spat in his face. 'Ali, instead of taking vengeance on him, at once dropped his sword, to the Magian's great astonish- ment. On his inquiring the reason of such forbearance, 'Ali informed him that the "Lion of God" did not destroy life for the satisfaction of his own vengeance, but simply to carry out God's will, and that whenever he saw just cause, he held his hand even in the midst of the strife, and spared the foe. The Prophet, 'Ali continued, had long since informed him that he would die by the hand of his own stir- rup-bearer (Ibn Maljun), and the stirrup-bearer had fre- quently implored Ali to kill him, and thus save him from the commission of that great crime; but Ali said he always refused to do so, as to him death was as sweet as life, and he felt no anger against his destined assassin, who was only the instrument of God's eternal purpose. The Magian chief, on hearing Ali's discourse, was so much affected that he embraced Islam, together with all his family, to the number of fifty souls. How the Prophet whispered to 'Ali's stirrup-bearer that he would one day assassinate his master. "The Prophet whispered in the ear of my servant That one day he would sever my head from my neck. The Prophet also warned by inspiration me, his friend, That the hand of my servant would destroy me. My servant cried, "O kill me first, That I may not become guilty of so grievous a sin!" I replied, "Since my death is to come from thee, How can I balk the fateful decree?" He fell at my feet and cried, "O gracious lord, For God's sake cleave now my body in twain, That such an evil deed may not be wrought by me, And my soul burn with anguish for its beloved." I replied, "What God's pen has written, it has written; In presence of its writings knowledge is confounded; There is no anger in my soul against thee, Because I attribute not this deed to thee; Thou art God's instrument. God's hand is the agent. How can I chide or fret at God's instrument?" He said, "If this be so, why is there retaliation?" I answered, "'Tis from God, and 'tis God's secret; If He shows displeasure at His own acts, From His displeasure He evolves a Paradise; He feels displeasure at His own acts, Because He is a God of vengeance as of mercy. In this city of events He is the Lord, In this realm He is the King who plans all events. If He crushes His own instruments, He makes those crushed ones fair in His sight. Know the great mystery of whatever verses we cancel, Or cause you to forget, we substitute better for them.' Whatever law God cancels, He makes as a weed, And in its stead He brings forth a rose.

spat in his face. 'Ali, instead of taking vengeance on him, at once dropped his sword, to the Magian's great astonish- ment. On his inquiring the reason of such forbearance, 'Ali informed him that the "Lion of God" did not destroy life for the satisfaction of his own vengeance, but simply to carry out God's will, and that whenever he saw just cause, he held his hand even in the midst of the strife, and spared the foe. The Prophet, 'Ali continued, had long since informed him that he would die by the hand of his own stir- rup-bearer (Ibn Maljun), and the stirrup-bearer had fre- quently implored Ali to kill him, and thus save him from the commission of that great crime; but Ali said he always refused to do so, as to him death was as sweet as life, and he felt no anger against his destined assassin, who was only the instrument of God's eternal purpose. The Magian chief, on hearing Ali's discourse, was so much affected that he embraced Islam, together with all his family, to the number of fifty souls. How the Prophet whispered to 'Ali's stirrup-bearer that he would one day assassinate his master. "The Prophet whispered in the ear of my servant That one day he would sever my head from my neck. The Prophet also warned by inspiration me, his friend, That the hand of my servant would destroy me. My servant cried, "O kill me first, That I may not become guilty of so grievous a sin!" I replied, "Since my death is to come from thee, How can I balk the fateful decree?" He fell at my feet and cried, "O gracious lord, For God's sake cleave now my body in twain, That such an evil deed may not be wrought by me, And my soul burn with anguish for its beloved." I replied, "What God's pen has written, it has written; In presence of its writings knowledge is confounded; There is no anger in my soul against thee, Because I attribute not this deed to thee; Thou art God's instrument. God's hand is the agent. How can I chide or fret at God's instrument?" He said, "If this be so, why is there retaliation?" I answered, "'Tis from God, and 'tis God's secret; If He shows displeasure at His own acts, From His displeasure He evolves a Paradise; He feels displeasure at His own acts, Because He is a God of vengeance as of mercy. In this city of events He is the Lord, In this realm He is the King who plans all events. If He crushes His own instruments, He makes those crushed ones fair in His sight. Know the great mystery of whatever verses we cancel, Or cause you to forget, we substitute better for them.' Whatever law God cancels, He makes as a weed, And in its stead He brings forth a rose.

So night cancels the business of the daytime, When the reason that lights our minds becomes inani- mate. Again, night is cancelled by the light of day, And inanimate reason is rekindled to life by its rays. Though darkness produces this sleep and quiet, Is not the 'water of life' in the darkness? Are not spirits refreshed in that very darkness? Is not that silence the season of heavenly voices? For from contraries contraries are brought forth, Out of darkness was created light. The Prophet's wars brought about the present peace, The peace of these latter days resulted from those wars. That conqueror of hearts cut off a thousand heads, That the heads of his people might rest in peace." God's rebuke to Adam for scorning Iblis. To whomsoever God's order comes, He must smite with his sword even his own child. Fear then, and revile not the wicked, For the wicked are impotent under God's commands. In presence of God's commands bow down the neck of pride. Scoff not nor chide even them that go astray! One day Adam cast a look of contempt and scorn Upon Iblis, thinking what a wretch he was. He felt self-important and proud of himself, And he smiled at the actions of cursed Iblis. God Almighty cried out to him, "O pure one, Thou art wholly ignorant of hidden mysteries. If I were to blab the faults of the unfortunate, I should root up the mountains from their bases, And lay bare the secrets of a hundred Adams, And convert a hundred fresh Iblises into Mosalmans." Adam answered, "I repent me of my scornful looks; Such arrogant thoughts shall not be mine again. Lord, pardon this rashness in Thy slave; 1 repent; chastise me not for these words!" O Aider of aid-seekers, guide us, For there is no security in knowledge or wealth; "Lead not our hearts astray after Thou hast guided us," And avert the evil that the "Pen" has written. Turn aside from our souls the evil written in our fates, Repel us not from the tables of purity! O God, Thy grace is the proper object of our desire; To couple others with Thee is not proper. Nothing is bitterer than severance from Thee, Without Thy shelter there is naught but perplexity. Our worldly goods rob us of our heavenly goods, Our body rends the garment of our soul. Our hands, as it were, prey on our feet; Without reliance on Thee how can we live? And if the soul escapes these great perils, It is made captive as a victim of misfortunes and fears, Inasmuch as when the soul lacks union with the Beloved, It abides forever blind and darkened by itself. If Thou showest not the way, our life is lost; A life living without Thee esteem as dead! If Thou findest fault with Thy slaves, Verily it is right in Thee, O Blessed One! If Thou shouldst call sun and moon obscure, If Thou shouldst call the straight cypress crooked, If Thou shouldst declare the highest heaven base, Or rich mines and oceans paupers, All this is the truth in relation to Thy perfection! Thine is the dominion and the glory and the wealth! For Thou art exempt from defect and not-being, Thou givest existence to things non-existent, and again Thou makest them non-existent. 1. i,e., why is the rule "an eye for an eye" enjoined in the Koran, ii. 173? 3. Alluding to the "water of life" in the land of darkness dis- covered by Khizr. Alas! the forbidden fruits were eaten,

So night cancels the business of the daytime, When the reason that lights our minds becomes inani- mate. Again, night is cancelled by the light of day, And inanimate reason is rekindled to life by its rays. Though darkness produces this sleep and quiet, Is not the 'water of life' in the darkness? Are not spirits refreshed in that very darkness? Is not that silence the season of heavenly voices? For from contraries contraries are brought forth, Out of darkness was created light. The Prophet's wars brought about the present peace, The peace of these latter days resulted from those wars. That conqueror of hearts cut off a thousand heads, That the heads of his people might rest in peace." God's rebuke to Adam for scorning Iblis. To whomsoever God's order comes, He must smite with his sword even his own child. Fear then, and revile not the wicked, For the wicked are impotent under God's commands. In presence of God's commands bow down the neck of pride. Scoff not nor chide even them that go astray! One day Adam cast a look of contempt and scorn Upon Iblis, thinking what a wretch he was. He felt self-important and proud of himself, And he smiled at the actions of cursed Iblis. God Almighty cried out to him, "O pure one, Thou art wholly ignorant of hidden mysteries. If I were to blab the faults of the unfortunate, I should root up the mountains from their bases, And lay bare the secrets of a hundred Adams, And convert a hundred fresh Iblises into Mosalmans." Adam answered, "I repent me of my scornful looks; Such arrogant thoughts shall not be mine again. Lord, pardon this rashness in Thy slave; 1 repent; chastise me not for these words!" O Aider of aid-seekers, guide us, For there is no security in knowledge or wealth; "Lead not our hearts astray after Thou hast guided us," And avert the evil that the "Pen" has written. Turn aside from our souls the evil written in our fates, Repel us not from the tables of purity! O God, Thy grace is the proper object of our desire; To couple others with Thee is not proper. Nothing is bitterer than severance from Thee, Without Thy shelter there is naught but perplexity. Our worldly goods rob us of our heavenly goods, Our body rends the garment of our soul. Our hands, as it were, prey on our feet; Without reliance on Thee how can we live? And if the soul escapes these great perils, It is made captive as a victim of misfortunes and fears, Inasmuch as when the soul lacks union with the Beloved, It abides forever blind and darkened by itself. If Thou showest not the way, our life is lost; A life living without Thee esteem as dead! If Thou findest fault with Thy slaves, Verily it is right in Thee, O Blessed One! If Thou shouldst call sun and moon obscure, If Thou shouldst call the straight cypress crooked, If Thou shouldst declare the highest heaven base, Or rich mines and oceans paupers, All this is the truth in relation to Thy perfection! Thine is the dominion and the glory and the wealth! For Thou art exempt from defect and not-being, Thou givest existence to things non-existent, and again Thou makest them non-existent. 1. i,e., why is the rule "an eye for an eye" enjoined in the Koran, ii. 173? 3. Alluding to the "water of life" in the land of darkness dis- covered by Khizr. Alas! the forbidden fruits were eaten,

And thereby the warm life of reason was congealed. A grain of wheat eclipsed the sun Of Adam, Like as the Dragon's tail dulls the brightness of the moon. Behold how delicate is the heart, that a morsel of dust Clouded its moon with foul obscurity! When bread is "substance," to eat it nourishes us; When 'tis empty "form," it profits nothing. Like as the green thorn which is cropped by the camel, And then yields him pleasure and nutriment; When its greenness has gone and it becomes dry, If the camel crops that same thorn in the desert, It wounds his palate and mouth without pity, As if conserve of roses should turn to sharp swords. When bread is "substance," it is as a green thorn; When 'tis "form," 'tis as the dry and coarse thorn. And thou eatest it in the same way as of yore Thou wert wont to eat it, O helpless being, Eatest this dry thing in the same manner, After the real "substance" is mingled with dust; It has become mingled with dust, dry in pith and rind. O camel, now beware of that herb! The Word is become foul with mingled earth; The water is become muddy; close the mouth of the well, Till God makes it again pure and sweet; Yea, till He purifies what He has made foul. Patience will accomplish thy desire, not haste. Be patient, God knows what is best. 1 . Muhammadans think the forbidden fruit to have been wheat. 2. The descending node of the moon (see Gulshan i Raz, I. 233). THE SPIRITUAL COUPLETS MAULANA JALALU-'D-DIN MUHAMMAD RUMI THE Composition of this Masnavi has been delayed for a Time is needed for blood to become milk. Till thy fortune comes forth as a new-born babe, Blood becomes not milk, sweet and pleasant to the mind. When that light of God, Husamu-'d-Din Turned his course down from the summit of heaven, While he had ascended to sublimest verities, In the absence of his spring the buds blossomed not, But when out of that sea he came to shore, The lute of the poesy of the Masnavi sounded again. This Masnavi, which is the polisher of spirits, Its recommencement occurred on the day of "Opening." The commencement date of this precious work Was the year six hundred and sixty-two of the Flight. The Bulbul started on this date and became a hawk; Yea, a hawk to hunt out these mysteries. May the wrist of the King be the resting-place of this And may this door be open to the people for ever! 1 . The delay was caused by the grief of Husam for the death of his wife. STORY I. The Sufi's Beast After anecdotes of the man, in the time of 'Omar, who mistook his eyelash for the new moon, of one who stole a snake and got bitten by it, and of 'Isa's foolish disciple who besought the Lord to teach him the spell whereby he raised the dead, comes the following story.

And thereby the warm life of reason was congealed. A grain of wheat eclipsed the sun Of Adam, Like as the Dragon's tail dulls the brightness of the moon. Behold how delicate is the heart, that a morsel of dust Clouded its moon with foul obscurity! When bread is "substance," to eat it nourishes us; When 'tis empty "form," it profits nothing. Like as the green thorn which is cropped by the camel, And then yields him pleasure and nutriment; When its greenness has gone and it becomes dry, If the camel crops that same thorn in the desert, It wounds his palate and mouth without pity, As if conserve of roses should turn to sharp swords. When bread is "substance," it is as a green thorn; When 'tis "form," 'tis as the dry and coarse thorn. And thou eatest it in the same way as of yore Thou wert wont to eat it, O helpless being, Eatest this dry thing in the same manner, After the real "substance" is mingled with dust; It has become mingled with dust, dry in pith and rind. O camel, now beware of that herb! The Word is become foul with mingled earth; The water is become muddy; close the mouth of the well, Till God makes it again pure and sweet; Yea, till He purifies what He has made foul. Patience will accomplish thy desire, not haste. Be patient, God knows what is best. 1 . Muhammadans think the forbidden fruit to have been wheat. 2. The descending node of the moon (see Gulshan i Raz, I. 233). THE SPIRITUAL COUPLETS MAULANA JALALU-'D-DIN MUHAMMAD RUMI THE Composition of this Masnavi has been delayed for a Time is needed for blood to become milk. Till thy fortune comes forth as a new-born babe, Blood becomes not milk, sweet and pleasant to the mind. When that light of God, Husamu-'d-Din Turned his course down from the summit of heaven, While he had ascended to sublimest verities, In the absence of his spring the buds blossomed not, But when out of that sea he came to shore, The lute of the poesy of the Masnavi sounded again. This Masnavi, which is the polisher of spirits, Its recommencement occurred on the day of "Opening." The commencement date of this precious work Was the year six hundred and sixty-two of the Flight. The Bulbul started on this date and became a hawk; Yea, a hawk to hunt out these mysteries. May the wrist of the King be the resting-place of this And may this door be open to the people for ever! 1 . The delay was caused by the grief of Husam for the death of his wife. STORY I. The Sufi's Beast After anecdotes of the man, in the time of 'Omar, who mistook his eyelash for the new moon, of one who stole a snake and got bitten by it, and of 'Isa's foolish disciple who besought the Lord to teach him the spell whereby he raised the dead, comes the following story.

A certain Sufi, after a long day's journey, arrived at a monastery, where he put up for the night, and strictly enjoined his servant to groom his ass carefully and give him plenty of litter and fodder. The servant assured him that his minute directions were superfluous, and promised to attend to the ass most carefully; but when his master's back was turned he neglected the ass, and the poor animal remained all night without water or food. Consequently he was weak and unfit to travel next morning, and in spite of the blows and kicks that were showered on him, could not carry his master, but had to be led. The other Sufis who were travel- ing with his owner thought that the ass was useless, and when they arrived at the place where they halted for the night, they sold the ass to a traveler, and with the proceeds of the sale bought delicate viands and torches, and made a feast. The owner of the ass, who was ignorant of this trans- action, shared the feast, and joined in the chorus sung by the others, "The ass is gone, the ass is gone," without attaching any sense to the words, and blindly following their example. Next morning he asked his servant what had become of the ass, and the servant told him it had been sold, adding that he thought he had known it overnight, because he had heard him singing "The ass is gone" along with the other Sufis. In the course of this story there occur anecdotes of God consulting with the angels as to the cre- ation of man, of a king who lost his hawk and found it again in the house of a poor old man, and of Shaikh Ahmad Khizrawiya buying sweetmeats for his creditors. Why the poet veils his doctrines in fables. What is it hinders me from expounding my doctrines But this, that my hearers' hearts incline elsewhere. Their thoughts are intent on that Sufi guest; They are immersed in his affairs neck deep. So I am compelled to turn from my discourse To that story, and to set forth his condition. But, O friend, think not this Sufi a mere outward form, As children see in a vine nothing but raisins. O son, our bodies are as dried grapes and raisins; If you are a man, cast away these things. If you pass on to the pure mysteries of God, You will be exalted above the nine heavenly spheres. Now hear the outward form of my story, But yet separate the grain from the chaff. Why the prophets were sent. God sent the prophets for this purpose, Namely, to sever infidelity from faith. God sent the prophets to mankind That they might gather the pure grain on their tray. Infidel and faithful, Mosalman and Jew, Before the prophets came, seemed all as one. Before they came we were all alike, No one knew whether he was right or wrong. Genuine coin and base coin were current alike; The world was a night, and we travelers in the dark, Till the sun of the prophets arose, and cried, "Begone. O slumber; welcome, O pure light!" Now the eye sees how to distinguish colors, It sees the difference between rubies and pebbles. The eye distinguishes jewels from dust, Hence it is dust makes the eyes smart. Makers of base coin hate the daylight, Coins of pure gold love the daylight, Because daylight is the mirror that reflects them, So that they see their own perfect beauty. Mystical Meaning of "Daylight"

A certain Sufi, after a long day's journey, arrived at a monastery, where he put up for the night, and strictly enjoined his servant to groom his ass carefully and give him plenty of litter and fodder. The servant assured him that his minute directions were superfluous, and promised to attend to the ass most carefully; but when his master's back was turned he neglected the ass, and the poor animal remained all night without water or food. Consequently he was weak and unfit to travel next morning, and in spite of the blows and kicks that were showered on him, could not carry his master, but had to be led. The other Sufis who were travel- ing with his owner thought that the ass was useless, and when they arrived at the place where they halted for the night, they sold the ass to a traveler, and with the proceeds of the sale bought delicate viands and torches, and made a feast. The owner of the ass, who was ignorant of this trans- action, shared the feast, and joined in the chorus sung by the others, "The ass is gone, the ass is gone," without attaching any sense to the words, and blindly following their example. Next morning he asked his servant what had become of the ass, and the servant told him it had been sold, adding that he thought he had known it overnight, because he had heard him singing "The ass is gone" along with the other Sufis. In the course of this story there occur anecdotes of God consulting with the angels as to the cre- ation of man, of a king who lost his hawk and found it again in the house of a poor old man, and of Shaikh Ahmad Khizrawiya buying sweetmeats for his creditors. Why the poet veils his doctrines in fables. What is it hinders me from expounding my doctrines But this, that my hearers' hearts incline elsewhere. Their thoughts are intent on that Sufi guest; They are immersed in his affairs neck deep. So I am compelled to turn from my discourse To that story, and to set forth his condition. But, O friend, think not this Sufi a mere outward form, As children see in a vine nothing but raisins. O son, our bodies are as dried grapes and raisins; If you are a man, cast away these things. If you pass on to the pure mysteries of God, You will be exalted above the nine heavenly spheres. Now hear the outward form of my story, But yet separate the grain from the chaff. Why the prophets were sent. God sent the prophets for this purpose, Namely, to sever infidelity from faith. God sent the prophets to mankind That they might gather the pure grain on their tray. Infidel and faithful, Mosalman and Jew, Before the prophets came, seemed all as one. Before they came we were all alike, No one knew whether he was right or wrong. Genuine coin and base coin were current alike; The world was a night, and we travelers in the dark, Till the sun of the prophets arose, and cried, "Begone. O slumber; welcome, O pure light!" Now the eye sees how to distinguish colors, It sees the difference between rubies and pebbles. The eye distinguishes jewels from dust, Hence it is dust makes the eyes smart. Makers of base coin hate the daylight, Coins of pure gold love the daylight, Because daylight is the mirror that reflects them, So that they see their own perfect beauty. Mystical Meaning of "Daylight"

God has named the resurrection "that day;" Day shows off the beauty of red and yellow. Wherefore "Day" in 'truth is the mystery of the saints; One day of their moons is as whole years. Know, "Day " is the reflection of the mystery of the saints, Eye-closing night that of their hidden secrets. Therefore hath God revealed the chapter "Daylight," Which daylight is the light of the heart of Mustafa. On the other view, that daylight means "The Friend," It is also a reflection of the same prophet. For, as it is wrong to swear by a transitory being, How can we suppose a transitory being spoken of by God? The Friend of God said, "I love not them that set?" How, then, could Allah have meant a transitory being? Again, the words "by the night" mean Muhammad's veiling, Namely, the fair earthly body that he bore; When his sun proceeded from heaven on high Into that body's night, it said, "He hath not forsaken thee;" Union with God arose out of the depth of that disgrace; That boon was the word, "He hath not been displeased." Expressions of religious or other feeling derive their only value from the state of mind from which they proceed. Every expression is the sign of a state of mind; That state is a hand, the expression an instrument. A goldsmith's instruments in the hand of a cobbler Are as grains of wheat sown on sand. The tools of a cobbler in the hand of a cultivator Are as grass before a dog or bones before an ass. The words, "I am the Truth" were light in Mansur's mouth, In the mouth of Pharaoh "I am Lord Supreme" was blas- phemy. The staff in the hand of Moses was a witness, In the hands of the magicians it was naught. For this cause 'Isa taught not to that foolish man The words of power whereby he raised the dead. For he who is ignorant misuses the instrument ; If you strike flint on mud you will get no fire. Hand and instrument resemble flint and steel; You must have a pair; a pair is needed to generate. He who has no peer or member is the "One," An uneven number, One without dispute! Whoso says "one" and "two," and so on, Confesses thereby the existence of the "One." When the illusion of seeing double is swept away, They who say "one" and "two" are even as they who say One. If you take "One" as your ball in his tennis-field, It is made to revolve by the strokes of his bat. Yea, the ball that is even and without fault Is made to revolve by the strokes of the King's hand. O man of double vision, 5 hearken with attention, Seek a cure for your defective sight by listening. Many are the holy words that find no entrance Into blind hearts, but they enter hearts full of light. But the deceits of Satan enter crooked hearts, Even as crooked shoes fit crooked feet. Though you repeat pious expressions again and again, If you are a fool, they affect you not at all; Nay, not though you set them down in writing, And though you proclaim them vauntingly; Wisdom averts its face from you, O man of sin, Wisdom breaks away from you and takes to flight! On Taqlid, blind imitation or cant. "O wretch, why did you not come and say to me, 'Such and such a disastrous affair has occurred?'" The servant replied, "By Allah, I came again and again,

God has named the resurrection "that day;" Day shows off the beauty of red and yellow. Wherefore "Day" in 'truth is the mystery of the saints; One day of their moons is as whole years. Know, "Day " is the reflection of the mystery of the saints, Eye-closing night that of their hidden secrets. Therefore hath God revealed the chapter "Daylight," Which daylight is the light of the heart of Mustafa. On the other view, that daylight means "The Friend," It is also a reflection of the same prophet. For, as it is wrong to swear by a transitory being, How can we suppose a transitory being spoken of by God? The Friend of God said, "I love not them that set?" How, then, could Allah have meant a transitory being? Again, the words "by the night" mean Muhammad's veiling, Namely, the fair earthly body that he bore; When his sun proceeded from heaven on high Into that body's night, it said, "He hath not forsaken thee;" Union with God arose out of the depth of that disgrace; That boon was the word, "He hath not been displeased." Expressions of religious or other feeling derive their only value from the state of mind from which they proceed. Every expression is the sign of a state of mind; That state is a hand, the expression an instrument. A goldsmith's instruments in the hand of a cobbler Are as grains of wheat sown on sand. The tools of a cobbler in the hand of a cultivator Are as grass before a dog or bones before an ass. The words, "I am the Truth" were light in Mansur's mouth, In the mouth of Pharaoh "I am Lord Supreme" was blas- phemy. The staff in the hand of Moses was a witness, In the hands of the magicians it was naught. For this cause 'Isa taught not to that foolish man The words of power whereby he raised the dead. For he who is ignorant misuses the instrument ; If you strike flint on mud you will get no fire. Hand and instrument resemble flint and steel; You must have a pair; a pair is needed to generate. He who has no peer or member is the "One," An uneven number, One without dispute! Whoso says "one" and "two," and so on, Confesses thereby the existence of the "One." When the illusion of seeing double is swept away, They who say "one" and "two" are even as they who say One. If you take "One" as your ball in his tennis-field, It is made to revolve by the strokes of his bat. Yea, the ball that is even and without fault Is made to revolve by the strokes of the King's hand. O man of double vision, 5 hearken with attention, Seek a cure for your defective sight by listening. Many are the holy words that find no entrance Into blind hearts, but they enter hearts full of light. But the deceits of Satan enter crooked hearts, Even as crooked shoes fit crooked feet. Though you repeat pious expressions again and again, If you are a fool, they affect you not at all; Nay, not though you set them down in writing, And though you proclaim them vauntingly; Wisdom averts its face from you, O man of sin, Wisdom breaks away from you and takes to flight! On Taqlid, blind imitation or cant. "O wretch, why did you not come and say to me, 'Such and such a disastrous affair has occurred?'" The servant replied, "By Allah, I came again and again,

That I might acquaint you with the matter. You were always saying, 'The ass is gone, my lad!' Along with the others in high excitement; So I went away, thinking you knew all about it, And were pleased at the transaction, being a wise man." The Sufi said, "They were all singing the same words, So I felt impelled to sing them as well. Blind imitation of them has undone me. Cursed be that blind imitation!" The effect of blindly imitating unprofitable conduct Is that men cast away honor for a morsel of bread. The ecstasy of that company cast a reflection, Whereby that Sufi's heart became ecstatic like them. You need many reflections from your associates In order to draw water from the peerless Ocean. The first reflection cast is mere blind imitation; After it has been often repeated you may test its truth. Till it is thus verified, take it not from your friends; The drop, not yet become pearl, sever not from its shell. Evil influence of covetousness. Would you have eyes and ears of reason clear, Tear off the obstructing veil of greed! The blind imitation of that Sufi proceeded from greed; Greed closed his mind to the pure light. Yea, 'twas greed that led astray that Sufi, And brought him to loss of property and ruin. Greed of victuals, greed of that ecstatic singing Hindered his wits from grasping the truth. If greed stained the face of a mirror, That mirror would be as deceitful as we men are. If a pair of scales were greedy of riches, Would they tell truly the weight of anything? The Prophet saith, "O people, through singleness of mind, I ask of you no recompense for my prophesying; I am a guide; God buyeth my guidance for you, God giveth you my guidance in both worlds. True, a guide deserves his wages; Wages are due to him for directing you aright. But what are my wages? The vision of The Friend. Abu Bakr indeed offered me forty thousand pieces of gold, But his forty thousand pieces were no wages for me. How could I take brass beads for pearls of Aden?" I will tell you a tale; hearken attentively, That you may know how greed closes up the ears. Every man subject to greed is a miser. Can eyes of hearts clouded with greed see clearly? The illusion of rank and riches blinds his sight, Like hair dropping down before his eyes. 1 . Koran xciii: "By the daylight and by the night thy, Lord hath not forsaken thee nor been displeased." 2. Koran vi. 76: "And when the night overshadowed Abraham, he beheld a star, and he said, 'This is my Lord;' but when it set he said, 'I love not Gods which set.'" 3. Mansur Hallaj, a celebrated Sufi who was put to death at Bagdad in 309 A.H. for using these words. 4. i.e., unity is made to appear as plurality (see Gulshan i Raz, 1.710). 5. See Gulshan i Raz, I. 104. 6. The Turkish commentator translates thus. The Lucknow copy reads Ba sati for Ma sti. 8. Abu Bakr made over all his goods to the Prophet in aid of the expedition to Syria. STORY II. The Pauper and the Prisoners.

That I might acquaint you with the matter. You were always saying, 'The ass is gone, my lad!' Along with the others in high excitement; So I went away, thinking you knew all about it, And were pleased at the transaction, being a wise man." The Sufi said, "They were all singing the same words, So I felt impelled to sing them as well. Blind imitation of them has undone me. Cursed be that blind imitation!" The effect of blindly imitating unprofitable conduct Is that men cast away honor for a morsel of bread. The ecstasy of that company cast a reflection, Whereby that Sufi's heart became ecstatic like them. You need many reflections from your associates In order to draw water from the peerless Ocean. The first reflection cast is mere blind imitation; After it has been often repeated you may test its truth. Till it is thus verified, take it not from your friends; The drop, not yet become pearl, sever not from its shell. Evil influence of covetousness. Would you have eyes and ears of reason clear, Tear off the obstructing veil of greed! The blind imitation of that Sufi proceeded from greed; Greed closed his mind to the pure light. Yea, 'twas greed that led astray that Sufi, And brought him to loss of property and ruin. Greed of victuals, greed of that ecstatic singing Hindered his wits from grasping the truth. If greed stained the face of a mirror, That mirror would be as deceitful as we men are. If a pair of scales were greedy of riches, Would they tell truly the weight of anything? The Prophet saith, "O people, through singleness of mind, I ask of you no recompense for my prophesying; I am a guide; God buyeth my guidance for you, God giveth you my guidance in both worlds. True, a guide deserves his wages; Wages are due to him for directing you aright. But what are my wages? The vision of The Friend. Abu Bakr indeed offered me forty thousand pieces of gold, But his forty thousand pieces were no wages for me. How could I take brass beads for pearls of Aden?" I will tell you a tale; hearken attentively, That you may know how greed closes up the ears. Every man subject to greed is a miser. Can eyes of hearts clouded with greed see clearly? The illusion of rank and riches blinds his sight, Like hair dropping down before his eyes. 1 . Koran xciii: "By the daylight and by the night thy, Lord hath not forsaken thee nor been displeased." 2. Koran vi. 76: "And when the night overshadowed Abraham, he beheld a star, and he said, 'This is my Lord;' but when it set he said, 'I love not Gods which set.'" 3. Mansur Hallaj, a celebrated Sufi who was put to death at Bagdad in 309 A.H. for using these words. 4. i.e., unity is made to appear as plurality (see Gulshan i Raz, 1.710). 5. See Gulshan i Raz, I. 104. 6. The Turkish commentator translates thus. The Lucknow copy reads Ba sati for Ma sti. 8. Abu Bakr made over all his goods to the Prophet in aid of the expedition to Syria. STORY II. The Pauper and the Prisoners.

A certain pauper obtained admittance to a prison, and annoyed the prisoners by eating up all their victuals and leaving them none. At last they made a formal complaint to the Qazi, and prayed him to banish the greedy pauper from the prison. The Qazi summoned the pauper before him, and asked him why he did not go to his own house instead of living on the prisoners. The pauper replied that he had no house or means of livelihood except that supplied by the prison; whereupon the Qazi ordered him to be carried through the city, and proclamation to be made that he was a pauper, that no one might be induced to lend him money or trade with him. Accordingly the attendants sought for a camel whereon to carry him through the city, and at last induced a Kurd who sold firewood to lend his camel for the purpose. The Kurd consented from greed of reward, and the pauper, being seated on the camel, was carried through the city from morning till evening, proclamation being made in Persian, Arabic, and Kurdish that he was a pauper. When evening came the Kurd demanded payment, but the pauper refused to give him anything, observing that if he had kept his ears open he must have heard the proclamation. Thus the Kurd was led by greed to spend the day in useless labor. Satan's office in the world. The pauper said, "Your beneficence is my sustenance; To me, as to aliens, your prison is a paradise. If you banish me from your prison in reprobation, I must needs die of poverty and affliction." Just so Iblis said to Allah, "O have compassion; Lord! respite me till the day of resurrection; For in this prison of the world I am at oase, That I may slay the children of my enemies. From every one who has true faith for food, And as bread for his provisions by the way, I take it away by fraud or deceit, So that they raise bitter cries of regret. Sometimes I menace them with poverty, Sometimes I blind their eyes with tresses and moles." In this prison the food of true faith is scarce, And by the tricks of this dog what there is is lost. In spite of prayers and fasts and endless pains, Our food is altogether devoured by him. Let us seek refuge with Allah from Satan. Alas ! we are perishing by his insolence. The dog is one, yet he enters a thousand forms; Whatever he enters straight becomes himself. Whatever makes you shiver, know he is in it, The Devil is hidden beneath its outward form. When he finds no form at hand, he enters your thoughts, To cause them to draw you into sin. From your thoughts proceeds destruction, When from time to time evil thoughts occur to you. Sometimes thoughts of pleasure, sometimes of business, Sometimes thoughts of science, sometimes of house and home. Sometimes thoughts of gain and traffic,

A certain pauper obtained admittance to a prison, and annoyed the prisoners by eating up all their victuals and leaving them none. At last they made a formal complaint to the Qazi, and prayed him to banish the greedy pauper from the prison. The Qazi summoned the pauper before him, and asked him why he did not go to his own house instead of living on the prisoners. The pauper replied that he had no house or means of livelihood except that supplied by the prison; whereupon the Qazi ordered him to be carried through the city, and proclamation to be made that he was a pauper, that no one might be induced to lend him money or trade with him. Accordingly the attendants sought for a camel whereon to carry him through the city, and at last induced a Kurd who sold firewood to lend his camel for the purpose. The Kurd consented from greed of reward, and the pauper, being seated on the camel, was carried through the city from morning till evening, proclamation being made in Persian, Arabic, and Kurdish that he was a pauper. When evening came the Kurd demanded payment, but the pauper refused to give him anything, observing that if he had kept his ears open he must have heard the proclamation. Thus the Kurd was led by greed to spend the day in useless labor. Satan's office in the world. The pauper said, "Your beneficence is my sustenance; To me, as to aliens, your prison is a paradise. If you banish me from your prison in reprobation, I must needs die of poverty and affliction." Just so Iblis said to Allah, "O have compassion; Lord! respite me till the day of resurrection; For in this prison of the world I am at oase, That I may slay the children of my enemies. From every one who has true faith for food, And as bread for his provisions by the way, I take it away by fraud or deceit, So that they raise bitter cries of regret. Sometimes I menace them with poverty, Sometimes I blind their eyes with tresses and moles." In this prison the food of true faith is scarce, And by the tricks of this dog what there is is lost. In spite of prayers and fasts and endless pains, Our food is altogether devoured by him. Let us seek refuge with Allah from Satan. Alas ! we are perishing by his insolence. The dog is one, yet he enters a thousand forms; Whatever he enters straight becomes himself. Whatever makes you shiver, know he is in it, The Devil is hidden beneath its outward form. When he finds no form at hand, he enters your thoughts, To cause them to draw you into sin. From your thoughts proceeds destruction, When from time to time evil thoughts occur to you. Sometimes thoughts of pleasure, sometimes of business, Sometimes thoughts of science, sometimes of house and home. Sometimes thoughts of gain and traffic,

Sometimes thoughts of merchandise and wealth. Sometimes thoughts of money and wives and children, Sometimes thoughts of wisdom or of sadness. Sometimes thoughts of household goods and fine linen, Sometimes thoughts of carpets, sometimes of sweepers. Sometimes thoughts of mills, gardens, and villas, Sometimes of clouds and mists and jokes and jests. Sometimes thoughts of peace and war, Sometimes thoughts of honor and disgrace. Ah! cast out of your head these vain imaginations, Ah! sweep out of your heart these evil suggestions. Cry, "There is no power nor strength but in God!" To avert the Evil One from the world and your own soul. It is the true Beloved who causes all outward earthly beauty to exist. Whatsoever is perceived by sense He annuls, But He establishes that which is hidden from the senses. The lover's love is visible, his Beloved hidden. The Friend is absent, the distraction he causes present. Renounce these affections for outward forms, Love depends not on outward form or face. Whatever is beloved is not a mere empty form, Whether your beloved be of the earth or of heaven. Whatever be the form you have fallen in love with, Why do you forsake it the moment life leaves it? The form is still there; whence, then, this disgust at it? Ah! lover, consider well what is really your beloved. If a thing perceived by outward senses is the beloved, Then all who retain their senses must still love it; And since love increases constancy, How can constancy fail while form abides? But the truth is, the sun's beams strike the wall, And the wall only reflects that borrowed light. Why give your heart to mere stones, O simpleton? Go! seek the source of light which shineth always! Distinguish well true dawn from false dawn, Distinguish the color of the wine from that of the cup; So that, instead of many eyes of caprice, One eye may be opened through patience and constancy. Then you will behold true colors instead of false, And precious jewels in lieu of stones. But what is a jewel? Nay, you will be an ocean of pearls; Yea, a sun that measures the heavens! The real Workman is hidden in His workshop, Go you into that workshop and see Him face to face. Inasmuch as over that Workman His work spreads a cur- tain, You cannot see Him outside His work. Since His workshop is the abode of the Wise One, Whoso seeks Him without is ignorant of Him. Come, then, into His workshop, which is Not-being, That you may see the Creator and creation at once. Whoso has seen how bright is the workshop Sees how obscure is the outside of that shop. Rebellious Pharaoh set his face towards Being (egoism), And was perforce blind to that workshop. Perforce he looked for the Divine decree to change, And hoped to turn his destiny from his door. While destiny at the impotence of that crafty one All the while was secretly mocking. He slew a hundred thousand guiltless babes That the ordinance and decree of Allah might be thwart- ed. That the prophet Moses might not be born alive, He committed a thousand murders in the land. He did all this, yet Moses was born, And was protected against his wrath. Had he but seen the Eternal workshop, He had refrained hand and foot from these vain devices. Within his house was Moses safe and sound, While he was killing the babes outside to no purpose.

Sometimes thoughts of merchandise and wealth. Sometimes thoughts of money and wives and children, Sometimes thoughts of wisdom or of sadness. Sometimes thoughts of household goods and fine linen, Sometimes thoughts of carpets, sometimes of sweepers. Sometimes thoughts of mills, gardens, and villas, Sometimes of clouds and mists and jokes and jests. Sometimes thoughts of peace and war, Sometimes thoughts of honor and disgrace. Ah! cast out of your head these vain imaginations, Ah! sweep out of your heart these evil suggestions. Cry, "There is no power nor strength but in God!" To avert the Evil One from the world and your own soul. It is the true Beloved who causes all outward earthly beauty to exist. Whatsoever is perceived by sense He annuls, But He establishes that which is hidden from the senses. The lover's love is visible, his Beloved hidden. The Friend is absent, the distraction he causes present. Renounce these affections for outward forms, Love depends not on outward form or face. Whatever is beloved is not a mere empty form, Whether your beloved be of the earth or of heaven. Whatever be the form you have fallen in love with, Why do you forsake it the moment life leaves it? The form is still there; whence, then, this disgust at it? Ah! lover, consider well what is really your beloved. If a thing perceived by outward senses is the beloved, Then all who retain their senses must still love it; And since love increases constancy, How can constancy fail while form abides? But the truth is, the sun's beams strike the wall, And the wall only reflects that borrowed light. Why give your heart to mere stones, O simpleton? Go! seek the source of light which shineth always! Distinguish well true dawn from false dawn, Distinguish the color of the wine from that of the cup; So that, instead of many eyes of caprice, One eye may be opened through patience and constancy. Then you will behold true colors instead of false, And precious jewels in lieu of stones. But what is a jewel? Nay, you will be an ocean of pearls; Yea, a sun that measures the heavens! The real Workman is hidden in His workshop, Go you into that workshop and see Him face to face. Inasmuch as over that Workman His work spreads a cur- tain, You cannot see Him outside His work. Since His workshop is the abode of the Wise One, Whoso seeks Him without is ignorant of Him. Come, then, into His workshop, which is Not-being, That you may see the Creator and creation at once. Whoso has seen how bright is the workshop Sees how obscure is the outside of that shop. Rebellious Pharaoh set his face towards Being (egoism), And was perforce blind to that workshop. Perforce he looked for the Divine decree to change, And hoped to turn his destiny from his door. While destiny at the impotence of that crafty one All the while was secretly mocking. He slew a hundred thousand guiltless babes That the ordinance and decree of Allah might be thwart- ed. That the prophet Moses might not be born alive, He committed a thousand murders in the land. He did all this, yet Moses was born, And was protected against his wrath. Had he but seen the Eternal workshop, He had refrained hand and foot from these vain devices. Within his house was Moses safe and sound, While he was killing the babes outside to no purpose.

Just so the slave of lusts who pampers his body Fancies that some other man bears him ill-will; Saying this one is my enemy, and this one my foe, While it is his own body which is his enemy and foe, He is like Pharaoh, and his body is like Moses, He runs abroad crying, "where is my foe?" While lust is in his house, which is his body, He bites his finger in spite against strangers. Then follows an anecdote of a man who slew his mother because she was always misconducting herself with strangers, and who excused himself by pleading that if he had not done so he would have been obliged to slay strangers every day, and thus incur blood-guiltiness. Lust is likened to this abandoned mother; when it is once slain, you are at peace with all men. In answer to an objection that if this were so the prophets and saints, who have subdued lust, would not have been hated and oppressed as they were, it is pointed out that they who hated the prophets in reali- ty hated themselves, just as sick men quarrel with the physi- cian or boys with the teacher. Prophets and saints are creat- ed to test the dispositions of men, that the good may be sev- ered from the bad. The numerous grades of prophets, of saints, and of holy men are ordained, as so many curtains of the light of God, to tone down its brilliance, and make it visible to all grades of human sight. 3. cf. Gulshan i Raz, p. 86. 4. This couplet exercises both the Turkish and the Lucknow commentators. 5. i.e., annihilation of self and of all phenomenal being, regarding self as naught in the presence of the Deity. STORY III. The King and his Two Slaves. A king purchased two slaves, one extremely handsome, and the other very ugly. He sent the first away to the bath, and in his absence questioned the other. He told him that the first slave had given a very bad account of him, saying that he was a thief and a bad character, and asked if it was true. The second slave replied that the first was everything that was good, his inward qualities corresponding to the beauty of his outward appearance, and that whatever he had told the king was worthy of credit. The king replied that beauty was only an accident, and that, according to the tra- dition, accidents "endure only two moments;" that at death the animal soul is destroyed, that the text, "Whoso shall present himself with beauty shall receive tenfold reward," does not refer to outward accidents, but to the "substance," the eternal soul. The slave in reply urged that the accidents of good works and thoughts will in some way bear fruit in the next world, pointing out that thought is always the pre-

Just so the slave of lusts who pampers his body Fancies that some other man bears him ill-will; Saying this one is my enemy, and this one my foe, While it is his own body which is his enemy and foe, He is like Pharaoh, and his body is like Moses, He runs abroad crying, "where is my foe?" While lust is in his house, which is his body, He bites his finger in spite against strangers. Then follows an anecdote of a man who slew his mother because she was always misconducting herself with strangers, and who excused himself by pleading that if he had not done so he would have been obliged to slay strangers every day, and thus incur blood-guiltiness. Lust is likened to this abandoned mother; when it is once slain, you are at peace with all men. In answer to an objection that if this were so the prophets and saints, who have subdued lust, would not have been hated and oppressed as they were, it is pointed out that they who hated the prophets in reali- ty hated themselves, just as sick men quarrel with the physi- cian or boys with the teacher. Prophets and saints are creat- ed to test the dispositions of men, that the good may be sev- ered from the bad. The numerous grades of prophets, of saints, and of holy men are ordained, as so many curtains of the light of God, to tone down its brilliance, and make it visible to all grades of human sight. 3. cf. Gulshan i Raz, p. 86. 4. This couplet exercises both the Turkish and the Lucknow commentators. 5. i.e., annihilation of self and of all phenomenal being, regarding self as naught in the presence of the Deity. STORY III. The King and his Two Slaves. A king purchased two slaves, one extremely handsome, and the other very ugly. He sent the first away to the bath, and in his absence questioned the other. He told him that the first slave had given a very bad account of him, saying that he was a thief and a bad character, and asked if it was true. The second slave replied that the first was everything that was good, his inward qualities corresponding to the beauty of his outward appearance, and that whatever he had told the king was worthy of credit. The king replied that beauty was only an accident, and that, according to the tra- dition, accidents "endure only two moments;" that at death the animal soul is destroyed, that the text, "Whoso shall present himself with beauty shall receive tenfold reward," does not refer to outward accidents, but to the "substance," the eternal soul. The slave in reply urged that the accidents of good works and thoughts will in some way bear fruit in the next world, pointing out that thought is always the pre-

cursor of the completed work, as the plan of the architect precedes the building, and the gardener's design the perfect fruit resulting from his labors. He added that the world is only the realized thought of "Universal Reason" The king then sent away the slave with whom he had held this dis- course, and summoned the other, and told him that his fel- low slave had given a bad account of him, and asked what he had to say. He replied that his fellow slave was a liar and a rascal, and the king then dismissed him, observing that, in accordance with the tradition, "Every man is hidden under his own tongue," his tongue had betrayed his inner vileness. "The safety of a man lies in holding his tongue." The apostolical succession of the prophets and the saints. With that "brightness of lightning" He kindled their souls So that Adam acquired knowledge from that light. That, which shone from Adam was gathered by Seth, Wherefore Adam made him his viceroy when he saw it. When Noah received the gift of that lustre, He became a soul bearing pearls in the tempest of the flood. By that light the soul of Abraham was led, Without fear he entered Nimrod's fiery furnace. When Ishmael sought out that light, He meekly laid his head beneath his father's bright knife. The soul of David was warmed by its heat, Iron became pliable by the force of his weaving. When Solomon was nurtured by its fruition, The devils became the submissive slaves of his will. When Jacob bowed his head to the Divine decree, He recovered his sight at the scent of his son. When moonlike Joseph saw that brilliant sun, He became so expert as he was in interpreting dreams. When the staff drew might from the hand of Moses, It devoured the realm of Pharaoh at a mouthful. When the soul of Jirjis became privy to its light, He sacrificed his life seven times, and regained it. When Zakhariah boasted of his love for it, He ransomed his life in the hollow of the tree. When Jonah swallowed a draught from that cup, He found repose in the belly of the fish. When John the Baptist became filled with its unction, He laid his head in the golden charger in ardour for it. When Jethro became aware of this exaltation, He risked his life to find it. Patient Job gave thanks for seven years, For in his calamities he saw signs of its approach. When Khizr and Elias boasted of gaining it, They found the water of life and were no more seen. When Jesus. Son of Mary, found that ladder of ascent, He ascended to the height of the fourth heaven. When Muhammad gained that blessed possession, In a moment he cleft asunder the disk of the moon. When Abu Bakr became the exemplar of that grace, He was companion of that Lord, and a 'c faithful witness. When 'Omar was enraptured with that beauty, Like a mind he discerned true and false. When Osman viewed those brilliant sights, He diffused light and became "Lord of the two lights." When Martaza ('Ali) shined with its reflection, He became the "Lion of God" in the soul's domain. When his two sons were illumined by this light, They became the "pearly earrings of highest heaven;" One of them losing his life by poison, The other losing his head as he went about his march. When Junaid was succoured by the forces of that light, His ecstatic states exceeded counting.

cursor of the completed work, as the plan of the architect precedes the building, and the gardener's design the perfect fruit resulting from his labors. He added that the world is only the realized thought of "Universal Reason" The king then sent away the slave with whom he had held this dis- course, and summoned the other, and told him that his fel- low slave had given a bad account of him, and asked what he had to say. He replied that his fellow slave was a liar and a rascal, and the king then dismissed him, observing that, in accordance with the tradition, "Every man is hidden under his own tongue," his tongue had betrayed his inner vileness. "The safety of a man lies in holding his tongue." The apostolical succession of the prophets and the saints. With that "brightness of lightning" He kindled their souls So that Adam acquired knowledge from that light. That, which shone from Adam was gathered by Seth, Wherefore Adam made him his viceroy when he saw it. When Noah received the gift of that lustre, He became a soul bearing pearls in the tempest of the flood. By that light the soul of Abraham was led, Without fear he entered Nimrod's fiery furnace. When Ishmael sought out that light, He meekly laid his head beneath his father's bright knife. The soul of David was warmed by its heat, Iron became pliable by the force of his weaving. When Solomon was nurtured by its fruition, The devils became the submissive slaves of his will. When Jacob bowed his head to the Divine decree, He recovered his sight at the scent of his son. When moonlike Joseph saw that brilliant sun, He became so expert as he was in interpreting dreams. When the staff drew might from the hand of Moses, It devoured the realm of Pharaoh at a mouthful. When the soul of Jirjis became privy to its light, He sacrificed his life seven times, and regained it. When Zakhariah boasted of his love for it, He ransomed his life in the hollow of the tree. When Jonah swallowed a draught from that cup, He found repose in the belly of the fish. When John the Baptist became filled with its unction, He laid his head in the golden charger in ardour for it. When Jethro became aware of this exaltation, He risked his life to find it. Patient Job gave thanks for seven years, For in his calamities he saw signs of its approach. When Khizr and Elias boasted of gaining it, They found the water of life and were no more seen. When Jesus. Son of Mary, found that ladder of ascent, He ascended to the height of the fourth heaven. When Muhammad gained that blessed possession, In a moment he cleft asunder the disk of the moon. When Abu Bakr became the exemplar of that grace, He was companion of that Lord, and a 'c faithful witness. When 'Omar was enraptured with that beauty, Like a mind he discerned true and false. When Osman viewed those brilliant sights, He diffused light and became "Lord of the two lights." When Martaza ('Ali) shined with its reflection, He became the "Lion of God" in the soul's domain. When his two sons were illumined by this light, They became the "pearly earrings of highest heaven;" One of them losing his life by poison, The other losing his head as he went about his march. When Junaid was succoured by the forces of that light, His ecstatic states exceeded counting.