than sugar. He takes your sighs fraught with grief and sadness, And for each sigh gives rank in heaven as interest. In return for the sigh-wind that raised tear-clouds, God gave Abraham the title of "Father of the faithful." Come! in this incomparable and crowded mart Sell your old goods and take a kingdom in payment! 2. "A wine cup tempered at the camphor fountain shall the just quaff" (Koran lxxvi. 5). 4. See couplet 122 of the Guishan i Raz: "When the object looked at is very close to the eye, The eye is darkened so that it cannot see it." I.e., When man is united with God he can no longer behold Him, for he is dwelling in Him. 6. Koran xlviii. 29. STORY IV. The Purchase ofBilal. To illustrate the rich recompense that is awarded to those who are faithful in tribulation, the story of Bilal is next recounted at length. Bilal was an Abyssinian slave belonging to a Jew of Mecca, and had incurred his master's displeasure in consequence of having embraced Islam. For this offence his master tortured him by exposing him to the heat of the midday sun, and beating him with thorns. But notwith- standing his anguish, Bilal would not recant his faith, and uttered only the cry, "Ahad, Ahad!" "The One, the One God!" At this moment Abu Bakr, the "Faithful witness," happened to pass by, and was so struck by his constancy that he resolved to buy him of the Jew. After much higgling and attempts at cheating on the Jew's part he succeeded in doing so, and at once set him free. When the Prophet heard of this purchase he said to Abu Bakr, "Give me a share in him;" but Abu Bakr told him, somewhat to his annoyance, that he had already set him free. Notwithstanding this Bilal attached himself to the Prophet, and was afterwards promoted to the honourable post of the Prophet's Mu'azzin.

This is followed by the story of Hilal, another holy man who, like Bilal and Luqman and Joseph, served a noble in the capacity of groom. His affections were set on things above, and he was ever pressing upwards towards the high mark of spiritual exaltation, and saying, like Moses, "I will not stop till I reach the confluence of the two seas, and for years will I journey on." Herein he presented a great con- trast to ordinary men, who are ever giving way to their lusts, and so being dragged down into the state of mere animals, or even lower. Hilal's master was a Mosalman, yet one whose eyes were only partially open to the truth. He was in the habit of asking his guests their age; and if they answered doubtfully, saying, "Perhaps eighteen, or seventeen, or six- teen, or even fifteen," he would rebuke them, saying, "As you seem to be putting yourself lower and lower, you had better go back at once to your mother's womb." These guests are a type of men who lower themselves from the rank of humanity to that of animals. This master, however, was blind to Hilal's spiritual excellence, and allowed him to drag on a miserable existence in his stables. At last Hilal fell sick; but no one cared for him, till the Prophet himself, warned by a divine intimation, came to visit him, and com- miserated his wretched condition. Hilal proved himself to be faithful through tribulation; for, instead of grumbling at his lot, he replied, "How is that sleep wretched which is bro- ken by the advent of the Sun of prophecy? or how can he be called athirst on whose head is poured the water of life?" In truth, Hilal had by degrees become purified from the stain of earthly existence and earthly qualities, and washed in the fountain of the water of life, i.e., the holy revelations of the Prophet, till he had attained the exalted grade of purity enjoined on those who would study God's Word aright. Growth in grace is accomplished by slow degrees, and not per saltum. Since you have told the story of Hilal (the new moon) Now set forth the story of Badr (the full moon). That new moon and that full moon are now united, Removed from duality and defect and shortcomings. That Hilal is now exalted above inward defect; His outward defects served as degrees of ascension. Night after night that mentor taught him grades of ascent And through his patient waiting gave him happiness. The mentor says, "O raw hastener, through patient waiting, You must climb to the summit step by step. Boil your pot by degrees and in a masterly way; Food boiled in mad haste is spoiled. Doubtless God could have created the universe By the fiat 'Be!' in one moment of time; Why, then, did He protract His work over six days, Each of which equaled a thousand years, O disciple? Why does the formation of an infant take nine months? Because God's method is to work by slow degrees, Why did the formation of Adam take forty days? Because his clay was kneaded by slow degrees. Not hurrying on like you, O raw one, Who claim to be a Shaikh whilst yet only a child! You run up like a gourd higher than all plants, But where is your power of resistance or combat? You have leant on trees or on walls, And so mounted up like a gourd, O little dog rose; Even though your prop may be a lofty cypress,

This is followed by the story of Hilal, another holy man who, like Bilal and Luqman and Joseph, served a noble in the capacity of groom. His affections were set on things above, and he was ever pressing upwards towards the high mark of spiritual exaltation, and saying, like Moses, "I will not stop till I reach the confluence of the two seas, and for years will I journey on." Herein he presented a great con- trast to ordinary men, who are ever giving way to their lusts, and so being dragged down into the state of mere animals, or even lower. Hilal's master was a Mosalman, yet one whose eyes were only partially open to the truth. He was in the habit of asking his guests their age; and if they answered doubtfully, saying, "Perhaps eighteen, or seventeen, or six- teen, or even fifteen," he would rebuke them, saying, "As you seem to be putting yourself lower and lower, you had better go back at once to your mother's womb." These guests are a type of men who lower themselves from the rank of humanity to that of animals. This master, however, was blind to Hilal's spiritual excellence, and allowed him to drag on a miserable existence in his stables. At last Hilal fell sick; but no one cared for him, till the Prophet himself, warned by a divine intimation, came to visit him, and com- miserated his wretched condition. Hilal proved himself to be faithful through tribulation; for, instead of grumbling at his lot, he replied, "How is that sleep wretched which is bro- ken by the advent of the Sun of prophecy? or how can he be called athirst on whose head is poured the water of life?" In truth, Hilal had by degrees become purified from the stain of earthly existence and earthly qualities, and washed in the fountain of the water of life, i.e., the holy revelations of the Prophet, till he had attained the exalted grade of purity enjoined on those who would study God's Word aright. Growth in grace is accomplished by slow degrees, and not per saltum. Since you have told the story of Hilal (the new moon) Now set forth the story of Badr (the full moon). That new moon and that full moon are now united, Removed from duality and defect and shortcomings. That Hilal is now exalted above inward defect; His outward defects served as degrees of ascension. Night after night that mentor taught him grades of ascent And through his patient waiting gave him happiness. The mentor says, "O raw hastener, through patient waiting, You must climb to the summit step by step. Boil your pot by degrees and in a masterly way; Food boiled in mad haste is spoiled. Doubtless God could have created the universe By the fiat 'Be!' in one moment of time; Why, then, did He protract His work over six days, Each of which equaled a thousand years, O disciple? Why does the formation of an infant take nine months? Because God's method is to work by slow degrees, Why did the formation of Adam take forty days? Because his clay was kneaded by slow degrees. Not hurrying on like you, O raw one, Who claim to be a Shaikh whilst yet only a child! You run up like a gourd higher than all plants, But where is your power of resistance or combat? You have leant on trees or on walls, And so mounted up like a gourd, O little dog rose; Even though your prop may be a lofty cypress,

At last you are seen to be dry and hollow. O gourd, your bright green hue soon turns yellow. For it is not a natural but an artificial color." This is illustrated by an anecdote of an ugly old hag who painted her face to make it look pretty, but was detected and exposed to scorn. 1 . Koran xviii. 59. STORY V. The Sufi and the Qazi. A sick man laboring under an incurable disease went to a physician for advice. The physician felt his pulse, and per- ceived that no treatment would cure him, and therefore told him to go away and do whatever he had a fancy for. This was the advice given by God to the Israelites when they were seen to be incurable by the admonitions of the prophets. "Do what you will, but God's eye is on all your doings." The sick man blessed the physician for his agreeable pre- scription, and at once went to a stream, where he saw a Sufi bathing his feet. He was seized with a desire to hit the Sufi on the back, and, calling to mind the physician's advice, at once carried his wish into effect. The Sufi jumped up, and was about to return the blow, but when he saw the weakly and infirm condition of his assailant he restrained himself. He disregarded his present angry impulse, and had regard to the future, so that the non-existent future became to him more really existent than the existing present. Here the poet digresses to point out that when wise men recognize the true relative importance of the present and the future they cease to shrink from death and annihilation, which lifts them to a higher and nobler life. This is illustrated by an anecdote of Mahmud of Ghazni, quoted from Faridu- 'd- Din 'Attar. Mahmud, in one of his campaigns, took prison- er a Hindu boy, who at first regarded him with the greatest dread, in consequence of the stories he had heard of him from his mother, but afterwards experienced Mahmud's kindness and tenderness, and came to know him and love him. So it is with death. According to the Hadis "Those who have passed away do not grieve because of death, but because of wasted opportunities in life." The Masnavi is "a shop of poverty and self-abnegation," and a treasury con- taining only the doctrines of "Unity;" and if its stories sug- gest aught else, that is due to the evil promptings of Iblis, who also misled the Prophet himself to attribute undue power to the idols Lat and 'Uzza and Manat, in a verse which was afterwards cancelled. The Sufi, being full of the spirit of self-abnegation, did not retaliate on his weak,

At last you are seen to be dry and hollow. O gourd, your bright green hue soon turns yellow. For it is not a natural but an artificial color." This is illustrated by an anecdote of an ugly old hag who painted her face to make it look pretty, but was detected and exposed to scorn. 1 . Koran xviii. 59. STORY V. The Sufi and the Qazi. A sick man laboring under an incurable disease went to a physician for advice. The physician felt his pulse, and per- ceived that no treatment would cure him, and therefore told him to go away and do whatever he had a fancy for. This was the advice given by God to the Israelites when they were seen to be incurable by the admonitions of the prophets. "Do what you will, but God's eye is on all your doings." The sick man blessed the physician for his agreeable pre- scription, and at once went to a stream, where he saw a Sufi bathing his feet. He was seized with a desire to hit the Sufi on the back, and, calling to mind the physician's advice, at once carried his wish into effect. The Sufi jumped up, and was about to return the blow, but when he saw the weakly and infirm condition of his assailant he restrained himself. He disregarded his present angry impulse, and had regard to the future, so that the non-existent future became to him more really existent than the existing present. Here the poet digresses to point out that when wise men recognize the true relative importance of the present and the future they cease to shrink from death and annihilation, which lifts them to a higher and nobler life. This is illustrated by an anecdote of Mahmud of Ghazni, quoted from Faridu- 'd- Din 'Attar. Mahmud, in one of his campaigns, took prison- er a Hindu boy, who at first regarded him with the greatest dread, in consequence of the stories he had heard of him from his mother, but afterwards experienced Mahmud's kindness and tenderness, and came to know him and love him. So it is with death. According to the Hadis "Those who have passed away do not grieve because of death, but because of wasted opportunities in life." The Masnavi is "a shop of poverty and self-abnegation," and a treasury con- taining only the doctrines of "Unity;" and if its stories sug- gest aught else, that is due to the evil promptings of Iblis, who also misled the Prophet himself to attribute undue power to the idols Lat and 'Uzza and Manat, in a verse which was afterwards cancelled. The Sufi, being full of the spirit of self-abnegation, did not retaliate on his weak,

assailant but led him before the Qazi. On learning the facts of the case the Qazi said, "This Faqir is sick to death, and you, being a Sufi, are, according to your profession, dead to the world. How, then, can I award a penalty against him in your favor? I am a judge, not of the dead, but of the living." The Sufi was dissatisfied with this view of the case, and again pressed the Qazi to do him justice. On this the Qazi asked the sick Faqir how much money he had, and on his replying, "Six dirhams," took pity on him, and let him off with a fine of three dirhams only. The moment the sentence was pronounced the sick Faqir went up to the Qazi and struck him a blow on the back, and cried out, "Now take the other three dirhams and let me go!" The Sufi then pointed out to the Qazi that by his ill-timed leniency to the Faqir he had brought this blow upon himself, and urged him to apply in his own case those principles of mercy and forgiveness which he had proposed in the case of another. The Qazi said that, for his part, he recognized every blow and misfortune that might befall him as divinely ordained, and sent for his good, according to the text, "Laugh little and weep much," and that his judgment in the matter of the Faqir had not been dictated by impulse, but by inspira- tion. The Sufi again asked him how evils and misfortunes could proceed from the divine fount of good, and the Qazi replied that what seems good and evil to us has no absolute existence, but is merely as the foam on the surface of the vast ocean. Moreover, every misfortune occurring to the faithful in this life will be amply compensated for in the life to come. The Sufi asked why this world should not be so arranged that only good should be experienced in it, and the Qazi replied by telling him an anecdote of a Turk and a tailor. The Turk, who typifies the careless pleasure-seeker, was so intent on listening to the jokes and amusing stories of the tailor, typifying the seductive world, that he allowed himself to be robbed of the silk which was to furnish him with a vesture for eternity. The Sufi again retorted that he did not see why the world would not get on better without the evil in it, and the Qazi replied with the poet's favorite argument that there would be no possibility of being virtu- ous if there were no temptations to be vicious. As Bishop Butler says, this life is a state of probation, and such a state necessarily involves trials and difficulties and dangers to be resisted and overcome. The dead regret not dying, but having lost opportunities in life. Well said that Leader of mankind, That whosoever passes away from the world Does not grieve and lament over his death, But grieves ever over lost opportunities. He says, "Why did I not keep death always in view, Which is the treasury of wealth and sustenance? Why did I blindly all my life set my affections On vain shadows which perish at death? My regret is not that I have died, But that I rested on these vain shadows in life. I saw not that my body was a mere shadow or foam, Which foam rises out of and lives on the Ocean (God). When the Ocean casts its foam-drops to land,

assailant but led him before the Qazi. On learning the facts of the case the Qazi said, "This Faqir is sick to death, and you, being a Sufi, are, according to your profession, dead to the world. How, then, can I award a penalty against him in your favor? I am a judge, not of the dead, but of the living." The Sufi was dissatisfied with this view of the case, and again pressed the Qazi to do him justice. On this the Qazi asked the sick Faqir how much money he had, and on his replying, "Six dirhams," took pity on him, and let him off with a fine of three dirhams only. The moment the sentence was pronounced the sick Faqir went up to the Qazi and struck him a blow on the back, and cried out, "Now take the other three dirhams and let me go!" The Sufi then pointed out to the Qazi that by his ill-timed leniency to the Faqir he had brought this blow upon himself, and urged him to apply in his own case those principles of mercy and forgiveness which he had proposed in the case of another. The Qazi said that, for his part, he recognized every blow and misfortune that might befall him as divinely ordained, and sent for his good, according to the text, "Laugh little and weep much," and that his judgment in the matter of the Faqir had not been dictated by impulse, but by inspira- tion. The Sufi again asked him how evils and misfortunes could proceed from the divine fount of good, and the Qazi replied that what seems good and evil to us has no absolute existence, but is merely as the foam on the surface of the vast ocean. Moreover, every misfortune occurring to the faithful in this life will be amply compensated for in the life to come. The Sufi asked why this world should not be so arranged that only good should be experienced in it, and the Qazi replied by telling him an anecdote of a Turk and a tailor. The Turk, who typifies the careless pleasure-seeker, was so intent on listening to the jokes and amusing stories of the tailor, typifying the seductive world, that he allowed himself to be robbed of the silk which was to furnish him with a vesture for eternity. The Sufi again retorted that he did not see why the world would not get on better without the evil in it, and the Qazi replied with the poet's favorite argument that there would be no possibility of being virtu- ous if there were no temptations to be vicious. As Bishop Butler says, this life is a state of probation, and such a state necessarily involves trials and difficulties and dangers to be resisted and overcome. The dead regret not dying, but having lost opportunities in life. Well said that Leader of mankind, That whosoever passes away from the world Does not grieve and lament over his death, But grieves ever over lost opportunities. He says, "Why did I not keep death always in view, Which is the treasury of wealth and sustenance? Why did I blindly all my life set my affections On vain shadows which perish at death? My regret is not that I have died, But that I rested on these vain shadows in life. I saw not that my body was a mere shadow or foam, Which foam rises out of and lives on the Ocean (God). When the Ocean casts its foam-drops to land,

Go to the graveyard and behold them, And ask them, "Where is your motion and activity? The Ocean has cast you into a mortal sickness!" They will answer by their condition, if not with words, "Put this question to the Ocean, not to us!" How can mere foam move unless moved by the waves? How can dust mount on high unless raised by wind? When you see the dust-cloud, see the wind too! When you see the foam, see the ocean that heaves it! Ah! look till you see your own real final cause, The rest of you is only fat and flesh, warp and woof. Your fat kindles no light or flame in a lamp; Your kneaded flesh is not good for roasting. Burn up, then, all this body of yours with discernment; Rise to sight, to sight, to sight! Virtue cannot exist without temptation and difficulties to be overcome. The Sufi said, "The Great Helper is able To procure for us profit without loss. He who casts into the fire roses and trees Can accomplish good without injury to any. He who extracts the rose from the thorn Can also turn this winter into spring. He who exalts the heads of the cypresses Is able also out of sadness to bring joy. He by whose fiat all non-existent things exist, What harm to Him were it if He made them eternal? He who gave to the body a soul and made it live, What loss to Him were it if He never caused it to die? How would it be if That Liberal One were to give Their hearts' desire to his slaves without toil, And keep away from these feeble ones The ambushed snares of lust and temptations of Iblis?" The Qazi said, "If there were no bitter things, And no opposition of fair and foul, stone and pearl, And no lust or Satan or concupiscence, And no wounds or war or fraud, Pray, O destroyer of virtue, by what name and title Could the King of kings address His slaves? How could He say, 'O temperate or O meek one!' Or, 'O courageous one, or O wise one?' How could there be temperate, gentle, or liberal men If there were no cursed Satan to tempt them astray? Rustam and Hamza would be all the same as cowards; Wisdom and knowledge would be useless and vain. Wisdom and knowledge serve to guide the wanderers; Were there but one road wisdom would be needless. To pamper the house of your body fleeting as water, Do you think it right to ruin both worlds? I know you are pure of guile and ripe, And ask this only to edify the ignorant. The ills of fortune and all troubles soever Are better than exile from God and neglect of Him; For the former pass away, but the latter abide; He is happy who carries a wary heart before God." This is illustrated by an anecdote of a woman who com- plained of the hard life she had to lead with her husband owing to his poverty, and was silenced by being asked whether she would prefer to be divorced. No troubles are so hard to hear as separation from the Beloved. Fasting and holy war bring pains with them, but not so great as those incurred by banishment from God. In the midst of their troubles God is ever caring for His servants, and they must not let their tribulations blot out the memory of God's pre- vious goodness to them.

Go to the graveyard and behold them, And ask them, "Where is your motion and activity? The Ocean has cast you into a mortal sickness!" They will answer by their condition, if not with words, "Put this question to the Ocean, not to us!" How can mere foam move unless moved by the waves? How can dust mount on high unless raised by wind? When you see the dust-cloud, see the wind too! When you see the foam, see the ocean that heaves it! Ah! look till you see your own real final cause, The rest of you is only fat and flesh, warp and woof. Your fat kindles no light or flame in a lamp; Your kneaded flesh is not good for roasting. Burn up, then, all this body of yours with discernment; Rise to sight, to sight, to sight! Virtue cannot exist without temptation and difficulties to be overcome. The Sufi said, "The Great Helper is able To procure for us profit without loss. He who casts into the fire roses and trees Can accomplish good without injury to any. He who extracts the rose from the thorn Can also turn this winter into spring. He who exalts the heads of the cypresses Is able also out of sadness to bring joy. He by whose fiat all non-existent things exist, What harm to Him were it if He made them eternal? He who gave to the body a soul and made it live, What loss to Him were it if He never caused it to die? How would it be if That Liberal One were to give Their hearts' desire to his slaves without toil, And keep away from these feeble ones The ambushed snares of lust and temptations of Iblis?" The Qazi said, "If there were no bitter things, And no opposition of fair and foul, stone and pearl, And no lust or Satan or concupiscence, And no wounds or war or fraud, Pray, O destroyer of virtue, by what name and title Could the King of kings address His slaves? How could He say, 'O temperate or O meek one!' Or, 'O courageous one, or O wise one?' How could there be temperate, gentle, or liberal men If there were no cursed Satan to tempt them astray? Rustam and Hamza would be all the same as cowards; Wisdom and knowledge would be useless and vain. Wisdom and knowledge serve to guide the wanderers; Were there but one road wisdom would be needless. To pamper the house of your body fleeting as water, Do you think it right to ruin both worlds? I know you are pure of guile and ripe, And ask this only to edify the ignorant. The ills of fortune and all troubles soever Are better than exile from God and neglect of Him; For the former pass away, but the latter abide; He is happy who carries a wary heart before God." This is illustrated by an anecdote of a woman who com- plained of the hard life she had to lead with her husband owing to his poverty, and was silenced by being asked whether she would prefer to be divorced. No troubles are so hard to hear as separation from the Beloved. Fasting and holy war bring pains with them, but not so great as those incurred by banishment from God. In the midst of their troubles God is ever caring for His servants, and they must not let their tribulations blot out the memory of God's pre- vious goodness to them.

To do this shows an entire absence of growth in grace. This is illustrated by an anecdote of a sage and a monk. The sage asked the monk which was the older, his white beard or himself. The monk replied that he himself was older by some years, whereupon the sage rebuked him for his igno- rance, saying his beard had grown pure and white, but he was still black with sin, and had progressed not at all in goodness since he was born. Each of our members testifies to God's bounties towards us. Inquire now, I pray, of each one of your members; These dumb members have a thousand tongues. Inquire the detail of the bounties of the All-sustainer, Which are recorded in the volume of the universe. Day and night you are eagerly asking for news, Whilst every member of your body is telling you news. Since each member of your body issued from Not-being, How much pleasure has it seen, and how much pain? For no member grows and flourishes without pleasure, And each member is weakened by every pain. The member endures, but that pleasure is forgotten, Yet not all forgotten, but hidden from the senses. Like summer wherein cotton is produced, The cotton remains, but the summer is forgotten. Or like ice which is formed in great frost, The frost departs, but the ice is still before us. The ice is mindful of that extreme cold, And even in winter that crop is mindful of the summer. In like manner, O son, every member of your body Tells you tales of God's bounties to your body. Even as a woman who has borne twenty children, Each child tells a tale of pleasure felt by her. She became not pregnant save after sexual pleasure, Can a garden bloom without the spring? Pregnant women and their teeming wombs Tell tales of love frolics in the spring. So every tree which nurtures its fruits Has been, like Mary, impregnated by the Unseen King. Though fire's heat be hidden in the midst of water, Yet a thousand boiling bubbles prove it present. Though the heat of the fire be working unseen, Yet its bubbles signify its presence plainly. In like manner, the members of those enjoying "union" Become big with child, viz., with forms of "states" and "words." Gazing on the beauty of these forms they stand agape, And the forms of the world vanish from their sight. These spiritual progenies are not born of the elements, And are perforce invisible to the sensual eye. These progenies are born of divine apparitions, And are therefore bidden by veils without color. I said "born," but in reality they are not born; I used this expression only by way of indication. But keep silence till the King bids you speak, Offer not your nightingale songs to these roses; For they themselves are saying to you in loud tones, "O nightingale, hold your peace, and listen to us!" Those two kinds of fair forms (ecstatic states and words) Are undeniable proofs of a previous "union;" Yea, those two kinds of exalted manifestations Are the evident fruits of a preceding wedlock. The ecstasy is past, but your members recall it; Ask them about it, or call it to mind yourself. When sorrow seizes you, if you are wise, You will question that sorrow-fraught moment, Saying to it, "O sorrow, who now deniest Thy portion of bounty given thee by the Perfect One, Even if each moment be not to thee a glad spring,

To do this shows an entire absence of growth in grace. This is illustrated by an anecdote of a sage and a monk. The sage asked the monk which was the older, his white beard or himself. The monk replied that he himself was older by some years, whereupon the sage rebuked him for his igno- rance, saying his beard had grown pure and white, but he was still black with sin, and had progressed not at all in goodness since he was born. Each of our members testifies to God's bounties towards us. Inquire now, I pray, of each one of your members; These dumb members have a thousand tongues. Inquire the detail of the bounties of the All-sustainer, Which are recorded in the volume of the universe. Day and night you are eagerly asking for news, Whilst every member of your body is telling you news. Since each member of your body issued from Not-being, How much pleasure has it seen, and how much pain? For no member grows and flourishes without pleasure, And each member is weakened by every pain. The member endures, but that pleasure is forgotten, Yet not all forgotten, but hidden from the senses. Like summer wherein cotton is produced, The cotton remains, but the summer is forgotten. Or like ice which is formed in great frost, The frost departs, but the ice is still before us. The ice is mindful of that extreme cold, And even in winter that crop is mindful of the summer. In like manner, O son, every member of your body Tells you tales of God's bounties to your body. Even as a woman who has borne twenty children, Each child tells a tale of pleasure felt by her. She became not pregnant save after sexual pleasure, Can a garden bloom without the spring? Pregnant women and their teeming wombs Tell tales of love frolics in the spring. So every tree which nurtures its fruits Has been, like Mary, impregnated by the Unseen King. Though fire's heat be hidden in the midst of water, Yet a thousand boiling bubbles prove it present. Though the heat of the fire be working unseen, Yet its bubbles signify its presence plainly. In like manner, the members of those enjoying "union" Become big with child, viz., with forms of "states" and "words." Gazing on the beauty of these forms they stand agape, And the forms of the world vanish from their sight. These spiritual progenies are not born of the elements, And are perforce invisible to the sensual eye. These progenies are born of divine apparitions, And are therefore bidden by veils without color. I said "born," but in reality they are not born; I used this expression only by way of indication. But keep silence till the King bids you speak, Offer not your nightingale songs to these roses; For they themselves are saying to you in loud tones, "O nightingale, hold your peace, and listen to us!" Those two kinds of fair forms (ecstatic states and words) Are undeniable proofs of a previous "union;" Yea, those two kinds of exalted manifestations Are the evident fruits of a preceding wedlock. The ecstasy is past, but your members recall it; Ask them about it, or call it to mind yourself. When sorrow seizes you, if you are wise, You will question that sorrow-fraught moment, Saying to it, "O sorrow, who now deniest Thy portion of bounty given thee by the Perfect One, Even if each moment be not to thee a glad spring,

Yet of what is thy body, like a rose-heap, a storehouse? Thy body is a heap of roses, thy thought rosewater; 'Twere strange if rosewater ignored the rose-heap!" 2. Koran liii. 19, and Rodwell's note. 6. Cp. Nicom. Ethics, x., iv. 6. 7. Compare Gulshan i Raz, I. 624. Ecstatic words and states are the offspring of communion with God. STORY VI. The Faqir and the Hidden Treasure. Notwithstanding the clear evidence of God's bounty, engendering these spiritual states in men, philosophers and learned men, wise in their own conceit, obstinately shut their eyes to it, and look afar off for what is really close to them, so that they incur the penalty of "being branded on the nos- trils," adjudged against unbelievers. This is illustrated by the story of a poor Faqir who prayed to God that he might be fed without being obliged to work for his food. A divine voice came to him in his sleep and directed him to go to the house of a certain scribe and take a certain writing that he should find there. He did so, and on reading the writing found that it contained directions for finding a hidden treasure. The directions were as follows: "Go outside the city to the dome which covers the tomb of the martyr; turn your back to the tomb and your face towards Mecca, place an arrow in your bow, and where the arrow falls there dig for the treasure." But before the Faqir had time to commence the search the rumor of the writing and its contents had reached the king, who at once sent and took it away from the Faqir, and began to search for the treasure on his own account. After shooting many arrows and digging in all directions the king failed to find the treasure, and got weary of searching, and returned the writing to the Faqir. Then the Faqir tried what he could do, but failed altogether to hit the spot where the treasure was buried. At last, despairing of success by his own unaided efforts, he cast his care upon God, and implored the divine assistance. Then a voice from heaven came to him, saying, "You were directed to fix an arrow on your bow, but not to draw your bow with all your might, as you have been doing. Shoot as gently as possible, that the arrow may fall close to you, for the hidden treasure is indeed 'nearer to you than your neck-vein."' Men overlook the spiritual treasures close to them, and for this reason it is that prophets have no honor in their own countries, as is illustrated by the cases of the saint Abu-'l-Hasan Khirqani and the Prophet Hud or Heber. God rules men by alternations of hope and fear. This sad Faqir too put up his cries for aid, And bore off the ball of acceptance from the field. But at times he distrusted the efficacy of his prayers, On account of the delay in answering them. Again, hope of the mercy of the Lord Arose in his heart as an earnest of rejoicing. When he was hopeless and ceasing to pray in weariness He heard from God the word "Ascend!" God is an Abaser and an Exalter Without these two processes nothing comes into being. Behold the abasement of earth and uplifting of heaven; Without these two heaven would not revolve, O man! The abasement and exaltation of earth is otherwise, Half the year is barren, half green and verdant. The abasement and exaltation of weary time

Yet of what is thy body, like a rose-heap, a storehouse? Thy body is a heap of roses, thy thought rosewater; 'Twere strange if rosewater ignored the rose-heap!" 2. Koran liii. 19, and Rodwell's note. 6. Cp. Nicom. Ethics, x., iv. 6. 7. Compare Gulshan i Raz, I. 624. Ecstatic words and states are the offspring of communion with God. STORY VI. The Faqir and the Hidden Treasure. Notwithstanding the clear evidence of God's bounty, engendering these spiritual states in men, philosophers and learned men, wise in their own conceit, obstinately shut their eyes to it, and look afar off for what is really close to them, so that they incur the penalty of "being branded on the nos- trils," adjudged against unbelievers. This is illustrated by the story of a poor Faqir who prayed to God that he might be fed without being obliged to work for his food. A divine voice came to him in his sleep and directed him to go to the house of a certain scribe and take a certain writing that he should find there. He did so, and on reading the writing found that it contained directions for finding a hidden treasure. The directions were as follows: "Go outside the city to the dome which covers the tomb of the martyr; turn your back to the tomb and your face towards Mecca, place an arrow in your bow, and where the arrow falls there dig for the treasure." But before the Faqir had time to commence the search the rumor of the writing and its contents had reached the king, who at once sent and took it away from the Faqir, and began to search for the treasure on his own account. After shooting many arrows and digging in all directions the king failed to find the treasure, and got weary of searching, and returned the writing to the Faqir. Then the Faqir tried what he could do, but failed altogether to hit the spot where the treasure was buried. At last, despairing of success by his own unaided efforts, he cast his care upon God, and implored the divine assistance. Then a voice from heaven came to him, saying, "You were directed to fix an arrow on your bow, but not to draw your bow with all your might, as you have been doing. Shoot as gently as possible, that the arrow may fall close to you, for the hidden treasure is indeed 'nearer to you than your neck-vein."' Men overlook the spiritual treasures close to them, and for this reason it is that prophets have no honor in their own countries, as is illustrated by the cases of the saint Abu-'l-Hasan Khirqani and the Prophet Hud or Heber. God rules men by alternations of hope and fear. This sad Faqir too put up his cries for aid, And bore off the ball of acceptance from the field. But at times he distrusted the efficacy of his prayers, On account of the delay in answering them. Again, hope of the mercy of the Lord Arose in his heart as an earnest of rejoicing. When he was hopeless and ceasing to pray in weariness He heard from God the word "Ascend!" God is an Abaser and an Exalter Without these two processes nothing comes into being. Behold the abasement of earth and uplifting of heaven; Without these two heaven would not revolve, O man! The abasement and exaltation of earth is otherwise, Half the year is barren, half green and verdant. The abasement and exaltation of weary time

Is otherwise again, half day and half night. The abasement and exaltation of this compound body Is now health and now grievous sickness. Know all the conditions of the world are in this wise, Drought, famine, peace, war, and trials. This world flies, as it were, with these two wings; Through these all souls are homes of hope and fear; So that the world keeps trembling like leaves, In the cold and hot winds of death and resurrection. Till tbe jar of pure wine of our 'Isa (Unity) Shall supersede the jar of many-colored wine (plurality), For that world (of unity) is as a saltpan; Whatever enters it loses its varied hues. On the text, "Verily I am about to place a Khalifa or Vicegerent on earth" . Whereas the aim and will of the Merciful God Inclined to the revelation and manifestation of Himself, And one opposite cannot be shown but by its opposite, And that Unique King of kings has no opposite or peer, Therefore that Lord of the heart set up a Khalifa, To serve as a mirror to reflect His own sovereignty. Therefore He gave him unlimited purity and light, And on the other side He set darkness opposing the light. God set up two standards, a white and a black one, The one Adam and the other Iblis; And between these two mighty armies Ensued war and battle and all we have witnessed. Thus, too, in the second generation lived pure Abel; Cain was the opposite of his pure light. In like manner these two standards of right and wrong Were borne aloft till the age of Nimrod. Nimrod was the opponent and adversary of Abraham, And their opposing camps warred and fought one another. When God grew weary of the length of this war, His fire was appointed to arbitrate between them. He commanded fire and its flaming torment To settle the matter in dispute between them. Age after age these two parties contended, Even till the time of Pharaoh and gentle Moses. Between these two the war was waged for years, And when it passed all bounds and affliction increased God made the water of the Nile a judge between them, That the one who deserved preeminence should endure. In like manner it went on till the time of Mustafa

Is otherwise again, half day and half night. The abasement and exaltation of this compound body Is now health and now grievous sickness. Know all the conditions of the world are in this wise, Drought, famine, peace, war, and trials. This world flies, as it were, with these two wings; Through these all souls are homes of hope and fear; So that the world keeps trembling like leaves, In the cold and hot winds of death and resurrection. Till tbe jar of pure wine of our 'Isa (Unity) Shall supersede the jar of many-colored wine (plurality), For that world (of unity) is as a saltpan; Whatever enters it loses its varied hues. On the text, "Verily I am about to place a Khalifa or Vicegerent on earth" . Whereas the aim and will of the Merciful God Inclined to the revelation and manifestation of Himself, And one opposite cannot be shown but by its opposite, And that Unique King of kings has no opposite or peer, Therefore that Lord of the heart set up a Khalifa, To serve as a mirror to reflect His own sovereignty. Therefore He gave him unlimited purity and light, And on the other side He set darkness opposing the light. God set up two standards, a white and a black one, The one Adam and the other Iblis; And between these two mighty armies Ensued war and battle and all we have witnessed. Thus, too, in the second generation lived pure Abel; Cain was the opposite of his pure light. In like manner these two standards of right and wrong Were borne aloft till the age of Nimrod. Nimrod was the opponent and adversary of Abraham, And their opposing camps warred and fought one another. When God grew weary of the length of this war, His fire was appointed to arbitrate between them. He commanded fire and its flaming torment To settle the matter in dispute between them. Age after age these two parties contended, Even till the time of Pharaoh and gentle Moses. Between these two the war was waged for years, And when it passed all bounds and affliction increased God made the water of the Nile a judge between them, That the one who deserved preeminence should endure. In like manner it went on till the time of Mustafa