Masnavi

The Qur’ān ponder this my verse to understand. There God hath said: “Thou threwst not, when thou threwst” the sand. Although we shoot an arrow swiftly to its mark, The bow, the arrow, we ourselves, are from God’s ark. There’s no compulsion here, though God can all compel. ’Tis not complaint, if I of God’s compulsion tell. All our complaints of our felt needs are indices. 305 If shame we feel, of our freewill a sign it is. Without choice were we, there ’d be no pretext for shame. Why blush and hang the head, cast down the eyes so tame? What doth a master in disciple always chide? Why teacheth he in Providence still to confide? Shouldst thou assert God carelessly makes us to act,— That sun of verity He hides in mists of fact,— An answer I will give, - just lend thy ear to me; Forsake all blasphemy, - of God’s faith ever be: “The longings, the regrets, that every sick man feels, 310 Awakings are of conscience. Sickness this reveals. The moment man is ailing, - prisoner to bed sent, He counts his sins, he asks for grace, vows to repent. He sees the wickedness of all he’s said and done; He promises, in future, errant ways to shun. ‘If but I’m spared,’ he says, ‘I never will sin more; I’ll righteousness ensue, all trespasses abjure.’ By this thou seest that sickness is not all an ill. ’Tis but a time for waking conscience good to will.

Know then the aphorism, O seeker after truth,— Whoe’er thou be, to whom scent of it may give ruth: 315 ‘The man that’s most awake, with most of pain will reel; The more his conscience pricks, more sorely sad he’ll feel!’ If thou wert really conscious God ’tis thee compels. What need to feel ashamed; - to utter frightful yells? Thou art not so; thou feelest not a captive’s chain; Thou know’st thou’rt free to act, or from each act abstain. Whoever saw a captive sporting in his bonds? Whoever heard of prisoners acting vagabonds? Hast thou had fetters fastened on to both thy feet? Hast e’er beheld kings’ guardsmen resting in thy seat? 320 Then be not thou to others hard as jailer man. Obduracy befits not him a king may ban. Compulsion since thou feel’st not, make it not pretext. Say’st that thou feel’st it? Where’s the proof? Show us it next. In every act to which thou inclination hast, Thou know’st thyself free agent: what thou willst, thou dost. If any case arise thy will, thy wish, to brave, Straightway compulsionist thou art: ‘God so would have.’”

The prophets were compulsionists to this world’s string. Miscreants are compulsionists towards heaven’s King. 325 The prophets chose the better part, futurity; The foolish choose the worse, the world’s fatuity. Each bird will flock with birds of its own feather still; The cock well knows his mate, and follows where she will. Miscreants are the brood of hell, to which they go; The goods of worldly life they choose. Then be it so. The prophets are of race from heaven deriving birth; To heaven they tend with heart and soul while here on earth. ’Twould never end the branches of this theme to count. So let us sip again from our old story’s fount. 330

Within his cell ensconced, the Vazīr answer gave: “Disciples mine, my firm resolve from me receive. To me a very strict commandment Jesus spake: ‘From friends and kin of every class seclusion seek. Thy face set tow’rds a wall; sit in some cell apart, Forsake thyself; forgetfulness cast o’er thy heart.’ Permission’s thus denied with men to hold discourse. I’ve naught to say; with mortals more I’ll not converse. Good-bye, my friends! Adieu! You’ll never see me more, My journey’s unto heaven; there I’ve laid my store. 335 Th’ empyrean beneath, so long as I have strayed, Like firewood in a furnace have I wept; still prayed. Henceforward I shall sit on Jesu’s own right hand, In highest heaven enthroned, blest Paradise’s strand.”

The legion-captains now he called to him apart; But one by one, in secret, counsels to impart. To ev’ry one he said: “Successor thee I name, The faith of Jesus to uphold and keep from shame. All other captains thy commands will have to hear; ’Tis Jesus thus appoints thee others’ loads to bear. 340 Should any one against thee neck rebellious raise, Him kill, imprison, or in exile end his days. But while I live divulge not what to thee I’ve told, Keep secret till my death this charge thou hast to hold. Let no one know till then ’tis thou art chosen out, Proclaim not thou thyself a king or prince devout. Behold this scroll; take, study it; thyself instruct, ’Tis Jesu’s doctrine pure; from this His Church construct.”

Thus one by one their minds prepared were to be chief: “’Tis thou’rt the chosen one; all else would be a thief.” 345 He named them each successor; made them so to feel. Whate’er he told to one, to each did he reveal. He gave to each a volume, writ from end to end; No two alike; each different, and hard to blend. Their doctrines various, of every changing hue; Diverse in sense, as objects’ forms exposed to view. Their precepts and commands a very maze of guile, Their sentiments impossible to reconcile.

The Vazīr now delayed another forty days; Then slew himself, - set free his soul from earth’s affrays. 350 The people, hearing of his death, were sorely grieved; Around his corpse collected; eyes, ears, scarce believed. With many bitter moans to sorrow they gave vent; Their breasts they beat, their hair they tore, their clothing rent. To count their multitudes is in God’s power alone; Turks, Arabs, Kurds, and Romans, men of every zone. They scattered o’er their heads the dust from his last home; To mourn for him was balm, all ills to overcome. They wept. Their bitter, briny tears they shed in floods; His grave a pool; those tears, as streamlets from the woods. 355 To lose him was a grief unspeakable that fell On rich and poor, on high and low, too sad to tell.

A month of mourning past, the people sought to know Whom he’d appointed in his place their way to show. Whom must we recognise successor to our saint? Into whose hands commit the task of our restraint? He was a sun of light; his fire hath turned to fume, A candle now we need our darkness to illume. Our friend is gone, - is lost to our inquiring eyes. A substitute we seek, - memorial we may prize. 360 Our rose is withered; - rosebush leaves all blown away, Which vase holds now the rose-scent in its perfumed clay?” God is invisible to weakly mortal sight, His prophets are a need, to guide His Church aright. No! That’s not right! That phrase is sadly incorrect. A prophet’s one with God; not two. Think well! Reflect! They are not two; they’re one. Thou blind materialist! With God they’re one; their forms but make Him manifest. Thou seest the form alone; thy two eyes are at fault. Look with thy soul; thou’lt see as God from heaven’s vault. 365 Thy two sights will united be straightway in one, When thou behold’st the Light of God’s eternal throne.

Set up ten burning candles in one selfsame place, A separate body, each, diffuses light and grace. Their powers combine in one, to brighten that retreat; Distinction now there’s none; one light alone we meet. Count out a hundred apples, quinces, pears, or plums; When mashed together, all their juice, their pulp, their scums. Things spiritual division, number, parts, know not, They split not into fractions, form no separate lot. 370 ’Tis sweet when friends with friends together come and meet. Trust then the spirit. “’Tis the letter kills” - repeat. Thy body mortify; thy flesh consume with pains. Behind it hid thou’lt find God’s unity - thy gains. If thou the body vex not, - bring not low betimes, The flesh will thee destroy, my friend, in fiery flames. The flesh it is that shows itself to human heart; The flesh it is demands asceticism’s sharp smart. We simple were; one essence was the source of all. Nor head, nor foot had we; one pristine lot did fall. 375 One substance held us; we were clear as is the sun; No knots or gnurs within us, free as water’s run. On taking fleshly form, that simple essence, then, Became divided, split, like shadows in each glen. Make low the hills and hillocks, level make the plain; No shadow’s left; the whole becomes one scene again.

With pleasure I’d this matter clearer put, and joy. But tender consciences I seek not to annoy. Abstruser points there are, as keen as sword in fight. If reason’s shield thou hast not, refuge take in flight. 380 My arguments contest not, unless well prepared. Sharp blade will cut; it pities not; no life is spared. I sheathe my sword of argument, - will not make assault. Lest muddlers read me wrong, and say ’tis I’m at fault. We come now back again, to follow up our tale, To keep our faith with readers, feminine and male; And say again, the people rose up as one man, Demanding who should work out our dead Vazīr’s plan.

One legion-captain forward came, out of the twelve, That grieving people’s furrowed field anew to delve. 385 Said he: “Behold! successor am I to the saint. In Jesu’s stead I’m regent, by his own constraint. You see this scroll. ’Tis evidence of what I say: The dead Vazīr’s successorship is mine to-day!” A second captain started up, as from ambush; Contested all those words; his own claim then did push. Forth from his bosom he another scroll produced, And then the people’s wrath flamed high; not soon reduced. The other captains, too, - each his own train at back,— Unsheathed their swords, and threatened both their skulls to crack. 390 Then each one of the twelve, his sword and scroll in hand, Upon the others set, like baited bull on brand. The slain were strewn in heaps of many hundred men, Their heads were piled in pyramids, by thousands ten. Their blood was shed in torrents, flowing on the plain. The dust arose in clouds through this commotion vain. The seeds of discord sown by that knave’s treacherous hand, Had now produced their harvest, fatal to the land. The nuts he cracked were skulls; their kernels, human brains. The bodies slain through him held precious souls in chains. 395

Be killed, or die, as in thy lot may be decreed. So with pomegranates, apples, when sliced up at need. The sweet and sound are prized, and straightway put to use; The sour and rotten cast away, worthless refuse. A word with sense and meaning’s ever eloquent; Bald nonsense is laughed down in scorn or merriment. Thou fool, materialist! Think closer: look to sense. The spirit ’tis gives value; words are mere pretence. Prefer the company of those who spirit seek. So mayst thou grace attain,—“God’s servant be,” and meek. 400 A life without a soul or spirit in our frame, Like wooden sword in sheath, were but a senseless name. Within its sheath while kept, of value it may seem; When drawn, ’tis only fit for matchwood, men will deem, Arm not thyself with wooden sword in battle’s day. Examine well thy weapon, if thou ’d have fair play. Shouldst find thy sword of wood, another seek forthwith; If adamant it prove to be, then join thy kith. The truest swords are found in th’ arm’ry of the saints. Their converse is to thee a balm for all complaints. 405 The wise have ever said, with uniform accord: “Most truly wise was he, ‘the Mercy of the Lord.’”

Dost buy a pomegranate? A burst fruit still elect. The crack reveals its grains; thou seest they’ve no defect. E’en so, good friend, blest be the man whose mouth reveals The heart-thought pearls their casket, his pure soul, conceals. But inauspicious is the opening tulip’s crack; This patent makes to all that its heartcore is black. The burst pomegranate is a sunny orchard’s pride. So speech of worthy men may waft thee to truth’s side. 410 Society with saints no doubt’s of great avail; To piety it leads; “God’s fear shall never fail.” Thou wast a very rock, a worthless pebble stone; By saints’ communion fined, a pearl of price thou’st shone. Then love the saints. Their love plant deeply in thy heart. The pure of mind alone deserve a pure love’s part. Court not despair; hope ever springs in human breast. Seek not the dark; the Sun of Light shines full confest. The spirit ever leads to haunts of holy men; The flesh would cast thee in the pit of sin again. 415 Beware! Feed thou thy soul with love from holy ground. Make haste! Seek means of grace from one who grace has found. Petition make! Seize hold upon the skirts of saints. Through them thou’lt learn how God his favour grants. The Gospel names the name of

Ahmed; he the last, As chief of prophets; - purity’s bright ocean, vast. His lineaments, his virtues, ways of matchless good; With notice of his wars, his fasts, and eke his food, Some Christian folks, on mention of that sacred name, And this recital of his qualities and fame, 420 A merit to acquire, were wont to kiss the book, To bow with reverence deep, humility in look. That folk in all the troubles we’ve related now Were safe; nor bloodshed, nor foul faction did them know. Secured were they from scrolls, sword, captains, and Vazīr, In name of Ahmed Mustafà they’d trust, not fear. Descendants, numerous in race, they left behind; Their faith in Ahmed they a tower of strength did find. But other Christian folks to him refused to bow. The blessed name of Mustafà they deemed too low. 425 Requital brought them punishment for this offence; A prey they fell unmourned to that Vazīr’s pretence. Their false creed, with their tribes, was quickly brought to end, Through those twelve lying volumes his deceit had penn’d. The name of Ahmed, thus, a friend is proved, of might; Of light by day a pillar, shelt’ring cloud by night. A castle inexpugnable, a stronghold safe, As he himself was Trusty, though his foes might chafe. How fatal the disasters pictured here above,

The fruit of foul duplicity’s pretended love. 430

IV. Another Jewish King, Persecutor of Christians. A second Jewish king, descendant of the first, To persecute the Christians showed hate’s fiercest thirst. If information’s sought about this wicked king, That chapter of the Qur’ān read: “Heaven’s Girdle-Ring.” A sorry rite it was the first had introduced; With cruel zeal this wicked rite the last abused. The introducer of a rule that tends to ill, Draws on his head deep curses, morn and even, still. The good decease; their bright example serves as guide; The wicked soon decay; their name all men deride. 5 The children of those sinners, till the trump of doom, Are cursed as soon as born; no lot more full of gloom.

How many springs burst forth, one salt, the other sweet; Their savour changes, while the days and nights compete. The good are promised their inheritance aloft, Of waters sweet; in Scripture mentioned oft and oft. The seeker’s wish, if rightly we consider it, A scintillation is of flame from holy writ. No flame exists apart from body whence it burns; Where’er the burning body hies, the flame, too, turns. 10 A window-light will wander all around a room; Because the rising sun to sunset tends, and gloom. That which to any constellation’s stars pertains, Must move with it, rise, set, south, as its place ordains. The man who under Venus’ influence was born Is joyous, amorous, ambitious, with greed torn. If Mars his planet be, his temper’s bellicose; War, scandal, litigation, - these he most does choose.

But other stars there are, the planets, seven, beside; And unto men from them nor good, nor ills betide. 15 Revolving in another firmament than they, Above the spheres that bear the orbs of night and day. Bright through the moral splendour lent them by the Lord; Not bound together quite, nor yet in disaccord. The man whose soul is influenced by one of those, Like meteors, still shall drive away the spirit’s foes. His disposition feeleth not the rage of Mars; He temporises; - meekly acts in prosperous wars. His light’s triumphant; - darkness it shall never know. Between two fingers holdeth he the truth, I trow. 20 The truth doth shed a shining light on human souls, Received by heaven’s favourites, in special ghostly strolls. Illumined with that light, as spangles deck a bride, They turn their souls to God, contemning all beside. Who feels not keenly love’s great soul-compelling might, Is portionless of spangles from truth’s flashing light. All parts must ever share the nature of their whole, As nightingale pours out unto one rose its soul. Whatever property may qualify a thing Externally, man’s qualities are mind’s offspring. 25 From purity, rich colours rise, good qualities; Stains, - moral, or as dyes, - from gross impurities.

“God’s Baptism” is the name of all that’s good in man; “The curse of God,” of all that’s evil in our plan. In which of these two seas our streamlets may subside, They but return into the source from whence their tide. From mountain-tops, swift torrents rushing down apace. From men’s frames, love-inspired souls, anon the race. The counsel hear, that now, this Jewish dog did take. Beside a fire a hideous idol he did make, 30 And proclamation ran: “Whoever ’d save his soul, This idol worships; or in fire he’s burnt to coal.” Thus having made his hate an idol to himself, A second idol straightway he invents, this elf. The mother of all idols is our fleshly pride. They’re dragons; this, the egg of cockatrice’s bride. The flesh is flint and steel; our pride is but its spark. That pride pervades the flesh as fecundation’s mark. Can moisture quench the latent spark in flint and steel? Can man be safe while flesh and pride he lives to feel; 35 In flint and steel we know that fire is still alive. No water’s of avail that fire from them to drive. With water we put out a fire when burning bright; The spark in flint and steel is safe from water’s might.

From flint and steel of flesh what burnings still ensue! Their sparks, the blasphemies of Christian and of Jew! If water in the jug and pitcher come to end, On wellspring we must draw, a fresh supply to send. Our idol is the muddy dregs left in our jug; The flesh the sewer from whence it filters, spite of plug. 40 The graven idol (fed from blackest sewer tide In flesh, its graver), was as fountain by wayside. The inward idol, pride, the filthy jug’s black slush; The prurient flesh, the source from which it had its gush. A hundred potters’ pitchers one small stone can break; And spill the cooling water drawn our thirst to slake. To smash an idol, too, quite easy may appear; Not easy to root out the flesh; too hard, I fear. Would see the picture of the flesh, inquiring youths? Description read of hell, with seven yawning mouths. 45

From each soul’s flesh comes forth a special mode of guile. Each guile, a whirlpool ready Pharaoh’s hosts to spoil. In Moses, and in Moses’ God, seek refuge then. Abandon not God’s faith for Pharaohs and their men. The one true God adore; in Ahmed’s faith believe. Thy soul and body save, - from Abū-Jahl retrieve. The Jew a Christian mother to that idol brought. An infant in her arms; the fire with blazes fraught. “Fall down and worship;” cried he, “senseless stock adore; The fire shall then not harm thee, now, nor evermore.” 50 That mother was a woman firm in true belief; And thence disdained prostration, though ’t should give relief.

They snatched her infant; next, they dashed it in the flame. The mother’s spirit quailed to see this deed of shame. Though not herself, to save her infant, she’d bow down. But lo! a miracle! The babe cried: “Let alone! Uninjured am I here. Come in. Be not dismayed. ’Tis cool and pleasant. Cease to feel of fire afraid;— Mere blinding bandage to the eyes; - naught but a veil. God’s mercy’s here revealed, - made manifest. All hail! 55 Come in, my mother, dear. The truth thou shalt record. Thou’lt here perceive how saints hold converse with the Lord. Come in; and witness water blazing high, as fire. This is a world where flame like water is; - not dire. Come. Look on miracles for blessed Abr’am wrought; Whose furnace changed to gardens, out of firewood brought. Death then I underwent, when I was born of thee. The fear of death swept o’er me, ere my eyes could see. With birth I ’scaped from prison, narrow, dark, and drear; Emerging to a world, vast, radiant, bright, and clear. 60 Alas! that world, you see, is but a second womb. Joy, comfort, happiness, are found beyond the tomb. Within this fire a realm of wonders lies around; Each atom’s here a Jesus; - balm to heal each wound. This world I’m in’s reality; - not merely form. The scene I’ve left’s all vanity; - food for the worm. Come in, my mother; quick! Seize this auspicious hour. Come in! Let opportunity not ’scape thy pow’r. Come in; come in; in name of parent’s tenderness. Come in! This fire has no devouring ruthlessness. 65 Come in! Thou’st witnessed all that Jewish dog can move. Come in! The grace and power of God Almighty prove. ’Tis from my love for thee I thus so much insist; From pleasure felt by me, for thee I’ve fear dismissed. Come in; come in! And others call, to follow thee. The Great King here His bounteous table’s spread for me. Come in; come in! All of you, saints of God, elect! Resigned ones! Faith’s cup of martyrdom select! Come in! Flock in; in crowds; as moths around a light! This year has tens of thousands springs; but not one night.” 70

Thus loudly cried the infant from its bed of flame. Th’ assembled crowds all heard it. All were seized with shame. A sudden holy impulse urged them to obey. In crowds those men and women cast their lives away. No force was needed; - no compulsion; - all was love; For bitterness is sweet to all whom love doth move. To such a point it came that guards and soldiers, all, Were fain to cry: “Withhold! The fire is more than full!” The Jewish king at sight of all this love and zeal, Was shamed, - was thunderstruck; his wicked heart did reel. 75 He saw that faith can give the lover’s ardent flame. Self-sacrifice is naught in true devotion’s name. Thank God! Beelzebub was conquered in that Jew. Thank God! ’Twas Satan’s self these darksome deeds did rue. The shame he sought to bring upon the cheeks of some, A hundredfold was heaped on his own head at home. He thought from others’ shame the veiling leaf to tear; He saw them safe, his own foul nakedness laid bare.

A ribald fellow once, by lewdest mob sustained, Called railing out on Ahmed. Wry his mouth remained. 80 He then came begging pity, in the Prophet’s trace: “Forgive, Muhammed, who’rt endued with wisdom’s grace. For want of knowing better, insolent I was. ’Tis I that merit scorn and mockery. Alas!” When God decides to humble any sinner, proud, A demon stirs this last t’ insult some man of God. And he whom God elects to cloak where ’tis he halts, Has grace bestowed on him to cover others’ faults. Should favour from the Lord in mercy reach a man, Humility is given him; to pray ’s part of his plan. 85 How blessed are the eyes that smart with sorrow’s brine! How blessed is the heart inflamed with love divine! Contrition’s tears are ever hallowed by heaven’s smile. The latter end of all things man should scan awhile. Wherever water flows, the fields are fresh and green. Tears followed are by grace; - as all the prophets ween. Then imitate the water-wheel, that groans and weeps. By prayers, and moans, and tears, a man his heart pure keeps. Wouldst thou shed tears? Feel pity, when thou meetest woe. Wouldst mercy find? Show mercy, when men bow them low. 90

The Jewish king reproached the fire: “O raging thing! Thy all-destructive might, where is it? Where’s thy sting? If thou wilt not consume, what quality hast thou? Or has my fortune veered; and with it, thy dread glow? Thou sparest not thy worshippers, the Magian race. Whence comes it; these who spurn thee, Christians, meet with grace? Thou never wast, O fire, for patience noted here. Why burn’st thou not? What is there? Hast thou lost thy power? Is this eye-binding? Is it, rather, reason’s blind? How is’t thy flames consume not all their hated kind? 95 Bewitched thee have they? Or is’t magic natural? Or is’t my fortune wills that thou turn prodigal?” To him the fire: “O miscreant! I’m still the same. Come in and try, thou, how thou’lt find my smallest flame. My nature, as my substance, has not suffered change. Outside my nature’s limit I’ve no power to range. At door of Turkman’s tent the savage household dogs Do wag their tails before a guest, and crouch like logs. But should a stranger pass by, near the guarded tent, Him then those dogs assail, with lion-like intent. 100 Less than a dog I’m not, in service to my Lord. Than Turkman less, there’s none, in rights, upon earth’s sward.”

When fire thy body injures, and inflicts some harm; Remember, its consuming power can also warm. And when a fire thus serves thee, acts some needful part, Reflect! Those qualities thou seest did God impart. Art injured, ’haps? Fall down; entreat the Lord with prayer. The hurtful power was given by Him in gracious care. Should He so will, each injury a blessing is. Chained captives find their freedom by a word of His. 105 Fire, air, earth, water, all are servants of their God. I, thou, them lifeless deem. He knows they live and plod. In presence of the great Creator fire must still Its service do; and, lover-like, work out His will. Thou strikest flint on steel; fire instantly leaps forth. ’Tis by commandment of the Lord it thus takes birth. Strike not together, thou, the flint and steel of lust. For, male and female like, they’ll generate; they must.

The flint and steel are means. Far higher raise thy look. With reason thou’rt endowed. Go; read the holy book. 110 One means comes from another means; and cause from cause. Without a means or cause, no means from self e’er rose. The means by which all prophets’ miracles are wrought, Of higher order are than earthly means; no doubt. Man’s mind can compass how these latter act, and when; The former hidden are from all but prophet’s ken. These former ’tis that give the latter power to act; And rarely, that, their normal action, counteract. A means a rope is, by the help of which we reach; And in this worldly pit by means each reaches each. 115 Around its coiling cylinder the well-rope’s wound. To shut our eyes to this would blind indeed be found. The ropes by means of which results are seen to steer, In this our world, deem not they’re moved by star or sphere; Lest thou become confused and giddy like a wheel;— Take fire, consume, like tinder, sparks of shame to feel.

The air becomes a fire at times by God’s decree. Both air and fire run wild with joy, His means to be. The streams of mercy, the consuming fires of wrath, Thou’lt see, my son, are both from God. Look well, forsooth. 120 Were not the wind aware of God’s almighty power, How had it ever blown the blast of ‘Ād’s last hour? Around his Muslims Hūd a saving circle drew. The wind within that mystic circuit softly blew. While all that were beyond were dashed to pieces soon. Like chaff before the breeze, their limbs around were strewn. Shaybān the shepherd, too, a circle round his fold Was used to draw; whate’er the season, hot or cold; On Fridays, when, at midday’s sacred hour of praise, He to a congregation hied; lest wolf should seize. 125 No wolf was ever known to break the holy spell; Nor sheep to stray beyond; each knew the limit well. To wind, to wolf, to sheep, and lusts of every one, The circle traced by saint a barrier was, like stone. To Gnostic, so likewise, the harmless gale of death Blows mild and gentle, summer-breezes-like on heath. And fire was fangless; could not Abraham offend. How should it hurt him? Was he not God’s “Chosen Friend”?

The pious man burns not in fire of fleshly lust. But sinners still consumed are upon earth’s crust. 130 The Red Sea waves, all raging by divine command, The host of Israel knew; but Pharaoh’s armies drown’d. The earth, again, wide gaping at Jehovah’s word, Did Korah and his wealth devour; but Moses spared. In Jesu’s hand, warmed with his breath, the fictile clay As living birds arose, spread wing, and flew away. Thy lauds and praises, too, breath from thy frame account. Sincerity them vivifies; to heaven they mount. The rock of Sion danced at sight of Moses’ God As perfect cenobite; its faults were all removed. 135 What wonder if a hill should dance and saint become? Was not great Moses’ self a clod of clay and loam? The Jewish king now manifested great surprise. These things, he said, were mockeries, mere patent lies. His councillors conjured him more sedate to be; And not to push his hardihood to rash degree. These councillors he fettered, into prison cast; Injustice to injustice adding, first and last.

A shout was heard from heaven when matters reached that point: “Jew dog! Prepare for vengeance from on high! Aroynt!” 140 The fire then blazed amain; its flames lapped all around. It slew and burnt the mob of Jews from off the ground. Their origin was hell, from whence their souls had come; Their goal was also hell; to it they now went home. The Jewish race is hellish; many proofs are shown. Parts are they of a whole accursed; as is well known. Their nature hellish; all their joy God’s saints to burn. Their fire recoiled upon themselves. ’Twas justice’ turn. For them, who were, by nature, children born of wrath, The lowest depths of hell were fittest cells, forsooth. 145 A mother ever yearneth after her own child; A dam is ever followed by her offspring wild. Though true that water may enclosed be in a tank, The air will it absorb. ’Twas thence to earth it sank. Air sets it free; direct, restores it to its source, By little and by little. None perceive its course. So, too, our breath, in manner like, steals soul away, By little and by little, from this house of clay, In words of praise, ascending to God’s holy throne, From us to where He reigns; - as known to Him alone. 150

Our breathings rise on wings of true sincerity, The offerings of our hearts to all eternity. We then receive rewards for those poor words of praise, In tenfold showers of mercy from th’ Ancient of Days. And we are still constrained to utter songs of thanks, That man should so be raised above th’ angelic ranks. This rising and descending alternates for aye. The Lord forbid that I should fail therein one day! We’re drawn, we are attracted, so to love the Lord; As we were first instructed, firm to trust His word. 155 Each man will turn his eyes in hope towards the place, Where he has tasted joy some former day of grace. The pleasures of each kind are most with their own kin; As part must share with whole its qualities, its sin. Things needs must be assigned unto a common class, If aught they have in common; two will form a race. Thus bread and water are not human at the first; But human they become, through hunger and through thirst. In form they have no tie with us of human kind; But through a special link they kindred with us find. 160

If pleasure, then, we find in what’s not of our race, Be sure there’s some connection through which this takes place. If that connection but resemblance be in shape, It will not last; it’s for a time; it must escape. ’Tis true that birds find pleasure in a whistle’s note; But then they fancy ’tis their mate’s, on whom they dote. And if a thirsty man take pleasure in his wine, He tastes the lees, and loathes. To water he’ll incline. A pauper may amused be with counterfeited coin; But take this to the mint; defaced ’twill be, in fine. 165 Then be not thou misled with gilded counterfeit; Delusion will thee plunge headlong into hell’s pit. V. The Lion and the Beasts. Kalīl’ and Dimna’s book relates a charming tale, From which males may a moral draw; - and eke, female. Within a shelter’d vale, four-footed game in droves, Were kept in tremor by a lion from its groves. So frequently had he borne victims off from thence, The vale a prison had become in every sense. A consultation held, they fair proposals state, To satisfy the lion’s hunger by a rate; But on condition that he rapine lay aside, And not prolong disquiet in that valley wide. 5

The lion gave consent, if they’d perform their part; Remarking: “I’ve a victim been to wily art. Man persecutes me with his deadly stratagems; The snake and scorpion sting me; - rancour’s true emblems. But worse than any man, in venom and in spleen, The fleshly lust within me traitor’s always been. But I’ve grown wary. Has not Ahmed said: ‘Rely! Believers are not twice caught by the selfsame lie?’” Their answer was: “O most sagacious, knowing guide, Thy caution pray dismiss; decree of God abide. 10 Suspicion, caution, ever is corroding ill. Put trust in Providence; and God thy maw will fill. Strive not with Providence, however strong thou be; Lest Providence should take offence, and war with thee.” He answered them: “Sure! Sure! Trust Providence we must. His prophets in the Lord have always placed their trust. To trust in God, and yet put forth our utmost skill, The surest method is, to work His holy will. The Prophet plainly said to his disciple train: ‘Put trust in God, and bind thy camel’s shank amain.’ 15 Remember the old saw: ‘The friend of God must work.’ Through trust in God, neglect not ways and means, O clerk.”

Abashed they were not; answer thus they promptly made: “To gain aught from the poor is fraud; a trick of trade. There is no gain so good as trust placed in the Lord. What more praiseworthy than to build upon His word? How many flee this danger, falling into that! From fryingpan leaps one, to light in fire right pat. Man plans a stratagem; in it is caught himself. That which he took for health, he finds is death itself. 20 He locks his door when treason’s lurking in his house. So Pharaoh deemed he’d danger shun ere it should rouse. How many thousand infants did he doom to death; While Moses, whom he feared, his own roof was beneath. Our eyes afflicted are with various kinds of ills. Then go and make them blind, by seeing God ’tis wills. God’s sight of providence is keener than men’s eyes. By seeing with His sight, thou’lt find all thou wilt prize. An infant, that can neither grasp nor walk as yet, Takes seat upon his father’s neck, and runs. Sweet pet. 25 Some seasons past, he scarcely gains some strength of limb; When sorrow fastens on him; - sharp, and ghastly grim. The hearts of men, before they gain or power or wealth, Decline away from duty, pleasures seek by stealth. And since by God’s decree from paradise they’re rent, They prisoners become to rage, lust, discontent. We are the household of that Householder, whose word Thus spake: ‘Creation’s all as children of the Lord.’ He that doth send the fattening rain upon the earth, In mercy, too, can feed His creatures from their birth.” 30

The lion thus replied: “’Tis true. But still, the Lord A ladder sets before our feet to be explor’d. Step after step we have to mount unto the roof. Th’ idea of compulsion’s quite devoid of proof. Two feet thou hast. Then why thyself hold to be lame? Two hands also. Why maimed account thyself in name? Whene’er a master puts a spade in hand of slave, He has no need to speak; the act expression gave. Our hands just so are given; spades they are to us. Think out this problem well; it needs not any fuss. 35 When thou hast laid this unction to thy soul amain, In duty’s path to lay down life thou’lt count as gain. Those symbols indices are, whence are secrets known. Responsibility’s from thee withdrawn; work shown. Thou’rt surely burdened. Borne also most truly art. Recipient; hence accepted; - fully on His part. Recipient be of God’s command; content thou’lt be. Seek unto Him; and to Him joined thyself thou’lt see. To strive to give thanks power provides this to perform. Allege compulsion. Gratitude’s ground thou’lt deform. 40 Thanks for thy powers the power of thanks tenfold expands. Take favour for compulsion. Power will leave thy hands. Compulsion dost affirm? That’s sleeping by the way. Go not to sleep until thou’st fairly won the day. Sleep not, Compulsionist! Thou man, with folly rife! Until thou reach the goal, the fruitful Tree of Life. The cool breeze there will rustle through its leaves profuse, Each moment scattering fruits for food and future use. Compulsion’s creed is sleep among the highwaymen; Unseasonable bird is mercilessly slain. 45 If thou at God’s signs carp and peck, so finding fault, Though man thou count thyself, ’tis womanlike assault. The little sense thou hadst has really taken flight; A head that has no brains is tail turn’d round to sight. Ungrateful men are ever cursed of God on earth; And after death are flung to hell-fire’s vengeful hearth. If thou repose thy trust in God’s almighty pow’r, Sow first thy seed; and then, await the harvest hour.”

The beasts a clamour raised; they would not be repressed: “They who on means depend, are urged by greed confessed. 50 The millions upon millions, man and womankind, Are pinched by want; they suffer need; they food scarce find. By millions and by millions, since creation’s day,— Insatiate dragons, - they their gaping jaws display. A crowd of would-be wise men stratagems invent, Enough to upset mountains, could they give them vent. So God himself described in His most holy book Their arts: ‘By which they’d tear away the hills.’ Just look. Except the lot decreed by Providence of yore, By hunting or by toiling none can swell his store. 55 Device of man, his plans, shall all be brought to naught. God’s dispensations sole will stand, with wisdom fraught. Strive not then, man of sense; except good name to leave. Exertion’s a delusion. Out! Thou sottish knave!”

A simpleton one morning rushing came in haste, Where Solomon his court of justice then had placed. His cheeks were blanched, his lips were blue; effects of fright. Said Solomon to him: “What ails thee? Say aright.” Him answer’d that poor wretch: “The angel, Lord, of death, Upon me fixed, just now, a look that stopped my breath.” 60 Said Solomon: “What wilt thou I should do for thee?” He answered: “That the wind may now commanded be To carry me away forthwith to Hindūstān. Perchance by fleeing thither, save my life I can.” See how mankind do shun the garb of poverty. Hence they’re a prey to greed and dire necessity. This fear of poverty is like that man’s dismay, Its Hindūstān, remark, is greed and grasping’s sway. So Solomon the wind commanded, him, forthwith, To bear to Hindūstān; and land him near some frith. 65 Another day as Solomon his court did hold, Death’s angel came; the king to him the matter told: “Thy wrathful look, the other day, upon that man, Has driven him his home to quit for Hindūstān. Didst thou in wrath survey the pious man that way, That he might wander forth a waif, like sheep astray? Or was thy look’s intent, so dreadful to behold, His soul to separate from its corporeal fold?”

To him replied the angel: “King of sprites and men! His fancy him misled; he’ll ne’er do so again. 70 ’Twas not in anger then that I did look on him; ’Twas wonder him to see here, looking hale and prim. For God had me commanded: ‘Go this very day, And take his soul in Hindūstān, his debt to pay.’ In wonder, then, I said within myself: ‘Had he A hundred wings, in Hindūstān he could not be.’ But going, still, by God’s command, to Hindūstān, Him there I found, and took his soul with my own hand.” So thou, good reader, understand, the things of earth ’Tis God ordains. Reflect. ’Twas written ere his birth. 75 From whom to flee? From self? Oh! That’s absurd! From whom to steal? From God? Worse, worse! No word!

The lion now remarked: “The words you speak are true. But just consider how the prophets, saints, ensue. What they have wrought hath God blessed, made to prosper still; Their joys and griefs, their sufferings, pains, were by His will. Their stratagems dictated by their God were, all. ‘Who comes of gentle blood, will gentle words let fall.’ Their traps have taken angels with the baits they placed. Their seeming slips and faults were all by wisdom traced. 80 Exert thyself, O man; put shoulder to the wheel, The prophets and the saints to imitate in zeal. Exertion’s not a struggle against Providence. ’Twas Providence enjoined it, - made it our defence. Blasphemer may I be, if ever single man Bestowed in vain one effort to fulfil God’s plan. Thou hast no broken bones; why bind thy limbs in splints? Have patience yet awhile; then laugh; we’re not mere flints. It is a bad investment to seek worldly gain. Whose hope is placed in heaven never shall see pain. 85 The stratagems employed for worldly gain are vile, But stratagems for gaining heaven are worth our while. Blest stratagem is that which bursts a prison door. Curst stratagem is one that spreads a dungeon floor. The world’s a dungeon. We are all in prison here. Burst, then, thy prison gate, and free thyself from fear. What is the world? Unmindful of our God to be; Not gold or silver, wife or children, things we see. The wealth we hold at service of our God is blest. ‘The riches of the just are pure,’ Ahmed confess’d. 90 The water from a leak is danger to a ship; The sea beneath her keel is just what makes her skip. Great Solomon despised wealth, sway, with all his heart. With countless treasures poor he named himself. Best part! An empty jar will float upon a raging sea, The air that fills it will not let it sunken be. Th’ afflatus of true poverty man’s soul will buoy. Above the troubles of the world he rides. Ahoy! Should all earth’s boundless riches by him be possessed; The whole is viewed in his pure sight as naught at best. 95 Close then the inlet to thy heart; seal it with love; First filling it with wisdom’s spirit from above. Endeavour is from God; so sickness, and its balm. He vainly strives who would deny this truthful psalm.”

Of this complexion, many proofs the lion brought; No answer those compulsionists in dispute sought. The fox, the deer, the hare, and eke the sly jackal, Were fain to quit compulsion’s cause, for good and all. A treaty they concluded with the forest king, That he, by this concession, should not lose a thing. 100 His daily ration ready always should be found; And he should have no cause to trespass on their ground. Lots they would cast among themselves from day to day. On whom the lot should fall, he’d be the lion’s prey. But lo, at length the lot upon the hare did light. He found it very hard, and wailed his awful plight. The other beasts remarked: “We each have had our turn; And none of us refused th’ agreement to confirm. By breach of faith on us fresh infamy bring not. Begone forthwith; the lion must not be forgot.” 105

The hare replied: “Dear friends, a respite to me grant. A stratagem I’ll plan, and cheat this grim tyrant. My wily plan shall save the souls of all alive; And safety heirloom be your children shall derive. Thus every prophet’s promised to his sect, at least, Salvation from the doom o’erhanging man and beast. They found a ready way to ’scape beyond the spheres, So soon as to reflect they turned their minds from fears. Man sees another’s eye is but a wee, wee thing; He knows how great a service can th’ eye’s pupil bring.” 110 The beasts in answer: “Jackass! Prate to us no more. Consider. Thou’rt a hare; a beast of no great store. What talk is this? Thy betters ne’er have used such speech. They never would have dared to think as thou dost preach. It must be thou’rt o’erweening, or our fate’s at hand. For otherwise, pretensions such as thine can’t stand.”

To them as a rejoinder puss spoke: “My dear friends, My inspiration’s God’s; small means effect great ends. The wisdom God hath taught the little honey-bee, You do not find possessed by lion, or by me. 115 We see its cells arranged, with liquid sweetness filled, The portals of such art to open God hath willed. Then see the silkworm, how it’s taught by God to spin. Have elephants the power to draw out threads so thin? The earthy Adam was by God taught all our names. His knowledge was the admiration of heaven’s frames. Th’ angelic choir were silenced; they knew not so much. The fiend be cursed. He’d not confess the fact was such. That fasting hermit of six hundred thousand years Became the new-born babe’s dire muzzle, - source of tears. 120 Lest it should suck the milk religion’s teachings give,— Lest it should soar on high around heaven’s towers, and live,— The learning of external sense a muzzle lies,— The milk of truth sublime’s denied to all its cries. But God hath planted in man’s heart a precious pearl. Nor seas, nor skies, such gem enclose within their whirl! How long of form thy talk - form-worshipper - vain man? Cannot thy senseless soul cast off form’s deadening ban? Did human form alone suffice a man to make, Ahmed and Abū-Jahl were one in grade, in stake. 125 A painting on a wall may show the human form. But look and see what lacks, the figure to inform. ’Tis life it wants, and soul; - the pretty-looking thing! Ask for its life. No! No! Though portrait of a king. The heads of all earth’s lions bowed down meek and low, When God the Seven Sleepers’ dog applauded. How! To call it dog, to charge it with defect of race, No harm can do it; God in heaven hath given it place. ’Twas not the pen prescrib’d the qualities of form; Th’ Omniscient, the Just, ’twas, made it multiform. 130 Th’ Omniscient, the Just, a Spirit is, All-Blest; Him no place holds; He’s not before, behind, east, west. He influences matter from His high abode; But heaven of heavens cannot contain the Spirit’s mode.”

That theme is endless. Let us then just turn away. Let’s ask about the hare; hear what he has to say. Sell off thy ass’ ears; with the price a fresh pair buy. An ass’s ears will never understand this cry. Go to. Examine well the hare’s most foxy wile,— The subtle stratagem that did the lion foil. 135 Wisdom’s the seal by which great Solomon did rule. The whole world’s but a frame, and wisdom is its soul. Hence ’tis, by wisdom’s spell, as clay on potter’s wheel, The seas, the hills, the plains, are made man’s power to feel. The lion, tiger, leopard, dread him as does mouse; The shark, the crocodile, he follows to their house. The demon and the fairy, both constrained to flight, Have hid themselves from him, - are only seen by night. The human being has his foes hid every side. A prudent man by caution may in safety bide. 140 Those hidden foes, - the hideous, and the fair as well,— By day and night affect his heart with charm and spell.

Thou enterest a river, just to have a bathe; A hidden thorn may pierce thy foot, bared of its swathe. Thou seest it not. ’Tis hid at bottom of the stream. Thou feel’st it in thy foot; thou knowest it’s not a dream. Plagues, troubles, fears, and cares, of various degree, All spring from many sides, and fix themselves in thee. Bear all with patience; slowly thou’lt experience gain. Thou’lt recognise the truth; the dark will be made plain. 145 At length thou’lt scout the vagaries of learned men, And take unto thyself, as patterns, saints of ken. The beasts on second thoughts resolved to hear puss out. “Explain,” said they, “what ’tis thou’dst have us set about. Let’s hear; ’tis with the lion we shall have to do. Set forth thy plan; let’s see what stratagem’s in view. Deliberation’s ever wisdom’s truest friend; Two heads than one are better, - lead to safer end. The prophet spake: ‘O ruling judge, ere thou decide, Take counsel; for ’tis said: “In councillors confide.“’” 150

The hare objects: “A secret’s not for ev’ry clod. Odd even is at times; and sometimes even’s odd. Too closely with a mirror shouldst thou converse hold, From prudery it umbrage takes, grows dull; the scold. On matters three, allow not oft thy lips to speak: First, going; gold, next; third, the path thou hast to seek. These all have sundry enemies and deadly foes, Who’ll lie in ambush, each, if he thy purpose knows. If thou ‘Adieu’ to only one or two shouldst call, Remember: ‘Two’s a secret; three is none at all.’ 155 If fast together thou shouldst bind birds, two or three, They’ll quiet lie on earth, nor strive themselves to free. Men hold it best to ask for counsel in wide terms. Beware; and wrangle not with perverse pachyderms. The Prophet covertly men’s counsel used to seek. His answer he’d obtain; his purpose did not leak. He’d speak in parables, and so convey his wish, That foes might hear, but not suspect its purport. Pish! He’d ferret out in answers all he wished to learn; And still not give an inkling of his thought’s real turn.” 160

Enough we’ve said of this. Now turn we to our tale. By puss the lion’s held right hungry in the vale. And so it was; the hare his counsel did conceal; He would not let his comrades learn how he would deal. Some hours he now let pass before he took his leave; Then to the lion went, their honour to retrieve. He found the brute impatient, chafing at delay, From hunger’s pangs fierce howling, tearing every spray; And roaring in his rage: “I knew it so would be! Those vile, time-serving rascals! Thus they worry me! 165 They’re plausible, smooth-speaking, bland, calm, mild; and still They’ve cheated me! Alas! Who will be cheated, will! A too complaisant prince most foully is let in! Who sees no farther than his nose, none heeds a pin!” The path is smoothed beneath which lurks a deadly trap. A missive’s filled with compliments; all mere clap-trap. Bland messages, smooth words, are but a hook or snare. Civility’s a sandbank; life’s bark’s oft wrecked there, The sand from which a spring of water’s seen to flow Is rare to find. Go, seek such. Where? I do not know. 170

Yes, yes! Be sure that sand’s a holy man of God, Unto himself lost, rapt, in union with his Lord. Religion’s crystal waters flow from him apace; Disciples thence are edified and grow in grace. A worldling is a sandbank, void of moisture quite, On which you may make shipwreck, lose all chance of light. Seek wisdom, then, from wisdom’s sons, the pure of mind; So mayest thou learn the way salvation’s port to find. A seeker after wisdom, is, of wisdom, fount. “Humanities” he shuns; them, he does trash account. 175 A memory replete with holy Qur’ān’s lore A “hidden tablet” is; its mind is wisdom’s store. If man begin as pupil to good common sense, He’ll end by being teacher, - mind, his audience. Man’s mind declares, as Gabriel to Ahmed there, “One step beyond due limit leaves me ashes sere. Go forward, man of God; leave me; I know my place. To every one’s not given to see God face to face.” Whoever, out of sloth, endeavour’s path shall quit, And patience lose, compulsion’s creed must needs admit. 180 Whoe’er affirms compulsion, brings woe on himself, Until his troubles to the grave conduct the elf.

The Prophet said: “My mission, ’s truth to preach to man. Much trouble will surround it during my life’s span.” Compulsion’s but the setting of a broken bone, Or binding of a muscle, torn, asunder gone. Thou hast not broke thy leg in travelling God’s path. Why put thy leg in splints? Cast off the idle swath. He that shall really lose a leg in God’s just fight, To him Burāq shall come, a chariot of light. 185 Religion’s carrier was he; carried then he’ll be. God’s precepts he accepted; accepted now is he. The Great King’s orders has he bravely carried out. Henceforward he’s a herald; - shall God’s judgments shout. The planets until now may have affected him; Above the planets now he rests, and rules their trim.

If forms material find much honour in thy sight, Thou’lt doubt the truth of writ: “The moon clave,” left and right. Renew thy faith at heart, not merely with mouth’s gust, O hypocrite, who covertly dost worship lust. 190 While lust is dominant, faith cannot be so strong; For lust’s a bolt to close the door, lest faith should throng. The virgin text of God explain not thou away; Reform thyself; deform not what the Lord doth say. As suits thy lusts thou comments makest on God’s Qur’ān. Vile, as by thee perverted, is its sense, base man. Thy case resemblance has with one of silly fly, Who once upon a time himself thought very high. Intoxicated was he, though he’d sipp’d no wine. Like sunbeam’s mote he saw himself most gaily shine. 195 He’d heard of noble falcons scorning lure and cage; And straightway dubbed himself the phœnix of the age. Our fly on scrap of straw, in pool from ass’s ease, Had poised himself, as though a sailor on the seas. Then cried: “Lo! I’ve called forth a sea and ship at will. Long since I ’ve had a notion, pleasure’s cup to fill. Behold a sea and ship of which I captain am, Imbued with naval science, bold as any ram.”

Imagination thus had conjured up a sea. To him it boundless seemed, dwarfing credulity. 200 Compared with him it was a truly boundless pool. When people see with their own eyes, call them not fool. His universe was measured by his power of sight. To such an eye such pool a sea was. He was right. A false interpreter of scripture is such fly. His fancy is the urine pool on which straws ply. If flies in fancy thus explain the things they see, By fortune’s freaks, in turn, a phœnix each may be. He’s less than fly, of whom this tale example lends; His soul unworthy is ev’n of the frame it tends. 205 Just like the hare who’d lion undertake to fight, How should his soul remain in his poor carcase, slight? The lion growled in tones of anger and of rage: “My ear it was bewrayed me; war my foes did wage. Compulsionists’ false wiles placed bandage on my eyes. Their wooden swords it was that stung my skin, like flies. Henceforward I’ll not list to such cajoleries,— Of elves and demons, in the wilderness, mere cries. Tear, rend them; O my heart, pay no regard to them. Strip off their skins; there’s naught beneath; mere stratagem.” 210

When words deceitful are employed as wraps for guile, They’re bubbles on the water, only last a while. Such words are merely shell; th’ intent their kernel is;— Or coloured portraiture of man; no life is his. A shell may often cover kernel of foul smell. A kernel sound can well afford to lose its shell. If mind be pen; if page be water, in thy hands; Be not surpris’d when all that’s written quick disbands. On water ’tis to write, t’ expect good faith from bail. Regret must follow. Shrug your shoulders. What avail! 215 Man with desires is oft puffed up, and wishes vain. Put out desire; you’ll find Jehovah’s endless reign. His messages are peace, and sweet to pious soul; For He alone’s eternal, free from change, and whole. Men’s prayers for kings and princes change full oft in tone. The prayers of saints and prophets call on God alone. Th’ existence of earth’s sovereign’s empty pomp and pride, The glories of a prophet in his God abide. The names of kings on coins are used a little while; The name of Ahmed there is ever seen to smile. 220 That name of Ahmed covers all the prophets still; As hundred, when ’tis said, ninety includes as well.

Reflections such as these would never have an end. So turn we through our hare and lion’s tale to wend. The hare but slowly towards the lion took his way. Wiles in his brain he hatched; weighed what he had to say. Procrastination served him his design to fill; He’d secrets, one or two, the royal mind to still. How many worlds there are that hang on wisdom’s worth. How vast an ocean wisdom! Compasses the earth. 225 A shoreless ocean is the subtle mind of man A fearless diver sounds its depths; as who else can? Our bodies drift about in mind’s strong eddies still, Like basins on the water, at the stream’s sole will. Until they fill, they float like bowls, on ocean’s brink; And, like the bowls, when full, they cannot choose but sink. The wind’s invisible; a world without, we see. Our bodies are the waves or drops of that vast sea. Whatever means our bodies seek to grasp, anon, A billow drives it far; no sooner seen than gone. 230

Until our hearts perceive the Giver of all good, The swiftly-flying bolt shot far from o’er the flood, They hold their coursers to be lost; and out of spite, They push their roadsters hastily, as thoughts invite. They hold their coursers to be lost; and all the while Like noble courser, roadster’s borne them many a mile. They now begin to wail, distress’d, and ask the way. They knock at ev’ry door they see, they beg, they pray: “The stealer of our courser was a little child. What horse is this, my master? Seems it not too wild?” 235 “O yes, a horse it is; but not the horse you want. Come to your senses, man; to some one else go chant.” The soul is void of patency and fellowship. Thou, like a wine-jar, full within, hast parched lip. How shouldst thou e’er distinguish red from green or brown, When these are all the colours unto thee well known? And when thy mind is dazed by colour’s magic round, All colour’s lost in one bright light diffused around. Those colours, too, all vanish from our view by night. We learn from this, that colour’s only seen through light. 240

The sense of colour-seeing’s not from light distinct. So, too, the sudden rainbow of our mind’s instinct. From sunlight, and the like, all outer colours rise; The inward tints that mark our minds, from God’s sunrise. The light that lights the eye’s the light that’s in the heart. Eye’s light is but derived from what illumes that part. The light that lights the heart’s the light that comes of God, Which lies beyond the reach of sense and reason, clod!

By night we have no light; no colour can we see. Thus, light we learn by darkness, its converse. Agree! 245 A seeing of the light, perception is of tints; And these distinguished are through darkness’ gloomy hints. Our griefs and sorrows were by God first introduced, That joy to sense apparent thence should be reduced. Occult things, thus, by converse, grow apparent, all. Since God has no converse, apparent He can’t fall. Sight first saw light, and then the colours saw. From converse converse stands forth, as Frank from Negro. By converse of the light, distinguish we the light; A converse ’tis that converse shows unto our sight. 250 The light of God no converse has in being’s bound; By converse, then, man has not its distinction found. Our eyes cannot distinguish God, decidedly; Though He distinguish Moses and the Mount from thee.

Form and ideal, gnat and lion, word and sense, Sound of the voice and thought, learnst thou by dissidence, The words and sounds take rise from exercise of thought. The sea of thought is where? Of this thou knowest naught. Words, as thou seest, rise as waves upon the sea. The sea of thought thou knowest great, immense to be. 255 The waves of thought arise, by breath of knowledge raised; They take the forms of words, of sounds, which ear has seized. Through words have forms arisen, and passed away again; As waves still lose themselves beneath the ocean’s main. From realm of formlessness, existence doth take form; And fades again therein: “To Him we must return.” Each moment, then, for thee death and return await, As Ahmed hath declared: “Life’s transitory.” Wait! Thoughts, bolts are, shot by God into the air like dust. Whose thoughts can reach to God, through densest air of lust? 260

The world’s renewed each moment, though we still remain In ignorance that permanence can change sustain. Life, like a river, ceaselessly, is still renewed; And apes persistency, in forms by change subdued, Through fleetness it puts on continuity’s shape; Like squib when ’tis revolved in dark by boy with tape. A flash of flame, through motion’s necessary speed, Appears unto our eyes a fire of size, indeed. Its length and its extension, through quickness of fact, Appear to be effects of God’s creative act. 265 A student of this mystery, a doctor of great skill, Is our Husāmu-’d-Dīn, whose praises books would fill. The lion, now enraged with hunger’s gnawing pain, Perceived the hare was coming, bounding o’er the plain. All carelessly, in confidence, he frisking came, The lion all the while growled, gnashed his teeth from shame. No consciousness of fault was visible, no fear; But confidence, sure sign his conscience he felt clear.

When he’d reached hearing range, the lion him addressed In tones of wrath: “Thou demon, insolent, possessed! 270 Know I’m a lion; elephants my prey I make. The tigers, spotted pards, by me are caused to quake. A petty hare am not I, slighted thus to be, Or see my just dominion spurned by likes of thee. Cast off assumed prim innocence, awake to fact; Thou hear’st the lion’s roar; forget not thus the pact.” The hare replied: “Gramercy! Hear my poor excuse. Let me explain. Your Majesty will ne’er refuse.” The lion now: “Excuse? Thou basest of the base! Is this the time to pay thy court? A pretty case! 275 Unseasonably crowing cock art thou! Reprieved? Excuse from simpleton can never be received. A simpleton’s excuse is worse than was his fault. Excuse of ignorance were science to assault. Excuse from thee, thou hare, were quite devoid of sense. Take thou me not for hare; with me strive not to fence.”

The hare to him: “O prince! Have pity on the weak! Lend ear unto the tales of them who justice seek. Thankoffering let it be for thy august estate. Poor supplicant like me, thou’lt not drive from thy gate. 280 Great river like, thy boons stream aye through all canals; Each flower that decks thy hair in price rich pearls excels. The sea is not dried up by yielding showers of rain. Thy ease will not decrease by lessening of my pain.” The lion then: “My clemency I show to those Who’ve it deserved. ’Tis stature rules the length of clothes.” The hare: “Give ear. Should I of grace unworthy prove, I’m at thy feet. My life is thine, I cannot move. At morning’s early hour I set out for thy court. Companion had I with me. True, the way is short. 285 That second hare I speak of, food was for thy maw; By lot selected, as the pact lays down the law. Upon the road, a lion on us onslaught made. The savage, strange invader, rendered us afraid. I remonstrated with him; told him our intent; Said we were coming here; by treaty were we sent.

He answered: ‘Prate not to me. Treaty such as this No value has. I’m king. He a usurper is. Thy paltry king and thee I’ll quickly rend in two, If thou and thy companion will not with me go.’ 290 I craved of him permission, him to leave awhile, Till I could come and tell thee of his claim and guile. He granted leave; but kept my fellow as a pledge; Saying otherwise he’d kill me, as his privilege. We strove to coax and pacify the sturdy brute. ’Twas no avail. My mate he’d keep; me he’d depute. My comrade three times was in bulk more full than I; More plump, more sleek, more toothful. Dare I tell a lie? Henceforward, through that lion, who can come this way? The case is so. I’ve told thee truly all my say. 295 From hence, for evermore, thy ration’s lost, forsooth. The truth I speak to thee. Unpleasant oft is truth. Wouldst thou thy ration have, arise and clear the way. Come on. I’ll guide. Let’s see, then, who shall win the day.”

The lion now: “In God’s name! Come! Where is the beast? Go thou before, if thou speak truth. Take heed at least. I’ll treat him as he merits, and a hundred such. But should this prove a lie, thou’lt rue it very much.” The hare set out in front, so acting as a guide, That he might lead the lion as he should decide. 300 A well there was not far off, which the hare had seen. This pit he destined for the lion’s last death-scene. They journeyed thus, the two, towards the well in haste, The scheming, plotting hare’s fell stratagem to taste. A stream of water freely bears the chaff away; But how it undermines a mountain’s hard to say. All single-handed, Moses, - Red Sea at command,— Can drown pursuing Pharaoh’s vast ungodly band. A gnat, by God’s behest, a Nimrod may annul; Its feeble wings may burst the sutures of his skull. 305 The doom of him who acts on what a foe adjusts, Is like the end of one his envier who trusts. The punishment of Pharaoh’s listening to Haman, Resembles Nimrod’s, who faith pinned upon Satan.

A foe who talks in friendly guise, a false game plays; He vaunts the bait; but be thou sure, a trap he lays. His proffered sugarcandy poison will conceal. His seeming kindly offices are treachery’s veil. Should God ordain thy fall, thy sight will blinded be; ’Twixt friend and foe the difference thou’lt fail to see. 310 Since thus it is, betimes betake thyself to prayer; Fast, supplicate, entreat thee gracious God to spare. Thus pray: “O Thou, to whom all secrets well are known, Crush not Thy trusting servant ’neath sore trial’s stone. If doglike acts I’ve acted, Thou who lions formest, O let not loose upon me lions Thou informest. O Lord of mercy, Pardoner of sin, All-just, Upon me vengeance wreak not, or succumb I must. Cause not Thy pleasant waters me to burn like fire; Let not the fiery furnace form of stream acquire. 315 If Thou me madden with the vials of dismay, Thou’lt make nonentities the parts of things to play.” What’s madness? ’Tis a bandage to the eye of faith. A stone we see as pearl, an island as a frith. What’s madness? False to judge of every stick and straw. To seek the violet’s perfume in hip and haw.

One day, when Solomon a camp had formed afield, The birds all flocked around him, homage due to yield. They found he spake their language, all their secrets knew. With pleasure, birds of every kind about him flew. 320 The birds with Solomon all left their twit-twit-twee, And spake a tongue articulate; as one might see. Synglottism is a link, a very potent spell; Among mere strangers, man’s a captive in a cell. How many Turks and Hindūs synglottise with us; How many pairs of each are strange as incubus! A synglottist is then a man’s another self; But syncardism, than synglottism’s much closer, elf. Besides our words, our signs, our written characters, From hearts, there rise by hundreds mute interpreters. 325 The birds about their secrets one by one communed; About their knowledge, sciences, and voices tuned. To pay their court to Solomon their notes they raised; Revealed their capabilities; skill of each praised. Not out of pride and vanity; excess ’twould seem; But solely to please Solomon, gain his esteem. So slaves that seek for favour at a master’s hand Exert themselves to name the talents they command. But if they feel ashamed of one would them purchase, Straightway they’re sick, halt, deaf, or something still more base. 330

The turn then came for hoopoe’s setting forth his skill, To say what he could do, what office he could fill. Said he: “O King, one little talent’s all I own. I’ll tell it in few words; succinctness is a crown.” Said Solomon: “Let’s hear it. What then is thy skill?” The hoopoe answered: “This. - I perch where’er I will. From my seat I look down like plumbline on the ground, And see if hidden water under it is found; Where is it; at what depth; what are its qualities; Whence takes its rise; from rock, sand, clay’s varieties. 335 O Solomon, whene’er thou send’st thy armies forth, Me call to mind; my skill is surely notice worth.” To him replied then Solomon: “Esteemed good friend, Thee I will name Purveyor-General on land. Whene’er my troops go forth, through sandy deserts sent, With them thou’lt journey; so, ne’er will be water scant.”

The crow on hearing this with jealousy was stung. Addressing Solomon, he said: “This bird a lie has sung. His insolence is great to boast thus to the king. Such falsehood’s quite disgusting. Who’s heard such a thing? 340 Had he possessed this very wonderful insight, Would he be caught in springes barely out of sight? He cannot see those traps beneath a little mound; So caught he is, and caged. High dudgeon thence is found.” Said Solomon: “O hoopoe, true is this remark. A gulp of vanity has set thee raving, stark. How is it thou’rt so tipsy early in the day, To come and prate of things so far out of the way?” The hoopoe then replied: “Great King, against poor me, For love of God, believe not all my foes’ false plea. 345 If untruth I have spoken, - cannot prove my tale,— I cast myself before thee; kill me without fail. The crow denies the rule of Providence on earth; With all his cunning, he’s a miscreant from birth.” Of miscreants’ defects, if any one in us Exist, it’s sure to spread, - a plague-spot cancerous.

A snare man may detect in every lust of flesh, If God’s decree will not he fall into its mesh. By God’s decree our reason ceases clear to see, As moon, when darkened all, can hide the sun from me. 350 Whoever dares deny God’s ruling providence, ’Tis Providence decrees his blindness, want of sense. The Father of Mankind, Lord Nomenclator first, In every nerve possess’d a vein of knowledge nursed. He knew the names of all things, right, without default. From first to last his mind could hold them from revolt. Whatever name he gave, that name endured unchanged. If he said: “This thing’s active,” slothful it ne’er ranged. He knew at first who was believer in God’s word. He from the first, too, knew the miscreant toward his Lord. 355

From one who knows them well, of things seek thou the fames, And mystery of the symbol: “God taught him the names.” The name of everything, with us, is what it seems; With God, the name of everything, what He it deems. By Moses was his staff a simple rod proclaimed; By its Creator, God, a dragon was it named. ‘Umer idolater was classed by each array; God him believer called upon creation’s day. What is by man termed seed upon this transient heath, Impressed by God was with the seal: “Father of death.” 360 In realm of nullity that seed received a form, Existent with its God; nor less, nor more; a worm. Result thereof sprung forth the essence of our name With the Creator, who will be our final aim. He each one names according to his last estate, Not with respect to that which is but passing fate. So soon as mind of man with light has gained its strength, It spies the soul, and mysteries of every name, at length. When man perceives therein the kingdom of truth’s rays, He falls in adoration, worships, spends his days. 365 That Adam’s praise, whose blessed name we’re proud to bear, Should I recite till judgment-day, would not end there.

Decree of Providence so willed, with all his lore, One single prohibition known, cost him right sore. He asked: “Was prohibition laid, joy to prevent; Or can, by gloss, evasion unto it be lent?” To his mind, explanation having been inferred, His appetites, perplexed, to taste the wheat preferred. A thorn the foot of Eden’s gardener thus rent. A thief the chance perceived, the garden robbed, and went. 370 Amazement o’er, the gardener’s himself again. He saw the thief had carried off th’ unguarded train. He sobbed aloud: “My God, I’ve deeply sinned;” and sighed: “A darkness came, and from the road I turn’d aside.” Decree of God was thus a cloud the sun to veil. A lion, dragon, were a mouse beneath that bale. When judgment’s needed, should I not detect a snare, Not I alone am blind, my weakness others share. Blest he, whose steadfast feet have never gone astray! Who waywardness has shunned, and taught his tongue to pray! 375

Should God’s decree encompass thee with blackest night, The same decree will readily help set thee right. Should Providence at times thy life to menace seem, ’Twas Providence that gave it, can prolong its gleam. Should life’s events appear to threaten every way, God can in heaven prepare a home for thee to stay. What ’tis thou tremblest at, a special favour count, Designed to bring thee safe to Zion’s holy mount. And now we turn again from morals, - they’ve no end,— To see how fares it with our lion and his friend. 380 They came to where the well was. Here the lion saw The hare his pace had slackened, backward ’gan to draw. At this he remonstrated: “What art thou about! Come forward still. The enemy we must find out.”

The hare replied: “I have no power to move a foot. From fear I faint. I tremble; courage has ebbed out. Thou seest how pale my face; like ashes I’ve become; An indication sure of fear, most troublesome. God hath the countenance the mind’s true index named. The adept keeps his eye on countenance enchained. 385 A face’s colour tell-tale is, like tinkling bell. A horse’s neigh of other steeds’ approach will tell. A sound from anything attention brings to pass; ’Tis thus we know the creak of door from bray of ass. The Prophet said, no point of character t’ asperse: ‘Enigma is a man until he’s heard converse.’ The colour in man’s face makes known how stands the heart. Compassion take on me; thy sympathy impart. Enjoyments sensual give man a rosy face; The fame of pale-faced men reports good sense and grace. 390 I feel within me what makes all my joints seem weak; It’s borne away my colour, strength, and power to speak. It casts down whomsoe’er it chances to attack; As tempest uproots trees it meets upon its track. I’m subjected to that by which both men and beasts Are turned to stocks and stones; - to say the very least. They are but parts; that thing a universal is. It makes men’s faces pale; gives ashiness

where ’tis; As long as nature mournful is, or full of glee;— As long as fields now verdant, naked then we see. 395 The sun each morning rises, joying in his course; At eve sinks down again, and goes from bad to worse. The planets circulating, each within its sphere, Are subject to immersion when the sun they near. The moon in splendour far excels each tiny star. But near its change it dwindles almost to a hair. The very earth, that in firm steadfastness doth sit, When subject to an earthquake, shakes as in a fit. How many regions in the world, encroaching sands Have changed from gardens into bare and sterile lands. 400 The air, that with its breezes gives new life to all, When Providence ordains, brings pestilence and thrall. Sweet water’s running stream, a very source of life, In pond confined, turns fetid, black, and poison-rife. The fire, so arrogant when fed with breezes long, With one puff is extinguished by a breath too strong. The sea, now boisterous with waves and swelling tide, At times is like a mirror, shrinking from land’s side. The sky, revolving night and day, is never still; The seven planets like, it works its Maker’s will. 405 Those planets, too, in apogee and perigee, - what not,— Auspicious, inauspicious are in several

lot. Thyself consider; - little part, of universals mixed;— And thou’lt divine the state of all extended, fixed. Since universals are by no means free from toil, How should a petty part escape from trouble’s moil? A part, too, that’s compound of every opposite,— Of fire, and air, and water; adding earth its mite. If sheep from wolf should flee, there’s really wonder none; To see them herd together ’d ’stonish every one. 410 Life springs from concord of th’ ingredient opposites. And death results when discord their pact disunites. God’s mercy hath appointed every lion’s mate; And unto each wild ass a fit associate. But since the world in trouble prison-like offends, What wonder that all’s transient, - that all suffering ends?”

’Twas thus the hare the lion tricked with specious lies; And added: “Hence the reason why I cannot rise.” The lion answered: “I see naught to cause thy fear. Point out to me the object seems to thee so drear.” 415 The hare then: “In this well thy foe takes his repose. His stronghold is this pit, where he’s secure from woes. A wise man hides himself at bottom of a well; For ’tis in solitude heart’s choicest raptures dwell. Seclusion’s gloom is easier borne than wrongs from men. Who craves a victor’s mercy, saves his life just then.” The lion muttered: “Onward come. My arm is strong. Go look. At home is he? He’ll not live long.” The hare: “Alas! Already I’ve endured his gaze. Take me unto thy breast. My mind is all amaze. 420 From off thy back, most potent lord and prince, I’ll look down in the well. I’ll neither blink nor wince.”

The lion took him on his back without more fuss. So, under this protection to the well went puss. They both looked down; and in the water there Reflection shadowed forth a lion and a hare. The lion saw his own shape in the water shine: “Another lion,” thought he, “with fat hare on chine.” His foe he fancied, thus, that in the well he’d spied. The hare he set down safely; in leapt he with pride. 425 He thus fell in the pit he had for others dug. Iniquity will visit those who drink out of her mug. Iniquity’s a pit into which tyrants fall. Such is the firm conviction of our wise men all. The wickeder a man, the deeper does he sink. So justice wills; and so, the wrong’d will doubtless think.

O thou who in thy might injustice dost commit, For thy own self a pit thou diggest; our tale to wit. Thou weavest round thyself a web, as does silkworm; Thou’lt not escape unless to justice thou conform. 430 Look not upon the weak as quite without a friend. Reflect; ’tis said: “When God’s help comes.” Where’s then thy end? If thou’rt an elephant in strength, the weak will flee To his Protector. Then the Lord’s wrath shalt thou see. Whenever wrong’s weak victim on his God doth call, A clamour rises from the ranks in heaven’s hall. If with his blood, in pride, thou stain thy teeth just now, The toothache shall avenge him; dentist’s victim thou. The lion saw himself reflected in the well. Through blindest rage himself from foe he could not tell. 435 He thought his own reflection was his hated foe, And slew himself while seeking on him to work woe.

So tyrant, when thou seest injustice in the world, Thyself behold. Those deeds thy banner have unfurled. Thine are included with them in God’s just decree. Thy rage, greed, lust’s reward most certainly thou’lt see. They are thy very self; in them thou art condemned. Thou judgest them; in selfsame manner thou’rt contemned. In thy own acts thou seest not the sin thou work’st; Or otherwise thy own self’s foe thou’dst be from first. 440 It is thyself against whom thou mak’st thy attack; Just as the lion took the hare upon his back. If thou’d sound deep to bottom of the moral well. Thyself thou’dst find there; thy own acts would plainly tell. The lion at the bottom found out who was there. Let him as likeness serve of many who are here. Whoe’er beats out the teeth of weaker than himself, Commits the lion’s error; - springs upon himself. O thou who loath’st a mole upon thy neighbour’s cheek, Reflect. ’Tis but an image. Thy own features seek. 445 Believers are as mirrors; each sees self in each. So said the Prophet. His words to us truth may teach.

Thou wearest spectacles, of blue, or red, or green; And thence thou judgest all is tinged with that sheen. If thou wilt use a window glazed with coloured glass, Thou may’st expect the sun will seem of that same class. If thou’rt not mad, thou’lt know the colour is thy own. Thyself call evil. Henceforth others leave alone. Believers see with eye of faith, - the light of God. How else to them were visible all things’ synod? 450 If thou examine things with hell-fire in thy heart, How canst thou see distinct the good and bad apart. Seek by degrees to drown that fire in holy light. So shalt thou, sinner, soon, thy weakness change for might. And do Thou, Lord, asperge from mercy’s cleansing stream, To change the fire of sin to light of faith supreme. The ocean’s waters are a mere drop in Thy hand; The streams of mercy, fire of wrath, at Thy command. If Thou so will, the fire a pleasant stream may be. And at Thy word, a lake a fiery pit we’d see. 455 From Thee spring our devotions, supplications, prayers. ’Tis Thou deliverest the victims from their slayers. Without our supplication, Thou entreaty gavest. The stores of Thy great mercy for all men Thou savest.

The hare, for his deliverance, jubilant set out, To join his fellows, scattered in their homes about. He saw the lion prone at bottom of the well; Then rapidly went back his stratagem to tell. He clapped his hands for joy at his escape from death, Exuberant as plant sprouts from the earth beneath. 460 Its stalk and leaf break forth from prison underground. It rears itself apace, makes friends with th’ air around. The leaves burst from the stem, and spread themselves abroad; Until by growth a tree, whose grace all men applaud. It now expands in thanks for favours of the Lord; Each leaf, flower, fruit intones a hymn of praise, like bard. “Thou, Giver of all good things, nourishedst my root. And madest me become a strongly growing shoot.” Our souls, shut up in prison in our frames of clay, So break forth into raptures when they’re called away. 465 They dance for very joy, from love of God Allwise, When, like full moon perfected, they in glory rise. Material beings, thus, their dance perform, and souls. Ask not of them the subject of their hyperboles.

The hare had lodged the lion in a dungeon safe. More shame for lion was it, hare should make him chafe. Just so a shame it is, and subject for surprise, The state in which he’s left, who Fakhru-’d-Dīn would rise. O, he’s a lion, sure, at bottom of a well. His pride of flesh the hare that cast him down to hell. 470 His pride, the hare, at large, disporting as it will; Himself down in the pit. O, what a bitter pill! The lion-slaying hare now scampered to his friends, Exclaiming: “Good news bring I; let joy know no ends! Good news! Good news! Festivities bring into play! The hell-cat’s gone to hell, from which he came our way. Good news! Good news! That foe to all our lives, and peace. Has had his teeth extracted, through our Maker’s grace. He who so many crushed with paw of tyranny, Like rubbish has been swept by death’s broom clean away.” 475

A convocation now was held by all the beasts, Hilarity and joy enlivened all their breasts. About the hare, as candle, they, moths-like, all flocked. All their respects presented; none were found who mocked. They all declared: “Thou art an angel by heaven sent (Angel of death, however, he to lion went). Whatever thou may’st be, our souls thy sacrifice! Thou’st triumphed. For such prowess praise will not suffice. Our God it was endowed thee with such wondrous skill. May God be praised! Deliverance is by His will. 480 Pray, tell us all about it. How was such thing done? How couldst thou compass to deceive th’ experienced drone? Relate in full. ’Twill comfort give to all our souls. Detail the facts; balm will they be for bygone doles. Recount at length; for, ah, how many tyrannies Did we not suffer from him, who now stark dead lies!”

Quoth he: “Most venerable Sirs! God’s grace did all. What could a hare accomplish without Him at call? He strength of purpose gave me, - light from heaven above. That light it was that nerved me in my every move. 485 God granteth crowning grace, to further cause of truth, ’Tis God also who sends vicissitudes on earth. He, ’tis, alternately, who parties makes prevail. Now mere opinionists, now men of light avail. If then, in turn, thou now thyself find uppermost, Why let hypocrisy, presumption, make thee boast?” Joy not o’er great prosperity. It does not last. Airs give not thou thyself; thou’rt but a passing guest. They whose eternal kingship lasts beyond all times, Who sing God’s praise beyond the seven spheres and climes, 490 They more endure than transient reigns of kings’ short rolls. They are the never-failing feeders of men’s souls. If thou the pleasures of the world short time forego, Eternal bliss may compensate th’ imbroglio. Know that this nether world but for a period lasts. T’ abandon it, eternal rest to man forecasts. Give ear. Forsake all mundane ease, all earthly rest; Then will thy soul enjoy heaven’s cup with double zest. Cast thou the carcase vile of earthly pomp to dogs. The cup of mere surmise reject; the soul it clogs. 495 VI.

The Greater (Spiritual) Warfare. Great Princes all! We’ve killed our dread external foe. Within us, still, a worse than he remains, I trow. To slay this inner foe is not the task of mind; Our moral lion’s not destroyed by tricks refined. Our flesh, a hell; that hell a fiery dragon is. Whole oceans can’t extinguish those fierce flames of his. Earth’s seven oceans all were lost within his maw; His raging fires would still burn high, to mankind’s awe. Pitcoal, hard-hearted miscreants; these are its food; They sink within it, miserable, abject brood. 5 Withal, its craving hunger ne’er will be appeased, Until the voice of God cry unto it: “Art eased?” “Eased?” will it answer; “No; not yet awhile by far; Behold my flame, my fury, - burning, fiery roar.” It swallows down a universe in its fell mood; And instantly shrieks out: “More food! More food! More food!” God, from nubiquity, His foot will stamp on hell. Then will it cease to burn: “He willed, and it befell!”

Our fleshly lusts in us are but a part of hell; Parts have the qualities of their universal. 10 The foot of God alone can stamp out hell’s alarms. Who else but God supreme to bend such bow has arms? Straight arrows serve alone to be shot from a bow; But lust’s distorted spring shoots crooked arrows too. Be thou in mind upright as arrow straight for bow. A bow will not shoot straight, unless the arrow’s so. We’ve fought our fight and conquered in our outward strife. Now turn we our attention to the inner life. We’ve done with outer warfare, lesser as it is; And as the Prophet, wage the greater warfare, his. 15 We put our trust in God; from Him we ask for aid; With His assistance faith can move a mountain staid. To rout an armed foe is nothing very fresh; A lion true is he who conquers his own flesh. To illustrate this truth, give ear unto a tale, That thou of these few words the moral mayest inhale.

From Cæsar an ambassador to ‘Umer came, Through deserts far-extending, from Madīna’s fame. He asked: “Where is the palace of the Caliph, men; That I to it may lead my cavalcade, my train?” 20 The people answered: “Thou’lt no Caliph’s palace find, Our Caliph’s sole pavilion’s his enlightened mind. Through his ‘Commandership’ his fame to Rome has come; But like our other poor, a hut’s his ample home. How shouldst thou see that palace, brother, stranger, guest, When in thy mind’s eye thou a beam hast, unconfessed? Cast out that beam; make clear thy eye from every mote Then mayst thou entertain the hope to see his cote.” Whoever shall his heart cleanse from all passions’ bale, Will soon perceive therein a court and presence hale. 25 When Ahmed’s heart was cleansed of evil’s fire and smoke, Whichever way he turned, God’s countenance bespoke. So long as man keeps company with evil thought, How can he understand God’s countenance in aught? He that a window’s pierced from heart towards heaven’s recess, Sees in each mote a ray from Sun of Righteousness. God shines apparent in the midst of other things, As moon in majesty among the stars’ twinklings.

Place thou two finger-tips upon thy two eyeballs. What seest thou now of all the world? Darkness befalls. 30 Thou seest it not; but that the world exists, thou’lt trust. Our vices are the finger-tips of fleshly lust. Thy finger-tips remove; instanter, as before, Thou lookest around and seest whate’er thou wilt explore. His people asked of Noah where righteousness might be. He said: “Lo, there! With muffled heads you cannot see. You’ve wrapped your cloaks in folds about your heads and eyes. Your sense of sight cannot see what before you lies.” The world’s eye man is; all the rest’s mere skin and shell. A real eye’s he who strives his “Friend” to see right well. 35 Unless we see our Friend, ’twere better we were blind, A friend that is not constant’s better out of mind. When Rome’s ambassador had heard those words so wise, His eager curiosity began to rise. He sought for ‘Umer with redoubled zeal and zest; But in so doing lost his horse, and eke his chest. He wandered everywhere to seek the Caliph out. Like one distracted asked each passer-by his route. “Is’t possible,” he said, “that such a man there be, When like the soul to sight invisible is he?” 40

He sought for him as though he ’d been his truant slave, But: “He who seeks shall find” ’s a very well-known stave. A desert-Arab woman saw he at the last, Who told him ‘Umer, then, beneath date-palm slept fast. Beneath a date-palm! Far from mankind’s busy plod. That date-palm’s shadow shaded the Shadow of God!

He went towards the tree; a station took afar; He saw ‘Umer; a fit of trembling showed his fear. On that ambassador did awe and dread alight. While o’er his heart there stole a sense of sweet delight. 45 Two feelings, love and dread, by nature opposites, Were mingled in his bosom by some occult rites. He thought within himself: “I’ve many princes seen; In sovereign presence I have ever welcome been. This fit of awe and trembling’s very strange to me; And yet without dismay this man I cannot see. I’ve been in forests where the lions make their lair; I’ve met them face to face; yet knew not what was fear. In battle I’ve been, oft; in thickest of the fight. My arm’s upheld our cause, when in most desperate plight. 50 Wounds have I dealt, received, that threatened life to take, Among the brave, the bravest; my heart knew no quake. This man is weaponless, supine upon the ground. Why then this tremor? It my every limb has bound. A ghostly awe is this; it’s not a mortal fear. Most certainly it’s not a dread of this man here.

He who fears God has admonition of the Lord; Both men and demons stand in awe of his mere word.” Mute he remained in reverential attitude, Till ‘Umer woke from his trance of beatitude. 55 Profound obeisance and grave salutation made, As said the Prophet: “First, salute; then, embassade.” The Caliph answered: “And on thee be peace! Draw near;” Assured him of protection; bade him put off fear. “Fear not” a word of comfort is to trembling soul; A generous tribute ’tis, when strong with weak condole. Men set at ease the object whom they wish to raise,— Relieve his heart from palpitation; bid fears cease. But unto one who feels no dread how say: “Fear not”? What lesson’s this thou givest to one whose lesson’s got? 60 So ‘Umer put at ease that much perturbed man; And calmed his wavering mind, as noble hearts best can. To him he then addressed some subtle words of sense, Set forth the attributes of God, - man’s best defence, Declared the goodness of the Lord to all who trust In Him alone; the rank they gain in trance combust.

Saint’s ecstasy springs from a glimpse of God, his pride. His station’s that of intimate. He’s bridegroom; God is bride. A bride’s veiled graces are not seen by groom alone; Her unveiled charms solely to him in private shown. 65 In state she first appears before the people all; Her veil removed, the groom alone is at her call. Entranced are many Gnostic worshippers, I ween; Few gain admission to the presence-chamber scene. ‘Umer told all the stations passed through by his soul;— Its flights, fights, tribulations, ere it was made whole. He spoke of times when flight of time’s of no account; Of Holiness’s station, glorious to recount. He talked of atmospheres in which his righteous soul Had soared to seek fresh conquests of devotion’s whole. 70 Its every flight had been beyond th’ horizon scant; Beyond the hope, or e’en desire, of aspirant. He found a willing list’ner in the stranger guest, Whose mind was framed t’ investigate such mysteries blest. The teacher was perfection; novice full of zeal; Like clever jockey on a steed with lightning heel. He found his scholar apt, of great capacity. So good seed sowed in fertile soil sagacity.

Th’ ambassador now asked: “Of true believers Prince! How can a soul from heaven come down to earth’s province;— 75 How can so great a bird be cooped up in a cage?” He answered: “God speaks words of power, most sage. Those words, addressed to nothings without eyes or ears, Set them in motion. Like a ferment, fruit it bears. Those words no sooner spoken, quick those nothings all In motion put themselves, and reach existence’ hall. Or He commands these beings, creatures of His own; And they return to nothing, whence He them had drawn. He speaks unto the flowers; they forthwith burst in bloom. His voice the flint hears; lo, it’s a cornelian stone. 80 A spell He laid on matter; spirit it became. By charm from Him the sun sprang forth, a lambent flame. If He but whisper words of awe, the sun again Is seized with darkness of eclipse, like night amain. What is’t He says, by which the teeming eye of cloud Sheds forth its tears, as drops from water-skin unsewed?

What incantation to the earth addresses He, To make it produce cattle, - whose hides used may be? The hesitations of each puzzled child of thought Arise from some enigma by which God’s him caught. 85 On horns of a dilemma is he fixed, poor man. ‘Shall I do this,’ says he, ‘when ’ts opposite I can?’ From God, too, is the power to make selection’s choice Of two solutions. One is taken, through inward voice. Wouldst thou be always free from hesitation, fool? Stuff not thy mind’s ear tight with doubt’s dull cotton-wool; That thou mayst solve the riddles God may set for thee;— That thou mayst understand the full of mercy free. Then shall thy heart receive His inspiration’s gift,— A power of speaking from an inward impulse’ drift. 90 The ear and eye of soul are organs not of sense; The ears of sense and mind are not like soul’s, intense. The word “compulsion” puts me out of humour quite. Who hath not love of God, compulsion’s slave’s, by right. This union’s based on truth (compulsion is too proud); It is a glimpse of sunshine breaking through a cloud. Be it compulsion. Man’s compulsion it is not;— Not the compulsion of browbeating from a sot. Compulsion’s felt by them, my very worthy friend, Whose eyes of faith, ope’d in

their hearts, on God attend. 95 The absent and the future patent are to them; To speak about the past is what they most contemn. Election and compulsion, theirs, are not the same. As dewdrops in the oyster-shell rare pearls became. Outside, they’re dewdrops, solely, whether great or small; Inside they’re pearls of price, whose value knows no fall. Such men by nature are just like the musk-deer’s pod; It’s fed with blood of artery, musk it yields, through God. Ask not how ’tis that outward blood can change like this; Becoming musk when in the pod secreted ’tis. 100 Ask not how copper vile, by wise alchemist’s art, Is changed to gold when solved by elixir in part. Election and compulsion, fancies both, in thee; But when by saints they’re viewed, God’s glory may they be. Upon the table, bread’s a lifeless, senseless mass; When taken in man’s mouth, the soul it joins, in class. On table transubstantiation takes not place; The soul it is transforms it, nourished by God’s grace. Such is the soul’s great power; most perspicacious man, So long as that soul life and power retain can. 105 A human being, mass of mingled flesh and blood, Moved by the Lord, can cleave hill, dale, mine, and sea’s flood. The strength of strongest man can merely

split a stone; The Power that informs man’s soul can cleave the moon. If man’s heart but untie the mouth of mystery’s sack, His soul soon soars aloft beyond the starry track. If heaven’s mystery divulged should, ’haps, become, The whole world ’twould burn up, as fire doth wood consume.”

Let’s contemplate the acts of God, the deeds of men; Know, men’s deeds do exist. This truth is patent, then. 110 If men’s deeds be not in this nether world of ours, Say not thou unto others: “Why these deeds of yours?” God’s act it is through which those deeds of ours arise; Our acts are but the sequels of God’s agencies. The letter, or the spirit, ’tis, our reason weighs. But both at once it cannot comprehend always. Examining the spirit, letter we neglect; At one time forwards, backwards we cannot prospect. If thou straight forward look at any point of time, Thou canst not backwards see, whatever be the clime. 115 Our souls not taking in the letter, spirit too, How could they e’er create these predicates, one, two? God comprehendeth all things; - all things doth ensue; One act’s no hindrance, with Him, other acts to do.

The reason Satan gave: “Since Thou hast tempted me,” The scheming demon strove to hide his sin, we see. His trespass Adam owned: “Against ourselves we’ve sinned.” God’s act he, like as we, then left not out of mind. Through shame the act of Satan Adam secret kept. Self-accusation’s fruit, in consequence, he reaped. 120 Repentance shown by Adam, God in mercy said: “In thee ’twas I created, sin thou hast displayed. Was it not My decree and providence that thou, In asking pardon, shouldst the tempter disavow?” Said Adam: “Thee I feared; most bitter shame I felt.” God added: “It was I who gave thee shame heartfelt.” Consideration he who shows considered is; So he who brings the sugar, share of cake is his. For whom, then, benefits, but practisers of good? Keep pleased thy friend. Offend him; see what ensue would. 125 One sole example study, - instance of this law,— Compulsion and election’s difference to draw. “There is a hand that shakes from palsy or from fear. Another hand also thou shakest when thou’rt near. Know: God it is creates the movement in them both; And yet there’s no resemblance in their motions loth. Thou’rt sorry that thou shakedst that man’s hand anon, When thou seest him annoyed at what thou’st just now done.”

A question ’tis of judgment; judgment shrewdness is, Until some weakness intervene to mar all this. 130 A question, now, of judgment as to corals, pearls, Is not the same as one about the soul, you churls. A question of the soul’s another matter quite; The wine that feeds the soul comes not from grapes, black, white. When any matter is a question of judgment, ‘Umer with Abū-Jahl’s in one predicament. ‘Umer gave up his judgment; rested on his soul. ’Bū-Jahl received this name through lack of self-control. In sense and reason Abū-Jahl a master was; But as to soul, in ignorance he fell, alas! 135 Of sense and reason questions are cause and effect; But miracles and wonders show soul is a fact. Enlightenment of soul, whatever it may see. By quibbles of school logic cannot silenced be. We now return again our tale to take in hand, Though certainly we’ve never left it out of mind.

In ignorance, our souls are in God’s prison chained. In wisdom, by God’s help, their liberty’s regained. In sleep, God’s lethargy it is in which we sink. Awake, we’re in God’s hands, whatever we may think. 140 In weeping, we are clouds from which His mercy flows. In laughter, we’re the flash with which His lightning glows. In anger, we’re reflections of the wrath of God. In amity, the mirrors of His favour’s nod. What are we in this world? All tortuous and bent. There is not one upright, straightforward, innocent.

Cæsar’s ambassador no sooner ‘Umer heard, Than light broke on his heart; at which he stroked his beard. All questions and all answers from his mind went quite; All sense of right and wrong had vanished from his sight. 145 He’d found the source; what need, then, of the streams? To gather further wisdom, pondering on the means, He said: “‘Umer, pray tell me what’s the end and use Of shutting up that thing of light in darkness’ house? How can clear water be expected from black mud? Why then is the pure soul combined with flesh and blood?” He answered: “Most important question hast thou raised. A sense, a spirit, by the letter paraphrased. The free, the jocund spirit prisoner thou’st made; As though the mind, the air, could into letter fade. 150 Thou hast done this for explanation’s sake,— Thou, who beyond the explanation place wouldst take. How should the man in whom the explanation’s gleamed, Not yet distinguish what’s to me so clearly beamed? Ten thousand explanations are there, each of which Is most momentous, - than ten thousand others, rich. With that, thy speech, now compoundly particular, A universal explanation were, - no bar. Thou art a partial, - seekest explanation still; Why set thyself, then, to deny th’ universal? 155 Unless thy speech contain some use, propound it not; And if it have, objection quit; give what thou’st got.

Thanks are incumbent upon every mortal’s head; Contention and sour looks are surely no one’s bread. If to put on sour looks, of thankfulness sign be, Then vinegar the sweetest-spoken thing we’d see. If vinegar desire to hearts a way to find, It oxymel becomes, with honey sweet combined. True, verse is not best vehicle for sense abstract. It’s like a sling; one’s never certain how ’t will act.“ 160 Th’ ambassador his senses lost with this one cup Of wine spiritual. His mission he gave up. O’erwhelmed with wonder at the power of God, he fell. He came ambassador; now sovereign was, as well. A river overflooded constitutes a lake. Some grains, when sown in earth, a field of corn can make. When eaten, bread assimilated is by man, That bread inanimate takes life, and reason can. When wood or candle is made victim unto fire, Its substance dark becomes a source of light entire. 165 Black stibium, a stone, when placed in human eye, Expands the power of vision, objects can descry. Good luck to him who’s saved from his own fleshly self, And has become a parcel of some living elf. Alas for him, who, living, sits among the dead. He’s dead himself, his life from out of him has fled.

If thou take refuge in the Qur’ān, God’s own book, With spirit of Muhammed thou’lt soon exchange look. The Qur’ān is the essence of all prophets right. They were the whales who swam in ocean of God’s might. 170 If thou canst read or not, the Qur’ān take to heart, The saints and prophets study; they were as thou art. Read thou it carefully; read, mark, digest its tales; Thy soul, like bird in cage, will long to break its rails. The bird shut up, imprisoned in a little cage, That seeks not to get out, is ignorant, not sage. The souls who’ve freed themselves from cages of the flesh, Are worthy fellow-travellers with prophets, fresh. Their voices they lift up, religion to impart: “The way of sure deliverance is here. Take heart! 175 Religion hath us saved from fleshly cages, sure. No other way is there, salvation to secure. You then upon yourselves will chastisements inflict, That you may be delivered from the world’s respect.” Respect of mortal man a heavy fetter is; Within religion’s path the gravest bond is this. Consider well this tale, ingenuous young friend; 179 ’Twill teach thee many lessons may thy morals mend. VII. The Merchant and the Parrot.