If ye really have trust in God, exert yourselves, And strive, in constant reliance on the Almighty." Wisdom is granted often times to the weak. He said, "O friends, God has given me inspiration. Often times strong counsel is suggested to the weak. The wit taught by God to the bee Is withheld from the lion and the wild ass. It fills its cells with liquid sweets, For God opens the door of this knowledge to it. The skill taught by God to the silkworm Is a learning beyond the reach of the elephant. The earthly Adam was taught of God names, So that his glory reached the seventh heaven. He laid low the name and fame of the angels, Yet blind indeed are they whom God dooms to doubt! The devotee of seven hundred thousand years (Satan) Was made a muzzle for that yearling calf (Adam), Lest he should suck milk of the knowledge of faith, And soar on high even to the towers of heaven. The knowledge of men of external sense is a muzzle To stop them sucking milk of that sublime knowledge. But God drops into the heart a single pearl-drop Which is not bestowed on oceans or skies!" "How long regard ye mere form, O form-worshippers? Your souls, void of substance, rest still in forms. If the form of man were all that made man, Ahmad and Abu Jahl would be upon a par. A painting on a wall resembles a man, But see what it is lacking in that empty form. 'Tis life that is lacking to that mere semblance of man. Go! seek for that pearl it never will find. The heads of earth's lions were bowed down When God gave might to the Seven Sleepers' dog. What mattered its despised form When its soul was drowned in the sea of light?" Human wisdom, the manifestation of divine. On his way to the lion the hare lingered, Devising a stratagem with himself. He proceeded on his way after delaying long, In order to have a secret or two for the lion. What worlds the principle of Reason embraces! How broad is this ocean of Reason! Yea, the Reason of man is a boundless ocean. O son, that ocean requires, as it were, a diver. On this fair ocean our human forms Float about, like bowls on the surface of water; Yea like cups on the surface, till they are. filled; And when filled, these cups sink into the water. The ocean of Reason is not seen ; reasoning men are seen; But our forms (minds) are only as waves or spray there-of. Whatever form that ocean uses as its instrument, Therewith it casts its spray far and wide. Till the heart sees the Giver of the secret, Till it espies that Bowman shooting from afar, It fancies its own steed lost, while in bewilderment It is urging that steed hither and thither; It fancies its own steed lost, when all the while That swift steed is bearing it on like the wind. In deep distress that blunder head Runs from door to door, searching and inquiring, "Who and where is he that hath stolen my steed?" They say, "What is this thou ridest on, O master?" He says, "True, 'tis a steed; but where is mine?" They say, "Look to thyself, O rider; thy steed is there."

If ye really have trust in God, exert yourselves, And strive, in constant reliance on the Almighty." Wisdom is granted often times to the weak. He said, "O friends, God has given me inspiration. Often times strong counsel is suggested to the weak. The wit taught by God to the bee Is withheld from the lion and the wild ass. It fills its cells with liquid sweets, For God opens the door of this knowledge to it. The skill taught by God to the silkworm Is a learning beyond the reach of the elephant. The earthly Adam was taught of God names, So that his glory reached the seventh heaven. He laid low the name and fame of the angels, Yet blind indeed are they whom God dooms to doubt! The devotee of seven hundred thousand years (Satan) Was made a muzzle for that yearling calf (Adam), Lest he should suck milk of the knowledge of faith, And soar on high even to the towers of heaven. The knowledge of men of external sense is a muzzle To stop them sucking milk of that sublime knowledge. But God drops into the heart a single pearl-drop Which is not bestowed on oceans or skies!" "How long regard ye mere form, O form-worshippers? Your souls, void of substance, rest still in forms. If the form of man were all that made man, Ahmad and Abu Jahl would be upon a par. A painting on a wall resembles a man, But see what it is lacking in that empty form. 'Tis life that is lacking to that mere semblance of man. Go! seek for that pearl it never will find. The heads of earth's lions were bowed down When God gave might to the Seven Sleepers' dog. What mattered its despised form When its soul was drowned in the sea of light?" Human wisdom, the manifestation of divine. On his way to the lion the hare lingered, Devising a stratagem with himself. He proceeded on his way after delaying long, In order to have a secret or two for the lion. What worlds the principle of Reason embraces! How broad is this ocean of Reason! Yea, the Reason of man is a boundless ocean. O son, that ocean requires, as it were, a diver. On this fair ocean our human forms Float about, like bowls on the surface of water; Yea like cups on the surface, till they are. filled; And when filled, these cups sink into the water. The ocean of Reason is not seen ; reasoning men are seen; But our forms (minds) are only as waves or spray there-of. Whatever form that ocean uses as its instrument, Therewith it casts its spray far and wide. Till the heart sees the Giver of the secret, Till it espies that Bowman shooting from afar, It fancies its own steed lost, while in bewilderment It is urging that steed hither and thither; It fancies its own steed lost, when all the while That swift steed is bearing it on like the wind. In deep distress that blunder head Runs from door to door, searching and inquiring, "Who and where is he that hath stolen my steed?" They say, "What is this thou ridest on, O master?" He says, "True, 'tis a steed; but where is mine?" They say, "Look to thyself, O rider; thy steed is there."

The real Soul is lost to view, and seems far off; Thou art like a pitcher with full belly but dry lip; How canst thou ever see red, green, and scarlet Unless thou seest the light first of all? When thy sight is dazzled by colors, These colors veil the light from thee. But when night veils those colors from thee, Thou seest that colors are seen only through light. As there is no seeing outward colors without light, So it is with the mental colors within. Outward colors arise from the light of sun and stars, And inward colors from the Light on high. The light that lights the eye is also the heart's Light; The eye's light proceeds from the Light of the heart. But the light that lights the heart is the Light of God, Which is distinct from the light of reason and sense. At night there is no light, and colors are not seen; Hence we know what light is by its opposite, darkness. At night no colors are visible, for light is lacking. How can color be the attribute of dark blackness? Looking on light is the same as looking on colors; Opposite shows up opposite, as a Frank a Negro. The opposite of light shows what is light, Hence colors too are known by their opposite. God created pain and grief for this purpose, To wit, to manifest happiness by its opposites. Hidden things are manifested by their opposites; But, as God has no opposite. He remains hidden. God's light has no opposite in the range of creation Whereby it may be manifested to view. Perforce "Our eyes see not Him, though He sees us." Behold this in the case of Moses and Mount Sinai. Discern form from substance, as lion from desert, Or as sound and speech from the thought they convey. The sound and speech arise from the thought; Thou knowest not where is the Ocean of thought; Yet when thou seest fair waves of speech, Thou knowest there is a glorious Ocean beneath them. When waves of thought arise from the Ocean of Wisdom, They assume the forms of sound and speech. These forms of speech are born and die again, These wa,ves cast themselves back into the Ocean. Form is born of That which is without form, And goes again, for, "Verily to Him do we return." Wherefore to thee every moment come death and "return." Mustafa saith, "The world endureth only a moment." So, thought is an arrow shot by God into the air. How can it stay in the air? It returns to God. Every moment the world and we are renewed, Yet we are ignorant of this renewing forever and aye. Life, like a stream of water, is renewed and renewed, Though it wears the appearance of continuity in form. That seeming continuity arises from its swift renewal, As when a single spark of fire is whirled round swiftly. If a single spark be whirled round swiftly, It seems to the eye a continuous line of fire. This apparent extension, owing to the quick motion, Demonstrates the rapidity with which it is moved. If ye seek the deepest student of this mystery, Lo! 'tis Husamu-'d-Din, the most exalted of creatures! 1. "Trust in God and keep your powder dry." 2. "Laborare est orare." 4. "And He taught Adam the names of all things" (Koran ii. 29). 5. The angels said, "We have no knowledge but what thou hast given us to know" (Koran ii. 30). 6. See Gulshan i Raz, I. 543.

The real Soul is lost to view, and seems far off; Thou art like a pitcher with full belly but dry lip; How canst thou ever see red, green, and scarlet Unless thou seest the light first of all? When thy sight is dazzled by colors, These colors veil the light from thee. But when night veils those colors from thee, Thou seest that colors are seen only through light. As there is no seeing outward colors without light, So it is with the mental colors within. Outward colors arise from the light of sun and stars, And inward colors from the Light on high. The light that lights the eye is also the heart's Light; The eye's light proceeds from the Light of the heart. But the light that lights the heart is the Light of God, Which is distinct from the light of reason and sense. At night there is no light, and colors are not seen; Hence we know what light is by its opposite, darkness. At night no colors are visible, for light is lacking. How can color be the attribute of dark blackness? Looking on light is the same as looking on colors; Opposite shows up opposite, as a Frank a Negro. The opposite of light shows what is light, Hence colors too are known by their opposite. God created pain and grief for this purpose, To wit, to manifest happiness by its opposites. Hidden things are manifested by their opposites; But, as God has no opposite. He remains hidden. God's light has no opposite in the range of creation Whereby it may be manifested to view. Perforce "Our eyes see not Him, though He sees us." Behold this in the case of Moses and Mount Sinai. Discern form from substance, as lion from desert, Or as sound and speech from the thought they convey. The sound and speech arise from the thought; Thou knowest not where is the Ocean of thought; Yet when thou seest fair waves of speech, Thou knowest there is a glorious Ocean beneath them. When waves of thought arise from the Ocean of Wisdom, They assume the forms of sound and speech. These forms of speech are born and die again, These wa,ves cast themselves back into the Ocean. Form is born of That which is without form, And goes again, for, "Verily to Him do we return." Wherefore to thee every moment come death and "return." Mustafa saith, "The world endureth only a moment." So, thought is an arrow shot by God into the air. How can it stay in the air? It returns to God. Every moment the world and we are renewed, Yet we are ignorant of this renewing forever and aye. Life, like a stream of water, is renewed and renewed, Though it wears the appearance of continuity in form. That seeming continuity arises from its swift renewal, As when a single spark of fire is whirled round swiftly. If a single spark be whirled round swiftly, It seems to the eye a continuous line of fire. This apparent extension, owing to the quick motion, Demonstrates the rapidity with which it is moved. If ye seek the deepest student of this mystery, Lo! 'tis Husamu-'d-Din, the most exalted of creatures! 1. "Trust in God and keep your powder dry." 2. "Laborare est orare." 4. "And He taught Adam the names of all things" (Koran ii. 29). 5. The angels said, "We have no knowledge but what thou hast given us to know" (Koran ii. 30). 6. See Gulshan i Raz, I. 543.

8. See Gulshan i Raz, I. 575: The ocean of Reason is the same as what is elsewhere called the ocean of Being, viz., the Noumenon, or Divine substratum of all phenomenal being and thought. 9. "Those arrows were God's, not vours" (Koran viii. 17); i.e., Man's reason proceeds from God, the "Only Real Agent." 10. Alluding to the "Believer's lost camel " (Book II. Story XII., infra.). Men seek wisdom, and do not know that in them- selves is the reflected wisdom of God (Gulshan i Raz, I. 435). 11. The real Soul, i.e., the spirit which God "breathed into man" (Koran xv. 29). "In yourselves are signs; will ye not behold them?" (Koran li, 21). 12. See Gulshan i Raz, I. 92. Mr. Mansel (Bampton Lectures, p. 49) says: "A thing can be known as that which it is only by being distinguished from that which it is not." But the Infinite Deity ex hypothesi includes all things; so there is nothing to contrast Him with. 14. Koran vii. 139: "He said, 'Thou shalt not see me.'" 16. See Gulshan i Raz, I. 645: All phenomena are every moment renewed by fresh effluxes of being from the Divine Noumenon. 17. See Gulshan i Raz, I. 710. STORY VI. Omar and the Ambassador. The hare, having delivered his companions from the tyranny of the lion, in the manner just described, proceeds to improve the occasion by exhorting them to engage in a greater and more arduous warfare, viz., the struggle against their inward enemy, the lusts of the flesh. He illustrates his meaning by the story of an ambassador who was sent by the Emperor of Rum to the Khalifa 'Omar. On approaching Medina this ambassador inquired for 'Omar's palace, and learned that 'Omar dwelt in no material palace, but in a spiritual tabernacle, only visible to purified hearts. At last he discerned 'Omar lying under a palm-tree, and drew near to him in fear and awe. 'Omar received him kindly, and instructed him in the doctrine of the mystical union with God. The ambassador heard him gladly, and asked him two questions, first, How can souls descend from heaven to earth? and secondly, With what object are souls imprisoned in the bonds of flesh and blood? 'Omar responded, and the ambassador accepted his teaching, and became a pure- hearted Sufi. The hare urged his companions to abjure lust and pride, and to go and do likewise. God's agency reconciled with man's freewill. The ambassador said, "O Commander of the faithful, How comes the soul down from above to earth? How can so noble a bird be confined in a cage?" He said, "God speaks words of power to souls, To things of naught, without eyes or ears, And at these words they all spring into motion; At His words of power these nothings arise quickly, And strong impulse urges them into existence. Again, He speaks other spells to these creatures, And swiftly drives them back again into Not-being. He speaks to the rose's ear, and causes it to bloom; He speaks to the tulip, and makes it blossom. He speaks a spell to body, and it becomes soul; He speaks to the sun, and it becomes a fount of light. Again, in its ear He whispers a word of power, And its face is darkened as by a hundred eclipses. What is it that God says to the ear of earth, That it attends thereto and rests steadfast? What is it that Speaker says to the cloud, That it pours forth rain-water like a water-skin?

8. See Gulshan i Raz, I. 575: The ocean of Reason is the same as what is elsewhere called the ocean of Being, viz., the Noumenon, or Divine substratum of all phenomenal being and thought. 9. "Those arrows were God's, not vours" (Koran viii. 17); i.e., Man's reason proceeds from God, the "Only Real Agent." 10. Alluding to the "Believer's lost camel " (Book II. Story XII., infra.). Men seek wisdom, and do not know that in them- selves is the reflected wisdom of God (Gulshan i Raz, I. 435). 11. The real Soul, i.e., the spirit which God "breathed into man" (Koran xv. 29). "In yourselves are signs; will ye not behold them?" (Koran li, 21). 12. See Gulshan i Raz, I. 92. Mr. Mansel (Bampton Lectures, p. 49) says: "A thing can be known as that which it is only by being distinguished from that which it is not." But the Infinite Deity ex hypothesi includes all things; so there is nothing to contrast Him with. 14. Koran vii. 139: "He said, 'Thou shalt not see me.'" 16. See Gulshan i Raz, I. 645: All phenomena are every moment renewed by fresh effluxes of being from the Divine Noumenon. 17. See Gulshan i Raz, I. 710. STORY VI. Omar and the Ambassador. The hare, having delivered his companions from the tyranny of the lion, in the manner just described, proceeds to improve the occasion by exhorting them to engage in a greater and more arduous warfare, viz., the struggle against their inward enemy, the lusts of the flesh. He illustrates his meaning by the story of an ambassador who was sent by the Emperor of Rum to the Khalifa 'Omar. On approaching Medina this ambassador inquired for 'Omar's palace, and learned that 'Omar dwelt in no material palace, but in a spiritual tabernacle, only visible to purified hearts. At last he discerned 'Omar lying under a palm-tree, and drew near to him in fear and awe. 'Omar received him kindly, and instructed him in the doctrine of the mystical union with God. The ambassador heard him gladly, and asked him two questions, first, How can souls descend from heaven to earth? and secondly, With what object are souls imprisoned in the bonds of flesh and blood? 'Omar responded, and the ambassador accepted his teaching, and became a pure- hearted Sufi. The hare urged his companions to abjure lust and pride, and to go and do likewise. God's agency reconciled with man's freewill. The ambassador said, "O Commander of the faithful, How comes the soul down from above to earth? How can so noble a bird be confined in a cage?" He said, "God speaks words of power to souls, To things of naught, without eyes or ears, And at these words they all spring into motion; At His words of power these nothings arise quickly, And strong impulse urges them into existence. Again, He speaks other spells to these creatures, And swiftly drives them back again into Not-being. He speaks to the rose's ear, and causes it to bloom; He speaks to the tulip, and makes it blossom. He speaks a spell to body, and it becomes soul; He speaks to the sun, and it becomes a fount of light. Again, in its ear He whispers a word of power, And its face is darkened as by a hundred eclipses. What is it that God says to the ear of earth, That it attends thereto and rests steadfast? What is it that Speaker says to the cloud, That it pours forth rain-water like a water-skin?

Whosoever is bewildered by wavering will, In his ear hath God whispered His riddle, That He may bind him on the horns of a dilemma; For he says, 'Shall I do this or its reverse?' Also from God comes the preference of one alternative; 'Tis from God's impulsion that man chooses one of the two. If you desire sanity in this embarrassment, Stuff not the ear of your mind with cotton. Take the cotton of evil suggestions from the mind's ear, That the heavenly voice from above may enter it, That you may understand that riddle of His, That you may be cognisant of that open secret. Then the mind's ear becomes the sensorium of inspiration; For what is this Divine voice but the inward voice? The spirit's eye and ear possess this sense, The eye and ear of reason and sense lack it. The word 'compulsion' makes me impatient for love's sake; 'Tis he who loves not who is fettered by compulsion. This is close communion with God, not compulsion, The shining of the sun, and not a dark cloud. Or, if it be compulsion, 'tis not common compulsion, It is not the domination of wanton wilfulness. O son, they understand this compulsion For whom God opens the eyes of the inner man. Things hidden and things future are plain to them; To speak of the past seems to them despicable. They possess freewill and compulsion besides, As in oyster-shells raindrops are pearls. Outside the shell they are raindrops, great and small; Inside they are precious pearls, big and little. These men also resemble the musk deer's bag; Outside it is blood, but inside pure musk; Yet, say not that outside 'twas mere blood, Which on entering the bag becomes musk. Nor say that outside the alembic 'twas mere copper, And becomes gold inside, when mixed with elixir. In you freewill and compulsion are vain fancies, But in them they are the light of Almighty power. On the table bread is a mere lifeless thing, When taken into the body it is a life-giving spirit. This transmutation occurs not in the table's heart, 'Tis soul effects this transmutation with water of life. Such is the power of the soul, O man of right views! Then what is the power of the Soul of souls? (God). Bread is the food of the body, yet consider, How can it be the food of the soul, O son? Flesh-born man by force of soul Cleaves mountains with tunnels and mines. The might of Ferhad's soul cleft a hill; The might of the Soul's soul cleaves the moon; If the heart opens the mouth of mystery's store, The soul springs up swiftly to highest heaven. If tongue discourses of hidden mysteries, It kindles a fire that consumes the world. Behold, then, God's action and man's action; Know, action does belong to us ; this is evident. If no actions proceeded from men, How could you say, 'Why act ye thus?' The agency of God is the cause of our action, Our actions are the signs of God's agency; Nevertheless our actions are freely willed by us, Whence our recompense is either hell or 'The Friend.'" 1. The poet's insistence on the doctrine of God being the Fa'il Hakiki, or Only Real Agent, without whose word no being and no action can be, leads him to the question of freewill and compulsion of man's will (see Gulshan i Raz, I. 555). 2. So Gulshan i Raz, I. 442.

Whosoever is bewildered by wavering will, In his ear hath God whispered His riddle, That He may bind him on the horns of a dilemma; For he says, 'Shall I do this or its reverse?' Also from God comes the preference of one alternative; 'Tis from God's impulsion that man chooses one of the two. If you desire sanity in this embarrassment, Stuff not the ear of your mind with cotton. Take the cotton of evil suggestions from the mind's ear, That the heavenly voice from above may enter it, That you may understand that riddle of His, That you may be cognisant of that open secret. Then the mind's ear becomes the sensorium of inspiration; For what is this Divine voice but the inward voice? The spirit's eye and ear possess this sense, The eye and ear of reason and sense lack it. The word 'compulsion' makes me impatient for love's sake; 'Tis he who loves not who is fettered by compulsion. This is close communion with God, not compulsion, The shining of the sun, and not a dark cloud. Or, if it be compulsion, 'tis not common compulsion, It is not the domination of wanton wilfulness. O son, they understand this compulsion For whom God opens the eyes of the inner man. Things hidden and things future are plain to them; To speak of the past seems to them despicable. They possess freewill and compulsion besides, As in oyster-shells raindrops are pearls. Outside the shell they are raindrops, great and small; Inside they are precious pearls, big and little. These men also resemble the musk deer's bag; Outside it is blood, but inside pure musk; Yet, say not that outside 'twas mere blood, Which on entering the bag becomes musk. Nor say that outside the alembic 'twas mere copper, And becomes gold inside, when mixed with elixir. In you freewill and compulsion are vain fancies, But in them they are the light of Almighty power. On the table bread is a mere lifeless thing, When taken into the body it is a life-giving spirit. This transmutation occurs not in the table's heart, 'Tis soul effects this transmutation with water of life. Such is the power of the soul, O man of right views! Then what is the power of the Soul of souls? (God). Bread is the food of the body, yet consider, How can it be the food of the soul, O son? Flesh-born man by force of soul Cleaves mountains with tunnels and mines. The might of Ferhad's soul cleft a hill; The might of the Soul's soul cleaves the moon; If the heart opens the mouth of mystery's store, The soul springs up swiftly to highest heaven. If tongue discourses of hidden mysteries, It kindles a fire that consumes the world. Behold, then, God's action and man's action; Know, action does belong to us ; this is evident. If no actions proceeded from men, How could you say, 'Why act ye thus?' The agency of God is the cause of our action, Our actions are the signs of God's agency; Nevertheless our actions are freely willed by us, Whence our recompense is either hell or 'The Friend.'" 1. The poet's insistence on the doctrine of God being the Fa'il Hakiki, or Only Real Agent, without whose word no being and no action can be, leads him to the question of freewill and compulsion of man's will (see Gulshan i Raz, I. 555). 2. So Gulshan i Raz, I. 442.

3. The leading principle of all mysticism is that, independently of sense and reason, man possesses an inward sense, or intu- ition, which conveys to him a knowledge of God by direct apprehension (see Gulshan i Raz. I. 431). 4. Their wills are identified with God's will, as in the case of the saint Daquqi (infra, Book III. Story XII.) 5. As a sign of the last day (Koran liv. 1). STORY VII. The Merchant and his Clever Parrot. There was a certain merchant who kept a parrot in a cage. Being about to travel to Hindustan on business, he asked the parrot if he had any message to send to his kinsmen in that country, and the parrot desired him to tell them that he was kept confined in a cage. The merchant promised to deliver this message, and on reaching Hindustan, duly delivered it to the first flock of parrots he saw. On hearing it one of them at once fell down dead. The merchant was annoyed with his own parrot for having sent such a fatal message, and on his return home sharply rebuked his parrot for doing so. But the parrot no sooner heard the merchant's tale than ho too fell down dead in his cage. The merchant, after lamenting his death, took his corpse out of the cage and threw it away; but, to his surprise, the corpse immedi- ately recovered life, and flew away, explaining that the Hindustani parrot had only feigned death to suggest this way of escaping from confinement in a cage. Saints are preserved from all harm. As to a "man of heart," he takes no hurt, Even though he should eat deadly poison. He who gains health from practicing abstinence is safe; The poor disciple is safe in the midst of fever. The prophet said, "O disciple, though you be bold, Yet enter not into conflict with every foe." Within you is a Nimrod; enter not his fire; But if you must do so, first become an Abraham. If you are neither swimmer nor seaman, Cast not yourself into the sea out of self-conceit. A swimmer brings pearls from the deep sea; Yea, he plucks gain from the midst of perils. If the saint handles earth, it becomes gold; If a sinner handles gold, it turns to dust. Whereas the saint is well-pleasing to God, In his actions his hand is the hand of God. But the sinner's hand is the hand of Satan and demons, Because he is ensnared in falsity and fraud. If folly meets him, he takes it for wisdom; Yea, the learning gained by the wicked is folly. Whatever a sick man eats is a source of sickness, But if a saint imbibe infidelity it becomes faith. Ah! footman who contendest with horsemen, Thou wilt not succeed in carrying the day! The jealousy of God . The whole world is jealous for this cause, That God surpasseth the world in jealousy. God is as a soul and the world as a body, And bodies derive their good and evil from souls. He to whom the sanctuary of true prayer is revealed Deems it shameful to turn back to mere formal religion. He who is master of the robes of a king Brings shame on his lord by petty huckstering. He who is admitted to the king's presence-chamber Would show disrespect by tarrying at the doorway. If the king grants him license to kiss his hand, He would err were he to kiss merely the king's foot.

3. The leading principle of all mysticism is that, independently of sense and reason, man possesses an inward sense, or intu- ition, which conveys to him a knowledge of God by direct apprehension (see Gulshan i Raz. I. 431). 4. Their wills are identified with God's will, as in the case of the saint Daquqi (infra, Book III. Story XII.) 5. As a sign of the last day (Koran liv. 1). STORY VII. The Merchant and his Clever Parrot. There was a certain merchant who kept a parrot in a cage. Being about to travel to Hindustan on business, he asked the parrot if he had any message to send to his kinsmen in that country, and the parrot desired him to tell them that he was kept confined in a cage. The merchant promised to deliver this message, and on reaching Hindustan, duly delivered it to the first flock of parrots he saw. On hearing it one of them at once fell down dead. The merchant was annoyed with his own parrot for having sent such a fatal message, and on his return home sharply rebuked his parrot for doing so. But the parrot no sooner heard the merchant's tale than ho too fell down dead in his cage. The merchant, after lamenting his death, took his corpse out of the cage and threw it away; but, to his surprise, the corpse immedi- ately recovered life, and flew away, explaining that the Hindustani parrot had only feigned death to suggest this way of escaping from confinement in a cage. Saints are preserved from all harm. As to a "man of heart," he takes no hurt, Even though he should eat deadly poison. He who gains health from practicing abstinence is safe; The poor disciple is safe in the midst of fever. The prophet said, "O disciple, though you be bold, Yet enter not into conflict with every foe." Within you is a Nimrod; enter not his fire; But if you must do so, first become an Abraham. If you are neither swimmer nor seaman, Cast not yourself into the sea out of self-conceit. A swimmer brings pearls from the deep sea; Yea, he plucks gain from the midst of perils. If the saint handles earth, it becomes gold; If a sinner handles gold, it turns to dust. Whereas the saint is well-pleasing to God, In his actions his hand is the hand of God. But the sinner's hand is the hand of Satan and demons, Because he is ensnared in falsity and fraud. If folly meets him, he takes it for wisdom; Yea, the learning gained by the wicked is folly. Whatever a sick man eats is a source of sickness, But if a saint imbibe infidelity it becomes faith. Ah! footman who contendest with horsemen, Thou wilt not succeed in carrying the day! The jealousy of God . The whole world is jealous for this cause, That God surpasseth the world in jealousy. God is as a soul and the world as a body, And bodies derive their good and evil from souls. He to whom the sanctuary of true prayer is revealed Deems it shameful to turn back to mere formal religion. He who is master of the robes of a king Brings shame on his lord by petty huckstering. He who is admitted to the king's presence-chamber Would show disrespect by tarrying at the doorway. If the king grants him license to kiss his hand, He would err were he to kiss merely the king's foot.

Though to lay head at the king's feet is due obeisance, In the case supposed it would be wrong to kiss the feet. The king's jealousy would be kindled against him Who, after he had seen his face, preferred his mere perfume. God's jealousy may be likened to a grain of wheat, But man's jealousy is but empty chaff. For know ye that the source of jealousy is in God, And man's jealousy is only an offshoot from God's. But, let me now quit this subject, and make complaint Of the severity of That Fickle Fair One. Complaints of God's harsh dealings with His adoring slaves. "Wherefore dost thou abandon thy creed and faith? What matters it if it be heathen or true? Why hast thou forsaken thy Beloved? What matters it if she be fair or ugly?" Let me then, I say, make complaint Of the severity of That Fickle Fair One. I cry, and my cries sound sweet in His ear; He requires from the two worlds cries and groans. How shall I not wail under His chastening hand? How shall I not be in the number of those bewitched by Him? How shall I be other than night without His day? Without the vision of His face that illumes the day? His bitters are very sweets to my soul, My sad heart is a lively sacrifice to my Beloved. I am enamoured of my own grief and pain, For it makes me well-pleasing to my peerless King. I use the dust of my grief as salve for my eyes, That my eyes, like seas, may teem with pearls. The tears which are shed because of His chastening Are very pearls, though men deem them mere tears. 'Tis "The Soul of souls" of whom I am making complaint; Yet I do not complain; I merely state my case. My heart says, "He has injured me," But I laugh at these pretended injuries. Do me justice, O Thou who art the glory of the just, Who art the throne, and I the lintel of Thy door! But, in sober truth, where are throne and doorway? Where are "We" and "I?" There where our Beloved is! O Thou, who art exempt from "Us" and "Me," Who pervadest the spirits of all men and women; When man and woman become one, Thou art that One! When their union is dissolved, lo! Thou abidest! Thou hast made these "Us" and "Me" for this purpose, To wit, to play chess with them by Thyself. When Thou shalt become one entity with "Us" and "You." Then wilt Thou show true affection for these lovers. When these "We" and "Ye" shall all become one Soul, Then they will be lost and absorbed in the "Beloved." These are plain truths. Come then, O Lord! Who art exalted above description and explanation! Is it possible for the bodily eye to behold Thee? Can mind of man conceive Thy frowns and Thy smiles? Are hearts, when bewitched by Thy smiles and frowns, In a fit state to see the vision of Thyself? When our hearts are bewitched by Thy smiles and frowns, Can we gain life from these two alternating states? The fertile garden of love, as it is boundless, Contains other fruits besides joy and sorrow. The true lover is exalted above these two states, He is fresh and green independently of autumn or spring! Pay tithe on Thy beauty, O Beauteous One! Tell forth the tale of the Beloved, every whit! For through coquetry His glances Are still inflicting fresh wounds on my heart.

Though to lay head at the king's feet is due obeisance, In the case supposed it would be wrong to kiss the feet. The king's jealousy would be kindled against him Who, after he had seen his face, preferred his mere perfume. God's jealousy may be likened to a grain of wheat, But man's jealousy is but empty chaff. For know ye that the source of jealousy is in God, And man's jealousy is only an offshoot from God's. But, let me now quit this subject, and make complaint Of the severity of That Fickle Fair One. Complaints of God's harsh dealings with His adoring slaves. "Wherefore dost thou abandon thy creed and faith? What matters it if it be heathen or true? Why hast thou forsaken thy Beloved? What matters it if she be fair or ugly?" Let me then, I say, make complaint Of the severity of That Fickle Fair One. I cry, and my cries sound sweet in His ear; He requires from the two worlds cries and groans. How shall I not wail under His chastening hand? How shall I not be in the number of those bewitched by Him? How shall I be other than night without His day? Without the vision of His face that illumes the day? His bitters are very sweets to my soul, My sad heart is a lively sacrifice to my Beloved. I am enamoured of my own grief and pain, For it makes me well-pleasing to my peerless King. I use the dust of my grief as salve for my eyes, That my eyes, like seas, may teem with pearls. The tears which are shed because of His chastening Are very pearls, though men deem them mere tears. 'Tis "The Soul of souls" of whom I am making complaint; Yet I do not complain; I merely state my case. My heart says, "He has injured me," But I laugh at these pretended injuries. Do me justice, O Thou who art the glory of the just, Who art the throne, and I the lintel of Thy door! But, in sober truth, where are throne and doorway? Where are "We" and "I?" There where our Beloved is! O Thou, who art exempt from "Us" and "Me," Who pervadest the spirits of all men and women; When man and woman become one, Thou art that One! When their union is dissolved, lo! Thou abidest! Thou hast made these "Us" and "Me" for this purpose, To wit, to play chess with them by Thyself. When Thou shalt become one entity with "Us" and "You." Then wilt Thou show true affection for these lovers. When these "We" and "Ye" shall all become one Soul, Then they will be lost and absorbed in the "Beloved." These are plain truths. Come then, O Lord! Who art exalted above description and explanation! Is it possible for the bodily eye to behold Thee? Can mind of man conceive Thy frowns and Thy smiles? Are hearts, when bewitched by Thy smiles and frowns, In a fit state to see the vision of Thyself? When our hearts are bewitched by Thy smiles and frowns, Can we gain life from these two alternating states? The fertile garden of love, as it is boundless, Contains other fruits besides joy and sorrow. The true lover is exalted above these two states, He is fresh and green independently of autumn or spring! Pay tithe on Thy beauty, O Beauteous One! Tell forth the tale of the Beloved, every whit! For through coquetry His glances Are still inflicting fresh wounds on my heart.

I gave Him leave to shed my blood, if He willed it; I only said, "Is it right? " and He forsook me. Why dost Thou flee from the cries of us on earth? Why pourest Thou sorrow on the heart of the sorrowful? O Thou who, as each new morn dawns from the east, Art seen uprising anew, like a bright fountain! What excuse makest Thou for Thy witcheries? O Thou whose lips are sweeter than sugar, Thou that ever renewest the life of this old world, Hear the cry of this lifeless body and heart! But, for God's sake, leave off telling of the Rose; Tell of the Bulbul who is severed from his Rose. My ardour arises not from joy or grief, My sense mates not with illusion and fancy. My condition is different, for it is strange. Deny it not ! God is all-powerful. Argue not from the condition of common men, Stumble not at severity and at mercy. For mercy and severity, joy and sorrow, are transient, And transient things die; "God is heir of all." "Tis dawn! O Protector and Asylum of the dawn! Make excuse for me to my lord Husamu-'d-Din! Thou makest excuses for c(Universal Reason and Soul; Soul of souls and Gem of life art Thou! The light of my dawn is a beam from Thy light, Shining in the morning draught of Thy protection! Since Thy gift keeps me, as it were, intoxicated, What is this spiritual wine that causes me this joy? Natural wine lacks the ferment in my breast, The spheres lag behind me in revolutions! Wine is intoxicated with me, not I with it! The world takes its being from me, not I from it! I am like bees, and earthly bodies like wax, I build up these bodies as with my own wax! 1 . This is a comment on the saying of Faridu-'d-Din Attar, "Thou art a man of lusts, O fool! In dust eat blood! but if a man of heart eats poison, 'tis as honey." 2. See Koran xxi. 68, and Rodwell's note. 3. This is a comment on the Hadis, "Verily Sa'd is a jealous man, and I am more jealous than he, and God is more jeal- ous than I, and of His jealousy He prohibits 'All pollutions, both outward and inward.'" (Koran vi. 152.) 4. This is a quotation from Hakim Sanai, and forms the text of the following discourse. 5. See Gulshan i Raz, I. 140, and Omar Khayyam Quatr., 270. 6. See Gulshan i Raz, I. 745: Frowns are the occultation of the Beloved by the veil of phenomena; smiles, the revelation of Absolute Being to its votaries. Sa'di (Gulistan, Book II. Story XI.) says: "The vision, of God to the pious consists of mani- festation and occultation; He shows Himself, and again withdraws Himself from our sight." 8. i.e., the Logos, and First Soul, upposed to be referred to in the text: "O men, fear your Lord, who hath created you from one Soul, and of him created his wife" (Koran iv. I). See Gulshan i Raz, I. 203. 9. i.e., in his spiritual exaltation he feels himself as the Logos, where from tho whole material creation emanates. STORY VIII. The Harper In the time of the Khalifa 'Omar there lived a harper, whose voice was as sweet as that of the angel Israfil, and who was in great request at all feasts. But he grew old, and his

I gave Him leave to shed my blood, if He willed it; I only said, "Is it right? " and He forsook me. Why dost Thou flee from the cries of us on earth? Why pourest Thou sorrow on the heart of the sorrowful? O Thou who, as each new morn dawns from the east, Art seen uprising anew, like a bright fountain! What excuse makest Thou for Thy witcheries? O Thou whose lips are sweeter than sugar, Thou that ever renewest the life of this old world, Hear the cry of this lifeless body and heart! But, for God's sake, leave off telling of the Rose; Tell of the Bulbul who is severed from his Rose. My ardour arises not from joy or grief, My sense mates not with illusion and fancy. My condition is different, for it is strange. Deny it not ! God is all-powerful. Argue not from the condition of common men, Stumble not at severity and at mercy. For mercy and severity, joy and sorrow, are transient, And transient things die; "God is heir of all." "Tis dawn! O Protector and Asylum of the dawn! Make excuse for me to my lord Husamu-'d-Din! Thou makest excuses for c(Universal Reason and Soul; Soul of souls and Gem of life art Thou! The light of my dawn is a beam from Thy light, Shining in the morning draught of Thy protection! Since Thy gift keeps me, as it were, intoxicated, What is this spiritual wine that causes me this joy? Natural wine lacks the ferment in my breast, The spheres lag behind me in revolutions! Wine is intoxicated with me, not I with it! The world takes its being from me, not I from it! I am like bees, and earthly bodies like wax, I build up these bodies as with my own wax! 1 . This is a comment on the saying of Faridu-'d-Din Attar, "Thou art a man of lusts, O fool! In dust eat blood! but if a man of heart eats poison, 'tis as honey." 2. See Koran xxi. 68, and Rodwell's note. 3. This is a comment on the Hadis, "Verily Sa'd is a jealous man, and I am more jealous than he, and God is more jeal- ous than I, and of His jealousy He prohibits 'All pollutions, both outward and inward.'" (Koran vi. 152.) 4. This is a quotation from Hakim Sanai, and forms the text of the following discourse. 5. See Gulshan i Raz, I. 140, and Omar Khayyam Quatr., 270. 6. See Gulshan i Raz, I. 745: Frowns are the occultation of the Beloved by the veil of phenomena; smiles, the revelation of Absolute Being to its votaries. Sa'di (Gulistan, Book II. Story XI.) says: "The vision, of God to the pious consists of mani- festation and occultation; He shows Himself, and again withdraws Himself from our sight." 8. i.e., the Logos, and First Soul, upposed to be referred to in the text: "O men, fear your Lord, who hath created you from one Soul, and of him created his wife" (Koran iv. I). See Gulshan i Raz, I. 203. 9. i.e., in his spiritual exaltation he feels himself as the Logos, where from tho whole material creation emanates. STORY VIII. The Harper In the time of the Khalifa 'Omar there lived a harper, whose voice was as sweet as that of the angel Israfil, and who was in great request at all feasts. But he grew old, and his

voice broke, and no one would employ him any longer. In despair he went to the burial-ground of Yathrub, and there played his harp to God, looking to Him for recompense. Having finished his melody he fell asleep, and dreamed he was in heaven. The same night a divine voice came to 'Omar, directing him to go to the burial-ground, and relieve an old man whom he should find there. 'Omar proceeded to the place, found the harper, and gave him money, promising him more when he should need it. The harper cast away his harp, saying that it had diverted him from God, and expressed great contrition for his past sins. 'Omar then instructed him that his worldly journey was now over, and that he must not give way to contrition for the past, as he was now entered into the state of ecstasy and intoxication of union with God, and in this exalted state regard to past and future should be swept away. The harper acted on his instructions, and sang no more. Apology for applying the term "Bride" to God. Mustafa became beside himself at that sweet call, His prayer failed on "the night of the early morning halt." He lifted not head from that blissful sleep," So that his morning prayer was put off till noon. On that, his wedding night, in presence of his bride, His pure soul attained to kiss her hands. Love and mistress are both veiled and hidden, Impute it not as a fault if I call Him "Bride." I would have kept silence from fear of my Beloved, If He had granted me but a moment's respite. But He said, "Speak on, 'tis no fault, 'Tis naught but the necessary result of the hidden decree, 'Tis a fault only to him who only sees faults. How can the Pure Hidden Spirit notice faults?" Faults seem so to ignorant creatures, Not in the sight of the Lord of Benignity. Blasphemy even may be wisdom in the Creator's sight, Whereas from our point of view it is grievous sin. If one fault occur among a hundred beauties 'Tis as one dry stick in a garden of green herbs. Both weigh equally in the scales For the two resemble body and soul. Wherefore the sages have said not idly, "The bodies of the righteous are as pure souls." Their words, their actions, their praises, Are all as a pure soul without spot or blemish. 'Omar rebukes the Harper for brooding over and bewailing the past. Then 'Omar said to him, "This wailing of thine Shows thou art still in a state of sobriety."' Afterwards he thus urged him to quit that state And called him out of his beggary to absorption in God: "Sobriety savours of memory of the past; Past and future are what veil God from our sight. Burn up both of them with fire! How long Wilt thou be partitioned by these segments as a reed? So long as a reed has partitions 'tis not privy to secrets, Nor is it vocal in response to lip and breathing. While circumambulating the house thou art a stranger; When thou enterest in thou art at home. Thou whose knowledge is ignorance of the Giver of

voice broke, and no one would employ him any longer. In despair he went to the burial-ground of Yathrub, and there played his harp to God, looking to Him for recompense. Having finished his melody he fell asleep, and dreamed he was in heaven. The same night a divine voice came to 'Omar, directing him to go to the burial-ground, and relieve an old man whom he should find there. 'Omar proceeded to the place, found the harper, and gave him money, promising him more when he should need it. The harper cast away his harp, saying that it had diverted him from God, and expressed great contrition for his past sins. 'Omar then instructed him that his worldly journey was now over, and that he must not give way to contrition for the past, as he was now entered into the state of ecstasy and intoxication of union with God, and in this exalted state regard to past and future should be swept away. The harper acted on his instructions, and sang no more. Apology for applying the term "Bride" to God. Mustafa became beside himself at that sweet call, His prayer failed on "the night of the early morning halt." He lifted not head from that blissful sleep," So that his morning prayer was put off till noon. On that, his wedding night, in presence of his bride, His pure soul attained to kiss her hands. Love and mistress are both veiled and hidden, Impute it not as a fault if I call Him "Bride." I would have kept silence from fear of my Beloved, If He had granted me but a moment's respite. But He said, "Speak on, 'tis no fault, 'Tis naught but the necessary result of the hidden decree, 'Tis a fault only to him who only sees faults. How can the Pure Hidden Spirit notice faults?" Faults seem so to ignorant creatures, Not in the sight of the Lord of Benignity. Blasphemy even may be wisdom in the Creator's sight, Whereas from our point of view it is grievous sin. If one fault occur among a hundred beauties 'Tis as one dry stick in a garden of green herbs. Both weigh equally in the scales For the two resemble body and soul. Wherefore the sages have said not idly, "The bodies of the righteous are as pure souls." Their words, their actions, their praises, Are all as a pure soul without spot or blemish. 'Omar rebukes the Harper for brooding over and bewailing the past. Then 'Omar said to him, "This wailing of thine Shows thou art still in a state of sobriety."' Afterwards he thus urged him to quit that state And called him out of his beggary to absorption in God: "Sobriety savours of memory of the past; Past and future are what veil God from our sight. Burn up both of them with fire! How long Wilt thou be partitioned by these segments as a reed? So long as a reed has partitions 'tis not privy to secrets, Nor is it vocal in response to lip and breathing. While circumambulating the house thou art a stranger; When thou enterest in thou art at home. Thou whose knowledge is ignorance of the Giver of

knowledge, Thy wailing contrition is worse than thy sin. The road of the 'annihilated' is another road; Sobriety is wrong, and a straying from that other road. O thou who seekest to be contrite for the past, How wilt thou be contrite for this contrition? At one time thou adorest the music of the lute, At another embracest wailing and weeping." While the "Discerner" reflected these mysteries, The heart of the harper was emancipated. Like a soul he was freed from weeping and rejoicing, His old life died, and he was regenerated. Amazement fell upon him at that moment, For he was exalted above earth and heaven, An uplifting of the heart surpassing all uplifting; I cannot describe it ; if you can, say on! Ecstasy and words beyond all ecstatic words; Immersion in the glory of the Lord of glory! Immersion wherefrom was no extrication, As it were identification with the Very Ocean! Partial Reason is as naught to Universal Reason, If one impulse dependent on another impulse be naught; But when that impulse moves this impulse, The waves of that sea rise to this point; Notes: 1 . The night of his marriage with Safiyya. 2. i.e., he is possessed by the Deity as an "Energumen," and the Deity works these ecstatic states in him. STORY IX. The Arab and his Wife. An Arab lived with his wife in the desert in extreme poverty, so that they became a reproach to their neighbours. The wife at last lost patience, and began to abuse her hus- band, and to urge him to improve their condition. The Arab rebuked her for her covetousness, reminding her that the Prophet had said, "Poverty is my glory," and showing her how poverty was a better preparation for death than riches, and finally threatening to divorce her if she persisted in her querulous ways. The wife, however, by blandish- ments reduced her husband to obedience, as wives always do, and made him promise to carry out her wishes. She directed him to go and represent their case to the Khalifa at Bagdad, and to make him an offering of a pot of water, that being the only present they could afford to make. Accordingly the Arab travelled to Bagdad, and laid his offer- ing at the feet of the Khalifa, who received it graciously, and in return filled the pot with pieces of gold, and then sent him back to his home in a boat up the river Tigris. The Arab was lost in wonder at the benignity of the Khalifa, who had recompensed him so bountifully for his petty offering of a drop of water. The story contains several digressions, on Pharaoh, on the prophet Salih, and on Adam and the angels, and the poet, apropos of its disconnectedness, com- pares it to eternity, as it has no beginning and no end. Men subdued by women's wiles. In this manner she pleaded with gentle coaxing, The while her tears fell upon her cheeks. How could his firmness and endurance abide When even without tears she could charm his heart? That rain brought forth a flash of lightning Which kindled a spark in the heart of that poor man. Since the man was the slave of her fair face, How was it when she stooped to slavish entreaties? When she whose airs set thy heart a-quaking, When she weeps, how feelest thou then? When she whose coquetry makes thy heart bleed Condescends to entreaties, how is it then? She who subdues us with her pride and severity,

knowledge, Thy wailing contrition is worse than thy sin. The road of the 'annihilated' is another road; Sobriety is wrong, and a straying from that other road. O thou who seekest to be contrite for the past, How wilt thou be contrite for this contrition? At one time thou adorest the music of the lute, At another embracest wailing and weeping." While the "Discerner" reflected these mysteries, The heart of the harper was emancipated. Like a soul he was freed from weeping and rejoicing, His old life died, and he was regenerated. Amazement fell upon him at that moment, For he was exalted above earth and heaven, An uplifting of the heart surpassing all uplifting; I cannot describe it ; if you can, say on! Ecstasy and words beyond all ecstatic words; Immersion in the glory of the Lord of glory! Immersion wherefrom was no extrication, As it were identification with the Very Ocean! Partial Reason is as naught to Universal Reason, If one impulse dependent on another impulse be naught; But when that impulse moves this impulse, The waves of that sea rise to this point; Notes: 1 . The night of his marriage with Safiyya. 2. i.e., he is possessed by the Deity as an "Energumen," and the Deity works these ecstatic states in him. STORY IX. The Arab and his Wife. An Arab lived with his wife in the desert in extreme poverty, so that they became a reproach to their neighbours. The wife at last lost patience, and began to abuse her hus- band, and to urge him to improve their condition. The Arab rebuked her for her covetousness, reminding her that the Prophet had said, "Poverty is my glory," and showing her how poverty was a better preparation for death than riches, and finally threatening to divorce her if she persisted in her querulous ways. The wife, however, by blandish- ments reduced her husband to obedience, as wives always do, and made him promise to carry out her wishes. She directed him to go and represent their case to the Khalifa at Bagdad, and to make him an offering of a pot of water, that being the only present they could afford to make. Accordingly the Arab travelled to Bagdad, and laid his offer- ing at the feet of the Khalifa, who received it graciously, and in return filled the pot with pieces of gold, and then sent him back to his home in a boat up the river Tigris. The Arab was lost in wonder at the benignity of the Khalifa, who had recompensed him so bountifully for his petty offering of a drop of water. The story contains several digressions, on Pharaoh, on the prophet Salih, and on Adam and the angels, and the poet, apropos of its disconnectedness, com- pares it to eternity, as it has no beginning and no end. Men subdued by women's wiles. In this manner she pleaded with gentle coaxing, The while her tears fell upon her cheeks. How could his firmness and endurance abide When even without tears she could charm his heart? That rain brought forth a flash of lightning Which kindled a spark in the heart of that poor man. Since the man was the slave of her fair face, How was it when she stooped to slavish entreaties? When she whose airs set thy heart a-quaking, When she weeps, how feelest thou then? When she whose coquetry makes thy heart bleed Condescends to entreaties, how is it then? She who subdues us with her pride and severity,

What plea is left us when she begins to plead? When she who traded in naught but bloodshed Submits at last, ah! what a profit she makes! God has adorned them "fair in the sight of men;" From her whom God has adorned how can man escape? Since He created him "to dwell together with her," How can Adam sever himself from his Eve? Though he be Rustum, son of Zal, and braver than Hamza, Yet he is submissive to the behests of his dame. He by whose preaching the world was entranced Was he who spake the two words, "O Humaira!" Though water prevails over fire in might, Yet it boils by fire when in a cauldron. When the cauldron intervenes between these two, Air (desire) makes as naught the action of the water. Apparently thou art the ruler of thy wife, like water; In reality thou art ruled by and suppliant to her. Such is the peculiarity of man, He cannot withstand animal desire; that is his failing. The Prophet said that women hold dominion Over sages and over men of heart, But that fools, again, hold the upper hand over women, Because fools are violent and exceedingly froward. They have no tenderness or gentleness or amity, Because the animal nature sways their temperament. Love and tenderness are qualities of humanity, Passion and lust are qualities of animality. Woman is a ray of God, not a mere mistress, The Creator's self, as it were, not a mere creature! Moses and Pharaoh, alike doers of God's will, as Light and Darkness, Poison and Antidote. Verily, both Moses and Pharaoh walked in the right way, Though seemingly the one did so, and the other not. By day Moses wept before God, At midnight Pharaoh lifted up his cry, Saying, "What a yoke is this upon my neck, O God! Were it not for this yoke who would boast, 'I am ?' Because Thou hast made Moses' face bright as the moon, And hast made the moon of my face black in the face. Can my star ever shine brighter than the moon? If it be eclipsed, what remedy have I? Though princes and kings beat drums, And men beat cymbals because of my eclipse, They beat their brass dishes and raise a clamour, And make my moon ashamed thereby, I, who am Pharaoh, woe is me! The people's clamour Confounds my boast, 'I am Lord Supreme!' Moses and I are Thy nurslings both alike, Yet Thy axe cuts down tho branches in Thy woods. Some of these branches Thou plantest in the ground, Others Thou castest away as useless. Can branch strive against axe? Not so. Can branch elude the power of the axe? Nay, O Lord of the power that dwells in Thy axe, In mercy make these crooked things straight!" Man and wife types of the spirit and the flesh. The dissension of this husband and wife is a parable; They are types of thy animal and rational souls. This husband and wife are the reason and the flesh, A couple joined together for good and for evil. And in this earthly house this linked pair Day and night are ever at variance and strife. The wife is ever seeking dainties for domestic needs,

What plea is left us when she begins to plead? When she who traded in naught but bloodshed Submits at last, ah! what a profit she makes! God has adorned them "fair in the sight of men;" From her whom God has adorned how can man escape? Since He created him "to dwell together with her," How can Adam sever himself from his Eve? Though he be Rustum, son of Zal, and braver than Hamza, Yet he is submissive to the behests of his dame. He by whose preaching the world was entranced Was he who spake the two words, "O Humaira!" Though water prevails over fire in might, Yet it boils by fire when in a cauldron. When the cauldron intervenes between these two, Air (desire) makes as naught the action of the water. Apparently thou art the ruler of thy wife, like water; In reality thou art ruled by and suppliant to her. Such is the peculiarity of man, He cannot withstand animal desire; that is his failing. The Prophet said that women hold dominion Over sages and over men of heart, But that fools, again, hold the upper hand over women, Because fools are violent and exceedingly froward. They have no tenderness or gentleness or amity, Because the animal nature sways their temperament. Love and tenderness are qualities of humanity, Passion and lust are qualities of animality. Woman is a ray of God, not a mere mistress, The Creator's self, as it were, not a mere creature! Moses and Pharaoh, alike doers of God's will, as Light and Darkness, Poison and Antidote. Verily, both Moses and Pharaoh walked in the right way, Though seemingly the one did so, and the other not. By day Moses wept before God, At midnight Pharaoh lifted up his cry, Saying, "What a yoke is this upon my neck, O God! Were it not for this yoke who would boast, 'I am ?' Because Thou hast made Moses' face bright as the moon, And hast made the moon of my face black in the face. Can my star ever shine brighter than the moon? If it be eclipsed, what remedy have I? Though princes and kings beat drums, And men beat cymbals because of my eclipse, They beat their brass dishes and raise a clamour, And make my moon ashamed thereby, I, who am Pharaoh, woe is me! The people's clamour Confounds my boast, 'I am Lord Supreme!' Moses and I are Thy nurslings both alike, Yet Thy axe cuts down tho branches in Thy woods. Some of these branches Thou plantest in the ground, Others Thou castest away as useless. Can branch strive against axe? Not so. Can branch elude the power of the axe? Nay, O Lord of the power that dwells in Thy axe, In mercy make these crooked things straight!" Man and wife types of the spirit and the flesh. The dissension of this husband and wife is a parable; They are types of thy animal and rational souls. This husband and wife are the reason and the flesh, A couple joined together for good and for evil. And in this earthly house this linked pair Day and night are ever at variance and strife. The wife is ever seeking dainties for domestic needs,