Mevlânâ — Mesnevî (tam, İngilizce çeviri)

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

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

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

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

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

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

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

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

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

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

And Abu Jahl, that prince of iniquity. Likewise did God ordain a punishment for the Thamud Namely, an earthquake which destroyed their lives. Likewise a punishment for the Adites, Namely, a swiftly rising and violent wind. Likewise God ordained acute punishment for Qarun; For the earth concealed wrath under its mildness, Till all its mildness was converted into wrath, And it swallowed up Qarun and his wealth in its depth. So with the mouthful which nourishes your body And wards off the darts of hunger like a cuirass, When God instils wrath into this mouthful of bread, That same bread will choke you like a halter. This same garment which protects you from the cold, God may give it the quality of intense cold, So that this warm vest may become to your body Cold as ice and biting as frost; So that you will cast off these furs and silks, And seek for a refuge from cold with cold itself. You have only one eye, not two (for these two possibili- ties). You have forgotten the story of the "shadowing cloud. God's command came to city and village, And to house and wall, saying, "Afford no shade! Ward not off the pouring rain and the sun's heat;" Till those men hasted to listen to the prophet Shu'aib Saying, 'O king, have pity; most of us are dead!' But read the rest of the tale in the commentaries. When that Omnipotent hand made the staff a serpent, If you have reason, that portent should suffice. You have sight indeed, but fail to mark carefully; Your eyes are dimmed and closed with fat. The heavenly treasure lies "nearer to us than our neck-vein". The Faqir was in this state when a divine voice came, And God thus solved his difficulties, Saying, "The voice told you to place an arrow on the bow, It did not bid you draw the bowstring to the utmost; It did not bid you draw the bow with all your might; It said, 'Adjust an arrow,' not 'Draw the bow fully' You elevated the bow to excess, You magnified unduly the bowman's art, Go! abandon this strong bowmanship, Fix an arrow on the string, but make it not fly far. When it falls, dig in that spot and search, Abandon force and seek the treasure with humility." God is "what is nearer to you than your neck-vein," You have cast the arrow of speculation afar off. O you, who have made ready your bow and arrows, The game is close to you, and you shoot too far off. The further a man shoots, the further off he is, And the more removed from the treasure he seeks. The philosopher kills himself with thinking, Tell him that his back is turned to that treasure; Tell him that the more he runs to and fro, The Almighty says, "Make efforts in our ways," Not "Make efforts away from us," O restless one. Like Canaan, who went away, from shame to follow Noah, Up to the top of that lofty mountain, The more he sought safety on that mountain, The further was he removed from the safe asylum. So this Faqir, in search of that hidden treasure, Day after day drew his bow stronger and stronger; And the harder he drew his bow, The further was he from the seat of that treasure. This parable applies to all times, For the soul of the ignorant is pledged to misfortune. Because the ignorant man is ashamed of a master, Perforce he goes and opens a new school for himself.

That school is higher than your true master, O beloved, And hard of access, and full of scorpions and snakes. Straightway overthrow it, and turn back again To the green garden and sweet watered meadows. Not like Canaan, who, through pride and ignorance, Sought his ark of safety on a protecting mountain. His far-shooting learning veiled his eyes, While his heart's desire was all the while in his grasp. Ah! oftentimes have learning and genius and wit Proved to the traveler to be Ghouls and highwaymen! "The majority of those in Paradise are the simple," Who have escaped the snares of philosophy. Strip yourself bare of overweening intellect, That grace may ever be shed upon you from above. Cleverness is the opposite of humility and submission, Quit cleverness, and consort with simple-mindedness! 1. Koran lxviii. 16. 4. Because, as Sir T. Browne says, "God is all things." 5. See Gulshan i Raz, I. 265, and note. 6. Koran xxvi. 189. The cloud emitted heat instead of rain, to punish those who disregarded Shu'aib, or Jethro. 8. A Hadis. Cp. 1 Cor. i. 25, 26. STORY VII. The Three Travelers. A Mosalman was traveling with two unbelievers, a Jew and a Christian. Like wisdom linked with the flesh and the devil. God was "nigh unto His faithful servant," and when the first stage was completed He caused a present of sweet- meats to be laid before the travelers. As the Jew and the Christian had already eaten their evening meal when the sweetmeats arrived, they proposed to lay them aside till the morrow; but the Mosalman, who was keeping fast, and therefore could not eat before nightfall, proposed to eat them that night. To this the other two refused to consent, alleging that the Mosalman wanted to eat the whole of the sweetmeats himself. Then the Mosalman proposed to divide them into three portions, so that each might eat his own portion when he pleased; but this also was objected to by the others, who quoted the proverb, "The divider is in hell" The Mosalman explained to them that this proverb meant the man who divides his allegiance between God and lust; but they still refused to give way, and the Mosalman there- fore submitted, and lay down to sleep in the endurance of the pangs of hunger. Next morning, when they awoke, it was agreed between them that each should relate his dreams, and that the sweetmeats should be awarded to him whose dream was the best. The Jew said that he had dreamed that Moses had carried him to the top of Mount Sinai, and shown him marvelous visions of the glory of heaven and the angels. The Christian said he had dreamed that 'Isa had carried him up to the fourth heaven and shown him all the glories of the heavens. Finally the Mosalman said that the Prophet Muhammad had appeared to him in

person, and after commending him for his piety in saying his prayers and keeping fast so strictly on the previous night, had commanded him to eat up those divinely pro- vided sweetmeats as a reward, and he had accordingly done so. The Jew and the Christian were at first annoyed with him for thus stealing a march upon them; but on his point- ing out that he had no option but to obey the Prophet's commands, they admitted that he had done right, and that his dream was the best, as he had been awake, while they were asleep. The moral is, that the divine treasure is revealed as an immediate intuition to those who seek it with prayer and humble obedience, and not to those who seek to infer and deduce its nature and quality from the lofty abstrac- tions of philosophy. Lofty philosophical speculation does not lead to the knowledge of God. The Mosalman said, "O my friends, My lord, the Prophet Muhammad, appeared to me And said, 'The Jew has hurried to the top of Sinai, And plays a game of love with God's interlocutor; The Christian has been carried by 'Isa, Lord of bliss Up to the summit of the fourth heaven Thou who art left behind and hast endured anguish, Arise quickly and eat the sweetmeats and confections! Those two clever and learned men have ascended, And read their titles of dignity and exaltation; Those two exalted ones have found exalted science, And rivaled the very angels in intellect; O humble and simple and despised one, Arise and eat of the banquet of the divine sweets!" They said to him, "Then you have been gluttonous; Well indeed! you have eaten all the sweets!" He answered, "When my sovereign lord commanded me, Who am I that I should abstain from obeying? Would you, O Jew, resist the commands of Moses If he bade you do something, either pleasant or not? Would you, O Christian, rebel against 'Isa's commands, Whether those commands were agreeable or the reverse? How could I rebel against the 'Glory of the prophets'? Nay, I ate the sweets, and am now happy." They replied, "By Allah, you have seen a true vision; Your vision is better than a hundred like ours. Your dream was seen by you when awake, O happy one, For it was seen to be real by your being awake." Quit excessive speculation and inordinate science, 'Tis service of God and good conduct that gains its end. 'Tis for this that God created us, "We created not mankind save to worship us" What profit did his science bring to Samiri? His science excluded him from God's portals. Consider what Qarun gained by his alchemy; He was swallowed up in the depths of the earth. Abu-1 Jahl, again, what gained he from his wit Save to be hurled head-foremost into hell for infidelity? Know real science is seeing the fire directly, Not mere talk, inferring the fire from the smoke. Your scientific proofs are more offensive to the wise Than the urine and breath whence a physician infers. If these be your only proofs, O son, Smell foul breath and inspect urine like physicians. Such proofs are as the staff of a blind man, Which prove only the blindness of the holder. All your outcry and pompous claims and bustle Only say, "I cannot see, hold me excused!"

This is illustrated be an anecdote of a peasant who, hear- ing a proclamation issued by the Prince of Tirmid, to the effect that a large reward would be given to him who should take a message to Samarcaud in the space of four days, hur- ried to Tirmid by relays of post-horses in the utmost haste, and threw the whole city into alarm, as the people thought that his extreme haste and bustle must portend the approach of an enemy or some other calamity. But when he was admitted to the presence of the prince, all he had to say was, that he had hurried to inform him that he could not go to Samarcand so quickly. The prince was very angry with him for making all this disturbance about nothing, and threatened to punish him. The uses of chastisements. He said, "Alms of mercy repel calamity, Alms cure thy sickness, O son 'Tis not charitable to burn up the poor, Or to put out the eyes of the meek." The prince replied, "Kindness is good in its place, Provided you do kindness in its proper place. If at chess you put the king in the rook's place That is wrong; and so if you put the knight in the king's, The law prescribes both rewards and chastisements. The king's place is the throne, the horse's the gate. What is justice but putting each in his place? What injustice but putting each in what is not his place? Nothing is vain of all that God has created, Whether vengeance or mercy, or plain dealing or snares. Not one of all these is good absolutely, Nor is any one of them absolutely bad. Each is harmful or beneficial according to its place, Wherefore knowledge of these points is proper and useful. Ah! many are the chastisements sent to the poor Which are more beneficial to him than bread and sweets; Because sweets out of season excite biliousness, While blows make him pure from impurity. Strike the poor man timely blows, Which may save him from being beheaded later." The peasant, in reply, urged the prince not to be over hasty in punishing him, but to take counsel with suitable advisers, as enjoined in various texts, and in the Hadis pro- hibiting monkery, and warned him that if he shunned the advice and society of his equals he would assuredly be led astray by wretched companions. In illustration of this a story is told of a mouse who conceived a great affection for a frog living in a neighboring pond. That he might be able to communicate with his friend at all times, he fastened a string to the frog's leg, and the other end of it to his own. The proverb says, "Occasional intermission of visits aug- ments love," but ardent lovers desire to be in communica- tion with the object of their love without intermission. The frog was at first unwilling to enter into such close relations with an animal of another species, but at last allowed him- self to be persuaded to do so, against his better judgment. Shortly afterwards a raven swooped down on the mouse and carried him off, and the frog, being fastened to the mouse, was dragged off and destroyed along with it. The raven's friends said to him, "How is it you managed to catch an ani- mal that lives in the water?" and he replied, "Because it was so silly as to consort with one of another species that lived on dry land."

Comparison of the body to the mouse, and the soul to the frog. The two friends discussed the matter long, And after discussion this plan was settled, That they should fetch a long string, By means of which to communicate with one another. The mouse said, "One end must be tied to your leg, And the other end to the leg of me, your double, That by this contrivance we two may be united, And be mingled together like soul and body." Body is like a string tied to sod's foot, That string drags soul down to earth. The soul is the frog in the water of ecstatic bliss; Escaping from the mouse of the body, it is in bliss. The mouse of the body drags it back with that string; Ah! what sorrow it tastes through being dragged back If it were not dragged down by that insolent mouse, The frog would remain at peace in its water. On the last day, when you shall awake from sleep, You will learn the rest of this from the Sun of truth! In illustration of the thesis that the sense which perceives the unseen and spiritual world is superior to the other sens- es, and is exempt from death and decay, the poet tells an anecdote of Sultan Mahmud of Ghazni and some robbers. One night, when walking about the city alone, he fell in with a band of robbers. He told them he was one of them, and proposed that each should tell his own special talent. Accordingly one said he could hear what the dogs said when they barked; another that his sight was so good that when he saw a man at night he could recognize him without fail next day; another said his talent lay in the strength of his arms, whereby he dug holes through the walls of houses another said he could divine by his sense of smell where gold was hidden; another said his wrist was so strong that he could throw a rope farther than any one. At last it came to the turn of the king, and he told them that his talent lay in his beard, for when he wagged it he could deliver crimi- nals from the executioner. The robbers then went to the king's palace, and, each of them co-operating by the exercise of his peculiar talent, they broke into it, and plundered a large sum of money. The king, after witnessing the burglary, withdrew from them secretly, and, having summoned his Vazir, gave orders for their apprehension. No sooner were the robbers brought before the king than the one whose tal- ent lay in recognizing by day those whom he had seen in the darkness of night at once knew him, and said to the others, "This is the man who said his talent lay in his beard!" Thus the only one whose talent profited him at the time of need was he who could recognize by day what he had previously seen by night; for he appealed to the king to exercise his tal- ent of deliverance, and the king listened to his entreaty, and delivered him from the executioner. He whose eyes discern God in the world is safe from destruction. He who, when he had once seen a person at night, Recognized him without fail when he saw him by day, Saw the king upon the throne, and straightway cried, "This was he who accompanied us on our nightly walk; This is he whose beard possessed such rare talent;

Our arrest is due to his sagacity." He added, '"Yea, he was with you,' this great king; He beheld our actions and heard our secrets. My eyes guided me to recognize that king at night, And dwelt lovingly on his face, like the moon at night. Now, therefore, I will implore his grace for myself, For he will never avert his face from him that knew him." Know the eye of the ' Knower is a safeguard in both worlds, For therein ye will find a very Bahram to aid you. For this cause Muhammad was the intercessor for faults, Because his eye 'did not wander' from the King of kings. In the night of this world, when the sun is hidden, He beheld God, and placed his hopes on Him. His eyes were anointed with the words, ' We opened thy heart,' He beheld what Gabriel himself had not power to see." The story of the frog is concluded by the lamentations of the frog over his folly in consorting with an animal of a dif- ferent genus to his own, on which Reason warns him that homogeneity lies in spirit, not in outward form; and this is illustrated by an anecdote of a man named 'Abdul Ghaus, who was the son of a fairy mother, and consequently homo- geneous with the fairies, though only an ordinary man to outward appearance. 3. Samiri, the maker of the golden calf. Qarun Koran. 4. Freytag Arabum Proverbia, iii. 277. 5. Koran lxvii. 22, iii. 155, xlii. 36. 7. Anvari Suhaili, Chap. vii. Story III. 8. Freytag, Arabum Proverbia, i. 287. 1 1 . Koran xciv. 1 . 12. Gulshan i Raz, I. 120. STORY VIII. The Man who received a Pension from the Prefect of Tabriz. These reflections on the nothingness of outward form compared to spirit lead the poet to the corollary that often men whose outward forms are buried in the grave are greater benefactors to the poor and helpless than men still living in the body. This is illustrated by the story of the man who was maintained by the Prefect of Tabriz. This man incurred heavy debts on the credit of his pension, even as the Imam Ja'far Sadiq was able to capture a strong fort sin- gle-handed through the power of God assisting him. When the creditors became pressing the man journeyed to Tabriz to seek further aid; but on arriving there he found the Prefect was dead. On learning this he was much cast down, but eventually recognized that he had erred in looking to a creature instead of his Creator for aid, according to the text, "The infidels equalize others with their Lord." This obliq- uity of spiritual sight, causing him to see a mere human benefactor, where the real benefactor was God alone, is illustrated by anecdotes of a man buying bread at Kashan, of Sultan Khwarazm Shah deluded into disliking a fine horse by the interested advice of his Vazir, and of Joseph, who when imprisoned by Pharaoh was induced to trust for deliverance to the intercession of the chief butler rather than to God alone, for which cause "he remained several years in prison." A charitable person of Tabriz endeavoured

to raise funds for the poor man, and appealed to the citizens to aid him, but only succeeded in collecting a very small sum. He then visited the Prefect's tomb, and implored assis- tance from him; and the same night the Prefect appeared to him in a dream, and gave him directions where to find a great treasure, and directed him to make over this treasure to the poor man. Thus the dead Prefect proved a more lib- eral benefactor than the citizens of Tabriz who were still liv- ing. The poor man's regrets for having placed his trust in man and not in God. When he recovered himself he said, "O God, I have sinned in looking for aid to a creature! Although the Prefect showed great liberality, It was in no wise equal to Thy bounty. He gave me a cap, but Thou my head full of sense; He gave me a garment, but Thou my tall form. He gave me gold, but Thou my hand which counts it; He gave me a horse, but Thou my reason to guide it; He gave me a lamp, but Thou my lucid eyes; He gave me sweetmeats, but Thou my appetite for them; He gave me a pension, but Thou my life and being; His gift was gold, but Thine true blessings; He gave me a house, but Thou heaven and earth; In Thy house he and a hundred like him are nourished. The gold was of Thy providing, he did not create it; The bread of Thy providing, and furnished to him by Thee. Thou also didst give him his liberality, For thereby Thou didst augment his happiness. I made him my Qibla, and directed my prayers to him; I turned away my eyes from Thee, the Qibla-maker! Where was he when the Supreme Dispenser of faith Sowed reason in the water and clay of man, And drew forth from Not-being this heavenly dome, And spread out the carpet of the earth? Of the stars He made torches to illumine the sky, And of the four elements locks with keys (of reason). Ah! many are the buildings visible and invisible Which God has made between heaven's dome and earth. Man is the astrolabe of those exalted attributes, The attribute of man is to manifest God's signs. Whatever is seen in man is the reflection of God, Even as the reflection of the moon in water." Say not two, know not two, call not on two! Know the slave is obliterated in his lord! So the lord is obliterated in God that created him Yea, lost and dead and buried in his Creator! When you regard this lord as separate from God, You annihilate at once text and paraphrase. With eyes and heart look beyond mere water and clay, God alone is the Qibla; regard not two Qiblas! If you regard two you lose the benefit of both; A spark falls on the tinder and the tinder vanishes! Joseph kept in prison a long time for having placed his hopes of release in man and not in God. In like manner Joseph, in the prison, With humble and earnest supplications Begged aid, saying, "When you are released, And are occupied with your ministrations to the king, Remember me, and entreat the king To release rue too from this prison." How can one prisoner fettered in the snare Procure release for a fellow prisoner? The people of the world are all prisoners, Awaiting death on the stake of annihilation; Except one or two rare exceptions,

Whose bodies are in prison but their souls in heaven. Afterwards, because Joseph had looked to man for aid, He remained in prison for many years. The Devil caused the man to forget Joseph, And blotted Joseph's words from his remembrance; And on account of this fault of that holy man God left him in the prison for many years. STORY IX. The King and his Three Sons. A certain king had three sons, who were the light of his eyes, and, as it were, a fountain whence the palm tree of his heart drank the water of bliss. One day he called his sons before him and commanded them to travel through his realm, and to inspect the behavior of the governors and the state of the administration; and he strictly charged them not to go near a particular fort which he named. But, according to the saying, "Man hankers after what is forbidden," the three princes disobeyed their father, and, before going any- where else, proceeded to visit this fort. The result was, that they fell into calamities, and had occasion to repeat the text, "Had we but hearkened or understood, we had not been among the dwellers in the flame." The fort was full of pic- tures, images and forms, and amongst them was a portrait of a beautiful damsel, the daughter of the King of China, which made such a deep impression on the three princes that they all became distracted with love and determined to journey to the court of the King of China and sue for the hand of his daughter. The significance of forms. Be not intoxicated with these goblets of forms, Lest you become a maker and worshipper of idols. Pass by these cups full of forms, linger not; There is wine in the cups, but it proceeds not from them. Look to the Giver of the wine with open mouth; When His wine comes, is not cup too small to hold it? O Adam, seek the reality of my love, Quit the mere husk and form of the wheat. When sand was made meal for "The Friend of God," Know, O master, the form of wheat was dispensed with. Form proceeds from the world that is without form, Even as smoke arises from fire. The Divine art without form designs forms (ideals), Those forms fashion bodies with senses and instruments. Whatever the form, it fashions in its own likeness Those bodies either to good or to evil. If the form be blessing, the man is thankful; If it be suffering, he is patient; If it be cherishing, he is cheerful; If it be bruising, he is full of lamentation!

Since all these forms are slaves of Him without form, Why do they deny their Lord and Master? They exist only through Him that is without form; What, then, means their disavowal of their Sustainer? This very denial of Him proceeds from Him, This act is naught but a reflection from Himself! The forms of the walls and roofs of houses Know to be shadows of the architect's thought; Although stones and planks and bricks Find no entrance into the sanctuary of thought, Verily the Absolute Agent is without form, Form is only a tool in His hands. Sometimes that Formless One of His mercy Shows His face to His forms from behind the veil of Not- being, That every form may derive aid therefrom, From its perfect beauty and power. Again, when that Formless One hides His face, Those forms set forth their needs. If one form sought perfection from another form, That would be the height of error. Why then, O simpleton, do you set forth your needs To one who is as needy as yourself? Since forms are slaves, apply them not to God, Seek not to use a form as a similitude of God. Seek Him with humbleness and self-abasement, For thought yields naught but forms of thought. Still, if you are unable to dispense with forms, Those occurring independently of your thought are best. The "Truth," which is our real self, lies hidden within our phenomenal and visible self, and the Prophets reveal it to us. "Now have we seen what the king saw at the first, When that Incomparable One adjured us." The prophets have many claims to our gratitude, Because they forewarn us of our ultimate lot, Saying, "What ye sow will yield only thorns; If ye fly that way, ye will fly astray. Take seed of us to yield you a good harvest, Fly with our wings to hit the mark with your arrow. Now ye know not the truth and nature of the 'Truth,' But at the last ye will cry, 'That was the "Truth."' The Truth is yourself, but not your mere bodily self, Your real self is higher than 'you' and 'me.' This visible 'you' which you fancy to be yourself Is limited in place, the real you' is not limited. Why, O pearl, linger you trembling in your shell? Esteem not yourself mere sugar-cane, but real sugar. This outward 'you' is foreign to your real ' you;' Cling to your real self, quit this dual self. Your last self attains to your first (real) self Only through your attending earnestly to that union. Your real self lies hid beneath your outward self, For 'I am the servant of him who looks into himself " "What a youth sees only when reflected in a glass, Our wise old fathers saw long ago though hid in stones. But we disobeyed the advice of our father, And rebelled against his affectionate counsels. We made light of the king's exhortations, And slighted his matchless intimations. Now we have all fallen into the ditch, Wounded and crushed in this fatal struggle. We relied on our own reason and discernment, And for that cause have fallen into this calamity. We fancied ourselves free from defects of sight, Even as those affected by color-blindness. Now at last our hidden disease has been revealed, After we have been involved in these calamities." "The shadow of a guide is better than directions to God,

To be satisfied is better than a hundred nice dishes. A seeing eye is better than a hundred walking-sticks, Eye discerns jewels from mere pebbles." The princes ascertained the name of the lady depicted in the fort from an old Shaikh, who warned them of the perils they would encounter on their journey to China, and told them that the King of China would not bestow his favor on those who tried to gain it by tricks and clever stratagems, but solely on those who were prepared to yield up their lives to him, according to the saying, "Die before you die." This is illustrated by an anecdote of a Chief of Bokhara, who made it a rule never to bestow his bounty on beggars who asked for it, but only on those who awaited his pleasure in silence. A certain Faqir tried many stratagems to evade this rule, but his craft was at once seen through by the Chief, and turned to his own confusion. The thesis that the unbought free grace of God is superior to any blessing obtainable by human exertion and contrivance is further illustrated by an absurd anecdote of two youths, one of whom trusted for protection to his own contrivance, and found it a broken reed. The Prophet said, "Two there are who are never satisfied the lover of the world and the lover of knowledge;" and he who loves knowledge will continue to trust in his knowledge, in spite of all exhortations and experience. But the eldest prince advised his brothers to risk the perils and persevere in the journey, reminding them that "Patience is the key of joy." Accordingly they abandoned their country and their parents, like Ibrahim Adham, who renounced the throne of Balkh, and like the old Arabian king Amru'l Qais, who fled from the pursuit of his female adorers to seek the Spiritual Beloved in a far country. How the princes discoursed with one another in figurative language concerning their beloved mistress. They told their secrets to one another in dark sayings, Speaking beneath their breath in fear and trembling. None but God was privy to their secrets, None but Heaven was partner in their sighs. Yea, they used technical expressions one to another, And possessed intelligence to extract the sense. The vulgar learn the words of this "language of birds," And make boast of their mastery thereof; But these words are only the outward form of the lan- guage, The "raw" man is ignorant of the birds' meaning. He is the true Solomon who knows the birds' language, A demon, though he usurp his kingdom, is quite another. The demon has taken upon him the form of Solomon, His knowledge is fraud, not "what we have been taught." When Solomon was blessed with inspiration from God, He learned birds' language from "what we were taught." But thou art only a bird of the air; understand then That thou hast never seen the true spiritual birds! The nest of the Simurgh is beyond Mount Qaf, Not every thought can attain thereto; Save thoughts which catch a glimpse thereof, And after the vision are again shut off. Yet not all shut off, rather intermitted for a wise end, For the blessing abides, though shut off and hidden! In order to preserve that body which is as a soul, The Sun is veiled for a while behind a cloud; In order not to melt that soul-like body, The Sun withdraws itself as from ice. For thy soul's sake seek counsel of these inspired ones.