With his own hand he gave it a little water and some fodder: he was not such a Siifi as the one we told of before.” He took precautions against neglect and foolish- ness, but when the Divine destiny comes to pass, of what avail is precaution? The Sufis were poor and destitute: poverty almost entails an infidelity that brings the soul to perdition. O thou rich man who art full-fed, beware of mocking at the unrighteousness of the suffer- ing poor. On account of their destitution that Sufi flock adopted the expedient of selling the Ass, Saying, “‘In case of necessity a carcase is law- ful food: many a vicious act is made virtuous by necessity.” ? Book II, v. 514. * See Story IV. 88 THE SOFIS WHO SOLD THE TRAVELLER’S ASS Having sold the little Ass, they fetched dainty viands and lit candles. Jubilation arose in the monastery. ‘‘To-night,” they cried, “there shall be dainties and music and dancing and voracity. No more of this carrying the beggar’s wallet, no more of this abstinence and three-days’ fasting !”” The Traveller, tired by the long journey, re- joiced to see the favour with which they regarded him. One by one they caressed him and played the game of bestowing pleasant attentions on him. When he saw this, he said, “If I don’t make merry to-night, when shall I have such good reasons for it again?” They consumed the viands and began the sama‘ ,* the monastery was filled with smoke and dust up to the roof— The smoke of the kitchen, the dust raised by the dancing feet, the tumult of soul aroused by longing and ecstasy. Now, waving their hands, they would beat the floor with their feet; now, bowing low, they would sweep the dais with their foreheads. Only after long waiting does the Sufi gain his desire from Fortune; hence the Sifi is a great eater ; Except, to be sure, the Sufi who has eaten his ’ The musical dance of Muslim dervishes. TALES OF MYSTIC MEANING fill of the Light of God: he is free from the shame of beggary ; But of these there are only a few amongst thou- sands; the rest live under the protection of his (the perfect Sifi’s) spiritual empire. When the sama‘ had run its course from be- ginning to end, the minstrel struck up a deep-sounding strain. He sang “The Ass is gone, the Ass is gone,” and made the whole company sharers in the ditty. Till daybreak they were dancing rapturously, clapping their hands and singing “The Ass is gone, the Ass is gone, my son!”’ By way of imitation, that Sufi began to sing in tones of impassioned feeling the same phrase, ‘The Ass 1s gone.” When the pleasure and excitement and music and dancing were over, day dawned and they all said farewell. The monastery was deserted and the Sufi re- mained alone: he set about shaking the dust from his baggage. He brought out the baggage from his cell to pack it on the Ass, for he desired companions on his journey. He made haste to join his fellow-travellers, but when he went into the stable he did not find the Ass. THE SUFIS WHO SOLD THE TRAVELLER’S ASS “The servant,” he said to himself, ‘‘has taken it to water, because it drank little water last night.” When the servant came the Siifi asked, ‘‘Where is the Ass?” ‘‘Look at your beard,’” he re- plied; and this started a quarrel.

With his own hand he gave it a little water and some fodder: he was not such a Siifi as the one we told of before.” He took precautions against neglect and foolish- ness, but when the Divine destiny comes to pass, of what avail is precaution? The Sufis were poor and destitute: poverty almost entails an infidelity that brings the soul to perdition. O thou rich man who art full-fed, beware of mocking at the unrighteousness of the suffer- ing poor. On account of their destitution that Sufi flock adopted the expedient of selling the Ass, Saying, “‘In case of necessity a carcase is law- ful food: many a vicious act is made virtuous by necessity.” ? Book II, v. 514. * See Story IV. 88 THE SOFIS WHO SOLD THE TRAVELLER’S ASS Having sold the little Ass, they fetched dainty viands and lit candles. Jubilation arose in the monastery. ‘‘To-night,” they cried, “there shall be dainties and music and dancing and voracity. No more of this carrying the beggar’s wallet, no more of this abstinence and three-days’ fasting !”” The Traveller, tired by the long journey, re- joiced to see the favour with which they regarded him. One by one they caressed him and played the game of bestowing pleasant attentions on him. When he saw this, he said, “If I don’t make merry to-night, when shall I have such good reasons for it again?” They consumed the viands and began the sama‘ ,* the monastery was filled with smoke and dust up to the roof— The smoke of the kitchen, the dust raised by the dancing feet, the tumult of soul aroused by longing and ecstasy. Now, waving their hands, they would beat the floor with their feet; now, bowing low, they would sweep the dais with their foreheads. Only after long waiting does the Sufi gain his desire from Fortune; hence the Sifi is a great eater ; Except, to be sure, the Sufi who has eaten his ’ The musical dance of Muslim dervishes. TALES OF MYSTIC MEANING fill of the Light of God: he is free from the shame of beggary ; But of these there are only a few amongst thou- sands; the rest live under the protection of his (the perfect Sifi’s) spiritual empire. When the sama‘ had run its course from be- ginning to end, the minstrel struck up a deep-sounding strain. He sang “The Ass is gone, the Ass is gone,” and made the whole company sharers in the ditty. Till daybreak they were dancing rapturously, clapping their hands and singing “The Ass is gone, the Ass is gone, my son!”’ By way of imitation, that Sufi began to sing in tones of impassioned feeling the same phrase, ‘The Ass 1s gone.” When the pleasure and excitement and music and dancing were over, day dawned and they all said farewell. The monastery was deserted and the Sufi re- mained alone: he set about shaking the dust from his baggage. He brought out the baggage from his cell to pack it on the Ass, for he desired companions on his journey. He made haste to join his fellow-travellers, but when he went into the stable he did not find the Ass. THE SUFIS WHO SOLD THE TRAVELLER’S ASS “The servant,” he said to himself, ‘‘has taken it to water, because it drank little water last night.” When the servant came the Siifi asked, ‘‘Where is the Ass?” ‘‘Look at your beard,’” he re- plied; and this started a quarrel.

The Siifi said, ‘I entrusted the Ass to you. I put you in charge of the Ass. Discuss the matter reasonably, don’t argue, but deliver back to me what I delivered to you; And if you obstinately refuse, then look here, let us go for judgement to the Cadi!” The servant said, ‘I was overpowered: the Siifis rushed on me, and I was in fear of my life. Do you throw a liver with the parts next it amongst cats and then seek the traces of it? One cake of bread amongst a hundred hungry people, one starved cat before ahundred dogs ?”’ “I grant,” said the Sufi, “that they took the Ass from you by violence, aiming at the life of wretched me; But you never came and said, “They are taking away your Ass, O dervish,’ So that I might have bought it back from the purchaser, or else they might have divided the money’ amongst themselves. 14,e. ‘don’t ask childish questions.” * The money which the Safi would have paid as a ransom for his Ass. TALES OF MYSTIC MEANING There were a hundred ways of mending the matter when they were present, but now each one is gone to a different clime. Why didn’t you come and say, “O stranger, a terrible outrage has been committed’? ”’ “By God!” said he, ‘I came several times to inform you of these doings, But you went on singing “The Ass is gone, O son’ with more gusto than all the others; So I was always going away, saying to myself, ‘He is aware of it, he is satisfied with what God has decreed, he is a gnostic.’ ” The Sifi replied, “They all sang it so gleefully, and I too felt delight in singing it. Blind imitation of them has brought me to ruin: a thousand curses on that imitation!” THE FOUR BEGGARS WHO WISHED TO BUY GRAPES’ A CERTAIN man gave a dirhem to four Beggars. One of them, a Persian, said, “I will spend it on angi.” The second, who was an Arab, cried, “Nay, I want ‘inab, not angiir, you rascal!” The third was a Turk: he said, ““The money is mine: I don’t want ‘inab, I want uzum.” The fourth, being a Greek, said, “Stop this talk: I want istafil.’” They began to fight because they were unaware of the meaning of the words. In their folly they smote each other with their fists: they were full of ignorance and empty of knowledge. This difference cannot be removed till a spiritual Solomon, skilled in tongues,” shall intervene. O ye wrangling birds, hearken, like the falcon, to the falcon-drum of the King! * Book II, v. 3681. * According to the Qur’dn, Solomon was acquainted with the speech of birds and animals. TALES OF MYSTIC MEANING Come now, from every quarter set out with joy, flying away from diversity towards One- ness. Wheresoever ye be, turn your faces towards it :* this is the thing He hath not forbidden unto you at any time. * Qur'an, II, 145. 94 XXVITI MOSES AND THE SHEPHERD" Moses saw a shepherd on the way, who was saying, “O God who choosest as Thou wilt, Where art Thou, that I may become Thy ser- vant and sew Thy shoes and comb Thy head? That I may wash Thy clothes and kill Thy lice and bring milk to Thee, O worshipful One; That I may kiss Thy little hand and rub Thy little feet and sweep Thy little room at bedtime.”

The Siifi said, ‘I entrusted the Ass to you. I put you in charge of the Ass. Discuss the matter reasonably, don’t argue, but deliver back to me what I delivered to you; And if you obstinately refuse, then look here, let us go for judgement to the Cadi!” The servant said, ‘I was overpowered: the Siifis rushed on me, and I was in fear of my life. Do you throw a liver with the parts next it amongst cats and then seek the traces of it? One cake of bread amongst a hundred hungry people, one starved cat before ahundred dogs ?”’ “I grant,” said the Sufi, “that they took the Ass from you by violence, aiming at the life of wretched me; But you never came and said, “They are taking away your Ass, O dervish,’ So that I might have bought it back from the purchaser, or else they might have divided the money’ amongst themselves. 14,e. ‘don’t ask childish questions.” * The money which the Safi would have paid as a ransom for his Ass. TALES OF MYSTIC MEANING There were a hundred ways of mending the matter when they were present, but now each one is gone to a different clime. Why didn’t you come and say, “O stranger, a terrible outrage has been committed’? ”’ “By God!” said he, ‘I came several times to inform you of these doings, But you went on singing “The Ass is gone, O son’ with more gusto than all the others; So I was always going away, saying to myself, ‘He is aware of it, he is satisfied with what God has decreed, he is a gnostic.’ ” The Sifi replied, “They all sang it so gleefully, and I too felt delight in singing it. Blind imitation of them has brought me to ruin: a thousand curses on that imitation!” THE FOUR BEGGARS WHO WISHED TO BUY GRAPES’ A CERTAIN man gave a dirhem to four Beggars. One of them, a Persian, said, “I will spend it on angi.” The second, who was an Arab, cried, “Nay, I want ‘inab, not angiir, you rascal!” The third was a Turk: he said, ““The money is mine: I don’t want ‘inab, I want uzum.” The fourth, being a Greek, said, “Stop this talk: I want istafil.’” They began to fight because they were unaware of the meaning of the words. In their folly they smote each other with their fists: they were full of ignorance and empty of knowledge. This difference cannot be removed till a spiritual Solomon, skilled in tongues,” shall intervene. O ye wrangling birds, hearken, like the falcon, to the falcon-drum of the King! * Book II, v. 3681. * According to the Qur’dn, Solomon was acquainted with the speech of birds and animals. TALES OF MYSTIC MEANING Come now, from every quarter set out with joy, flying away from diversity towards One- ness. Wheresoever ye be, turn your faces towards it :* this is the thing He hath not forbidden unto you at any time. * Qur'an, II, 145. 94 XXVITI MOSES AND THE SHEPHERD" Moses saw a shepherd on the way, who was saying, “O God who choosest as Thou wilt, Where art Thou, that I may become Thy ser- vant and sew Thy shoes and comb Thy head? That I may wash Thy clothes and kill Thy lice and bring milk to Thee, O worshipful One; That I may kiss Thy little hand and rub Thy little feet and sweep Thy little room at bedtime.”

On hearing these foolish words, Moses said, ‘Man, to whom are you speaking!”’ He answered, ‘““To Him who created us and brought this earth and heaven to sight.” “Hark!” said Moses, “you are a very wicked man: indeed you are no true believer, you have become an infidel. What babble is this? What blasphemy and raving? Stuff some cotton into your mouth! The stench of your blasphemy hath made the whole world stink: your blasphemy hath torn the mantle of Religion to rags. Shoes and socks are fitting for you, but how are such things right for the Lord of glory? 1 Book II, v. 1720. 95 TALES OF MYSTIC MEANING Truly, the friendship of a fool is enmity: the high God is not in want of suchlike service.” The shepherd said, ““O Moses, thou hast closed my mouth and thou hast burned my soul with contrition.” He rent his garment, heaved a sigh, turned in haste towards the desert and went his way. A Revelation came to Moses from God—“Thou hast parted My servant from Me. Wert thou sent as a prophet to unite, or wert thou sent to sever? I have bestowed on everyone a particular mode of worship, I have given everyone a peculiar form of expression. In regard to him these words are praiseworthy, in regard to thee blameworthy: honey for him, poison for thee. The idiom of Hindustan is excellent in the Hindis; the idiom of Sind is excellent in the people of Sind. I look not at tongue and speech, I look at the spirit and the inward feeling. I gaze into the heart to see whether it be lowly, though the words uttered be not lowly. Enough of phrases and conceptions and meta- phors! I want burning, burning: become familiar with that burning! MOSES AND THE SHEPHERD Light up a fire of love in thy soul, burn all thought and expression away ! O Moses, they that know the conventions are of one sort, they whose souls and spirits burn are of another sort.”’ The Religion of Love is apart from all religions. The lovers of God have no religion but God alone. XXIX THE CAT AND THE MEAT" THERE was a man, a householder, who had a very sneering, sluttish, and rapacious wife. She would devour everything he brought home, and the poor man was reduced to silence. One day, having a guest, he brought home some meat which had cost him infinite toil and hardship. His wife ate it up; she consumed all the kabab’ and wine, and when her husband came in she put him off with lies. ““Where is the meat?” he asked. “Our guest has arrived: one must set nice food before a guest.” “The cat has eaten it,’’ said she; “go and buy some more if possible.” He called his servant. “‘Fetch the scales, Aybak: I will weigh the cat.” He found that the cat weighed half a maund.° *“O deceitful woman,” he cried, ? Book V, v. 3409. 2 Roast meat. ® The man (maund) is about two pounds avoirdupois. THE CAT AND THE MEAT “The meat was half a maund and six drachms over, and the cat is just half a maund, my lady! If this is the cat, then where is the meat? or if this is the meat, where is the cat?”’ HOW BAYAZID PERFORMED THE PILGRIMAGE" ON his way to the Ka‘ba, Bayazid sought earn- estly to meet the Khizr of the age.”

On hearing these foolish words, Moses said, ‘Man, to whom are you speaking!”’ He answered, ‘““To Him who created us and brought this earth and heaven to sight.” “Hark!” said Moses, “you are a very wicked man: indeed you are no true believer, you have become an infidel. What babble is this? What blasphemy and raving? Stuff some cotton into your mouth! The stench of your blasphemy hath made the whole world stink: your blasphemy hath torn the mantle of Religion to rags. Shoes and socks are fitting for you, but how are such things right for the Lord of glory? 1 Book II, v. 1720. 95 TALES OF MYSTIC MEANING Truly, the friendship of a fool is enmity: the high God is not in want of suchlike service.” The shepherd said, ““O Moses, thou hast closed my mouth and thou hast burned my soul with contrition.” He rent his garment, heaved a sigh, turned in haste towards the desert and went his way. A Revelation came to Moses from God—“Thou hast parted My servant from Me. Wert thou sent as a prophet to unite, or wert thou sent to sever? I have bestowed on everyone a particular mode of worship, I have given everyone a peculiar form of expression. In regard to him these words are praiseworthy, in regard to thee blameworthy: honey for him, poison for thee. The idiom of Hindustan is excellent in the Hindis; the idiom of Sind is excellent in the people of Sind. I look not at tongue and speech, I look at the spirit and the inward feeling. I gaze into the heart to see whether it be lowly, though the words uttered be not lowly. Enough of phrases and conceptions and meta- phors! I want burning, burning: become familiar with that burning! MOSES AND THE SHEPHERD Light up a fire of love in thy soul, burn all thought and expression away ! O Moses, they that know the conventions are of one sort, they whose souls and spirits burn are of another sort.”’ The Religion of Love is apart from all religions. The lovers of God have no religion but God alone. XXIX THE CAT AND THE MEAT" THERE was a man, a householder, who had a very sneering, sluttish, and rapacious wife. She would devour everything he brought home, and the poor man was reduced to silence. One day, having a guest, he brought home some meat which had cost him infinite toil and hardship. His wife ate it up; she consumed all the kabab’ and wine, and when her husband came in she put him off with lies. ““Where is the meat?” he asked. “Our guest has arrived: one must set nice food before a guest.” “The cat has eaten it,’’ said she; “go and buy some more if possible.” He called his servant. “‘Fetch the scales, Aybak: I will weigh the cat.” He found that the cat weighed half a maund.° *“O deceitful woman,” he cried, ? Book V, v. 3409. 2 Roast meat. ® The man (maund) is about two pounds avoirdupois. THE CAT AND THE MEAT “The meat was half a maund and six drachms over, and the cat is just half a maund, my lady! If this is the cat, then where is the meat? or if this is the meat, where is the cat?”’ HOW BAYAZID PERFORMED THE PILGRIMAGE" ON his way to the Ka‘ba, Bayazid sought earn- estly to meet the Khizr of the age.”

He espied an old man whose body was curved like the new moon; in him was the majesty and lofty speech of saints; His eyes sightless, his heart radiant as the sun; like an elephant dreaming of Hindustan, Beholding with closed eyes a hundred delights ; when his eyes open, he sees naught thereof. Many a wonder is made manifest in sleep: in sleep the heart becomes a window. He that is awake and dreams fair dreams 1s the knower of God: smear your eyes with his dust ! Bayazid sat down before him and asked about * Book II, v. 2231. Bayazid of Bistim was a famous Persian Safi of the ninth century. * z.e. the supreme head of the hierarchy of saints. Khizr, sometimes identified with Elijah, is a mysterious personage who gained immortality by drinking of the Water of Life. The Sifis believe that he meets them in their wanderings, or appears in their visions, and imparts to them all sorts of esoteric lore. HOW BAYAZID PERFORMED THE PILGRIMAGE his condition: he found him to be a dervish and also a family man. ““O Bayazid,” said he, “whither art thou faring? To what place wouldst thou take the baggage of travel in a strange land?”’ Bayazid answered, “I start for the Ka‘ba at daybreak.”’ “Eh,” cried the other, “what hast thou as provision for the road?” “Two hundred silver dirhems,”’ said he. ‘“‘Here they are, tied in the corner of my cloak.” He said, “‘Make a circuit seven times round me, and reckon this to be better than the circumambulation of the Ka‘ba; And lay the dirhems before me, O generous man. Know that thou hast made the Greater Pilgrimage’ and won to thy desire, And thou hast performed the Lesser Pilgrim- age’ too and gained the life everlasting, and thou hast run up the Hill of Purity and been purged. By the truth of the Truth which thy soul hath seen, I swear that He hath chosen me above His House. Albeit the Ka‘ba is the House of His worship, my form in which I was created is the House of His inmost mystery. >The Hill Safa, which the pilgrims ascend after having performed the ceremony of circumambulation (tawdf). TALES OF MYSTIC MEANING Never since God made the Ka‘ba hath He entered it, and none but the Living God hath ever entered into this House of mine. When thou hast seen me thou hast seen God: thou hast circled round the true Ka‘ba. To serve me is to obey and glorify God. Be- ware! Deem not that God is separate from me. Open thine eyes well and look on me, that thou mayst behold the Light of God in man.” Bayazid gave heed to these mystic sayings and put them as a golden ring in his ear. THE ARAB OF THE DESERT AND HIS DOG’ THE dog was dying, the Arab was shedding tears and crying, “Woe is me!” A passing beggar asked him the cause of his tears, and for whom he was making such a lament. He replied, “I owned a dog of excellent dis- position; look, he is dying on the road. He hunted for me by day and kept watch at night; he was a sharp-eyed hunter and a driver away of thieves.” “What is the matter with him? Has he been wounded?” “No; the pangs of hunger have brought him to the last gasp.”’ “Show patience in this trouble and affliction: the grace of God bestows a recompense on those who suffer patiently.”

He espied an old man whose body was curved like the new moon; in him was the majesty and lofty speech of saints; His eyes sightless, his heart radiant as the sun; like an elephant dreaming of Hindustan, Beholding with closed eyes a hundred delights ; when his eyes open, he sees naught thereof. Many a wonder is made manifest in sleep: in sleep the heart becomes a window. He that is awake and dreams fair dreams 1s the knower of God: smear your eyes with his dust ! Bayazid sat down before him and asked about * Book II, v. 2231. Bayazid of Bistim was a famous Persian Safi of the ninth century. * z.e. the supreme head of the hierarchy of saints. Khizr, sometimes identified with Elijah, is a mysterious personage who gained immortality by drinking of the Water of Life. The Sifis believe that he meets them in their wanderings, or appears in their visions, and imparts to them all sorts of esoteric lore. HOW BAYAZID PERFORMED THE PILGRIMAGE his condition: he found him to be a dervish and also a family man. ““O Bayazid,” said he, “whither art thou faring? To what place wouldst thou take the baggage of travel in a strange land?”’ Bayazid answered, “I start for the Ka‘ba at daybreak.”’ “Eh,” cried the other, “what hast thou as provision for the road?” “Two hundred silver dirhems,”’ said he. ‘“‘Here they are, tied in the corner of my cloak.” He said, “‘Make a circuit seven times round me, and reckon this to be better than the circumambulation of the Ka‘ba; And lay the dirhems before me, O generous man. Know that thou hast made the Greater Pilgrimage’ and won to thy desire, And thou hast performed the Lesser Pilgrim- age’ too and gained the life everlasting, and thou hast run up the Hill of Purity and been purged. By the truth of the Truth which thy soul hath seen, I swear that He hath chosen me above His House. Albeit the Ka‘ba is the House of His worship, my form in which I was created is the House of His inmost mystery. >The Hill Safa, which the pilgrims ascend after having performed the ceremony of circumambulation (tawdf). TALES OF MYSTIC MEANING Never since God made the Ka‘ba hath He entered it, and none but the Living God hath ever entered into this House of mine. When thou hast seen me thou hast seen God: thou hast circled round the true Ka‘ba. To serve me is to obey and glorify God. Be- ware! Deem not that God is separate from me. Open thine eyes well and look on me, that thou mayst behold the Light of God in man.” Bayazid gave heed to these mystic sayings and put them as a golden ring in his ear. THE ARAB OF THE DESERT AND HIS DOG’ THE dog was dying, the Arab was shedding tears and crying, “Woe is me!” A passing beggar asked him the cause of his tears, and for whom he was making such a lament. He replied, “I owned a dog of excellent dis- position; look, he is dying on the road. He hunted for me by day and kept watch at night; he was a sharp-eyed hunter and a driver away of thieves.” “What is the matter with him? Has he been wounded?” “No; the pangs of hunger have brought him to the last gasp.”’ “Show patience in this trouble and affliction: the grace of God bestows a recompense on those who suffer patiently.”

Afterwards the beggar said to him, “O noble chief, what is inside this well-filled wallet in your hand?” “Bread,” said he, ‘‘and the remnants of last night’s meal: I am taking them with me to nourish my body.” ? Book V, wv. 477. 103 TALES OF MYSTIC MEANING ‘‘Why don’t you give them to the dog?” “I have not love and charity to that extent. One cannot get bread on the road without spend- ing money, but tears cost nothing.” “Dust on thy head,” cried the beggar, ‘thou water-skin full of wind! To thee a crust of bread is more precious than tears.” THE TEACHER WHO IMAGINED HE WAS ILL* THE boys in a certain school, who suffered at the hands of their master from weariness and toil, Consulted how they might stop his work and compel him to let them go. One, the cleverest of them all, proposed that he should say, ‘“‘Master, why are you so pale? I hope you are well. You have lost your colour: is it the effect of bad air or of fever?”’ He continued, ‘On hearing this he will begin to fancy that he is ill. Do you too, brother, help me in like manner. When you come in through the school door say to him, ‘Master, is your health good?’ Then that fancy of his will increase a little, for fancy can drive a sensible man mad. After us, let the third boy and the fourth and fifth show the same sympathy and concern, So that, when thirty boys in succession tell this story, it may settle down in his mind.” “Bravo!” cried the boys; “‘may your fortune rest on God’s favour, O sagacious one!”’ 1 Book III, v. 1522. 105 TALES OF MYSTIC MEANING They agreed, in firm covenant, that no fellow should alter the words; And then, lest any tell-tale should reveal the plot, he administered an oath to them all. The counsel of that boy prevailed over his com- panions; his intellect was the leader of the There is the same difference in human minds as in the outward forms of those who are beloved.* From this point of view Mohammed said that a man’s excellence lies hidden in his tongue.’ Next day, thinking of nothing else, the boys came from their homes to the “shop,” And stood outside, waiting for that resolute fellow to go in first, Because he was the source of the plan: the head is always an Imam to the foot. He went in and said to the master, “‘Salaam! I hope you are well: you look pale.” The master said, ‘‘I have no ailment. Go and sit down and don’t talk nonsense, hey!”’ He denied it, but the dust of vain imagination struck a little upon his mind. 1 The poet’s doctrine of the innate difference in human intellects is opposed to that of the Mu'tazilites, who held that men are originally equal in this respect and that all diversities arise from learning and experience. ?7.e. until he speaks, no one can judge of his intelligence. THE TEACHER WHO IMAGINED HE WAS ILL Another boy came in and said the like, which strengthened that imagination a little more; And so on and so on, till at last he was exceed- ingly alarmed as to his state of health. The master became unnerved; he sprang up and slowly made his way home, Angry with his wife and saying, “Her love is weak: I am so ill, and she never asked or inquired ; |

Afterwards the beggar said to him, “O noble chief, what is inside this well-filled wallet in your hand?” “Bread,” said he, ‘‘and the remnants of last night’s meal: I am taking them with me to nourish my body.” ? Book V, wv. 477. 103 TALES OF MYSTIC MEANING ‘‘Why don’t you give them to the dog?” “I have not love and charity to that extent. One cannot get bread on the road without spend- ing money, but tears cost nothing.” “Dust on thy head,” cried the beggar, ‘thou water-skin full of wind! To thee a crust of bread is more precious than tears.” THE TEACHER WHO IMAGINED HE WAS ILL* THE boys in a certain school, who suffered at the hands of their master from weariness and toil, Consulted how they might stop his work and compel him to let them go. One, the cleverest of them all, proposed that he should say, ‘“‘Master, why are you so pale? I hope you are well. You have lost your colour: is it the effect of bad air or of fever?”’ He continued, ‘On hearing this he will begin to fancy that he is ill. Do you too, brother, help me in like manner. When you come in through the school door say to him, ‘Master, is your health good?’ Then that fancy of his will increase a little, for fancy can drive a sensible man mad. After us, let the third boy and the fourth and fifth show the same sympathy and concern, So that, when thirty boys in succession tell this story, it may settle down in his mind.” “Bravo!” cried the boys; “‘may your fortune rest on God’s favour, O sagacious one!”’ 1 Book III, v. 1522. 105 TALES OF MYSTIC MEANING They agreed, in firm covenant, that no fellow should alter the words; And then, lest any tell-tale should reveal the plot, he administered an oath to them all. The counsel of that boy prevailed over his com- panions; his intellect was the leader of the There is the same difference in human minds as in the outward forms of those who are beloved.* From this point of view Mohammed said that a man’s excellence lies hidden in his tongue.’ Next day, thinking of nothing else, the boys came from their homes to the “shop,” And stood outside, waiting for that resolute fellow to go in first, Because he was the source of the plan: the head is always an Imam to the foot. He went in and said to the master, “‘Salaam! I hope you are well: you look pale.” The master said, ‘‘I have no ailment. Go and sit down and don’t talk nonsense, hey!”’ He denied it, but the dust of vain imagination struck a little upon his mind. 1 The poet’s doctrine of the innate difference in human intellects is opposed to that of the Mu'tazilites, who held that men are originally equal in this respect and that all diversities arise from learning and experience. ?7.e. until he speaks, no one can judge of his intelligence. THE TEACHER WHO IMAGINED HE WAS ILL Another boy came in and said the like, which strengthened that imagination a little more; And so on and so on, till at last he was exceed- ingly alarmed as to his state of health. The master became unnerved; he sprang up and slowly made his way home, Angry with his wife and saying, “Her love is weak: I am so ill, and she never asked or inquired ; |

She did not even inform me about my colour: she is ashamed of me and wishes to be free.” He came home and fiercely opened the door, the boys following at his heels. His wife said, “‘Is it well with thee? How hast thou come so soon? May no evil happen to thy goodly person!” He said, “Are you blind? Look at my colour and appearance; even strangers are lament- ing my affliction, While you, within my house, from hatred and hypocrisy, do not see what anguish I am suffering.” “O Sir,”’ said his wife, “there is nothing wrong with thee: ’tis only thy vain fancyand opinion.” He replied, ‘‘Will you still be wrangling, O harlot? Don’t you see the change in my looks and how I tremble? If you are blind and deaf, what fault of mine 1s it? I am in pain and grief and woe.” TALES OF MYSTIC MEANING She said, “Sir, I will bring the mirror in order that thou mayst know I am innocent.”’ ““Begone,” said he; “a plague on you and your mirror! You are always engaged in hatred and malice and sin. Lay my bed at once, that I may lie down, for my head is sore.”’ The wife lingered; he bawled at her, “‘Be quick, odious creature! This is just like you!” The old woman brought the bed-clothes and spread them. She said to herself, “I can do no more, though my heart is burning. If I speak, he will suspect me; and if I say nothing, the affair will become serious. If I tell him he is not ill, he will imagine that I have an evil design and am making arrange- ments to be alone. ‘She is getting me out of the house,’ he will say; “she is plotting some wickedness.’ ”’ As soon as the bed was made the master threw himself down, sighing and moaning con- tinually, While the boys sat round, reciting their lesson with a hundred sorrows in secret, Thinking, ‘‘We have done all this, and still we are detained: it was a badly built plan and we are bad builders.” THE TEACHER WHO IMAGINED HE WAS ILL The clever boy said, ‘‘O good fellows, recite the lesson and make your voices loud.” When they raised their voices he said, ‘‘Boys, the noise we are making will do the master harm. His headache will increase: is it worth his while to suffer such pain for the sake of a few pence?” The master said, “He is right. Go away! My headache is worse. Get out!” They bowed and said, “‘O honoured Sir, may illness and danger be far from you!” Thén they bounded off to their homes, like birds in quest of grain. Their mothers were angry with them and said, ““A school-day and you at play!”’ Fach boy offered excuses, saying, “Stop, mother! This sin does not proceed from us and is not caused by our fault. By the destiny of Heaven our master has be- come ill and sick and afflicted.” The mothers said, “It is a trick and a lie: ye invent a hundred lies in your greed for amuse- ment. To-morrow we will visit the master, that we may see what is at the bottom of this trick of yours.” ““Go in God’s name,” said the boys, ‘‘and find out whether we are lying or telling the truth.’”” TALES OF MYSTIC MEANING

She did not even inform me about my colour: she is ashamed of me and wishes to be free.” He came home and fiercely opened the door, the boys following at his heels. His wife said, “‘Is it well with thee? How hast thou come so soon? May no evil happen to thy goodly person!” He said, “Are you blind? Look at my colour and appearance; even strangers are lament- ing my affliction, While you, within my house, from hatred and hypocrisy, do not see what anguish I am suffering.” “O Sir,”’ said his wife, “there is nothing wrong with thee: ’tis only thy vain fancyand opinion.” He replied, ‘‘Will you still be wrangling, O harlot? Don’t you see the change in my looks and how I tremble? If you are blind and deaf, what fault of mine 1s it? I am in pain and grief and woe.” TALES OF MYSTIC MEANING She said, “Sir, I will bring the mirror in order that thou mayst know I am innocent.”’ ““Begone,” said he; “a plague on you and your mirror! You are always engaged in hatred and malice and sin. Lay my bed at once, that I may lie down, for my head is sore.”’ The wife lingered; he bawled at her, “‘Be quick, odious creature! This is just like you!” The old woman brought the bed-clothes and spread them. She said to herself, “I can do no more, though my heart is burning. If I speak, he will suspect me; and if I say nothing, the affair will become serious. If I tell him he is not ill, he will imagine that I have an evil design and am making arrange- ments to be alone. ‘She is getting me out of the house,’ he will say; “she is plotting some wickedness.’ ”’ As soon as the bed was made the master threw himself down, sighing and moaning con- tinually, While the boys sat round, reciting their lesson with a hundred sorrows in secret, Thinking, ‘‘We have done all this, and still we are detained: it was a badly built plan and we are bad builders.” THE TEACHER WHO IMAGINED HE WAS ILL The clever boy said, ‘‘O good fellows, recite the lesson and make your voices loud.” When they raised their voices he said, ‘‘Boys, the noise we are making will do the master harm. His headache will increase: is it worth his while to suffer such pain for the sake of a few pence?” The master said, “He is right. Go away! My headache is worse. Get out!” They bowed and said, “‘O honoured Sir, may illness and danger be far from you!” Thén they bounded off to their homes, like birds in quest of grain. Their mothers were angry with them and said, ““A school-day and you at play!”’ Fach boy offered excuses, saying, “Stop, mother! This sin does not proceed from us and is not caused by our fault. By the destiny of Heaven our master has be- come ill and sick and afflicted.” The mothers said, “It is a trick and a lie: ye invent a hundred lies in your greed for amuse- ment. To-morrow we will visit the master, that we may see what is at the bottom of this trick of yours.” ““Go in God’s name,” said the boys, ‘‘and find out whether we are lying or telling the truth.’”” TALES OF MYSTIC MEANING

Next morning the mothers came and found the master in bed, like one who is gravely ill, Perspiring under a great many coverlets, his head bandaged and his face enveloped in the He was moaning softly. They all began to cry, “La hawl.’”” They said, ‘Master, may all be well! This headache—by thy soul, we were not aware of it.” ‘Neither was I,” said he, ‘“‘till these rascals called my attention to it. I was teaching and too busy to take notice, though such a grave malady lurked within me.” 1 See p. 17, note 2. IIO XXXII THE UNSEEN ELEPHANT" THE Elephant was in a dark house: some Hindiis had brought it for exhibition. As seeing it with the eye was impossible, every- one felt it in the dark with the palm of his hand. The hand of one fell on its trunk: he said, ‘“This creature is like a water-pipe.”’ Another touched its ear: to him it appeared like a fan. Another handled its leg: he said, ‘I found the Elephant’s shape to be like a pillar.”’ Another laid his hand on its back: he said, “Truly this Elephant resembles a throne.” Had there been a candle in each one’s hand, the difference would have gone out of their words. 1 Book III, v. 1259. Religions are many, but God is One. The intellect, groping in the dark, cannot form any true conception of His nature. Only the clairvoyant eye of the mystic sees Him as he really is. XXXIV PHARAOH AND HIS MAGICIANS’ WHEN Moses had returned home, Pharaoh called his advisers and counsellors to his presence. They deemed it right that the King and Ruler of Egypt should assemble the magicians from all parts of Egypt. Thereupon he sent many men in every direction to collect the sorcerers. In whatsoever region there was a renowned magician, he sent flying towards him ten active couriers. There were two youths, famous magicians: their magic penetrated into the heart of the moon. They milked the moon publicly and openly; in their journeys they went mounted on a wine- jar. They caused the moonshine to seem like a piece of linen; they measured and sold it speedily And took the silver away: the purchaser, on becoming aware of the fraud, would smite his hand upon his cheeks in grief. 1 Book IIT, v. 1157. 112 PHARAOH AND HIS MAGICIANS They invented a hundred thousand such tricks of sorcery and did not follow behind, like the rhyme-letter.* When the King’s message reached them, to this effect: ‘“The King desires your aid, Because two dervishes’ have come and marched against the King and his palace. They have naught with them except a rod, which becomes a dragon at his command. The King and the whole army are helpless: all have been brought to lamentation by these A remedy must be sought in magic, that maybe ye will save their lives from these enchan- ters’’— When the King’s courier gave the message to the two young magicians, a great fear and love descended on the hearts of them both. The vein of spiritual affinity began to throb,” and in amazement they laid their heads upon their knees. Inasmuch as the knee is the Sifi’s school,* the two knees are sorcerers for solving a diffi- culty. 1 4,.e. they did not imitate others. ® Because God had predestined them to have faith in Moses and become his followers. “ Referring to the attitude of Safis when engaged in holy meditation. TALES OF MYSTIC MEANING

Next morning the mothers came and found the master in bed, like one who is gravely ill, Perspiring under a great many coverlets, his head bandaged and his face enveloped in the He was moaning softly. They all began to cry, “La hawl.’”” They said, ‘Master, may all be well! This headache—by thy soul, we were not aware of it.” ‘Neither was I,” said he, ‘“‘till these rascals called my attention to it. I was teaching and too busy to take notice, though such a grave malady lurked within me.” 1 See p. 17, note 2. IIO XXXII THE UNSEEN ELEPHANT" THE Elephant was in a dark house: some Hindiis had brought it for exhibition. As seeing it with the eye was impossible, every- one felt it in the dark with the palm of his hand. The hand of one fell on its trunk: he said, ‘“This creature is like a water-pipe.”’ Another touched its ear: to him it appeared like a fan. Another handled its leg: he said, ‘I found the Elephant’s shape to be like a pillar.”’ Another laid his hand on its back: he said, “Truly this Elephant resembles a throne.” Had there been a candle in each one’s hand, the difference would have gone out of their words. 1 Book III, v. 1259. Religions are many, but God is One. The intellect, groping in the dark, cannot form any true conception of His nature. Only the clairvoyant eye of the mystic sees Him as he really is. XXXIV PHARAOH AND HIS MAGICIANS’ WHEN Moses had returned home, Pharaoh called his advisers and counsellors to his presence. They deemed it right that the King and Ruler of Egypt should assemble the magicians from all parts of Egypt. Thereupon he sent many men in every direction to collect the sorcerers. In whatsoever region there was a renowned magician, he sent flying towards him ten active couriers. There were two youths, famous magicians: their magic penetrated into the heart of the moon. They milked the moon publicly and openly; in their journeys they went mounted on a wine- jar. They caused the moonshine to seem like a piece of linen; they measured and sold it speedily And took the silver away: the purchaser, on becoming aware of the fraud, would smite his hand upon his cheeks in grief. 1 Book IIT, v. 1157. 112 PHARAOH AND HIS MAGICIANS They invented a hundred thousand such tricks of sorcery and did not follow behind, like the rhyme-letter.* When the King’s message reached them, to this effect: ‘“The King desires your aid, Because two dervishes’ have come and marched against the King and his palace. They have naught with them except a rod, which becomes a dragon at his command. The King and the whole army are helpless: all have been brought to lamentation by these A remedy must be sought in magic, that maybe ye will save their lives from these enchan- ters’’— When the King’s courier gave the message to the two young magicians, a great fear and love descended on the hearts of them both. The vein of spiritual affinity began to throb,” and in amazement they laid their heads upon their knees. Inasmuch as the knee is the Sifi’s school,* the two knees are sorcerers for solving a diffi- culty. 1 4,.e. they did not imitate others. ® Because God had predestined them to have faith in Moses and become his followers. “ Referring to the attitude of Safis when engaged in holy meditation. TALES OF MYSTIC MEANING

How those two magicians summoned their father from the grave and questioned their father’s spirit concerning the real nature of Moses, on whom be peace. Afterwards they said, ““Come, O mother, where is our father’s grave? Do thou show us the way.” She led them to his grave: there they kept a three-days’ fast for the sake of the King. Then they said, “O father, the King in con- sternation hath sent us a message That two men have brought him to sore straits and destroyed his prestige with the army. There is not with them any weapons or soldiers; nothing but a rod, and in the rod is a calamity and bane. Thou art gone into the world of the righteous, though to outward seeming thou liest in a tomb. If that be magic, inform us; and if it be divine, O spirit of our father, In that case too inform us, so that we may bow down before them and bring ourselves in touch with an elixir.’ We are despairing, and a hope has come; we are banished, and Mercy has drawn us back.”’ The prophets and saints are often compared to the Philosophers’ Stone which transmutes base metal into pure gold. PHARAOH AND HIS MAGICIANS How the dead Magician answered his sons. He cried, ‘‘O my dearest sons, it rests with God to declare this matter plainly. It is not permitted to me to speak openly and freely, though the mystery is not far from mine eye; But I will show unto you a sign, that this hidden thing may be made manifest to you. O light of mine eyes, when ye go thither be- come acquainted with the place where he sleeps, And at the time when that Sage is asleep make for the rod, abandon fear. If thou art able to steal it, he is a magician: the means of dealing with a magician are present with thee; But if thou canst not steal it, beware, beware! That man is of God, he is the messenger of the Almighty and is divinely guided. Let Pharaoh occupy the world from east to west, he will fall headlong. God and then war !* I give thee this true sign, O soul of thy father, inscribe it in thy heart: God best knoweth the truth. O soul of thy father, when a magician sleeps, there is none to direct his magic and craft. * t.e. the idea of opposing God is absurd. 115 TALES OF MYSTIC MEANING When the shepherd has gone to sleep, the wolf becomes unafraid; when he falls asleep, his work is done; But what hope or way hath the wolf to reach the animal whose shepherd is God? O soul of thy father, this is the decisive sign: even if a prophet die, God exalteth him.” Comparison of the sublime Qur’dn to the rod of Moses, and the death of Mohammed, on whom be peace, to the sleep of Moses, and those who would alter the Qur’an to the two young Magi- cians who atiempted to carry off therod of Moses when they found him asleep. The lovingkindness of God made a promise to Mohammed, saying, “If thou shalt die, yet this Lesson’ shall not die. I will exalt thy Book and Miracle, I will defend the Qur’an from those who would make it more or less. I will exalt thee in both worlds, I will drive away the scoffers from thy Tidings. None shall be able to add or omit therein. Do not thou seek a guardian better than Me.

How those two magicians summoned their father from the grave and questioned their father’s spirit concerning the real nature of Moses, on whom be peace. Afterwards they said, ““Come, O mother, where is our father’s grave? Do thou show us the way.” She led them to his grave: there they kept a three-days’ fast for the sake of the King. Then they said, “O father, the King in con- sternation hath sent us a message That two men have brought him to sore straits and destroyed his prestige with the army. There is not with them any weapons or soldiers; nothing but a rod, and in the rod is a calamity and bane. Thou art gone into the world of the righteous, though to outward seeming thou liest in a tomb. If that be magic, inform us; and if it be divine, O spirit of our father, In that case too inform us, so that we may bow down before them and bring ourselves in touch with an elixir.’ We are despairing, and a hope has come; we are banished, and Mercy has drawn us back.”’ The prophets and saints are often compared to the Philosophers’ Stone which transmutes base metal into pure gold. PHARAOH AND HIS MAGICIANS How the dead Magician answered his sons. He cried, ‘‘O my dearest sons, it rests with God to declare this matter plainly. It is not permitted to me to speak openly and freely, though the mystery is not far from mine eye; But I will show unto you a sign, that this hidden thing may be made manifest to you. O light of mine eyes, when ye go thither be- come acquainted with the place where he sleeps, And at the time when that Sage is asleep make for the rod, abandon fear. If thou art able to steal it, he is a magician: the means of dealing with a magician are present with thee; But if thou canst not steal it, beware, beware! That man is of God, he is the messenger of the Almighty and is divinely guided. Let Pharaoh occupy the world from east to west, he will fall headlong. God and then war !* I give thee this true sign, O soul of thy father, inscribe it in thy heart: God best knoweth the truth. O soul of thy father, when a magician sleeps, there is none to direct his magic and craft. * t.e. the idea of opposing God is absurd. 115 TALES OF MYSTIC MEANING When the shepherd has gone to sleep, the wolf becomes unafraid; when he falls asleep, his work is done; But what hope or way hath the wolf to reach the animal whose shepherd is God? O soul of thy father, this is the decisive sign: even if a prophet die, God exalteth him.” Comparison of the sublime Qur’dn to the rod of Moses, and the death of Mohammed, on whom be peace, to the sleep of Moses, and those who would alter the Qur’an to the two young Magi- cians who atiempted to carry off therod of Moses when they found him asleep. The lovingkindness of God made a promise to Mohammed, saying, “If thou shalt die, yet this Lesson’ shall not die. I will exalt thy Book and Miracle, I will defend the Qur’an from those who would make it more or less. I will exalt thee in both worlds, I will drive away the scoffers from thy Tidings. None shall be able to add or omit therein. Do not thou seek a guardian better than Me.

1 The conclusion of the Story may be summarised in a few words. When the two Magicians approach Moses, the Rod turns into a Dragon. They flee in panic, are stricken with fever, and at the point of death entreat Moses to pardon eu presumption, acknowledging him to be the prophet of PHARAOH AND HIS MAGICIANS Day by day I will increase thy splendour; I will strike thy name on gold and silver. For thy sake I will prepare pulpit and prayer- niche: in My love for thee thy vengeance hath become My vengeance. Thy followers, from fear, utter thy name covertly and hide when they perform their prayers; From terror and dread of the accursed infidels thy Religion is hidden underground; But I will fill the world from end to end with minarets; I will blind the eyes of the recalci- trant. Thy servants will occupy cities and seize power: thy Religion will extend from the Fish to the Moon.’ I will keep it living until the Resurrection: be not thou afraid of the annulment of thy Religion, O Mustafa! O My Prophet, thou art not a sorcerer: thou art truthful, thou wearest the mantle of Moses. To thee the Qur’an is even as the rod of Moses: it swallows up infidelities like a dragon. Tf thou sleepest beneath a sod, yet deem as his rod My Word which thou hast spoken. Assailants have no power over his rod. Sleep, then, O King, a blessed sleep! The Earth was supposed by Muslim cosmogonists to rest on the back of a Fish floating in a great Ocean. TALES OF MYSTIC MEANING Whilst thy body is asleep in the tomb, thy Light in Heaven" hath strung a bow for thy war against the infidels. The philosopher and that which his mouth doeth—the bow of thy Light is piercing them with arrows.” Thus He did, and even more than He said. The Prophet slept, but his fortune and pros- perity slumbered not. 1 The pre-existent form of Mohammed, which is the first thing that God created, was conceived as a celestial Light: this Light (Nur Muhammadi) became incarnate in Adam and in the whole series of prophets after him from generation to generation until its final appearance in the historical Mohammed himself. According to the Shi‘ites, however, it passed from Mohammed to ‘Ali and the Imams of his House, while the Stfi saints also claim to be its torch- bearers. XXXV THE MOST BEAUTIFUL CITY’ A LOVED one said to her lover, “O youth, thou hast seen many cities abroad. Which of them, then, is the fairest?” He re- plied, ‘The city where my sweetheart dwells.” Wherever the carpet is spread for our King ’tis a spacious plain though it be narrow as the eye of a needle. Wherever there is a Joseph beautiful as the moon, ’tis Paradise, even if it be the bottom of a well. 1 Book III, v. 3808. 119 XXXVI THE PATIENCE OF LUQMAN’ LuQmMaN went to David, the pure of heart, and observed that he was making rings of iron, And that the exalted King was casting the rings He had not seen the armourer’s handicraft be- fore: he was astonished, and his curiosity increased— ‘What can this be? I will ask him what he is making with the interwoven rings.” Again he said to himself, “Patience is better: patience is the quickest guide to the object of one’s search.” When you ask no questions, the sooner will the secret be disclosed to you: the bird, patience, flies faster than all others;

1 The conclusion of the Story may be summarised in a few words. When the two Magicians approach Moses, the Rod turns into a Dragon. They flee in panic, are stricken with fever, and at the point of death entreat Moses to pardon eu presumption, acknowledging him to be the prophet of PHARAOH AND HIS MAGICIANS Day by day I will increase thy splendour; I will strike thy name on gold and silver. For thy sake I will prepare pulpit and prayer- niche: in My love for thee thy vengeance hath become My vengeance. Thy followers, from fear, utter thy name covertly and hide when they perform their prayers; From terror and dread of the accursed infidels thy Religion is hidden underground; But I will fill the world from end to end with minarets; I will blind the eyes of the recalci- trant. Thy servants will occupy cities and seize power: thy Religion will extend from the Fish to the Moon.’ I will keep it living until the Resurrection: be not thou afraid of the annulment of thy Religion, O Mustafa! O My Prophet, thou art not a sorcerer: thou art truthful, thou wearest the mantle of Moses. To thee the Qur’an is even as the rod of Moses: it swallows up infidelities like a dragon. Tf thou sleepest beneath a sod, yet deem as his rod My Word which thou hast spoken. Assailants have no power over his rod. Sleep, then, O King, a blessed sleep! The Earth was supposed by Muslim cosmogonists to rest on the back of a Fish floating in a great Ocean. TALES OF MYSTIC MEANING Whilst thy body is asleep in the tomb, thy Light in Heaven" hath strung a bow for thy war against the infidels. The philosopher and that which his mouth doeth—the bow of thy Light is piercing them with arrows.” Thus He did, and even more than He said. The Prophet slept, but his fortune and pros- perity slumbered not. 1 The pre-existent form of Mohammed, which is the first thing that God created, was conceived as a celestial Light: this Light (Nur Muhammadi) became incarnate in Adam and in the whole series of prophets after him from generation to generation until its final appearance in the historical Mohammed himself. According to the Shi‘ites, however, it passed from Mohammed to ‘Ali and the Imams of his House, while the Stfi saints also claim to be its torch- bearers. XXXV THE MOST BEAUTIFUL CITY’ A LOVED one said to her lover, “O youth, thou hast seen many cities abroad. Which of them, then, is the fairest?” He re- plied, ‘The city where my sweetheart dwells.” Wherever the carpet is spread for our King ’tis a spacious plain though it be narrow as the eye of a needle. Wherever there is a Joseph beautiful as the moon, ’tis Paradise, even if it be the bottom of a well. 1 Book III, v. 3808. 119 XXXVI THE PATIENCE OF LUQMAN’ LuQmMaN went to David, the pure of heart, and observed that he was making rings of iron, And that the exalted King was casting the rings He had not seen the armourer’s handicraft be- fore: he was astonished, and his curiosity increased— ‘What can this be? I will ask him what he is making with the interwoven rings.” Again he said to himself, “Patience is better: patience is the quickest guide to the object of one’s search.” When you ask no questions, the sooner will the secret be disclosed to you: the bird, patience, flies faster than all others;

And if you ask, the more slowly will your object be gained: what is easy will be made difficult by your impatience. When Luqman kept silence, straightway the ring-making was finished by David’s crafts- manship. 1 Book III, v. 1842. * God taught David the art of making coats of mail (Our’an, xxi, 80). THE PATIENCE OF LUQMAN Then he fashioned a coat of mail and put it on in the presence of the noble and patient Luq- man. ““This,” he said, “is an excellent garment, O young man, for warding off blows on the battlefield.” Luqmian said, “‘Patience too is of good effect, for it is the protection and defence against pain everywhere.” XXXVIT HOW JESUS FLED FROM THE FOOLS’ Jesus, son of Mary, was fleeing to a mountain: you would say that a lion wished to shed his blood. A certain man ran after him and said, “Is it well? There is none pursuing thee: why art thou fleeing like a bird?” But Jesus still ran on so quickly that on account of his haste he did not answer him. The man went in pursuit of Jesus for the dis- tance of one or two fields; then he invoked Jesus with the utmost earnestness, Saying, “For God’s sake, stop one moment! I have a difficulty concerning thy flight. From whom art thou fleeing, O noble one? No lion is chasing thee, no enemy, and there ts no fear or danger.” He said, “I am fleeing from the fool. Be- gone! I am saving myself. Do not hinder me!’ “Why,” said he, “art not thou the Messiah by whom the blind and deaf are restored to sight and hearing?”’ 7 Book III, v. 2570. 122 HOW JESUS FLED FROM THE FOOLS He said, “‘Yea.” Said the other, ‘‘Art not thou the King in whom the spells of the Unseen World have their abode, So that, when thou chantest them over a dead man, he springs up like a lion that has caught his prey?” He said, “‘Yea, I am he.”’ Said the other, ‘‘Dost not thou make living birds out of clay," O beauteous one?”’ He said, “‘Yea.”’ Said the other, “Then, O pure Spirit, thou doest whatsoever thou wilt: of whom hast thou fear? With such miraculous evidence, who in the world would not be a slave devoted to thee ?”’ Jesus said, “By the holy Essence of God, the Maker of the body and the Creator of the soul in eternity ; By the sanctity of the pure Essence and Attri- butes of Him for whose sake the collar of Heaven is rent, I swear that the spells and the Most Great Name which I pronounced over the deaf and blind were good in their effects. I pronounced them over the stony mountain: it was cloven and tore upon itself its mantle down to the navel. I pronounced them over the corpse: it came to Qur'an, III, 43. | TALES OF MYSTIC MEANING life. I pronounced them over nonentity: it became entity. I pronounced them lovingly over the heart of the fool hundreds of thousands of times, and twas no cure for his folly.” THE MAN WHO THOUGHT HE HAD PRAYED TO GOD IN VAIN’ ONE night a certain man was crying “Allah!” till his lips grew sweet with praise of Him. The Devil said, “Prithee, O garrulous one, where is the response ‘Here am I’ to all this Not a single response is coming from the Throne: how long will you cry ‘Allah’ with grim face?”

And if you ask, the more slowly will your object be gained: what is easy will be made difficult by your impatience. When Luqman kept silence, straightway the ring-making was finished by David’s crafts- manship. 1 Book III, v. 1842. * God taught David the art of making coats of mail (Our’an, xxi, 80). THE PATIENCE OF LUQMAN Then he fashioned a coat of mail and put it on in the presence of the noble and patient Luq- man. ““This,” he said, “is an excellent garment, O young man, for warding off blows on the battlefield.” Luqmian said, “‘Patience too is of good effect, for it is the protection and defence against pain everywhere.” XXXVIT HOW JESUS FLED FROM THE FOOLS’ Jesus, son of Mary, was fleeing to a mountain: you would say that a lion wished to shed his blood. A certain man ran after him and said, “Is it well? There is none pursuing thee: why art thou fleeing like a bird?” But Jesus still ran on so quickly that on account of his haste he did not answer him. The man went in pursuit of Jesus for the dis- tance of one or two fields; then he invoked Jesus with the utmost earnestness, Saying, “For God’s sake, stop one moment! I have a difficulty concerning thy flight. From whom art thou fleeing, O noble one? No lion is chasing thee, no enemy, and there ts no fear or danger.” He said, “I am fleeing from the fool. Be- gone! I am saving myself. Do not hinder me!’ “Why,” said he, “art not thou the Messiah by whom the blind and deaf are restored to sight and hearing?”’ 7 Book III, v. 2570. 122 HOW JESUS FLED FROM THE FOOLS He said, “‘Yea.” Said the other, ‘‘Art not thou the King in whom the spells of the Unseen World have their abode, So that, when thou chantest them over a dead man, he springs up like a lion that has caught his prey?” He said, “‘Yea, I am he.”’ Said the other, ‘‘Dost not thou make living birds out of clay," O beauteous one?”’ He said, “‘Yea.”’ Said the other, “Then, O pure Spirit, thou doest whatsoever thou wilt: of whom hast thou fear? With such miraculous evidence, who in the world would not be a slave devoted to thee ?”’ Jesus said, “By the holy Essence of God, the Maker of the body and the Creator of the soul in eternity ; By the sanctity of the pure Essence and Attri- butes of Him for whose sake the collar of Heaven is rent, I swear that the spells and the Most Great Name which I pronounced over the deaf and blind were good in their effects. I pronounced them over the stony mountain: it was cloven and tore upon itself its mantle down to the navel. I pronounced them over the corpse: it came to Qur'an, III, 43. | TALES OF MYSTIC MEANING life. I pronounced them over nonentity: it became entity. I pronounced them lovingly over the heart of the fool hundreds of thousands of times, and twas no cure for his folly.” THE MAN WHO THOUGHT HE HAD PRAYED TO GOD IN VAIN’ ONE night a certain man was crying “Allah!” till his lips grew sweet with praise of Him. The Devil said, “Prithee, O garrulous one, where is the response ‘Here am I’ to all this Not a single response is coming from the Throne: how long will you cry ‘Allah’ with grim face?”