
 <£*>% 
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 CORNELL 
 
 ltntversity 
 
 LIBRARY 
 
Cornell University Library 
 PK 6481.M8E58 1887 
 
 Masnavi I Manavi 
 
 the spiritual couplets 
 
 3 1924 026 910 251 
 
Cornell University 
 Library 
 
 The original of this book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924026910251 
 
TROBNER'S oriental series. 
 
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 branches of learning ; Sanskrit has been brought within the range of accurate 
 philology, and its invaluable ancient literature thoroughly investigated ; the 
 language and sacred books of the Zoroastrians have been laid bare ; Egyptian, 
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 group of scholars speak of still more recondite Accadian and Hittite monu- 
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 THE INDIAN EMPIRE : 
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 ESSAYS ON THE SACKED LANGUAGE, WRITINGS, 
 
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 By MAETIN HAUG,.Ph.D., 
 
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 TEXTS FROM THE BUDDHIST CANON 
 
 COMMONLY KNOWN AS " DHAMMAPADA." 
 
 With Accompanying Narratives. 
 
 Translated from the Chinese by S. BEAL, B.A., Professor, of Chinese, 
 
 University College, London. 
 The Dhammapada, as hitherto known by the Pali Text Edition, as edited 
 by Fausboll, by Max Mailer's English, and Albrecht Weber's German 
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 professed by 145 millions, who have overlaid its austere simplicity with innumerable 
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 THE HISTORY OF INDIAN LITERATURE. 
 
 By A^BRECHT WEBER. 
 
 Translated from the Second German Edition by John Mann, M.A., and 
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 THE BIRTH OF THE WAR-GOD. 
 
 A Poem. By KALIDASA. 
 
 Translated from the Sanskrit into English Verse by 
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 MODERN INDIA AND THE INDIANS, 
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 THE GULISTAN; 
 
 Ob, EOSE GARDEN OF SHEKH MUSHLIU'D-DIN SADI OF SHIRAZ. 
 
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 MISCELLANEOUS ESSAYS RELATING TO INDIAN 
 SUBJECTS. 
 
 Br BRIAN HOUGHTON HODGSON, Esq., F.R.S., 
 
 Late of the Bengal Civil Service ; Corresponding Member of the Institute ; Chevalier 
 of the Legion of Honour ; lato British Minister at the Court of Nepal, &c. , &c. 
 
 CONTENTS OP VOL. I. 
 
 Section I.— On the Kocch, B6d6, and Dhimal Tribes Part I. Vocabulary — 
 
 Part II. Grammar.— Part III. Their Origin, Location, Numbers, Creed, Customs 
 Character, and Condition, with a General Description of the Climate they dwell in' 
 — Appendix. 
 
 Section II.— Oh Himalayan Ethnology.— I. Comparative Vocabulary of the Lan- 
 guages of the Broken Tribes of Nepal.— II. Vocabulary of the Dialects of the Kiranti 
 Language.— III. Grammatical Analysis of the Vayu Language. The Vayu Grammar. 
 —IV. Analysis of the Bahing Dialect of the Kiranti Language. The Baling Gram- 
 mar.— V. On the Vayu or Hayu Tribe of the Central Himalaya.— VI. On the Kiranti 
 Tribe of the Central Himalaya. 
 
 CONTENTS OF VOL. II. 
 
 Section III. — On the Aborigines of North-Eastern India. Comparative Vocabulary 
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 Section IV. — Aborigines of the North-Eastern Frontier. 
 
 Section V. — Aborigines of the Eastern Frontier. 
 
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 Comparative Vocabulary of Indo-Chinese Borderers in Tenasserim. 
 
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 Section VIII. — Physical Type of Tibetans. 
 
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 Section XI.^Route from Kathmandu, the Capital of Nepal, to Darjeeling in 
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 Section XIII. — The Native Method of making the Paper denominated Hindustan, 
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 THE LIFE OR LEGEND OF GAUDAMA, 
 
 THE BUDDHA OF THE BURMESE. With Annotations. 
 
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 By the Bight Eev. P. BIGANDET, 
 
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 " Bishop Bigandet's invaluable work." — Indian Antiquary. 
 
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 CHINESE BUDDHISM. 
 
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 LINGUISTIC AND ORIENTAL ESSAYS. 
 
 Written from the Year 1846 to 1878. 
 By ROBERT NEEDHAM CUST, 
 
 Late Member of Her Majesty's Indian Civil Service ; Hon. Secretary to 
 
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 BUDDHIST BIRTH STORIES; or, Jataka Tales. 
 
 The Oldest Collection of Folk-lore Extant : 
 
 BEING THE JATAKATTHAVANISTANA, 
 
 For the first time Edited in the original Pali. 
 
 By V. FAUSBOLL ; 
 
 And Translated by T. W. Rhys Davids. 
 
 Translation. Volume I. 
 
 "These are tales supposed to have been told by the Buddha of wbat he bad seen 
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 Among other old friends, we meet with a version of the J udgment of Solomon. " — Times. 
 
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 of high praise. " — Academy. 
 
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 social life and customs and popular beliefs of the common people of Aryan tribes, 
 closely related to ourselves, just as they were" passing through the first stages of 
 civilisation." — St. James's Gazette'. 
 
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 A TALMUDIC MISCELLANY; 
 
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 THE CLASSICAL POETRY OF THE JAPANESE. 
 
 By basil hall chamberlain, 
 
 Author of ' ' Yeigo Henkaku Shiran. " 
 
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 and in the volume before us we have a selection from that poetry rendered into 
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 THE HISTORY OF ESARHADDON (Son of Sennacherib), 
 
 KING OF ASSYRIA, B.C. 681-668. 
 
 Translated from the Cuneiform Inscriptions upon Cylinders and Tablets in 
 the British Museum Collection; together with a Grammatical Analysis 
 of each Word, Explanations of the Ideographs by Extracts from the 
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 Assyrian Exhibitioner, Christ's College, Cambridge. 
 
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 controlling its results.'' — Academy. 
 
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 Post 8vo, pp. 448, cloth, price 21s. 
 
 THE MESNEVI 
 
 (Usually known as The Mesneviyi Sherif, or Holy Mesnevi) 
 
 of 
 
 MEVLANA (OUR LORD) JELALU 'D-DIN MUHAMMED ER-RUMI. 
 
 Book the First. 
 
 Together with some Account of the Life and Acts of the Author, 
 
 of his Ancestors, and of his Descendants. 
 
 Illustrated by a Selection of Characteristic Anecdotes, as Collected 
 
 by their Historian, 
 
 Mevlana Shemsu-'D-Din Ahmed, el Eflaki, el 'Aeipi. 
 
 Translated, and the Poetry Versified, in English, 
 
 BY JAMES W. REDHOUSE, M.R.A.S., &c. 
 
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 EASTERN PROVERBS AND EMBLEMS 
 
 Illustrating Old Truths. 
 
 By Rev. J. LONG, 
 
 Member of the Bengal Asiatic Society, F.R.G.S. 
 
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 INDIAN POETRY; 
 
 Containing a New Edition of the " Indian Song of Songs," from the Sanscrit 
 of the "Gita Govinda" of Jayadeva ; Two Books from "The Iliad of 
 India" (Mahabharata), "Proverbial Wisdom " from the Shlokas of the 
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 By EDWIN ARNOLD, C.S.I., Author of "The Light of Asia." 
 
 " In this new volume of Messrs. TrUbner's Oriental Series, Mr. Edwin Arnold does 
 good service by illustrating, through the medium of his musical English melodies, 
 the power of Indian poetry to stir European emotions. The ' Indian Song of Songs ' 
 is not unknown to scholars. Mr. Arnold will have introduced it among popular 
 English poems. Nothing could be more graceful and delicate than the shades by 
 which Krishna is portrayed in the gradual process of being weaned by the love of 
 
 ' Beautiful Radha, jasmine-bosomed Radha,' 
 from the allurements of the forest nymphs, in whom the five senses are typified." — 
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 THE MIND OF MENCIUS ; 
 
 Ok, POLITICAL ECONOMY FOUNDED UPON MORAL 
 PHILOSOPHY. 
 
 A Systematic Digest op the Doctrines op the Chinese Philosopher 
 
 Mencius. 
 
 Translated from the Original Text and Classified, with 
 Comments and Explanations, 
 
 By the Rev. ERNST FABER, Rhenish Mission Society. 
 
 Translated from the German, with Additional Notes, 
 
 By the Rav. A. B. HUTCHINSON, C.M.S., Church Mission, Hong Kong. 
 
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 THE RELIGIONS OF INDIA. 
 
 By A. BARTH. 
 
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 HINDU PHILOSOPHY. 
 
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 A COMPARATIVE HISTORY OF THE EGYPTIAN AND 
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 Vol. I.— History of the Egyptian Religion. 
 
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 YTJSUF AND ZULAIKHA. 
 
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 LINGUISTIC ESSAYS. 
 
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 THE SARVA - DARSANA - SAMGRAHA ; 
 
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 TIBETAN TALES DERIVED FROM INDIAN SOURCES. 
 
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 UDANAVARGA. 
 
 A COLLECTION OF VERSES FROM THE BUDDHIST CANON. 
 
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 Being the NORTHERN BUDDHIST VERSION of DHAMMAPADA. 
 
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 OUTLINES OF THE HISTORY OF RELIGION TO THE 
 SPREAD OF THE UNIVERSAL RELIGIONS. 
 
 By C. P. TIELE, 
 
 Doctor of Theology, Professor of the History of Religions in the 
 University of Leyden. 
 
 Translated from the Dutch by J. Estlin Carpenter, M.A. 
 
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 Post 8vo, pp. xii. — 312, with Maps and Plan, cloth, price 14s. 
 A HISTORY OF BURMA. 
 
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 RELIGION. IN CHINA. 
 
 By JOSEPH EDKINS, D.D., Peking. 
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 11 Dr. Edkins has been most careful in noting the varied and often complex phases 
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 * ' Dr. l r ,d kins . . . may now be fairly regarded as among the first authorities on 
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 Post 8vo, pp. X.-274, cloth, price 9s. 
 
 THE LIFE OF THE BUDDHA AND THE EARLY 
 HISTORY OF HIS ORDER. 
 
 Derived from Tibetan Works in the Bkah-hgyur and Bstan-hgyur. 
 
 Followed by notices on the Early History of Tibet and Khoten. 
 
 Translated by W. "W. ROCKHILL, Second Secretary U.S. Legation in China. 
 
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 " Will be appreciated by those who devote themselves to those Buddhist studies 
 which have of late years taken in these Western regions so remarkable a develop- 
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 the attention of scholars. The volume is rich in ancient stories bearing upon the 
 world's renovation and the origin of castes, as recorded in these venerable autho- 
 rities." — Daily News. 
 
 Third Edition. Post 8vo, pp. viii.-464, cloth, price 16s. 
 
 THE SANKHYA APHORISMS OF KAPILA, 
 
 "With Illustrative Extracts from the Commentaries. 
 Translated by J. R. BALLANTYNE, LL.D., late Principal of the Benares 
 
 College.. 
 Edited by FITZEDWARD HALL. 
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 publishers." — Calcutta Review. 
 
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 BUDDHIST RECORDS OF THE WESTERN WORLD, 
 
 Translated from the Chinese of Hiuen Tsiang (A.D. 629). 
 
 By SAMUEL EEAL, B.A., 
 
 (Trin, Coll. , Camb. ) ; R. N. (Retired Chaplain and N. I. ) ; Professor of Chinese, 
 University College, London ; Hector of Wark, Northumberland, &c. 
 
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 THE ORDINANCES OF MANU. 
 
 Translated from the Sanskrit, with an Introduction. , 
 
 By the late A. C. BURNELL, Ph.D., CLE. 
 
 Completed and Edited by E. W. HOPKINS, Ph.D., 
 of Columbia College, N.Y. 
 
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 " Few men were more competent than Burnell to give us a really good translation 
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 Burnell was not only an independent Sanskrit scholar, but an experienced lawyer, 
 and he joined to these two important qualifications the rare faculty of being able to 
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 lation left by Burnell." — P. Max Muller in the Academy. 
 
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 THE LIFE AND WORKS OF ALEXANDER 
 CSOMA DE KOROS, 
 
 Between 1819 and 1842. With a Short Notice of all his Published and Un- 
 published Works and Essays. From Original and for most part Un- 
 published Documents. 
 
 By THEODORE DUKA, M.D., F.R.C.S. (Eng.), Surgeon-Major 
 H.M.'s Bengal Medical Service, Retired, &c. 
 
 1 " Not too soon have Messrs. Trubner added to their valuable Oriental Series a 
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 In Two Volumes, post 8vo, pp. xii.- 3 i8 and V1.-312, cloth, price 213. 
 
 MISCELLANEOUS PAPERS RELATING TO 
 INDOCHINA. 
 
 Reprinted from " Dalrymple's Oriental Repertory," "Asiatic Researches," 
 and the "Journal of the Asiatic Society of Bengal." 
 
 CONTENTS OF VOL. I. 
 
 I.— Some Accounts of Quedah. By Michael Topping. 
 
 II.— Report made to the Chief and Council of Balambangan, by Lieut James 
 Barton, of his several Surveys. 
 
 III.— Substance of a Letter to the Court of Directors from Mr. John Jesse dated 
 July 20, 1775, at Borneo Proper. 
 
 IV. — Formation of the Establishment of Poolo Peenang. 
 
 Y.— The Gold of Limong. By John Macdonald. 
 
 VI.— On Three Natural Productions of Sumatra. By John Macdonald. 
 
 VII.— On the Traces of the Hindu Language and Literature extant amongst the 
 Malays. By William Marsden. 
 
 VIII.— Some Account of the Elastic Gum Vine of Prince- Wales Island. By James 
 Howison. 
 
 IX.— A Botanical Description of Urceola Elastica, or Caoutchouc Vine of Sumatra 
 and Pulo-Pinang. By William Roxburgh, M.D. 
 
 X. — An Account of the Inhabitants of the Poggy, or Nassau Islands, lying off 
 Sumatra. By John Crisp. 
 
 XL'— Remarks on the Species of Pepper which are found on Prince-Wales Island 
 By William Hunter, M.D. 
 
 XII.— On the Languages and Literature of the Indo-Chinese Nations. BV J 
 Leyden, M.D. 
 
 XIIL— Some Account of an Orang-Outang of remarkable height found on the Island 
 of Sumatra. By Clarke Abel, M.D, 
 
 XIV. — Observations on the Geological Appearances and General Features of Por- 
 tions of the Malayan Peninsula. By Captain James Low. 
 
 XV.— Short Sketch of the Geology of Pulo-Pinang and the Neighbouring Islands. 
 By T. Ware. 
 XVI.— Climate of Singapore. 
 XVII. —Inscription on the Jetty at Singapore. 
 XVIII. — Extract of a Letter from Colonel J. Low. 
 XIX. — Inscription at Singapore. 
 
 XX. — An Account of Several Inscriptions found in Province Well esley. By Lieut. - 
 Col. James Low. 
 
 XXI.— Note on the Inscriptions from Singapore and Province Wellesley. By J. W. 
 Laidlay. 
 XXII. — On an Inscription from Keddah. By Lieut. -Col. Low. 
 XXIII. — A Notice of the Alphabets of the Philippine Islands. 
 
 XXIV. — Succinct Review of the Observations of the Tides in the Indian Archipelago. 
 XXV.— Report on the Tin of the Province of Mergui. By Capt. G. B. Tremenheere. 
 XXVI.— Report on the Manganese of Mergui Province. By Capt. G. B. Tremenheere. 
 XXVII.— Paragraphs to be added to Capt. G. B. Tremenheere's Report. 
 XXVIII. — Second Report on the Tin of Mergui. By Capt. G. B. Tremenheere. 
 XXIX.— Analysis of Iron Ores from Tavoy and Mergui, and of Limestone from 
 Mergui. By Dr. A. Ure. 
 
 XXX. — Report of a Visit to the Pakchan River, and of some Tin Localities in the 
 Southern Portion of the Tenasserim Provinces. By Capt. G. B. Tremenheere. 
 
 XXXI. — Report on a Route from the Mouth of the Pakchan to Krau, and thence 
 across the Isthmus of Krau to the Gulf of Siam. By Capt. Al. Fraser and Capt. J. G. 
 Forlong. 
 XXXII. — Report, Ac, from Capt. G. B. Tremenheere on the Price of Mergui Tin Ore. 
 XXXIIL— Remarks on the Different Species of Orang-utan. By E. Blyth. 
 XXXIV.— Further Remarks. By E. Blyth. 
 
TRUBNER'S ORIENTAL SERIES. 
 
 MISCELLANEOUS PAPERS RELATING TO INDO-CHINA- 
 
 continued. 
 
 CONTENTS OF VOL. II. 
 
 XXXV.— Catalogue of Mammalia inhabiting the Malayan Peninsula and Islands. 
 By Theodore Cantor, M.D. 
 
 XXXVL— On the Local and Relative Geology of Singapore. By J. B. Logan. 
 
 XXX VII.— Catalogue of Reptiles inhabiting the Malayan Peninsula and Islands. 
 By Theodore Cantor, M.D. 
 
 XXXVIII.— Some Account of the Botanical Collection brought from the Eastward, 
 in 1841, by Dr. Cantor. By the late W. Griffith. 
 
 XXXIX.— On the Plat- Horned Taurine Cattle of S.E. Asia. By E. Blyth. 
 
 XL. — Note, by Major-General G. B. Tremenheere. 
 
 General Index. 
 
 Index of Vernacular Terms. 
 
 Index of Zoological Genera and Sub-Genera occurring in Vol. II. 
 
 " The papers treat of almost every aspect of Indo-China— its philology, economy, 
 geography, geology — and constitute a very material and important contribution to 
 oar accessible information regarding that country and its people." — Contemporary 
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 Post 8vo, pp. XU.-72, cloth, price 53. 
 
 THE SATAKAS OF BHAETEIHARI. 
 
 Translated from the Sanskrit 
 
 By the Rev. B. HALE WORTHAM, M.R.A.S., 
 
 Rector of Eggesford, North Devon. 
 
 " A very interesting addition to Triibner's Oriental Series."— Saturday Review. 
 " Many of the Maxims in the book have a Biblical ring and beauty of expression." 
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 Post 8vo, pp. xii.-i8o, cloth, price 6s. 
 
 ANCIENT PBOVEEBS AND MAXIMS FEOM BUEMESE 
 SOUECES ; 
 
 Ok, THE NITI LITERATURE OF BURMA. 
 
 By JAMES GRAY, 
 
 Author of "Elements of Pali Grammar," "Translation of the 
 Dhammapada," &c. 
 
 , The Sanscrit-Pali word Niti is equivalent to "conduct" in its abstract 
 and "guide" in its concrete signification. As applied to books it is a 
 general term for a treatise which includes maxims, pithy sayings and 
 didactic stories, intended as a guide to such matters of every-day° lif e as 
 form the character of an individual and influence him in his relations to his 
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MASNAVI I MA'NAVI 
 
 THE SPIRITUAL COUPLETS 
 
 MAULANA JALALU-'D-DIN MUHAMMAD I EUMI. 
 
 TRANSLATED AND ABRIDGED 
 
 E. H. WHINFIELD, M.A. 
 
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 Mantle 3?r#r* 
 
 BAIXANTYNE, HANSON AND CO. 
 EDINBURGH AND LONDON 
 
CONTENTS. 
 
 Introduction . 
 
 PAGE 
 
 xiii 
 
 BOOK I. 
 
 Prologue 
 
 Story I. — The Prince and the Handmaid 
 Description of love .... 
 Importunity of Shamsu-'d-Din of Tabriz 
 
 Story II. — The Oilman and his Parrot . 
 Confusion of saints with hypocrites . 
 
 Story III.— The Jewish King and the Vazir 
 The vazir's teaching .... 
 Sleep of the body the soul's awaking 
 Laila and the Khalifa 
 The twelve volumes of theology 
 
 Story IV. — Another Tyrannical Jewish King 
 Second causes subordinate to the Pirst Cause 
 Praises compared to vapour 
 
 Story V. — The Lion and the Beasts 
 
 Trust in God opposed to human exertions. 
 
 Wisdom granted to the weak . 
 
 Human wisdom the manifestation of Divine 
 
 Story VI. — 'Omar and the Ambassador . 
 
 God's agency reconciled with man's free will 
 
 Story VII. — The Merchant and his Parrot 
 Saints preserved from all harm 
 The jealousy of God .... 
 
 Complaints of God's harsh dealings . 
 
 9 
 10 
 ii 
 
 12 
 13 
 
 *i 
 
 •5 
 16 
 
 17 
 18 
 20 
 21 
 
 24 
 
 25 
 
 28 
 28 
 29 
 30 
 
CONTENTS. 
 
 Story VIII.— The Harper .... 
 
 Apology for applying the term " Bride " to God 
 'Omar's rebuke to the harper . 
 
 Story IX. — The Arab and his Wife 
 Men subdued by women's wiles 
 Moses and Pharaoh both doers of God's will 
 Man and wife types of the spirit and the flesh 
 Adam made superior to the angels . 
 Partial evil universal good 
 
 Story X. — The Man who was Tattooed . 
 Submission to the Spiritual Director 
 
 Story XI. — The Lion who hunted in Company 
 Man must destroy "self" . 
 
 Story XII. — Joseph and the Mirror 
 " Not-being " the mirror of Being 
 
 Story XIII— The Prophet's Scribe 
 
 How philosophers deceive themselves 
 
 . Story XIV. — The Chinese and the Greek Artists 
 Knowledge of the heart and of the schools 
 
 Story XV.— The Prophet and Zaid 
 
 Counsels of " reserve " .... 
 
 Story XVI. — 'Ali's Forbearance 
 
 The Prophet's whisper to 'Ali's stirrup-bearer 
 
 Adam rebuked for scorning Mis 
 Epilogue to Book I 
 
 BOOK II. 
 
 Prologue 
 
 Story I.— The Sufi's Beast . 
 
 The poet's doctrines veiled in fables 
 Why the prophets were sent . 
 Mystical meaning of " Daylight'' 
 Expressions of religious feeling . 
 On blind imitation . 
 Evil influence of covetousness . 
 
 Story II. — The Pauper and The Prisoners 
 Satan's oflB.ce in the world 
 The " Beloved " the cause of all earthly beatity 
 
CONTENTS. 
 
 Story III.— The King and his two Slaves 
 The apostolical succession 
 
 Story IV.— The Falcon and the Owls . 
 The right use of forms 
 
 Story V.— The Thirsty Man . 
 " It was not ye who shot " 
 
 Story VI. — Luqman and his Master 
 
 Love endures hardships from the* Beloved 
 
 Story VII. — Moses and the Shepherd . 
 Religious forms indifferent 
 Why the wicked flourish . 
 
 - Story VIII.— The Man and his Pet Be,ar 
 He who needs mercy finds it . 
 The worshippers of the golden calf . 
 
 Story IX. — The Gardener and the Three Friends 
 
 Story X. — Bayazid and the Saint . 
 The sweet uses of adversity 
 God the Author of good and evil 
 Evil turned into good for the good 
 
 Story XI. — Mo'avia and Iblis 
 The value of sighs . 
 Wisdom the " believer's lost camel " 
 False doctrines contain some truth 
 
 Story XII. — The Four Hindustanis 
 
 Story XIII.— The Old Man and the Physician 
 Bad principles produce bad actions . 
 
 Story XIV. — The Carrier and the Scholar 
 
 Story XV. — The Man who Boasted 
 
 Story XVI.— The Gluttonous Sufi . 
 The " mean " is relative . 
 ~^The ecstatic state above law 
 The " inner voice " its own evidence 
 
 Story XVII.— The Tree of Life . 
 
 Story XVIII. —The Young Ducks . 
 
CONTENTS. 
 
 BOOK III. 
 
 Story I. — The Travellers who ate the Elephant 
 God's care for His children 
 Evil deeds make prayers stink . 
 The man who cried " Allah ! " . 
 
 Story II. — The Villager and the Townsman 
 Jesus healing the sick 
 God's claims to our gratitude . 
 Tests of hypocrisy .... 
 
 Story III. — The Jackal who aped a Peacock 
 
 Story IV. — Moses and Pharaoh . . , 
 Lust compared to the snake 
 
 Story V. — The Elephant in a dark Room 
 
 Outward sense compared to the palm of a hand 
 
 Noah and his son Canaan 
 
 Ueconciliation of two traditions 
 
 The bewilderment of love annuls thought 
 
 Story VI. — The Love? and his Mistress 
 True lovers seek " union " 
 
 Story VII.— The Man in the Time of David 
 Knowledge opposed to opinion 
 
 Story VIII. — The Boys and their Teacher 
 
 Story IX. — The Darvesh who broke his Vow 
 All things dependent on God's will . 
 Divine decrees apparent in their eiFects 
 
 Story X. — The Old Man and his Sons . 
 
 Story XI. — Bahlol and the Darvesh 
 
 Story XII. — The Visions of Daqiiqi 
 
 Identification of the will with God's will 
 All religions in substance one . 
 
 Story VII. {continued) — The Man in the Time of David 
 Criminals betray themselves 
 Lust compared to the murderer 
 
 Story XIII.— The Men of Saba . ■ 
 Not all can use parables rightly 
 The arguments of the Fatalists 
 Mercy inclines the good to devotion 
 The despair of the prophets 
 Probability the guide of life 
 
CONTENTS.- 
 
 Stobt XIV.— The Miracles of the Prophet 
 The way of escape in difficulties 
 
 Story XV. — The Language of Animals . 
 Why free will is good for man . 
 
 Story XVI. — The Woman who lost her Infants 
 Knowing through similitudes and at first hand 
 
 Story XVII.— The Vakil of the Prince of Bokhara 
 The lover's reply .... 
 The Vakil's answer .... 
 Love generates love . ■ . 
 The Vakil's praises of the Prince 
 
 Story XVIIL— The Deadly Mosque 
 The " eye of certainty " . 
 Affliction compared to the boiling of herbs 
 Objections of fools to the Masnavi . 
 Solomon and the gnat 
 
 BOOK IV. 
 
 Story I. — The Lover and his Mistress . 
 
 Evil only relative 
 
 Why God is named " Seeing " . 
 The world compared to a bath stove 
 
 Story II.— The " Most Bemote " Temple 
 The microcosm. and the macrocosm . 
 Solomon's message to Bilqis .... 
 Ibrahim bin Adham's love for music 
 Ibrahim bin Adham abdicates his throne 
 
 The art of preaching 
 
 Solomon's admonitions to Bilqis 
 
 How men and demons helped to build the temple 
 
 All creatures cry to God for sustenance . 
 
 On cleansing the heart from self-conceit . 
 
 Story III.— The Youth who complained of hk Food. 
 Moses and the magicians . 
 
 Story IV.— The Ecstatic States of Bayazid . 
 Bdyazid's impious sayings . 
 Why the Hudhaili youth was promoted . 
 
CONTENTS. 
 
 Story V.— The Three Fishes .... 
 The wise, the half wise, and the fool 
 The bird's counsels . 
 
 Stoky VI.— Moses and Pharaoh 
 
 The tradition, " I was a hidden treasure " 
 Pious men ask not where heaven and hell are 
 Arguments of a Sunni and a Dahri . 
 
 Story VII. — The ungrateful Courtier 
 "Why some are made for destruction . 
 
 Story VIII. — The Prince beguiled by a Courtesan 
 He who grieves the Logos must expect tribulation 
 
 Story IX. — The Mule and the Camel 
 The evolution of man 
 Zu'l Qarnain visits Mount Qaf . 
 Gabriel appears to Muhammad . 
 Address to Husamu'-d-Din 
 
 BOOK V. 
 
 Story I. — The Prophet and his Guest 
 
 Outward acts bear witness of the thoughts 
 Prayers for spiritual enlightenment . 
 
 Story II. — The Arab and his Dog . 
 
 Story III. — The Sage and the Peacock . 
 " There is no monkery in Islam " 
 Prayers for higher aspirations . 
 
 Story IV. — The Raiizis of Sabzawar 
 
 Satan's snares for men .... 
 
 Story V. — The Man who claimed to be a Prophet 
 The Prophet's prayer .... 
 
 Story VI. — The Youth who imitated a Shaikh 
 Worthlessness of blind imitation 
 Theologians blind to things of the Spirit . 
 
 Story VII. — The Creation of Adam 
 
 God the " Only Real Agent "... 
 Death is gain 
 
 Story VIII. — Mahmiid and Ayiz . 
 
 Description of him who is made one with God 
 
CONTENTS. 
 
 Story IX. — The Kepentance of Nasiih . 
 
 Men's members will bear witness against Mm 
 
 Story X. — The Lion, the Fox, and the Ass . 
 Blind imitators exposed by their actions . 
 Worldly illusions to be shaken off . 
 The monk's search for a man . 
 
 Story XI. — The Musulman and the Magian . 
 Love puts reason to silence 
 
 Story VIII. (continued) — Mahmud and AyAz 
 Love and faith a mighty spell . 
 God's dealings manifest to the spiritual . 
 
 Story XII. — The Devotee who broke the Wine-Jar 
 Description of one who trusts to the light of nature 
 
 Story VIII. (continued) — Mahmud and Ayaz 
 Iyazi's rebuke to his passions . 
 Hearing leads on to seeing 
 Those who deny the life to come 
 "_We allot to some lusts, to others virtues " 
 
 BOOK VI. 
 
 Prologue 
 
 Man's worth depends on the objects of his aspiration 
 Fear of men hinders acceptance of truth . 
 Prayers for guidance 
 
 Story I. — The Slave who loved his Master's Daughter 
 
 Story II. — The Fowler and the Bird 
 
 The bird's cries for succour .... 
 
 Story III. — The Turkish Amir and the Minstrel . 
 Intoxication a figure of spiritual ecstasy . 
 Seasons for knocking at the empty house 
 
 Story IV. — The Purchase of Bilal .... 
 Growth in grace gradual 
 
 Story V.— The Sufi and the Qazi .... 
 The dead regret not dying, but lost opportunities 
 Virtue implies trials overcome .... 
 Men's members bear witness of God's bounty . 
 
 Story VI.— The Faqir and the Hidden Treasure . 
 God rules men by hope and fear . . > . 
 " I am about to place on earth a Khalifa " 
 God is "nearer to us than our neck-vein." 
 
CONTENTS. 
 
 Story VII.^The Three Travellers .... 
 Lofty speculation diverts us from God 
 
 The uses of chastisement 
 
 The mouse and the frog ..... 
 He -who discerns God in the world is safe 
 
 Story VIII. — The Pensioner of the Prefect of Tabriz 
 Folly of trusting to man ..... 
 Joseph in the prison 
 
 Story IX. — The King and his Three Sons . 
 The significance of " forms " 
 " The Truth " hidden in our phenomenal being 
 The figurative language of the Princes 
 Why the answer to prayer is delayed 
 The joys of " Fruitio Dei " inexpressible . 
 The death of the Second Prince 
 
 PAGE 
 
 304 
 3°5 
 3°7 
 309 
 310. 
 
 3" 
 312 
 
 3'4 
 
 314 
 315 
 317 
 319 
 323 
 325 
 328 
 
 Note on Apocryphal Supplements to the Masnavi . 
 
 329 
 
INTRODUCTION. 
 
 The Masnavi is described by the Author in his Arabic 
 • Preface as follows : — 
 
 " Thus saith the feeble servant, in need of the mercy 
 of God, whose name be extolled, Muhammad, son of 
 Muhammad, son of Husain, of Balkh, of whom may God 
 accept it, — { I have exerted myself to enlarge this book 
 of poetry in rhymed couplets, which contains strange and 
 rare narratives, beautiful sayings, and recondite indica- 
 tions ; a path for the devout, and a garden for the pious ; 
 short in its expressions, numerous in its applications. . . . 
 It contains the roots of the roots of the roots of the 
 Faith, and treats of the mysteries of "Union and sure 
 Knowledge.'" 1 
 
 In modern language the Masnavi may be called the 
 " Divina Oommedia," or the " Paradise Lost " of Islam — 
 a summary of religious thought, a " Thdodicte," justifying 
 the way of Allah to man, and a standard of religious 
 feeling. In India it is regarded as a very weighty 
 document of the Faith, second only to the Koran and 
 the Traditions ; in Turkey, according to Khaja 'Ami, 
 one of the ' Ulama, it is esteemed " the amulet of the 
 soul ; " and Sir J. Malcolm and Mr. Hughes, in spite of 
 its Sunni bias, call it the Bible of Persia. 
 
 The central idea of the poem is that the only true 
 
 basis of spiritual religion is love, and that all seeming 
 
 faith and piety which do not grow from love profit 
 
 nothing. And this is illustrated by" what Cardinal 
 
 1 I avail myself of Mr. Redhouse's translation. _ 
 
xiv INTRODUCTION. 
 
 Newman calls the "Mystical or Sacramental" view of 
 the Universe, i.e., the religious insight which sees in the 
 visible Universe only outward signs of the spiritual reali-' 
 ties within it, and especially in human beauty a type of 
 the Divine perfections. 1 
 
 The poet's data were the Koran and the Traditions, the 
 speculations of the Scholastic Theologians, and lastly, the 
 Mysticism of the Sufis. 
 
 To begin with the Koran : — AUah is the Jehovah of 
 the Pentateuch — The One God, the Maker of heaven and 
 earth, the Eternal, the Most High, who sitteth above the 
 heavens QarsK), a Great King above all gods. Of all the 
 Divine attributes that which Muhammad realised most 
 strongly was Power. He pictures Allah as a mighty 
 Oriental Sultan, who at his arbitrary will exalts some to 
 honour, and abases others to disgrace 2 — a God of mercy 
 and of vengeance ; of goodness and of severity ; very 
 gracious to his faithful servants, but a terrible chastiser 
 of all who offend him. Muhammad had not attained to 
 that sense of the intimate relation between God and the 
 soul, — that recognition of the Fatherhood of God, — r 
 which inspires some of the Psalms. His dominant 
 thought is, " How irresistible is the power of God ! — how 
 terrible a thing it is to fall into His hands !^and how 
 absolute the need for " fear of God, and for complete resig- 
 nation to His will." 
 
 Muhammad said of himself, "A messenger has only 
 to deliver his message," and his message related to prac- 
 tice, not speculation. He accepted without question the 
 old Judaic view of the Divine Nature and the simple 
 morality of the Patriarchs and'- of King Solomon. As 
 
 1 " While men of externals believe seen through a near approach to 
 
 that there is nothing in existence God and a close communion with 
 
 but what is visible to sight, interior His omnipresent Spirit." FasHsu'l 
 
 men hold that much is veiled from Hikam. 
 
 outward sight, which can only be 2 Koran iii. 25. 
 
INTRODUCTION. xv 
 
 time went on, men found in the Koran dogmas as to 
 the Divine Nature, as to Predestination, as to the Origin 
 of evil, and so on, but in reality these were only the 
 " afterthoughts of theology." The language of the Koran 
 is popular, and not meant to bear the strain of analysis. 
 Some of its expressions, for instance, seem to make for 
 Predestination, while others are equally strong for Free 
 Will. 1 Two sayings are ascribed to Muhammad which, 
 whether genuine or not, certainly express his general 
 attitude towards speculative questions : — " Think on the 
 mercies of God, not on the Essence of God ; " and, " Tarry 
 not with them that discuss Predestination." He had, 
 however, some presentiment of what would come to pass 
 after his death, for he said, " My people shall be divided 
 into three-and-seventy sects, of which all save one shall 
 have their portion in the fire." 
 
 It was inevitable that knowledge should widen, and 
 that widened knowledge should breed speculation, for 
 " knowledge is a goad to them that have it." Neither 
 the sinister prediction of the Prophet, nor the trenchant 
 sentence of 'Omar, nor the anathema of the Canonist 
 Ash-Shafi'i could hinder the faithful from philosophis- 
 ing. In the first century of the Flight they were brought 
 into contact with the speculations of the Christian sects, 
 with the theosopby of the Neoplatonists and Gnostics, 
 and with the old Persian learning of Balkh and Khorasan, 
 and by the end of the third century portions of Plato, 
 of Aristotle, " the parent of heresies," and of the Alexan- 
 drian commentators had been translated into Arabic. 
 The Mu'tazilites and Mutakallamin at once carried philo- 
 sophy into divinity, and, in the light of this new learning, 
 debated all the trite topics of theology. 
 
 Parallel to this stream of scholasticism there ran 
 another stream of mystical theosophy, — derived in part 
 from Plato, " the Attic Moses," but mainly from Chris- 
 tianity, as presented in the " spiritual Gospel " of St. 
 1 Renan, Averroes, p. 160; Cp. Deutsoh, Remains, p. 129. 
 
xvi , INTRODUCTION. 
 
 John, and as expounded by the Christian Platonists and 
 Gnostics. This second stream was Sufiism. 
 
 The Dabistan records an opinion that the creed of the 
 Sufis is the same as that of the Platonists (Ishrdqin), 1 
 and in the Sufi writings we are constantly confronted by 
 the " fair humanities of old philosophy," — the two worlds 
 of " ideas " and of sensible objects, the One and the Many, 
 the figment of " Not-being," the generation of opposites 
 from opposites, the Alexandrian gnosis of the Logos, of 
 Ecstasy and of Intuition, and the doctrine of the Phasdrus 
 that human beauty is the bridge of communication between 
 the world of sense and the world of ideas, leading man 
 by the stimulus of love to the "Great Ocean of the 
 Beautiful.'' 
 
 The influence of Christianity on Sufiism is more 
 marked still. M. Garcin de Tassy calls Islam "une 
 grande aberration Chretienne," but he would have been 
 nearer the mark if he had limited this description to 
 Sufiism. In the Masnavi, for instance, we not only find 
 notices of the chief events in the Gospel history, but also 
 sentences and phrases which are obviously only free 
 renderings of Gospel texts. 2 The cardinal Sufi terms, 
 " The Truth," " The Way," " Universal Eeason " {Logos), 
 " Universal Soul " (Pnmma)/' Grace " (Faiz), and " Love," 
 are almost certainly of Christian extraction, and the main 
 Sufi doctrine of eternal life after annihilation (Baqa, odd 
 ul Fana) is a reflection, though only a blurred reflection, 
 of the Christian death to sin and life to righteousness. 
 
 II. 
 
 Such, in brief outline, were the poet's data, and he 
 fused them into a system by the cardinal principle of 
 " Love," which is, in fact, no other than the " Love," the 
 " Charity," the " New commandment," the " more excel- 
 lent way," of St. John and St. Paul. 
 
 1 Dabistan, by Shea and Troyer, iii. p. 281. 
 
 2 E.g., Some of the " Hadis." 
 
INTRODUCTION. xvii 
 
 The substantial identity of the Love (Ishq or Eros) of 
 the Masnavi with the Love {Agape*) of the New Testa- 
 ment is obscured by the figurative language of the 
 poem. Now-a-days we have lost the key to all this sym- 
 bolism, though it would have been quite intelligible to 
 St. Bernard, St. Theresa, or St. Thomas a Kempis. This 
 sensuous imagery was first used by that fervid Copt 
 Origen, in his commentary on the Song of Songs, — a . 
 book which, by the way, the Eabbis were half inclined 
 to exclude from the Canon, — and even Origen himself, in 
 his cooler moments, felt misgivings as to its propriety. 1 
 Hence we can hardly be surprised at finding modern 
 divines, like Hughes and Tholuck, 2 stoutly denying that 
 Christian " Love of God " has anything in common with 
 the mystical love of the ! Sufis. , But no unbiassed person 
 can read the Masnavi without being forced to admit the 
 intended identity of the two. And, what is more, we 
 cannot pronounce its sensuous symbolism, however objec- 
 tionable, to be an unpardonable sin without at the same 
 time condemning our own "Mystical Theology" and 
 uncanonizing not a few of our own saints. 
 
 The poet repeats again and again,, in language that 
 would almost satisfy Dean Mansel or Mr. Herbert Spencer, 
 that man is utterly unable to form adequate conceptions 
 of the Absolute, and that all symbols derived from the 
 world of sense are more or less misleading ; 3 but he justi- 
 fies their use by the necessities of human thought and 
 by the example of the Koran. And, casting about among 
 sensible objects to find a type of heavenly love, he finds 
 nothing better than earthly love. Beauty " stands upon 
 the threshold of the mystical world," and the phenomena 
 of earthly love, excited by the thrill of human beauty, — 
 the frenzy of Majnun, disclosing to him a beauty in Laila 
 
 1 Bigg's "Christian Platbnists of 2 Hughes' "frotes on Muhammad- 
 Alexandria, "p. 188. Bishop Light- anism," p. 233 ; Tholuck, "Bluthen- 
 foot* too, is sometimes staggered by sammlung, " p. 26. But see " Ssufis- 
 the Patristic use of Er6s for Agapi. mus," p. 304. 
 lb., p. ix. . 3 See pp. 5, 31, 263. 
 
 b 
 
xviii INTRODUCTION. 
 
 which was hidden from strangers, — the passion of Zulaikha 
 for Yusuf, making her reckless of disgrace, — sublime self- 
 devotion, like that of Heloise to the worthless Abelard, — 
 lifelong reverence, like that paid by Dante to Beatrice, 
 — phenomena such as these seemed to him the most 
 appropriate types of love to God attainable by human 
 faculties. 
 
 According to him love is the " astrolabe of heavenly 
 mysteries," the " eye-salve which opens the eyes to spiritual 
 beauty," the touch of emotion which changes the service 
 of slaves into the devotion of children, the key to spiritual 
 knowledge (ma'rifat or gnosis), and the only true basis of 
 genuine practical religion. 
 
 First as to knowledge : — The poet, like St. Paul, 
 condemns the " oppositions of knowledge (gnosis) falsely 
 so called," * but at the same time he has ^ very defi- 
 nite grwsis of his own. His main purpose is to display 
 the merciful attributes, — to bring out the Fatherhood of 
 God, — and to explain away the terrible attributes and 
 the mystery of eviL Hence he approaches all speculative 
 questions, not on their metaphysical, but on their ethical 
 side, i.e., through his principle of love. The more a 
 man loves, the deeper he penetrates the purposes of God. 
 
 Pious Muslims are dominated by the same vivid sense 
 of the presence and action of God that inspires the Psalms. 
 God, they say, is all in all, the " Only Eeal Agent," who 
 is " working every day." We might say in modern lan- 
 guage that God is conceived by them as ever renewing 
 all the matter and all the force in the universe. If He 
 withdrew His sustaining presence, the whole would relapse 
 into its original nothingness. Not a leaf sprouts on a 
 tree, not a sparrow falls to the ground, not a thought 
 occurs to the mind, without God's impulsion. And this 
 impulsion is exercised, not in accordance with uniform 
 " laws of nature," but by an arbitrary fiat pronounced in 
 each individual case. It is plain that this view of God's 
 1 i Tim. vi. 20. 
 
INTRODUCTION. xis 
 
 action on the world must bring Muslims face to face 
 with the problem of evil in a vivid way that we Euro- 
 peans, with our " laws of nature," can hardly realise. On 
 this view it is hard to see how any actions can be done 
 except those which are done, and how therefore man 
 can be justly held responsible for actions so utterly beyond 
 his control. 1 Dean Mansel seems to think it a mark 
 of special heretical pravity to dwell on the problem of 
 evil, 2 but when pious minds are thus brought face to face 
 with it, and realise the awful nature of the question, it is, 
 surely, impossible for them to shirk it. 
 
 To this question " knowledge " (ma'rifat or gnosis) is 
 the poet's answer. And the key to this gnosis is love, — 
 such love as guides a lover to divine the cause of his 
 mistress's cruelty, or an affectionate child the reasons of 
 its father's severity. The child of God, reading with the 
 commentary of love the twin Books of Eevelation and 
 Reason, — its Father's word and its own feeble sense, — 
 becomes clairvoyant through love, and attains to knowledge 
 or "gnosis" of God. This gnosis, which bears some like- 
 ness to that given in the first chapter of St. John, may be 
 summarised as follows : — 
 
 God said, "I desired to manifest forth my glory, and 
 I created the worlds in order to manifest it." " The 
 first thing created was Reason" ('Aql or Logos), 3 first 
 unspoken Thought, then the spoken Word. From the 
 Logos proceeded or emanated the " Universal Soul " {Jan 
 i kull or Pneuma), which, like the Logos, contained the 
 fulness of the Godhead, — the sum of all the divine 
 " names," attributes, or " ideas " ('Aydn i Sabita).* The 
 light of these divine " ideas " then shone upon the 
 darkness of " Not-being," and each atom of Not-being re- 
 flected one of them, 5 — heaven and the angels, for instance, 
 
 1 Cp. Omar Khayyam, passim, of Pneuma with fan i kull [lb; p- 
 
 2 "Gnostic Heresies," p. II. 233). 
 
 3 Renan, "Averroes," p. 118. 4 Jorjani in Notices et Ext. des, 
 Tholuck admits the identity of the MSS., x. 65. 
 
 Logos with'^jZ i hull, (" Ssufismus," 6 " As the spirit of man becomes 
 pp. 274, 286), but apparently not that voice and voice words, so the Divine 
 
xx INTRODUCTION. 
 
 reflecting the attributes of mercy, and hell and the devils 
 the terrible attributes. 1 And so on with all the creatures 
 of the visible universe. Last of all came forth the soul of 
 man, which reflected all the attributes, merciful as well as 
 terrible. Man is thus a " Microcosm " or recapitulation 
 of the whole universe. On one side he is luminous with 
 the light of the merciful attributes,, but on the other he is 
 black with the darkness of the terrible attributes, also re- 
 flected in his essential " Not-being." He is thus " created 
 half to rise and half to fall ; " but he, of his own accord, 
 accepted the " deposit " of this double nature, involving 
 power to refuse the evil and choose the good. All the 
 phenomena of the universe, man included, have no reaL 
 existence of their own, but are every moment renewed 
 by the constant outpouring, through the channel of the 
 Logos, of reflections from the One Noumman, and, when 
 the divine purposes are accomplished,, the whole phantasr 
 magoria of phenomenal existence will vanish away, and 
 " God will be heir of all." 
 
 Thus the " Knower" or Gnostic (Arif) penetrates the 
 divine scheme, and is able to admit the divine Power 
 without impugning the divine Goodness. A skilful 
 painter is of necessity able to paint ugly pictures as well 
 as fair ones. Hence the " Knower " does not, like the 
 Magians, set up over against the good Ormuzd an evil 
 Ahriman to account for the origin of evil, but recognises 
 that God created all things, even including what seems 
 to us evil. 2 But what we call evil has in reality no real 
 existence of its own, being merely, as St. Augustine said, 
 a " negation," — a departure from the Only Self-existent 
 Being. Here the poet first takes " Not-being " in its 
 literal sense of " Nothing," and then, misled by the old 
 notion that all words must have things answering to. 
 
 Spirit becomes substance, and sub- 2 Here the poet deserts his usual 
 
 stance spirits and bodies." — "Dabis- guides. Neither Plato ("Resp.,"ii. 
 
 tan " (Calcutta ed.), p. 479. p. 380) nor Christians would admit 
 
 1 See De Sacy, quoted in note to that God is the Author of Evil. The 
 
 Shea and Trover's "Dabistan," iii. "Evil One" was created originally. 
 
 256. good. 
 
INTRODUCTION. xxi 
 
 them, 1 as Something, — as Nothing in relation to God, 
 but as a very pernicious Something in relation to man. 
 In the next place the poet points out that much of what 
 we call evil is only relative, — what is evil for one being 
 good for another, — nay more, that evil itself is often 
 turned into good for the good. Further, he insists on the 
 probationary design of much so-called evil. As Bishop 
 Butler says, life is a state of probation, and probation 
 involves the existence of evil lusts and pains to prove us. 
 How, the poet asks, could there be self-control without 
 evil passions to be controlled, or patienbe without the 
 pressure of afflictions to be borne ? Much evil, again, is 
 medicinal, — the jail serves as the mosque of the criminal, 
 because it makes him cry to God, just as fasting and 
 discipline are the school of the ill-regulated passions. 
 Lastly, much evil has a punitive purpose. " He who 
 grieves the Logos must look for tribulation in the world." 
 So, again, with the question of " compulsion " or pre- 
 destination : — God is the " Only Beal Agent," and, in His 
 inscrutable wisdom He undoubtedly fashions some to be 
 vessels of wrath,' such as were Iblis, Cain, Nimrod, 
 • Pharaoh, 2 and Abu Jahl ; but, as we can see only a small 
 part of the divine scheme, we must be wary of judging in 
 these cases. Adam was rebuked for scorning Iblis, and 
 it may be that Iblis will one day be turned again into an 
 angel of light. So it is said that Pharaoh was a doer 
 of God's will equally with Moses, and was wont at night 
 to bewail the " compulsion " which made him oppose 
 that faithful servant' of God. But the " Knower," while 
 refusing to judge others, will not be backward in judging 
 himself. He will admit the ability to choose good and 
 refuse evil, which his own consciousness testifies to as 
 existing in himself. He will not, like Iblis, throw the 
 responsibility for his sins upon the Creator, but rather 
 he will cry with Adam, " Lord, we have blackened our 
 own faces ! " Finally, when man's will is altogether 
 1 See p. 52. 2 See "Dabistan," by Shea and Troyer, iii. 272, note. 
 
xxii INTRODUCTION. 
 
 identified with God's will, and he finds his chief pleasure 
 in doing God's will, the whole opposition and distinction 
 between " compulsion " and free will is annihilated, just 
 as raindrops falling into oyster-shells become pearls. 
 
 Much of the phraseology used by the poet to express, 
 his doctrine of the indwelling and inworking of Allah 
 in the universe approaches that used by the Pantheists; 
 and it has become a commonplace of European criticism 
 to say that this Sufi doctrine is mere Pantheism. M. 
 Garcin de Tassy, for instance, has the usual tirade against 
 " ces funestes doctrines." But in reality the two doctrines 
 are entirely distinct. 1 Pantheism " makes everything 
 God except God Himself," — i.e., explains away a Personal 
 God by identifying Him with the universe. The Sufi 
 poet, on the other hand, makes everything naught except 
 God, and gives life to this dead " Not-being," the universe, 
 by representing it as instinct with the " deeply inter- 
 fused " presence of the Personal God. And, as we ^ ave 
 seen, he is directly at issue with the Pantheists in in- 
 sisting on the free will of man and his responsibility for 
 his actions. 
 
 The key to all this gnosis, as already stated, is Love. 
 " The eye sees only what it brings with it to see," and 
 till the inner eye is made clairvoyant by love of God, it 
 is blind to the deep things of the Spirit, even- as cold- 
 hearted strangers were blind to the charms of Laila. 
 Then comes the question, Does this grace of love come 
 from the lover or the Beloved, — from man or from God? 
 The poet's theory requires the latter ; but, like St. Augus- 
 tine, he is forced to attribute something to the " opus 
 operantis." God's grace, he seems to say, is the sole 
 efficient cause of love, and the resultant " inner sense 
 which sees all things as they really are;" 2 but yet a 
 certain pious aspiration is required on man's part to 
 attract the grace. He says man must strive to obtain' 
 this grace of love and intuition. He must not rest 
 1 Op. Deutsch, Remains, p. 160. 2 See p. 324. 
 
INTRODUCTION. xxiii 
 
 content with the " hearing of the eai;," 1 or with merely 
 " naming the names of God," but must press on till he 
 gains the "eye of certainty," — the actual intuition of 
 spiritual realities. 
 
 With the " mighty spell " of love the poet conjures 
 away all difficulties. Thus, take the question of the 
 evidences of religion : — There are some minds, illuminated 
 by the " dry light " of reason, which are irresistibly im- 
 pelled to prove all things. Such a sober and candid 
 mind, for instance, as that of Bishop Butler cannot rest 
 in what seems to it mere " enthusiasm." Bishop Butler, 
 like his master Locke, cannot help proportioning his 
 beliefs to the evidence for them. Even for the glory of 
 God he cannot exaggerate the evidence, and, where he 
 finds only probable evidence, he will not pretend to 
 demonstrable certitude. And it may be noted by the 
 way, that our poet himself does not disdain to use the 
 argument from probability in addressing the worldly, 
 though he insists that his own faith rests on far deeper 
 foundations. In addressing the worldly, however, he 
 says, " Even in your trade you act on probability. You 
 despatch goods by sea at the risk of shipwreck, for if 
 you decline the risk you can gain no livelihood. And 
 so you ought to act with the great venture of faith." 
 But for himself the poet cannot rest on mere probability. 
 He must have " indefectible certitude," — a firm convic- 
 tion independent of varying moods and shifting proba- 
 bilities, — a very " passion of belief." A true lover, he says, 
 is ashamed to demand proofs of his mistress, and prides 
 himself on trusting her in spite of appearances telling 
 against her. 2 He has an evidence in his heart which 
 makes him turn away from all external evidences with 
 disgust. This was just the feeling with which the 
 Evangelical School regarded the " Probabilities " of Butler 
 and the "Evidences" of Paley. And so we read in 
 
 1 Cp» Job xlii. 5 : "I heard of Thee by the hearing of the ear, but now 
 mine eye seeth Thee.'' 2 Credo quia impossibile. 
 
xxiv INTRODUCTION. 
 
 Cardinal Newman's "Apologia" * that Mr. Keble " ascribed 
 the firmness of assent which we give to religious doc- 
 trines, not to the probabilities which introduced it, but 
 to the living power of faith and love which accepted 
 it." Just so the Masnavi teaches that it is love which 
 generates intuition and belief. 2 Love absorbs a man's 
 whole being and makes him indifferent to the cavils of 
 cold reason ; just as Zaid, smarting with the pain of the 
 blow, was unable to attend to the hair-splitting dis- 
 tinctions of his assailant. 
 
 Not only is faith generated by love, but, what is more, 
 faith generated by any other motive is worthless. Faith, 
 like that of respectable conformists, growing from mere 
 blind imitation and the contagion of custom, or like 
 that of scholastic theologians, consisting in mere intel- 
 lectual apprehension and repetition of orthodox dogmas 
 (Jamd'ai), to say nothing of the faith professed by 
 conscious hypocrites, and by the devils " who believe and 
 tremble," — all these kinds of faith, summed up by the 
 poet in the general term of "the yoke of custom" 
 (Taqlid), profit nothing. To be of any value faith must 
 be rooted and grounded in love, " the bond of perfect- 
 ness." 3 The mere external righteousness generated by 
 " Taqlid," — the mere matter-of-course adoption of the 
 virtues of the age, the class, the sect, — is compared to a 
 " veil of light" (virtue) which hides the Truth more entirely 
 than the " veil of darkness " (vice). For " self-deluding 
 goodness is of necessity unrepentant," while the avowed 
 sinner is already self-condemned, and so advanced one 
 step on the road to repentance. 
 
 Since there are so many kinds of spurious faith current 
 in the world, the pious man must walk warily, and before 
 copying the words and actions of those who seem to be 
 religious, he must test and prove them. Sometimes he 
 
 1 "Apologia," p. 19. 
 
 2 " Praastat Amor supplementum 
 
 Sensuum defectui." 
 8 Col. iii. 14. 
 
INTRODUCTION. xxv 
 
 will find their professions contradicted by their practice ; 
 sometimes, especially in moments of unguarded anger, 
 their " speech will betray them," and show their motive 
 to be odium theologicum and not religious love. He must 
 apply a sort of Socratic elenchus to their Shibboleths, and 
 see if the root of the matter is in them. Even when he 
 has found a genuine saint he must not run away with the 
 notion that all he has to do is to copy his outward con- 
 duct, but he must try to divine his inward motives and 
 ruling principles, and strive earnestly to attain the dis- 
 ciplined affections, the concentrated will, the all-absorbing 
 love of God, which are the characteristics of His true 
 children. 
 
 God judges not as men judge, from outward conduct, 
 but looks at the heart, the secret motives, and the " aspi- 
 ration." 1 Hence the poet holds outward forms and rites 
 to be matters of very minor importance. Islam is the 
 " religion of Abraham " 2 (minus the priesthood) — a religion 
 of new moons and fasts, of circumcision, of purifications, 
 of holy war, 3 of precise postures in prayer, which, as Dr. 
 Liddon recently pointed out, are the very postures described 
 in the Psalms. 4 Naturally Muslims get to rely on these 
 forms too entirely, — to lose the sense of proportion in 
 religious matters, — to fancy that a painful and scrupulous 
 observance of forms will atone for the neglect of the 
 weightier matters of the law,— the essential religious 
 graces summed up by St. Paul under the name of Charity. 
 Hence the poet was led to regard forms, generally speak- 
 ing, as indifferent. In the parable of Moses and the 
 Shepherd he points out that so long as a worshipper is 
 inspired by love of God the words in which he expresses 
 his devotion are quite immaterial. He says, " Fools exalt 
 the Mosque, and ignore the true temple in the heart." 
 He has even a good word for idolaters who act up to 
 
 1 See Book VI.— Prologue. 
 
 2 See Koran iii. 89, and Deutsch, Remains, p. 1 29. 
 
 3 See Deuteronomy, chap. xx. 4 Psalm xov. 6. 
 
xxvi INTRODUCTION. 
 
 their lights. The old satire of Xenophanes, that if lions 
 had a god they would represent him as a lion, would 
 affect him not at all. He says it is not from any perverse 
 preference that men buy counterfeit gold, but only 
 because it seems to them genuine. Man is not saved by 
 " naming the divine names " with orthodox accuracy, 1 or 
 by worshipping with " fair rites," but by heartfelt love 
 and earnest endeavour to please God. In every nation 
 he who loves God and does His will according to his 
 lights is accepted of Him. 
 
 As regards religious practice, it must be borne in mind 
 that the Masnavi is addressed to Sufis, and contains what 
 may be called " counsels of perfection." Those who aimed 
 at the more perfect way, as opposed to the moderate prac- 
 tice of average Muslims, were first named "Companions," 
 then " Followers " (Tabd'iun), and, in the third generation, 
 " Ascetics " or " Devotees " (Zdkid or J AMd). 2 The name 
 " Sufi " was first adopted by one Abu Hashim, a Syrian 
 Ascetic, who died in 150 A.H., and the first convent 
 (Kh&naqdli) was built in his time at Ramla, in Syria. 3 
 After that the Tradition " There is no monkery in Islam " 
 was entirely explained away, and there was no limit to 
 the ascetic practices of the Sufis. The austere precepts 
 of the Gospel as to forsaking family and position and 
 wealth for religion's sake took firm hold of these fervid 
 spirits, and were carried out with the same uncompro- 
 mising ardour as that shown by the early Christian 
 monks. Voluntary poverty, mortification, obedience, and 
 renunciation of the world became the very essence of 
 Sufi practice. 
 
 They described the state they sought to attain by these 
 ascetic practices as " self-annihilation " (faiia), — the death 
 of passions and self-will and self-consciousness, which 
 
 1 Jalalu-'d-Din once said that he 3 Nafahatu-'l Uns (Lees' ed.), p. 
 agreed with all the seventy-three 34. Jami says this convent was 
 sects. Nafahatu-'l Uns, p. 532. built for the Sufis by a Christian 
 
 2 Qushairi, quoted in "Haji nobleman who marve'lled at their 
 Khalfa," ii. 30S. love for one another. 
 
INTRODUCTION. xxvii 
 
 produces the spiritual resurrection to eternal life (baqa). 1 
 This "ecstasy" (Hal), and the raptures (Zauq and 
 Muwdjid) which attended it, were condemned as heresy 
 (Bid'at), 2 but continued to be held by the Sufis notwith- 
 standing. The poet says these ecstatic states must be 
 experienced to be understood. The accounts given of 
 them naturally vary. As Jeremy Taylor says, "When 
 they suffer transportation beyond the burden and support 
 of reason, they feel they know not what, and call it what 
 they please." 3 Some describe /and as a sort of " thinking 
 away self." Thus Lahiji says it is to " emerge from the 
 limitations of self which veil man's real essence (God)." 4 
 Imam Ghazzali describes /and as a " prayer of rapture." 
 " In that state man is effaced from self, so that he is con- 
 scious neither of his body nor of outward things, nor of 
 inward feelings. He is ' rapt ' from all these, journeying 
 first to his Lord, and then in his Lord ; and if the thought 
 that he is effaced from self occurs to him, that is a defect. 
 The highest state is to be effaced from effacement." 5 
 Shabistari describes it as an approximation to the Light 
 of lights, which blinds the mental eye with excess of 
 light. 6 The poet, pursuing his favourite metaphor of 
 human love, describes the state of "/and " as one in 
 which " the flame of everlasting love doth burn ere it 
 transforms," 7 — utterly consuming " self" ere it quickens 
 the lover with the embrace of " union." 
 
 This doctrine of ecstasy is the really mischievous part 
 of the poet's system. Like Ghazzali, 8 he was aware of its 
 liability to abuse, 9 and for ordinary persons he prescribes 
 
 1 Possibly they were influenced by 5 Tholuck"Ssufismus,"pp. 4, 105. 
 the Buddhist "Nirvana." See Vaughan, ii. 132, on Tauler. 
 
 2 "Haji Khalfa," ii. 471. "Ibn 6 Gulshan i Raz, 1. 120. 
 Khalliqan," i. 365. 7 From " The Dream of Geron- 
 
 3 Quoted by Vaughan, "Hours this." 
 
 with the Mystics," ii. 127. 8 Sale's Koran, Prelim. Disc, p. 
 
 4 Gulshan i Raz, p. 8, note. Cp. 126. 
 
 the passage from Dionysius the 9 He compares ecstasy to posses- 
 Pseudo Areopagite given there from sion by a spirit — possibly an evil 
 Vaughan, i. 288. spirit. So Wesley said of the trans- 
 
xxviii INTRODUCTION. 
 
 a sort of safeguard in the person of the " Spiritual 
 Director " (Pir). When, however, he has to deal with 
 what Cardinal Newman calls the " eccentricities of the 
 saints," — with the excesses of the " Firs " themselves, — 
 his theology blinds his moral judgment, and he does 
 not dare to censure even such outrageous pretensions as 
 those he relates of the saint Bayazid. He goes so far as 
 to say that in the mouth of a saint even infidelity and 
 blasphemy may be true piety. 1 Such are the pitfalls 
 that lie in the road of all who regard religion as some- 
 thing beyond human criticism, and ignore Bishop 
 Butler's dictum, that reason cannot abdicate its right 
 of judging obvious immoralities in religious doctrines 
 and persons. 
 
 Speaking generally, the poet's view of the saints is 
 not unlike the old Catholic view. He represents them 
 as the special favourites of heaven, endued with miraculous 
 gifts (Kardmdt or Charismata). 2 Minds having a very 
 vivid sense of God's presence and action, and a very 
 weak sense, if any at all, of the uniformity of nature, 
 come to regard miracles as almost part of the natural 
 order of things. Hence the more ancient Sufis did not 
 make much account of these miraculous gifts, 3 just as, 
 according to Paley, the early Christian Apologists did 
 not lay much stress on the evidentiary force of miracles. 
 
 A very remarkable doctrine is that of unrecognised 
 saints. There are always on earth four thousand persons 
 who are, so to speak, saints without knowing it. These 
 are they who are born with a natural goodness, which 
 lifts them without effort to a point that most labour to 
 reach in vain, — loyal, gentle, unselfish souls, endowed 
 with a natural intuition of good and a natural inclination 
 
 ports of religious excitement ex- 1 Cp. " Plus nobis profuit ad fidem 
 
 perienced, by his energumens that Thoma; infidelitas quam fides cre- 
 
 " Satan sometimes mimicked the dentium." 
 
 work of Grace." Cp. Virgil's de- 2 And also as objects of semi- 
 
 scription of the ecstasy of the Pythian adoration (dulia). 
 
 priestess. JEn., vi. 77. 3 Ibn Khaldun, quoted in Notices 
 
 et Ext. des MSS., xii. p. 304. 
 
INTRODUCTION. xx i x 
 
 to pursue it, the stay and comfort of those who enjoy the 
 blessing of their society, and, when they have passed 
 away, perhaps canonized in the hearts of one or two who 
 loved them. Spontaneous goodness of this sort is not 
 to be submitted to rules or forms. The inward inclina- 
 ^ tion, not the outward ordinance, is the source of their 
 ' goodness. " Against such there is no law." They have 
 a standard of thought and character of their own, quite 
 independent of the praise or blame of " men of externals." 1 
 Pure gold needs no mint-stamp to give it value. 
 
 It is hardly necessary to dwell on the virtues of the 
 " new commandment," — the love of man to man, which 
 is the necessary complement of the love of man to God. 
 The poet loses no opportunity of insisting on the para- 
 mount obligation of compassion, humility, toleration, 
 patience, the peaceful temper, — in fact, all that beauty of 
 holiness summed up by St. Paul under the name of 
 Charity. 
 
 Space is wanting to describe others of the poet's 
 doctrines. But attention may be called to his allegoriz- 
 ing method of interpreting the Koran. He held that 
 each word of the Koran, " spiritually understood," had 
 seven senses ; and here he outdid Origen, who contented 
 himself with ascribing only three senses to Scripture. 2 
 Also noteworthy is his view of the evolution of man out 
 of inanimate matter, through the grades of the vegetive 
 and animal souls, up to humanity, and the presage a,nd 
 augury thence derived that this ascending process will 
 not cease at death, but will be carried on, and the " great 
 aspiration of humanity " realised in a yet higher life to 
 come. His doctrine of the final restitution of all who at 
 the last judgment throw themselves unreservedly on the 
 mercy of the Great Judge is also remarkable. This, 
 as well as his doctrine of " Eeserve," he probably took 
 from the Christian Platonists. 3 Also noteworthy are his 
 
 1 See pp. 129, 224, 227. 2 Bigg, " Christian Platonists," p. 136. 
 
 3 Ibid., pp 143, 292. 
 
xxx INTRODUCTION. 
 
 appreciation of the disputes of the Christian sects, 1 and 
 his very unoriental view that woman is not a mere play- 
 thing, but a ray of the Deity. 
 
 III. 
 
 The poet was born at Balkh in 604 A.H. (1207 A.D.), 
 of a noble family claiming descent from the Khalifa Abu 
 Bakr, and related to the reigning Khwarazmian dynasty. 
 His father, Bahau-'d-Din had to quit Balkh about 1 2 1 1 
 a.d. in consequence of having given offence to the king 
 by a sermon on politics. At Nishapur the fugitives met 
 the great Sufi saint Faridu-'d-Din 'Attar, who presented 
 the child Jalalu-'d-Din with a copy of his " Asrarnama," 
 and said to his father, " The day will come when this 
 child will kindle the fire of divine enthusiasm throughout 
 the world." 2 When they reached Bagdad they heard 
 the news of the destruction of Balkh by Chingiz Khan. 
 After ^further wanderings the family finally settled at 
 Qonia, the Iconium of St. Paul, in the old Boman province 
 of " Galatia," 3 and hence the poet acquired his ethnic 
 name of Rumi or the "Roman." Qonia was then the 
 capital of 'Alau-'d-Din Kaiqubad, one of the western branch 
 of the Saljuks, who bore the title of Sultan of Rum. 
 Here the poet passed his life, engaged in teaching his 
 disciples, the order of Darveshes called "Maulavis," and 
 in writing the Masnavi and many odes and hymns for 
 their spiritual benefit* He prescribed the use of music 
 in their religious services, because he found that the 
 sluggish temperament of the " Romans " needed this 
 stimulus. 5 He also authorised the use of religious dances, 
 
 1 See p. 13. Mir Khwand and 3 See Renan, "Saint Paul," p. 48. 
 Shahrastani (Cureton's ed., p. 173), 4 Portions of these have been 
 evidently following some Judaizing translated by Hammer, "Redekunste 
 Christian authority, make St. Paul Persiens," p. 1 72, and by Rosenzweig 
 the first heresiareh. (Wien, 1838). 
 
 2 Ouseley," Persian Poets," p. 113. 5 Redhouse, "Mesnevi,"p. 12. 
 
INTRODUCTION. xxxi 
 
 which had been practised by other Sufi sects before him. 1 
 The anecdotes translated by Mr. Kedhouse show that he 
 gave way ,at times to excesses of wild enthusiasm, but 
 the " eccentricities of the saints " are not very edifying 
 reading. They only serve to show what tricks overwrought 
 religious feeling will play with well-meaning men when 
 it is not steadied by reason. The poet was assisted in 
 composing the Masnavi by Hasan Hasamu-'d-Din, and 
 he was also intimate with Burhanu-'d-Din of Tirmid, and 
 with Shamsu-'d-Din of Tabriz, in whose name he concludes 
 most of his odes. He died at Qonia in 672 A.H. (1273 
 A.D.), leaving a son, Bahau-'d-Din Valad, who succeeded 
 bim in the generalship of the Maulavi order. His dying 
 instructions were in these words : — 
 
 "My testament is this, that ye be pious towards God 
 in private and in public ; — that ye eat little, sleep little, 
 speak little ; — that ye depart from wickedness and sin ; 
 — that ye oontinue instant in fasting and steadfast in 
 vigilance ; — that ye flee from carnal lusts with all your 
 might ; — that ye endure patiently the contumely of all 
 men; — that ye shun the company of the base and 
 foolish, and consort with the noble-hearted and the pious. 
 Verily the best man is he who doth good to men, and 
 the best speech is that which is short and guideth men 
 aright. Praise be to the God who is the Unity ! " 2 
 
 According to Jami, "the Masnavi possesses for the 
 Pahlavi dialect the authority of the Koran." 4 Its diction 
 is very simple and unaffected, and it is singularly free from 
 the far-fetched conceits and laboured prettinesses which 
 disfigure later Persian poetry, — the Yusuf and Zulaikha 
 of Jami, for instance. Of course a man so deeply in 
 earnest as Jalalu-'d-Din has no sense of humour, and 
 he is utterly unconscious that some of his illustrations 
 verge on the absurd. 
 
 1 NoticesetExt.des.MSS.,iv. 701. Persians," p. xv. The Pahlavi 
 
 2 Nafahatu'-l Uns (Lees' ed.), p. dialect was spoken in Eai, Ispahan, 
 . 534. and Hamadan, and was that used by 
 
 3 Blochmann, " Prosody of the Sa'di and Hafiz. 
 
INTRODUCTION. 
 
 IV. 
 
 The Masnavi contains some 26,000 couplets, and a 
 full translation, therefore, would be intolerably tedious. 
 My plan is limited to giving abstracts of the principal 
 stories and a literal translation, Hue by line, of the prin- 
 cipal doctrinal morals. The poet is not so difficult a 
 writer as Hariri, or Mr. Browning, or iEschylus in his 
 corrupter moments, but it is not always easy to follow his 
 drift through the mazes of his discursive moralisings. 
 My object is to perform the work, so to speak, of the 
 " roadmaking sons of Hephaestus," — to open up a few 
 main routes through the tangled jungles of the Masnavi, 
 and so make its beauties somewhat more accessible. 
 
 The pages given at the head of each section are those 
 of the Lucknow edition of 1282 A.H., that edition being 
 the one commonly used in India ; but the translation is 
 made from the Bulaq edition of 1268 A.H., which gives 
 far corrector readings and omits the glosses and inter- 
 polations found in the Lucknow edition, and in the Tabriz 
 edition of 1264 A.H. I have used the Turkish commen- 
 tary of Isma'il Anqiiravi, which was written by desire of 
 Sultan Murad in 1 o 3 5 A.H. (Stambul 187 2), 1 and likewise 
 the Persian commentary of 'Abdu-T Ali Muhammad (Luck- 
 now, 1293 A.H.), which my friend Syad Sadru-'d-Din 
 Ahmad of Bohar was good enough to send me. Amongst 
 European authorities, I have, more especially, to acknow- 
 ledge my obligations to Mr. Redhouse's "Mesnevi," to 
 Dr. Tholuck's " Ssufismus " and " Bltithensammlung aus 
 der Morgenlandischen Mystik," and to Mr. Vaughan's 
 " Hours with the Mystics." The references to the Gulshan 
 i Raz, or "Mystic Rose-Garden," and to the Quatrains 
 of Omar Khayyam are to my own editions of those poems. 
 
 1 See p. 329. 
 
THE MASNAVI. 
 
 Booft I. 
 
 PROLOGUE. 
 
 Hearken to the reed-flute, how it complains, 
 Lamenting its banishment from its home : — 
 
 " Ever since they tore me from my osier bed, 
 My plaintive notes have moved men and women to tears. 
 I burst my breast, striving to give vent to sighs, 
 And to express the pangs of my yearning for my home. 
 He who abides far away from his home 
 Is ever longing for the day he shall return. 
 My wailing is heard in every throng, 
 In concert with them that rejoice and them that weep. 
 Each interprets my notes in harmony with his own feelings, 
 But not one fathoms the secrets of my heart. 
 My secrets are not alien from my plaintive notes, 
 Yet they are not manifest to the sensual eye and ear. 
 Body is not veiled from soul, neither soul from body, 
 Yet no man hath ever seen a soul." 
 
 This plaint of the flute is fire, not mere air. 
 Let him who lacks this fire be accounted dead ! 
 'Tis the fire of love that inspires the flute, 1 
 'Tis the ferment of love that possesses the wine. 
 The flute is the confidant of all unhappy lovers ; 
 
 1 Love signifies the strong attraction that draws all creatures back to 
 reunion with their Creator. 
 
2 THE MA SNA VI. [book I. 
 
 Yea, its strains lay bare my inmost secrets. 
 
 Who Lath seen a poison and an antidote like the flute ? 
 
 Who hath seen a sympathetic consoler like the flute ? 
 
 The flute tells the tale of love's bloodstained path, 
 
 It recounts the story of Majnun's love toils. 
 
 None is privy to these feelings save one distracted, 
 
 As ear inclines to the whispers of the tongue. 
 
 Through grief my days are as labour and sorrow, 
 
 My days move on, hand in hand with anguish. 
 
 Yet, though my days vanish thus, 'tis no matter, 
 
 Do thou abide, Incomparable Pure One ! * 
 
 But all who are not fishes are soon tired of water ; 
 And they who lack daily bread find the day very long ; 
 So the " Eaw " comprehend not the state of the " Eipe ; " 2 
 Therefore it behoves me to shorten my discourse. 
 
 Arise, son ! burst thy bonds and be free ! 
 How long wilt thou be captive to silver and gold ? 
 Though thou pour the ocean into thy pitcher, 
 It can hold no more than one day's store. 
 The pitcher of the desire of the covetous never fills, 
 The oyster-shell fills not with pearls till it is content ; 
 Only he whose garment is rent by the violence of love 
 Is wholly pure from covetousness and sin. 
 
 Hail to thee, then, LOVE, sweet madness ! 
 Thou who healest all our infirmities ! 
 Who art the physician of our pride and self-conceit ! 
 Who art our Plato and our Galen ! 
 Love exalts our earthly bodies to Leaven, 
 And makes the very hills to dance with joy ! 
 
 lover, 'twas love that gave life to Mount Sinai, 
 When " it quaked, and Moses fell down in a swoon." 
 Did my Beloved only touch me with his lips, 
 
 1 too, like the flute, would burst out in melody. 
 
 1 Self-annihilation leads to eter- 2 "Raw" and "Ripe 1 ' are terms 
 
 nal life in God— the universal Nou- for "Men of externals" and "Men 
 
 menon, by whom all phenomena of heart "or Mystics, 
 subsist. See Gulshan i Raz, 1. 3 Alluding to the giving of the law 
 
 4 00 - on Mount Sinai. Koran vii. 139. 
 
book i.] PROLOGUE. 3 
 
 But he who is parted from them that speak his tongue, 
 Though he possess a hundred voices, is perforce dumb. 
 When the rose has faded and the garden is withered, 
 The song of the nightingale is no longer to be heard. 
 The Beloved is all in all, the lover only veils Him ; 1 
 The Beloved is all that lives, the lover a dead thing. 
 When the lover feels no longer Love's quickening, 
 He becomes like a bird who has lost its wings. Alas ! 
 How can I retain my senses about me, 
 When the Beloved shows not the light of His countenance ? 
 
 Love desires that this secret should be revealed, 
 For if a mirror reflects not, of what use is it ? 
 Knowest thou why thy mirror reflects not ? 
 Because the rust has not been scoured from its face. 
 If it were purified from all rust and defilement, 
 It would reflect the shining of the SjJN of God. 2 
 
 friends, ye have now heard this tale, 
 Which sets forth the very essence of my case. 
 
 1 All phenomenal existences (man is withdrawn they at once relapse 
 
 included) are but " veils " obscur- into their original nothingness. See 
 
 ing the face of the Divine Noume- Gulshan i Raz, 1. 165. 
 non, the only real existence, and 2 So Bernard of Clairvaux. See 
 
 the moment His sustaining presence Gulshan i Raz, 1. 435. 
 
( 4 ) 
 
 Story I. The Prince and the Handmaid (p. 5). 
 
 A prince, while engaged on a hunting excursion, 
 espied a fair maiden, and by promises of gold induced 
 her to accompany him. After a time she fell sick, and 
 the prince had her tended by divers physicians. As, 
 however, they all omitted to say, " God willing} we will 
 cure her," their treatment was of no avail. So the prince 
 offered prayer, and in answer thereto a physician was 
 sent from heaven. He at once condemned his pre- 
 decessors' view of the case, and by a very skilful 
 diagnosis, discovered that the real cause of the maiden's 
 illness was her love for a certain goldsmith of Samarcand. 
 In accordance with the physician's advice, the prince sent 
 to Samarcand and fetched the goldsmith, and married 
 him to the lovesick maiden, and for six months the pair 
 lived together in the utmost harmony and happiness. 
 At the end of that period the physician, by divine 
 command, gave the goldsmith a poisonous draught, which 
 caused his strength and beauty to decay, and he then lost 
 favour with the maiden, and she was reunited to the 
 king. This Divine command was precisely similar to 
 God's command to Abraham to slay his son Ishmael, and 
 to the act of the angel in slaying the servant of Moses, 2 
 and is therefore beyond human criticism. 
 
 1 As enjoined in Koran xviii. 23. hearing the formula, " In sha Allah 
 One cannot converse with a strict Ta'alla," or D. V. 
 Musulman for five minutes without 3 Koran xviii. 73. 
 
story I.] THE PRINCE AND THE HANDMAID. 
 
 Description of Love (p. 7). 
 
 A true lover is proved such by his pain of heart ; 
 
 No sickness is there like sickness of heart. 
 
 The lover's ailment is different from all ailments ; 
 
 Love is the astrolabe of God's mysteries. 
 
 A lover may hanker after this love or that love, 
 
 But at the last he is drawn to the King of love. 
 
 However much we describe and explain love, 
 
 When we fall in love we are ashamed of our words. 
 
 Explanation by the tongue makes most things clear, 
 
 But love unexplained is clearer. 
 
 When pen hasted to write, 
 
 On reaching the subject of love it split in twain. 
 
 When the discourse touched on the matter of love, 
 
 Pen was broken and paper torn. 
 
 In explaining it Reason sticks fast, as an ass in mire ; 
 
 Naught but Love itself can explain love and lovers ! 
 
 None but the sun can display the sun, 
 
 If you would see it displayed, turn not away from it. 
 
 Shadows, indeed, may indicate the sun's presence, 
 
 But only the sun displays the light of life. 
 
 Shadows induce slumber, like evening talks, 
 
 But when the sun arises the "moon is split asunder." 1 
 
 In the world there is naught so wondrous as the sun, 
 
 But the Sun of the soul sets not and has no yesterday. 
 
 Though the material sun is unique and single, 
 
 We can conceive similar suns like to it. 
 
 But the Sun of the soul, beyond this firmament, — 
 
 No like thereof is seen in concrete or abstract. 2 
 
 Where is there room in conception for His essence, 
 
 So that similitudes of Him should be conceivable ? 
 
 1 Koran liv. I. 
 
 2 There is a tradition, " I know my Lord by my Lord." 
 
THE MA SNA VI. [book i. 
 
 Shamsu-'d-Din of Tabriz importunes Jalalu-'d-Din 
 to compose the Masnavi (p. 7). 
 
 The sun (Shams) of Tabriz is a perfect light, 
 
 A sun, yea, one of the beams of God ! 
 
 When the praise was heard of the " Sun of Tabriz," 
 
 The sun of the fourth heaven bowed its head. 
 
 Now that I have mentioned his name, it is but right 
 
 To set forth some indications of his beneficence. 
 
 That precious Soul caught my skirt, 
 Smelling the perfume of the garment of Tusuf; 
 And said, " For the sake of our ancient friendship, 
 Tell forth a hint of those sweet states of ecstasy, 
 That earth and heaven may be rejoiced, 
 And also Reason and Spirit, a hundredfold." 
 
 I said, " thou who art far from ' The Friend,' 
 Like a sick man who has strayed from his physician, 
 Importune me not, for I am beside myself; 
 My understanding is gone, I cannot sing praises. 
 "Whatsoever one says, whose reason is thus astray, 
 Let him not boast ; his efforts are useless. 
 Whatever he says is not to the point, 
 And is clearly inapt and wide of the mark. 
 What can I say when not a nerve of mine is sensible ? 
 Can I explain ' The Friend' to one to whom He is no 
 
 Friend ? 
 Verily my singing His praise were dispraise, 
 For 'twould prove me existent, and existence is error. 1 
 Can I describe my separation and my bleeding heart ? 
 Nay, put off this matter till another season." 
 
 He said, " Feed me, for I am an hungred, 
 And at once, for ' the time is a sharp sword.' 
 comrade, the Sufi is ' the son of time present.' 2 
 
 1 See Gnlshan i Ras, 1. 400. In 2 The Sufi is the " son of the time 
 the state of union self remains not. present," because he is an Energu- 
 
story ii.] THE OILMAN AND HIS PARROT. 7 
 
 It is not the rule of his canon to say, ' To-morrow.' 
 Can it be that thou art not a true Sufi ? 
 Ready money is lost by giving credit." 
 
 I said, " Tis best to veil the secrets of ' The Friend.' 
 So give good heed to the morals of these stories. 
 That is better than that the secrets of ' The Friend ' 
 Should be noised abroad in the talk of strangers." 
 
 He said, " Without veil or covering or deception, 
 Speak out, and vex me not, man of many words ! 
 Strip off the veil and speak out, for do not I 
 Enter under the same coverlet as the Beloved ? " 
 
 I said, "If the Beloved were exposed to outward 
 view, 
 Neither wouldst thou endure, nor embrace, nor form. 
 Press thy suit, yet with moderation ; 
 A blade of grass cannot pierce a mountain. 
 If the sun that illumines the world 
 Were to draw nigher, the world would be consumed. 1 
 Close thy mouth and shut the eyes of this matter, 
 That the world's life be not made a bleeding heart. 
 No longer seek this peril, this bloodshed ; 
 Hereafter impose silence on the ' Sun of Tabriz.' " 
 
 He said, " Thy words are endless. Now tell forth 
 All thy story from its beginning." 
 
 Story II. The Oilman and his Parrot (p. 10). 
 
 An oilman possessed a parrot which used to amuse 
 him with its agreeable prattle, and to watch his shop 
 when he went out. One day, when the parrot was alone 
 in the shop, a cat upset one of the oil-jars. When the 
 
 men, or passive instrument moved quoted in Notices et Extvaits des 
 
 by the divine impulse of the MSS., xii. 371 note, 
 
 moment. "The time present is a 1 "When its Lord appears in glory 
 
 sharp sword," because the divine to the Mount of existence, 
 
 impulse of the moment dominates Existence is laid low, like the 
 
 the Energumen, and executes its dust of the road." 
 
 decrees sharply. See Sohravardi — Gulshan i Raz, 1. 195. 
 
8 THE MA SNA VI. [book i. 
 
 oilman returned home he thought that the parrot had 
 done this mischief, and in his anger he smote the parrot 
 such a blow on the head as made all its feathers drop 
 off, and so stunned it that it lost the power of speech for 
 several days. But one day the parrot saw a bald-headed 
 man passing the shop, and recovering its speech, it cried 
 out, " Pray, whose oil-jar did you upset ? " The passers- 
 by smiled at the parrot's mistake in confounding baldness 
 caused by age with the loss of its own feathers due to a 
 blow. 
 
 Confusion of saints with hypocrites (p. 12). 
 
 Worldly senses are the ladder of earth, 
 
 Spiritual senses are the ladder of heaven. 
 
 The health of the former is sought of the leech, 
 
 The health of the latter from " The Friend." 
 
 The health of the former arises from tending the body, 
 
 That of the latter from mortifying the flesh. 
 
 The kingly soul lays waste the body, 
 And after its destruction he builds it anew. 
 Happy the soul who for love of God 
 Has lavished family, wealth, and goods ! — 
 Has destroyed its house to find the hidden treasure, 
 And with that treasure has rebuilt it in fairer sort ; 
 Has dammed up the stream and cleansed the channel, 
 And then turned a fresh stream into the channel ; — 
 Has cut its flesh to extract a spear-head, 1 
 Causing a fresh skin to grow again over the wound ; — 
 Has razed the fort to oust the infidel in possession, 
 And then rebuilt it with a hundred towers and bulwarks. 
 
 Who can describe the unique work of Grace ? 
 I have been forced to illustrate it by these similes. 
 Sometimes it presents one appearance, sometimes another. 
 Yea, the affair of religion is only bewilderment. 
 Not such as occurs when one turns one's back on God, 
 
 1 These are all figures and types of self-annihilation in order to the 
 acquisition of eternal life in God. 
 
story in.] THE JEWISH KING. 9 
 
 But such as when one is drowned and absorbed in Him. 
 
 The latter has his face ever turned to God, 
 
 The former's face shows his undisciplined self-will. 
 
 Watch the face of each one, regard it well, 
 It may be by serving thou wilt recognise Truth's face. 
 • As there are many demons with men's faces, 
 It is wrong to join hand with every one. 
 When the fowler sounds his decoy whistle, 
 That the birds may be beguiled by that snare, 
 The birds hear that call simulating a bird's call, 
 And, descending from the air, find net and knife. 
 So vile hypocrites steal the language of Darveshes, 
 In order to beguile the simple with their trickery. 
 The works of the righteous are light and heat, 
 The works of the evil treachery and shamelessness. 
 They make stuffed lions to scare the simple, 
 They give the title of Muhammad to false Musailima. 
 But Musailima retained the name of " Liar," 
 And Muhammad that of " Sublimest of beings." 
 That wine of God (the righteous) yields a perfume of 
 
 musk ; 
 Other wine (the evil) is reserved for penalties and pains. 
 
 Story III. The Jewish King, Ms Vazir, and the 
 Christians (pp. 12—22). 
 
 A certain Jewish king used to persecute the Christians, 
 desiring to exterminate their faith. His Vazir per- 
 suaded him to try a stratagem, namely, to mutilate the 
 Vazir .himself, and expel him from his court, with the 
 intent that he might take refuge with the Christians, 
 and stir up mutual dissensions amongst them. The 
 Vazir's suggestion was adopted. 1 He fled to the Chris- 
 tians, and found no difficulty in persuading them that 
 he had been treated in that barbarous way on account of 
 his attachment to the Chistian faith. He soon gained 
 
 1 Compare the story of Zopyrus, Herodotus, iii. 155. 
 
io THE MA SNA VI. [book I. 
 
 complete influence over them, and was accepted as a 
 saintly martyr and a divine teacher. Only a few dis- 
 cerning men divined his treachery ; the majority were 
 all deluded by him. The Christians were divided into 
 twelve legions, and at the head of each was a captain. 
 To each of these captains the Vazir gave secretly a 
 volume of religious directions, taking care to make the 
 directions in each volume different from and contradictory 
 to those in the others. One volume enjoined fasting, 
 another charity, another faith, another works, and so on. 
 Afterwards the Vazir withdrew into a cave, and refused 
 to come out to instruct his disciples, in spite of all their 
 entreaties. Calling the captains to him, he gave secret 
 instructions to each to set himself up as his successor, 
 and to be guided by the instructions in the volume 
 secretly confided to him, and to slay all other claimants 
 of the apostolic office. Having given these directions, he 
 slew himself. In the event each captain set himself up 
 as the Vazir 's successor, and the Christians were split up 
 into many sects at enmity with one another, even as the 
 Vazir had intended. But the malicious scheme did not 
 altogether succeed, as one faithful band cleaved to the 
 name of "Ahmad," mentioned in the Gospel, 1 and were 
 thus saved from sharing the ruin of the rest. 
 
 The Vazir's Teaching (p. 1 3). 
 
 Myriads of Christians flocked round him, 
 One after another they assembled in his street. 
 Then he would preach to them of mysteries, — 
 Mysteries of the Gospel, of stoles, of prayers. 
 He would preach to them with eloquent words 
 Concerning the words and acts of the Messiah. 
 Outwardly he was a preacher of religious duties, 
 But within a decoy call and a fowler's snare. 
 
 1 John xiv. 26 : " But the Comforter (parakletos) shall teach yon all 
 things." Musulmans read perikli/tos, " praised " = Muhammad. 
 
story in. J THE JE WISH KING. i 
 
 Therefore the followers of the Prophet ('Isa) 
 
 Were beguiled by the fraud of that demon soul. 
 
 He mingled in his discourses many secret doctrines 
 
 Concerning devotion and sincerity of soul. 
 
 He taught them to make a fair show of devotion, 
 
 But to say of secret sins, " What do they matter ? " 
 
 Hair by hair and jot by jot they learned of him 
 
 Fraud of soul, as roses might learn of garlic. 
 
 Hair-splitters and all their disciples 
 
 Are darkened by similar preaching and discourse. 
 
 The Christians gave their hearts to him entirely, 
 
 For the blind faith of the vulgar has no discernment. 
 
 In their inmost breasts they planted love of him, 
 
 And fancied him to be the Vicar of Christ ; — 
 
 Yea, him, that one-eyed and cursed Dajjal ! a 
 
 Save us, God ! who art our only defender ! 
 
 God, there are hundreds of snares and baits, 
 
 And we are even as greedy and foolish birds ; 
 
 Every moment our feet are caught in a fresh snare; 
 
 Tea, each one of us, though he be a falcon or Simurgh ! 
 
 Thou dost release us every moment, and straightway 
 
 We again fly into the snare, Almighty One ! 
 
 Sleep of the body the soul's awaking (p. 1 4). 
 
 Every night Thou freest our spirits from the body 
 And its snare, making them pure as rased tablets. 
 Every night spirits are released from this cage, 
 And set free, neither lording it nor lorded over. 
 At night prisoners are unaware of their prison, 
 At night kings are unaware of their majesty. 
 Then there is no thought or care for loss or gain, 
 No regard to such an one or such an one. 
 The state of the " Knower " is such as this, even when 
 awake. 
 
 1 Dajjstl, i.e., Antichrist. Sale, Prelim. Discourse, p. 57. 
 
12 THE MASNAVI. [book I. 
 
 God says, 1 " Thou wouldst deem him awake though 
 
 asleep, 
 Sleeping to the affairs of the world, day and night, 
 Like a pen in the directing hand of the writer. 
 He who sees not the hand which effects the writing 
 Fancies the effect proceeds from the motion of the pen. 
 If the " Knower " revealed the particulars of this state, 
 'Twould rob the vulgar of their sensual sleep. 
 His soul wanders in the desert that has no similitude ; 
 Like his body, his spirit is enjoying perfect rest ; — 
 Freed from desire of eating and drinking, 
 Like a bird escaped from cage and snare. 
 But when he is again beguiled into the snare, 
 He cries for help to the Almighty. 
 
 Laila and the Khalifa (p. 14). 
 
 The Khalifa said to Laila, " Art thou really she 
 For whom Majnun lost his head and went distracted ? 
 Thou art not fairer than many other fair ones." 
 She replied, " Be silent ; thou art not Majnun ! " 
 
 If thou hadst Majnun's eyes, 
 The two worlds would be within thy view. 
 Thou art in thy senses, but Majnun is beside himself. 
 In love to be wide awake is treason. 
 The more a man is awake, the more he sleeps (to love) ; 
 His (critical) wakefulness is worse than slumbering. 
 
 Our wakefulness fetters our spirits, 
 Then our souls are a prey to divers whims, 
 Thoughts of loss and gain and fears of misery. 
 They retain not purity, nor dignity, nor lustre, 
 Nor aspiration to soar heavenwards. 
 That one is really sleeping who hankers after each 
 
 whim 
 And holds parley with each fancy. 
 
 1 Said of the Seven Sleepers in the cave. Koran xviii. 17 ; " Knower " 
 - the Gnostic who through ecstasy beholds divine verities. 
 
story iil] THE JEWISH KING. i 3 
 
 The twelve volumes of theology (p. 1 6). 
 
 He drew up a separate scroll to the address of each, 
 
 The contents of each scroll of a different tenor ; 
 
 The rules of each of a different purport, 
 
 This contradictory of that, from beginning to end. 
 
 In one the road of fasting and asceticism 
 
 Was made the pillar and condition of right devotion. 
 
 In one 'twas said, " Abstinence profits not ; 
 
 Sincerity in this path is naught but charity." 
 
 In one 'twas said, " Thy fasting and thy charity 
 
 Are both a making thyself equal with God ; 
 
 Save faith and utter resignation to God's will 
 
 In weal and woe, all virtues are fraud and snares." 
 
 In one 'twas said, " Works are the one thing needful ; 
 
 The doctrine of faith without works is a delusion." 
 
 In one 'twas said, " Commands and prohibitions are 
 
 Not for observance, but to demonstrate our weakness, 
 
 That we may see our own weakness (to carry them out), 
 
 And thereby recognise and confess God's power." x 
 
 In one 'twas said, " Reference to thine own weakness 
 
 Is ingratitude for God's mercies towards us. 
 
 Rather regard thy power, for thou hast power from God. 
 
 Know thy power to be God's grace, for 'tis of Him." 
 
 In one 'twas said, " Leave power and weakness alone ; 
 
 Whatever withdraws thine eyes from God is an idol." 
 
 In one 'twas said, " Quench not thy earthy torch, 2 
 
 That it may be a light to lighten mankind. 
 
 If thou neglectest regard and care for it, 
 
 Thou wilt quench at midnight the lamp of union." 
 
 In one 'twas said, " Quench that torch without fear, 
 
 That in lieu of one thou may'st see a thousand joys, 
 
 For by quenching the light the soul is rejoiced, 
 
 And thy Laila is then as bold as her Majnun. 
 
 1 This was the doctrine of the 2 i.e.. Hide not thy light (of 
 Jabriyan or extreme predestina- good works or of self-denial) under 
 rians. a bushel. 
 
H 
 
 THE MASNAVI. [book I. 
 
 Whoso to display his devotion renounces the world, 
 The world is ever with him, before and behind." 
 In one 'twas said, " Whatsoever God has given thee 
 In His creation, that He has made sweet to thee ; 
 Yea, pleasant to thee and allowable. Take it, then, 
 And cast not thyself into the pangs of abstinence." 
 In one 'twas said, " Give up all thou possessest, 
 For to be ruled by covetousness is grievous sin." 
 
 (Ah ! how many diverse roads are pointed out, 
 And each followed by some sect for dear life ! 
 If the right road were easily attainable, 
 Every Jew and Gueber would have hit on it !) 
 
 In one 'twas said, " The right road is attainable, 
 For the heart's life is the food of the soul. 
 Whatever is enjoyed by the carnal man 
 Yields no fruit, even as salt and waste land. 
 Its result is naught but remorse, 
 Its traffic yields only loss. 
 It is not profitable in the long run ; 
 Its name is called ' bankrupt ' in the upshot. 
 Discern, then, the bankrupt from the profitable, 
 Consider the eventual value of this and that." 
 In one 'twas said, " Choose ye a wise Director, 
 But foresight of results is not found in dignities." 
 
 (Each sect looked to results in a different way, 
 And so, perforce, became captive to errors. 
 Eeal foresight of results is not simple jugglery, 
 Otherwise all these differences would not have arisen.) 
 
 In one 'twas said, " Thyself art thy master, 
 Inasmuch as thou art acquainted with the Master of all ; 
 Be a man, and not another man's beast of burden ! 
 Follow thine own way and lose not thy head ! " 
 In one 'twas said, " All we see is One. 
 Whoever says 'tis two is suffering from double vision." 
 In one 'twas said, " A hundred are even as one." * 
 But whoso thinks this is a madman. 
 
 i Alluding to the doctrine of the Trinity. 
 
story iv.] ANOTHER JEWISH KING. 15 
 
 Each scroll had its contrary piece of rhetoric, 
 
 In form and substance utterly opposed to it ; 
 
 This contrary to that, from first to last, 
 
 As if each was compounded of poison and antidotes. 
 
 Story IV. Another Tyrannical Jewish King (p. 22). 
 
 A certain Jewish king, the same who is referred to in 
 the Sura " Signs of the Zodiac," 1 made up his mind to 
 utterly exterminate the Christian faith, and with that 
 view he set up a huge idol, and issued commands that 
 all who refused to worship it should be cast into the fire. 
 Thereupon his officers seized a Christian woman with her 
 babe, and as she refused to worship it, they cast the 
 babe into the fire. But the babe cried out to its mother, 
 " Be not afraid, the fire has no power to burn me ; it is 
 as cool as water ! " Hearing this, the rest of the 
 Christians leapt into the fire, and found that it did not 
 burn them. The king reproached the fire for failing to 
 do its office, but the fire replied that it was God's servant, 
 and that its consuming properties were not to be used 
 for evil purposes. It then blazed up and consumed the 
 king, and all his Jews with him. 
 
 Second causes only operate in subordination to, and from 
 the impulsion of, the First Cause (p. 25). 
 
 Air, earth, water, and fire are God's servants. 
 To us they seem lifeless, but to God living. 
 In God's presence fire ever waits to do its service, 
 Like a submissive lover with no will of its own. 
 When you strike steel on flint fire leaps forth ; 
 But 'tis by God's command it thus steps forth. 
 Strike not together the flint and steel of wrong, 
 For the pair will generate more, like man and woman. 
 1 Koran Ixxxv. 
 
1 6 THE MA SNA VI. [book I. 
 
 The flint and steel are themselves causes, yet 
 Look higher for the First Cause, righteous man ! 
 For that Cause precedes this second cause. 
 How can a cause exist of itself without precedent cause ? 
 That Cause makes this cause operative, 
 And again helpless and inoperative. 
 That Cause, which is a guiding light to the prophets, 
 That, I say, is higher than these second causes. 
 Men's minds recognise these second causes, 
 But only prophets perceive the action of the First 
 Cause. 
 
 Praise compared to vapour drawn upwards, and then 
 descending in rain (p. 25). 
 
 Though water be enclosed in a reservoir, 
 Yet air will absorb it, for 'tis its supporter ; 
 It sets it free and bears it to its source, 
 Little by little, so that you see not the process. 
 In like manner this breath of ours by degrees 
 Steals away our souls from the prison-house of earth. 
 " The good word riseth up to Him," 1 
 Rising from us whither He knoweth. 
 Our breathings are lifted up in fear of God, 
 Offerings from us to the throne of Eternity. 
 Then come down to us rewards for our praises, 
 The double thereof, yea, mercies from the King of Glory. 
 Therefore are we constrained to utter these praises, 
 That slaves may attain the height of God's gifts. 
 And so this rising and descent go on evermore, 
 And cease not for ever and aye. 
 To speak in plain Persian, this attraction 
 Comes from the same quarter whence comes this sweet 
 savour. 2 
 
 J Koran, xxxv. 11. prayer when his prayer is accepted 
 
 - Sweet savour, i.e., the joy of of God. See Book II. Story XVII. 
 heart experienced by the offerer of 
 
stoby v.J THE LION AND THE BEASTS. 17 
 
 Story V. The Lion and the Beasts (p. 26). 
 
 In the book of Kalila and Damna a story is told of 
 a lion who held all the beasts of the neighbourhood in 
 subjection, and was in the habit of making constant 
 raids upon them, to take and kill such of them as he 
 required for his daily food. At last the beasts took 
 counsel together, and agreed to deliver up one of their 
 company every day, to satisfy the lion's hunger, if he, on 
 his part, would cease to annoy them by his continual 
 forays. The lion was at first unwilling to trust to their 
 promise, remarking that he always preferred to rely on 
 his own exertions ; but the beasts succeeded in persuading 
 him that he would do well to trust Providence and their 
 word. To illustrate the thesis that human exertions are 
 vain, they related a story of a man who got Solomon to 
 transport him to Hindustan to escape the angel of death, 
 but was smitten by the angel the moment he got there. 
 Having carried their point, the beasts continued for some 
 time to perform their engagement. One day it came to 
 the turn of the hare to be delivered up as a victim to 
 the lion ; but he requested the others to let him practise 
 a stratagem. ,_ They scoffed at him, asking how such a 
 silly beast as he could pretend to outwit the lion. The 
 hare assured them that wisdom was of God, and God 
 might choose weak things to confound the strong. At 
 last they consented to let him try his luck. He took 
 his way slowly to the lion, and found him sorely enraged. 
 In excuse for his tardy arrival he represented that he 
 and another hare had set out together to appear before 
 the lion, but a strange lion had seized the second hare, 
 and carried it off in spite of his remonstrances. On 
 hearing this the lion was exceeding wroth, and com- 
 manded the hare to show him the foe who had trespassed 
 on his preserves. Pretending to be afraid, the hare got 
 the lion to take him upon his back, and directed him 
 to a well. On looking down the well, the lion saw in 
 
,8 THE MA SNA VI. [book I. 
 
 the water the reflection of himself and of the hare on his 
 back ; and thinking that he saw his foe with the stolen 
 hare, he plunged in to attack him, and was drowned, 
 while the hare sprang off his back and escaped. This 
 folly on the part of the lion was predestined to punish 
 him for denying God's ruling providence. So Adam, 
 though he knew the names of all things, in accordance 
 with God's predestination, neglected to obey a single 
 prohibition, and his disobedience cost him dearly. 
 
 Trust in God, as opposed to human exertions (p. 26). 
 
 The beasts said, " enlightened sage, 
 
 Lay aside caution ; it cannot help thee against destiny ; 
 
 To worry with precaution is toil and moil ; 
 
 Go, trust in Providence, trust is the better part. 
 
 War not with the divine decree, O hot-headed one, 
 
 Lest that decree enter into conflict with thee. 
 
 Man should be as dead before the commands of God, 
 
 Lest a blow befall him from the Lord of all creatures." 
 
 He said, " True ; but though trust be our mainstay, 
 Yet the Prophet teaches us to have regard to means. 
 The Prophet cried with a loud voice, 
 ' Trust in God, yet tie the camel's leg.' * 
 Hear the adage, ' The worker is the friend of God ; ' 2 
 Through trust in Providence neglect not to use means. 
 Go, Quietists, practise trust with self- exertion, 
 Exert yourself to attain your objects, bit by bit. 
 In order to succeed, strive and exert yourselves ; 
 If ye strive not for your objects, ye are fools." 
 
 They said, " What is gained from the poor by exertions 
 Is a fraudulent morsel that will bring ill luck. 
 Again, know that self-exertion springs from weakness ; 
 Relying on other means is a blot upon perfect trust. 
 Self-exertion is not more noble than trust in God. 
 
 1 "Trust in God and keep your powder dry." 
 
 2 "Laborare est orare." 
 
story v.] THE LION AND THE BEASTS. 19 
 
 What is more lovely than committing oneself to God ? 
 Many there are who flee from one danger to a worse ; 
 Many flee from a snake and meet a dragon. 
 Man plans a stratagem, and thereby snares himself; 
 What he takes for life turns out to be destruction. 
 He shuts the door after his foe is in the house. 
 After this sort were the schemes of Pharaoh. 
 That jealous king slew a myriad babes, 
 While Moses, whom he sought, was in his house. 
 Our eyes are subject to many infirmities ; 
 Go ! annihilate your sight in God's sight. 
 For oar foresight His foresight is a fair exchange ; 
 In His sight is all that ye can desire. 
 So long as a babe cannot grasp or run, 
 It takes its father's back for its carriage. 
 But when it becomes independent and uses its hands, 
 It falls into grievous troubles and disgrace. 
 The souls of our first parents, even before their hands, 
 Flew away from fidelity after vain pleasure. 
 Being made captives by the command, ' Get down hence,' * 
 They became bond-slaves of enmity, lust, and vanity. 
 We are the family of the Lord and His sucking babes. 
 The Prophet said, 'The people are God's family; ' 
 He who sends forth the rain from heaven, 
 Can He not also provide us our daily bread ? " 
 The lion said, " True ; yet the Lord of creatures 
 "-Sets a ladder before our feet. 
 Step by step must we mount up to the roof ! 
 The notion of fatalism is groundless in this place. 
 Ye have feet — why then pretend ye are lame ? 
 Ye have hands — why then conceal your claws ? 
 When a master places a spade in the hand of a slave, 
 The slave knows his meaning without being told. 
 Like this spade, our hands are our Master's hints to us ; 
 Yea, if ye consider, they are His directions to us. 
 When ye have taken to heart His hints, 
 1 Koran ii. 341. 
 
2 o THE MA SNA VI. [book i. 
 
 Ye will shape your life in reliance on their direction ; 
 Wherefore these hints disclose His intent, 
 Take the burden from you, and appoint your work. 
 He that bears it makes it bearable by you, 
 He that is able makes it within your ability. 
 Accept His command, and you will be able to execute it ; 
 Seek union with Him, and you will find yourselves united. 
 Exertion is giving thanks for God's blessings ; 
 Think ye that your fatalism gives such thanks ? 
 Giving thanks for blessings increases blessings, 
 Bat fatalism snatches those blessings from your hands. 
 Your fatalism is to sleep on the road ; sleep not 
 Till ye behold the gates of the King's palace. 
 Ah ! sleep not, unreflecting fatalists, 
 Till ye have reached that fruit-laden Tree of Life 
 Whose branches are ever shaken by the wind, 
 And whose fruit is showered on the sleepers' heads. 
 Fatalism means sleeping amidst highwaymen. 
 Can a cock who crows too soon expect peace ? 
 If ye cavil at and accept not God's hints, 
 Though ye count yourselves men, see, ye are women. 
 The quantum of reason ye possessed is lost, 
 And the head whose reason has fled is a tail. 
 Inasmuch as the unthankful are despicable, 
 They are at last cast into the fiery pit. 
 < If ye really have trust in God, exert yourselves, 
 ' And strive, in constant reliance on the Almighty." 
 
 Wisdom is granted oftentimes to the weak (p. 29). 
 
 He said, " friends, God has given me inspiration. 
 
 "" Oftentimes strong counsel is suggested to the weak. 
 
 " The wit taught by God to the bee 
 
 ' Is withheld from the lion and the wild ass. 
 It fills its cells with liquid sweets, 
 For God opens the door of this knowledge to it. 
 The skill taught by God to the silkworm 
 
story v.] THE LION AND THE BEASTS. 21 
 
 ' Is a learning beyond the reach of the elephant. 
 The earthly Adam was taught of God names, 1 
 So that his glory reached the seventh heaven. 
 He laid low the name and fame of the angels, 2 
 Yet blind indeed are they whom God dooms to doubt ! 
 The devotee of seven hundred thousand years (Satan) 
 Was made a muzzle for that yearling calf (Adam), 3 
 Lest he should suck milk of the knowledge of faith, 
 And soar on high even to the towers of heaven. 
 The knowledge of men of external sense is a muzzle 
 To stop them sucking milk of that sublime knowledge. 
 But God drops into the heart a single pearl-drop 
 Which is not bestowed on oceans or skies ! " 
 
 " How long regard ye mere form, form-worshippers ? 
 Your souls, void of substance, rest still in forms. 
 If the form of man were all that made man, 
 Ahmad and Abu Jahl would be upon a par. 
 A painting on a wall resembles a man, 
 But see what it is lacking in that empty form. 
 'Tis life that is lacking to that mere semblance of man. 
 Go ! seek for that pearl it never will find. 
 The heads of earth's lions were bowed down 
 When God gave might to the Seven Sleepers' dog. 4 
 What mattered its despised form 
 When its soul was drowned in the sea of light ? " 
 
 Human wisdom the manifestation of divine (p. 31). 
 
 On his way to the lion the hare lingered, 
 Devising a stratagem with himself. 
 He proceeded on his way after delaying long, 
 In order to have a secret or two for the lion. 
 
 What worlds the principle of Eeason embraces ! 
 How broad is this ocean of Reason ! 
 
 1 "And He taught Adam the knowledge but what thou hast given 
 
 names of all things " (Koran ii. us to know " (Koran ii. 30). 
 
 2 Q \ 3 See Gulshan i Raz, 1. 543. 
 
 2 The angels said, "We have no 4 Koran xviii. 17. 
 
22 THE MA SNA VI. [book I. 
 
 Yea, the Reason of man is a boundless ocean. 
 son, that ocean requires, as it were, a diver. 
 On this fair ocean our human forms 
 Float about, like bowls on the surface of water ; 
 Yea, like cups on the surface, till they are filled ; 
 And when filled, these cups sink into the water. 
 
 The ocean of Reason is not seen ; reasoning men are 
 seen; 
 But our forms (minds) are only as waves or spray 
 
 thereof. 
 Whatever form that ocean uses as its instrument, 
 Therewith it casts its spray far and wide. 2 
 
 Till the heart sees the Giver of the secret, 
 Till it espies that Bowman shooting from afar, 
 It fancies its own steed lost, while in bewilderment 
 It is urging that steed hither and thither ; 3 
 It fancies its own steed lost, when all the while 
 That swift steed is bearing it on like the wind. 
 In deep distress that blunderhead 
 Runs from door to door, searching and inquiring, 
 " Who and where is he that hath stolen my steed ? " 
 They say, " What is this thou ridest on, master ? " 
 He says, "True, 'tis a steed; but where is mine ?" 
 They say, " Look to thyself, rider ; thy steed is there." 
 
 The real Soul is lost to view, and seems far off; 4 
 Thou art like a pitcher with full belly but dry lip ; 
 How canst thou ever see red, green, and scarlet 
 Unless thou see'st the light first of all ? 
 When thy sight is dazzled by colours, 
 
 1 See Gulshan i Raz, 1. 575 : lost camel " (Book II. Story XII., 
 
 The ocean of Reason is the same as infra). Men seek wisdom, and do 
 
 what is elsewhere called the ocean not know that in themselves is the 
 
 of Being, viz., the Noumenon, or reflected wisdom of God (Gulshan 
 
 Divine substratum of all pheno- i Raz, 1. 435). 
 
 menal being and thought. 4 The real Soul, i.e., the spirit 
 
 " "Those arrows were God's, not which God "breathed into man" 
 
 yours" (Koran viii. 17) ; i.e., Man's (Koran xv. 29). "In yourselves 
 
 reason proceeds from God, the are signs ; will ye not behold 
 
 " Only Real Agent." them ? " (Koran li. 21). 
 
 3 Alluding to the "Believer's 
 
.story v.] THE LION AND THE BEASTS. 23 
 
 These colours veil the light from thee. 
 
 But when night veils those colours from thee, 
 
 Thou seest that colours are seen only through light. 
 
 As there is no seeing outward colours without light, 
 
 So it is with the mental colours within. 
 
 Outward colours arise from the light of sun and stars, 
 
 And inward colours from the Light on high. 
 
 The light that lights the eye is also the heart's Light ; 
 
 The eye's light proceeds from the Light of the heart. 
 
 But the light that lights the heart is the Light of God, 
 
 Which is distinct from the light of reason and sense. 
 
 At night there is no light, and colours are not seen ; 
 Hence we know what light is by its opposite, darkness. 
 At night no colours are visible, for light is lacking. 
 How can colour be the attribute of dark blackness ? 
 Looking on light is the same as looking on colours ; 
 Opposite shows up opposite, as a Prank a Negro. 
 The opposite of light shows what is light, 
 Hence colours too are known by their opposite. 
 God created pain and grief for this purpose, 
 To wit, to manifest happiness by its opposites. 1 
 Hidden things are manifested by their opposites ; 
 But, as God has no opposite, He remains hidden. 
 God's light has no opposite in the range of creation 
 Whereby it may be manifested to view. 
 Perforce " Our eyes see not Him, though He sees us." " 2 
 Behold this in the case of Moses and Mount Sinai. 3 
 
 Discern form from substance, as lion from desert, 
 Or as sound and speech from the thought they convey. 
 . The sound and speech arise from the thought ; 
 Thou knowest not where is the Ocean of thought ; 
 Yet when thou seest fair waves of speech, 
 
 1 See G-ulshan i Raz, 1. 92. hypothesi includes all things ; so 
 
 Mr. Mansel (Bampton Lectures, p. there is nothing to contrast Him 
 
 49) says : " A thing can be known with, 
 as that which it is only by being 2 Koran vi. 103. 
 distinguished from that which it is 3 Koran vii. 139: "He said, 
 
 not." But the Infinite Deity ex ' Thou shalt not see me. ' " 
 
24 - THE MASNAVI. [book r. 
 
 Thou knowest there is a glorious Ocean beneath them. 
 When waves of thought arise from the Ocean of Wisdom, 
 They assume the forms of sound and speech. 
 These forms of speech are born and die again, 
 These waves cast themselves back into the Ocean. 
 Form is born of That which is without form, 
 And goes again, for, " Verily to Him do we return." 1 
 Wherefore to thee every moment come death and " return.'' 
 Mustafa saith, " The world endureth only a moment." 
 So, thought is an arrow shot by God into the air. 
 How can it stay in the air ? It returns to God. 
 Every moment the world and we are renewed, 2 
 Yet we are ignorant of this renewing for ever and aye. 
 Life, like a stream of water, is renewed and renewed, 
 Though it wears the appearance of continuity in form. 
 That seeming continuity arises from its swift renewal, 
 As when a single spark of fire is whirled round swiftly. 3 
 If a single spark be whirled round swiftly, 
 It seems to the eye a continuous line of fire. 
 This apparent extension, owing to the quick motion, 
 Demonstrates the rapidity with which it is moved. 
 If ye seek the deepest student of this mystery, 
 Lo ! 'tis Husamu-'d-Din, the most exalted of creatures ! 
 
 Story VI. 'Omar and the Ambassador (p. 38). 
 
 The hare, having delivered his companions from the 
 tyranny of the lion, in the manner just described, 
 proceeds to improve the occasion by exhorting them to 
 engage in a greater and more arduous warfare, viz., the 
 struggle against their inward enemy, the lusts of the 
 flesh. He illustrates his meaning by the story of an 
 ambassador who was sent by the Emperor of Rum 
 to the Khalifa 'Omar. On approaching Medina this 
 
 1 Koran ii. 151. newed by fresh effluxes of being from 
 
 2 See Gulshan i Raz, 1.645 : All the Divine Noumenon. 
 phenomena are every moment re- 3 See Gulshan i Raz, 1. 710. 
 
STOBYVi.] 'OMAR AND THE AMBASSADOR. 25 
 
 ambassador inquired for 'Omar's palace, and learned that 
 'Omar dwelt in no material palace, but in a spiritual 
 tabernacle, only visible to purified hearts. At last he 
 discerned 'Omar lying under a palm-tree, and drew near 
 to him in fear and awe. 'Omar received him kindly, and 
 instructed him in the doctrine of the mystical union 
 with God. The ambassador heard him gladly, and asked 
 him two questions, first, How can souls descend from 
 heaven to earth ? and secondly, "With what object are 
 souls imprisoned in the bonds of flesh and blood ? 'Omar 
 responded, and the ambassador accepted his teaching, and 
 became a pure-hearted Sufi. The hare urged his com- 
 panions to abjure lust and pride, and to go and do 
 likewise. 
 
 God's agency reconciled with man's freewill (p. 39). 
 
 The ambassador said, " Commander of the faithful, 
 How comes the soul down from above to earth ? 
 How can so noble a bird be confined in a cage ? " 
 
 He said, " God speaks words of power to souls, — 
 To things of naught, without eyes or ears, 
 And at these words they all spring into motion ; 
 At His words of power these nothings arise quickly, 
 And strong impulse urges them into existence. 
 Again, He speaks other spells to these creatures, 
 And swiftly drives them baqk again into Not-being. 
 He speaks to the rose's ear, and causes it to bloom ; 
 He speaks to the tulip, and makes it blossom. 
 He speaks a spell to body, and it becomes soul ; 
 He speaks to the sun, and it becomes a fount of light. 
 Again, in its ear He whispers a word of power, 
 And its face is darkened as by a hundred eclipses. 
 What is it that God says to the ear of earth, 
 That it attends thereto and rests steadfast ? 
 "What is it that Speaker says to the cloud. 
 That it pours forth rain-water like a water-skin ? 
 
26 THE MASNA VI. [book i. 
 
 Whosoever is bewildered by wavering will, 1 
 In his ear bath God whispered His riddle, 
 That He may bind him on the horns of a dilemma ; 
 For he says, ' Shall I do this or its reverse ? ' 
 Also from God comes the preference of one alternative ; 
 'Tis from God's impulsion that man chooses one of the 
 
 two. 
 If you desire sanity in this embarrassment, 
 Stuff not the ear of your mind with cotton. 
 Take the cotton of evil suggestions from the mind's ear, 2 
 That the heavenly voice from above may enter it, 
 That you may understand that riddle of His, 
 That you may be cognisant of that open secret. 
 Then the mind's ear becomes the sensorium of inspiration ; 
 For what is this Divine voice but the inward voice ? 3 
 The spirit's eye and ear possess this sense, 
 The eye and ear of reason and sense lack it. 
 The word ' compulsion ' makes me impatient for love's 
 
 sake ; 
 'Tis he who loves not who is fettered by compulsion. 
 This is close communion with God, not compulsion, 
 The shining of the sun, and not a dark cloud. 
 Or, if it be compulsion, 'tis not common compulsion, 
 It is not the domination of wanton wilfulness. 
 O son, they understand this compulsion 
 For whom God opens the eyes of the inner man. 
 Things hidden and things future are plain to them ; 
 To speak of the past seems to them despicable. 
 They possess freewill and compulsion besides, 4 
 As in oyster-shells raindrops are pearls. 
 
 1 The poet's insistence on the mysticism is that, independently of 
 
 doctrine of God being the Fail i sense and reason, man possesses an 
 
 I/aktki, or Only Real Agent, with- inward sense, or intuition, which 
 
 out whose word no being and no conveys to him a knowledge of God 
 
 action can be, leads him to the by direct apprehension (see Gulshan 
 
 question of freewill and compulsion i Raz. 1. 431). 
 
 of man's will (see Gulshan i Raz, * Their wills are identified with 
 
 !• 555)- God's will, as in the case of the 
 
 - So Gulshan i Raz, 1. 442. saint Daquqi (infra, Book III. 
 
 3 The leading principle of all Story XII.) 
 
story vi.] 'OMAR AND THE AMBASSADOR. 27 
 
 Outside the shell they are raindrops, great and small ; 
 
 Inside they are precious pearls, big and little. 
 
 These men also resemble the musk deer's bag ; 
 
 Outside it is blood, but inside pure musk ; 
 
 Yet, say not that outside 'twas mere blood, 
 
 Which on entering the bag becomes musk. 
 
 Nor say that outside, the alembic 'twas mere copper, 
 
 And becomes gold inside, when mixed with elixir. 
 
 In you freewill and compulsion are vain fancies, 
 
 But in them they are the light of Almighty power. 
 
 On the table bread is a mere lifeless thing, 
 
 When taken into the body it is a life-giving spirit. 
 
 This transmutation occurs not in the table's heart, 
 
 'Tis soul effects this transmutation with water of life. 
 
 Such is the power of the soul, man of right views ! 
 
 Then what is the power of the Soul of souls ? (God). 
 
 Bread is the food of the body, yet consider, 
 
 How can it be the food of the soul, son ? 
 
 Flesh-born man by force of soul 
 
 Cleaves mountains with tunnels and mines. 
 
 The might of Ferhad's soul cleft a hill ; 
 
 The might of the Soul's soul cleaves the moon. 1 
 
 If the heart opens the mouth of mystery's store, 
 
 The soul springs up swiftly to highest heaven. 
 
 If tongue discourses of hidden mysteries, 
 
 It kindles a fire that consumes the world. 
 
 Behold, then, God's action and man's action; 
 Know, action does belong to us ; this is evident. 
 If no actions proceeded from men, 
 How could you say, ' Why act ye thus ? ' 
 The agency of God is the cause of our action, 
 Our actions are the signs of God's agency ; 
 Nevertheless our actions are freely willed by us, 
 Whence our recompense is either hell or ' The Friend.' " 
 
 1 As a sign of the last day (Koran liv. 1). 
 
28 THE MA SNA VI. [book r. 
 
 Story VII. The Merchant and his Clever Parrot (p. 42). 
 
 There was a certain merchant who kept a parrot in a 
 cage. Being about to travel to Hindustan on business, 
 he asked the parrot if he had any message to send to his 
 kinsmen in that country, and the parrot desired him to tell 
 them that he was kept confined in a cage. The merchant 
 promised to deliver this message, and on reaching Hindu- 
 stan, duly delivered it to the first flock of parrots he saw. 
 On hearing it one of them at once fell down dead. The 
 merchant was annoyed with his own parrot for having 
 sent such a fatal message, and on his return home 
 sharply rebuked his parrot for doing so. But the parrot 
 no sooner heard the merchant's tale than he too fell 
 down dead in his cage. The merchant, after lamenting 
 his death, took his corpse out of the cage and threw 
 it away ; but, to his surprise, the corpse immediately 
 recovered life, and flew away, explaining that the Hindu- 
 stani parrot had only feigned death to suggest this way 
 of escaping from confinement in a cage. 
 
 Saints are preserved from all harm 1 (p. 43). 
 
 As to a " man of heart," he takes no hurt, 
 
 Even though he should eat deadly poison. 
 
 He who gains health from practising abstinence is safe ; 
 
 The poor disciple is safe in the midst of fever. 
 
 The prophet said, " disciple, though you be bold, 
 
 Yet enter not into conflict with every foe." 
 
 Within you is a Nimrod ; enter not his fire ; 
 
 But if you must do so, first become an Abraham. 2 
 
 If you are neither swimmer nor seaman, 
 
 Cast not yourself into the sea out of self-conceit. 
 
 1 This is a comment on the saying blood ! but if a man of heart eats 
 of Faridu-'d-Din Attar, "Thou art poison, 'tis as honey." 
 a man of lusts, O fool ! In dust eat 2 See Koran xxi. 68, and Rod- 
 well's note. 
 
story vii.] THE MERCHANT AND HIS PARROT. 29 
 
 A swimmer brings pearls from the deep sea ; 
 Yea, he plucks gain from the midst of perils. 
 
 * If the saint handles earth, it becomes gold ; 
 
 . If a sinner handles gold, it turns to dust. 
 Whereas the saint is well-pleasing to God, 
 In his actions his hand is the hand of God. 
 But the sinner's hand is the hand of Satan and demons, 
 Because he is ensnared in falsity and fraud. 
 If folly meets him, he takes it for wisdom ; 
 Yea, the learning gained by the wicked is folly. 
 Whatever a sick man eats is a source of sickness, 
 But if a saint imbibe infidelity it becomes faith. 
 Ah ! footman who contendest with horsemen, 
 Thou wilt not succeed in carrying the day ! 
 
 The jealousy of God 1 (p. 46). 
 
 The whole world is jealous for this cause, 
 That God surpasseth the world in jealousy. 
 God is as a soul and the world as a body, 
 And bodies derive their good and evil from souls. 
 He to whom the sanctuary of true prayer is revealed 
 Deems it shameful to turn back to mere formal religion. 
 He who is master of the robes of a king 
 Brings shame on his lord by petty huckstering. 
 He who is admitted to the king's presence-chamber 
 Would show disrespect by tarrying at the doorway. 
 If the king grants him license to kiss his hand, 
 He would err were he to kiss merely the king's foot. 
 Though to lay head at the king's feet is due obeisance, 
 In the case supposed it would be wrong to kiss the feet. 
 The king's jealousy would be kindled against him 
 Who, after he had seen his face, preferred his mere per- 
 fume. 
 
 1 This is a comment on the Hadis, jealousy He prohibits 'All pollutions, 
 
 " Verily Sa'd is a jealous man, and both outward and inward. ' " (Ko- 
 
 I am more jealous than he, and God ran vi. 152.) 
 is more jealous than I, and of His 
 
30 THE MASNAVI. [book i. 
 
 God's jealousy may be likened to a grain of wheat, 
 But man's jealousy is but empty chaff. 
 For know ye that the source of jealousy is in God, 
 And man's jealousy is only an offshoot from God's. 
 But let me now quit this subject, and make complaint 
 Of the severity of That Fickle Fair One. 
 
 Complaints of God's harsh dealings with Ms adoring 
 slaves (p. 47). 
 
 " Wherefore dost thou abandon thy creed and faith ? 
 What matters it if it be heathen or true ? 
 Why hast thou forsaken thy Beloved ? 
 What matters it if she be fair or ugly ? " 
 
 1 1 
 
 Let me then, I say, make complaint 
 Of the severity of That Fickle Fair One. 
 I cry, and my cries sound sweet in His ear ; 
 He requires from the two worlds cries and groans. 
 How shall I not wail under His chastening hand ? 
 How shall I not be in the number of those bewitched by 
 
 Him? 
 How shall I be other than night without His day ? 
 Without the vision of His face that illumes the day ? 
 His bitters are very sweets to my soul, 
 My sad heart is a lively sacrifice to my Beloved. 
 I am enamoured of my own grief and pain, 
 For it makes me well-pleasing to my peerless King. 
 I use the dust of my grief as salve for my eyes, 
 That my eyes, like seas, may teem with pearls. 
 The tears which are shed because of His chastening 
 Are very pearls, though men deem them mere tears. 
 'Tis " The Soul of souls " of whom I am making complaint ; 
 Yet I do not complain ; — I merely state my case. 
 
 1 This is a, quotation from Hakim Sanai, and forms the text of the 
 following discourse. 
 
story vii.] THE MERCHANT AND HIS PARROT. 31 
 
 My heart says, " He has injured me," 
 But I laugh at these pretended injuries. 
 
 Do me justice, Thou who art the glory of the just, 
 Who art the throne, and I the lintel of Thy door ! 
 But, in sober truth, where are throne and doorway ? 
 Where are " We " and "I?" There where our Beloved 
 
 is! 
 Thou, who art exempt from " Us " and " Me," — 
 Who pervadest the spirits of all men and women ; 
 When man and woman become one, Thou art that One ! 
 When their union is dissolved, lo ! Thou abidest ! 
 Thou hast made these " Us " and " Me " for this purpose, 
 To wit, to play chess with them by Thyself. 1 
 When Thou shalt become one entity with " Us " and 
 
 " You." 
 Then wilt Thou show true affection for these lovers. 
 When these " We " and " Ye " shall all become one Soul, 
 Then they will be lost and absorbed in the " Beloved." 
 
 These are plain truths. Come then, Lord ! 
 Who art exalted above description and explanation ! 
 Is it possible for the bodily eye to behold Thee ? 
 Can mind of man conceive Thy frowns and Thy smiles ? 
 Are hearts, when bewitched by Thy smiles and frowns, 2 
 In a fit state to see the vision of Thyself? 
 When our hearts ai*e bewitched by Thy smiles and frowns, 
 Can we gain life from these two alternating states ? 
 The fertile garden of love, as it is boundless, 
 Contains other fruits besides joy and sorrow. 
 The true lover is exalted above these two states, 
 He is fresh and green independently of autumn or spring ! 
 
 Pay tithe on Thy beauty, Beauteous One ! 
 Tell forth the tale of the Beloved, every whit ! 
 
 1 See Gulshan i Raz, 1. 140, and stan, Book II. Story XI.) says : 
 Omar Khayyam Quatr., 270. " The vision of God to the pious 
 
 2 See Gulshan i Raz, 1. 745 : consists of manifestation and 00- 
 Frowns are the ocoultation of the cultation ; He shows Himself, and 
 Beloved by the veil of phenomena ; again withdraws Himself from our 
 smiles, the revelation of Absolute sight." 
 
 Being to its votaries. Sa'di (Guli- 
 
32 THE MA SNA VI. [book I. 
 
 For through coquetry His glances 
 
 Are still inflicting fresh wounds on my heart. 
 
 I gave Him leave to shed my blood, if He willed it ; 
 
 I only said, " Is it right ? " and He forsook me. 
 
 "Why dost Thou flee from the cries of us on earth ? 
 
 Why pourest Thou sorrow on the heart of the sorrowful ? 
 
 Thou who, as each new morn dawns from the east, 
 
 Art seen uprising anew, like a bright fountain ! 
 
 What excuse makest Thou for Thy witcheries ? 
 
 Thou whose lips are sweeter than sugar, 
 
 Thou that ever renewest the life of this old world, 
 
 Hear the cry of this lifeless body and heart ! 
 
 But, for God's sake, leave off telling of the Rose ; 
 Tell of the Bulbul who is severed from his Rose. 
 My ardour arises not from joy or grief, 
 My sense mates not with illusion and fancy. 
 My condition is different, for it is strange. 
 Deny it not ! God is all-powerful. 
 Argue not from the condition of common men, 
 Stumble not at severity and at mercy. 
 For mercy and severity, joy and sorrow, are transient, 
 And transient things die ; " God is heir of all." * 
 
 " Tis dawn ! Protector and Asylum of the dawn ! 
 Make excuse for me to my lord Husamu-'d-Din ! 
 Thou makest excuses for " Universal Reason and Soul ; " 2 
 Soul of souls and Gem of life art Thou ! 
 The light of my dawn is a beam from Thy light, 
 Shining in the morning draught of Thy protection ! 
 Since Thy gift keeps me, as it were, intoxicated, 
 What is this spiritual wine that causes me this joy ? 
 Natural wine lacks the ferment in my breast, 
 The spheres lag behind me in revolutions ! 
 Wine is intoxicated with me, not I with it ! 
 
 i Koran xv. 23. hath created vera from one Soul, and 
 
 - %.e., the Logos, and First Soul, of him created his wife" (Koran 
 
 upposed to be referred to in the iv. 1). See Gulshan i Kaz, 1. 203. 
 text : "0 men, fear your Lord, who 
 
Story vii.] THE HARPER. 33 
 
 The world takes its being from me, not I from it ! 
 I am like bees, and earthly bodies like wax, 1 
 I build up these bodies as with my own wax ! 
 
 Story VIII. The Harper (p. 50). 
 
 In the time of the Khalifa 'Omar there lived a harper, 
 whose voice was as sweet as that of the angel Israfil, and 
 who was in great request at all feasts. But he grew old, 
 and his voice broke, and no one would employ him any 
 longer. In despair he went to the burial-ground of 
 Tathrub, and there played his harp to God, looking to 
 Him for recompense. Having finished his melody he fell 
 asleep, and dreamed he was in heaven. The same night 
 a divine voice came to 'Omar, directing him to go to the 
 burial-ground, and relieve an old man whom he should 
 find there. 'Omar proceeded to the place, found the 
 harper, and gave him money, promising him more when 
 he should need it. The harper cast away his harp, saying 
 that it had diverted him from God, and expressed great 
 contrition for his past sins. 'Omar then instructed him 
 that his worldly journey was now over, and that he must 
 not give way to contrition for the past, as he was now 
 entered into the state of ecstasy and intoxication of union 
 with God, and in this exalted state' regard to past and 
 future should be swept away. The harper acted on his 
 instructions, and sang no more. 
 
 Apology for applying the term "Bride" to God (p. 52). 
 
 Mustafa became beside himself at that sweet call, 
 
 His prayer failed on " the night of the early morning halt." 
 
 He lifted not head from that blissful sleep," 2 
 
 So that his morning prayer was put off till noon. 
 
 1 I.e., in his spiritual exaltation 2 The night of his marriage with 
 he feels himself as the Logos, where- Safiyya. 
 from the whole material creation 
 emanates. 
 
34 THE MA SNA VI. [book I. 
 
 On that, his wedding night, in presence of his bride, 
 
 His pure soul attained to kiss her hands. 
 
 Love and mistress are both veiled and hidden, 
 
 Impute it not as a fault if I call Him " Bride." 
 
 I would have kept silence from fear of my Beloved, 
 
 If He had granted me but a moment's respite. 
 
 But He said, " Speak on, 'tis no fault, 
 
 Tis naught but the necessary result of the hidden decree, 
 
 'Tis a fault only to him who only sees faults. 
 
 How can the Pure Hidden Spirit notice faults ? " 
 
 Faults seem so to ignorant creatures, 
 
 Not in the sight of the Lord of Benignity. 
 
 Blasphemy even may be wisdom in the Creator's sight, 
 
 Whereas from our point of view it is grievous sin. 
 
 If one fault occur among a hundred beauties, 
 
 'Tis as one dry stick in a garden of green herbs. 
 
 Both weigh equally in the scales, 
 
 For the two resemble body and soul. 
 
 Wherefore the sages have said not idly, 
 
 " The bodies of the righteous are as pure souls." 
 
 Their words, their actions, their praises, 
 
 Are all as a pure soul without spot or blemish. 
 
 'Omar rebukes the Harper for brooding over and bewailing 
 the past (p. 57). 
 
 Then 'Omar said to him, "This wailing of thine 
 Shows thou art still in a state of ' sobriety.' " 
 Afterwards he thus urged him to quit that state, 
 And called him out of his beggary to absorption in God : 
 
 " Sobriety savours of memory of the past ; 
 Past and future are what veil God from our sight. 
 
 a 
 
 Burn up both of them with fire ! How long 
 
 Wilt thou be partitioned by these segments as a reed ? 
 
 So long as a reed has partitions 'tis not privy to secrets, 
 
 Nor is it vocal in response to lip and breathing. 
 
 While circumambulating the house thou art a stranger ; 
 
story IX.] THE ARAB AND HIS WIFE. 35 
 
 When thou enterest in thou art at home. 
 Thou whose knowledge is ignorance of the Giver of know- 
 ledge, 
 Thy wailing contrition is worse than thy sin. 
 The road of the ' annihilated ' is another road ; 
 Sobriety is wrong, and a straying from that other road. 
 
 thou who seekest to be contrite for the past, 
 How' wilt thou be contrite for this contrition ? 
 At one time thou adorest the music of the lute, 
 At another embracest wailing and weeping." 
 
 While the " Discern er" reflected these mysteries, 
 The heart of the harper was emancipated. 
 Like a soul he was freed from weeping and rejoicing, 
 His old life died, and he was regenerated. 
 Amazement fell upon him at that moment, 
 For he was exalted above earth and heaven, 
 An uplifting of the heart surpassing all uplifting ; — 
 
 1 cannot describe it ; if you can, say on ! 
 Ecstasy and words beyond all ecstatic words ; — 
 Immersion in the glory of the Lord of glory ! 
 Immersion wherefrom was no extrication, — 
 As it were identification with the Very Ocean ! 
 Partial Reason is as naught to Universal Reason, 
 
 If one impulse dependent on another impulse be naught ; 
 But when that impulse moves this impulse, 
 The waves of that sea rise to this point. 1 
 
 Story IX. The Arab and his Wife (p. 58). 
 
 An Arab lived with his wife in the desert in extreme 
 poverty, so that they became a reproach to their neigh- 
 bours. The wife at last lost patience, and began to abuse 
 her husband, and to urge him to improve their condition. 
 The Arab rebuked her for her covetousness, reminding her 
 that the Prophet had said, "Poverty is my glory," and 
 
 1 I.e., he is possessed by the Deity as an " Energumen," and the Deity 
 works these ecstatic states in him. 
 
36 THE MASNAVI. [book I. 
 
 showing her now poverty was a better preparation for 
 death than riches, and finally threatening to divorce her 
 if she persisted in her querulous ways. The wife, how- 
 ever, by blandishments reduced her husband to obedience, 
 as wives always do, and made him promise to carry out her 
 wishes. She directed him to go and represent their case 
 to the Khalifa at Bagdad, and to make him an offering 
 of a pot of water, that being the only present they could 
 afford to make. Accordingly the Arab travelled to Bagdad, 
 and laid his offering at the feet of the Khalifa, who received 
 it graciously, and in return filled the pot with pieces of 
 gold, and then sent him back to his home in a boat up 
 the river Tigris. The Arab was lost in wonder at the 
 benignity of the Khalifa, who had recompensed him so 
 bountifully for his petty offering of a drop of water. The 
 story contains several digressions, on Pharaoh, on the 
 prophet Salih, and on Adam and the angels, and the poet, 
 apropos of its disconnectedness, compares it to eternity, as 
 it has no beginning and no end. 
 
 Men subdued by women's wiles (p. 62). 
 
 In this manner she pleaded with gentle coaxing, 
 
 The while her tears fell upon her cheeks. 
 
 How could his firmness and endurance abide 
 
 When even without tears she could charm his heart ? 
 
 That rain brought forth a flash of lightning 
 
 Which kindled a spark in the heart of that poor man. 
 
 Since the man was the slave of her fair face, 
 
 How was it when she stooped to slavish entreaties ? 
 
 When she whose airs set thy heart a-quaking, — 
 
 When she weeps, how feelest thou then ? 
 
 When she whose coquetry makes thy heart bleed 
 
 Condescends to entreaties, how is it then ? 
 
 She who subdues us with her pride and severity, 
 
 What plea is left us when she begins to plead ? 
 
 When she who traded in naught but bloodshed 
 
story IX.] THE ARAB AND HIS WIFE. 
 
 37 
 
 Submits at last, ah ! what a profit she makes ! 
 
 God has adorned them " fair in the sight of men ; " x 
 
 Prom her whom God has adorned how can man escape ? 
 
 Since He created him " to dwell together with her," 2 
 
 How can Adam sever himself from his Eve ? 
 
 Though he be Rustum, son of Zal, and braver than Hamza, 
 
 Yet he is submissive to the behests of his dame. 
 
 He by whose preaching the world was entranced 
 
 Was he who spake the two words, " Humaira ! " 3 
 
 Though water prevails over fire in might, 
 
 Yet it boils by fire when in a cauldron. 
 
 When the cauldron intervenes between these two, 
 
 Air (desire) makes as naught the action of the water. 
 
 Apparently thou art the ruler of thy wife, like water ; 
 
 In reality thou art ruled by and suppliant to her. 
 
 Such is the peculiarity of man, 
 
 He cannot withstand animal desire ; that is his failing. 
 
 The Prophet said that women hold dominion 
 
 Over sages and over men of heart, 
 
 But that fools, again, hold the upper hand over women, 
 
 Because fools are violent and exceedingly froward. 
 
 They have no tenderness or gentleness or amity, 
 
 Because the animal nature sways their temperament. 
 
 Love and tenderness are qualities of humanity, 
 
 Passion and lust are qualities of animality. 
 
 Woman is a ray of God, not a mere mistress, 
 
 The Creator's self, as it were, not a mere creature ! 
 
 Moses and Pharaoh, alike doers of God's will, as Light and 
 Darkness, Poison and Antidote (p. 63). 
 
 Verily, both Moses and Pharaoh walked in the right way, 
 Though seemingly the one did so, and the other not. 
 By day Moses wept before God, 
 At midnight Pharaoh lifted up his cry, 
 
 1 Koran iii. 12. 3 Muhammad said these words to 
 
 2 Koran iii. 189. his wife, Ayisha. 
 
3 S THE MASNAVI. [book i. 
 
 Saying, " "What a yoke is this upon my neck, God ! 
 
 Were it not for this yoke who would boast, ' I am ? ' 
 
 Because Thou hast made Moses' face bright as the moon, 
 
 And hast made the moon of my face black in the face. 
 
 Can my star ever shine brighter than the moon ? 
 
 If it be eclipsed, what remedy have I ? 
 
 Though princes and kings beat drums, 
 
 And men beat cymbals because of my eclipse, 1 
 
 They beat their brass dishes and raise a clamour, 
 
 And make my moon ashamed thereby, 
 
 I, who am Pharaoh, woe is me ! The people's clamour 
 
 Confounds my boast, ' I am Lord Supreme ! ' 2 
 
 Moses and I are Thy nurslings both alike, 
 
 Yet Thy axe cuts down the branches in Thy woods. 
 
 Some of these branches Thou plantest in the ground, 
 
 Others Thou castest away as useless. 
 
 Can branch strive against axe ? Not so. 
 
 Can branch elude the power of the axe ? Nay, 
 
 O Lord of the power that dwells in Thy axe, 
 
 In mercy make these crooked things straight ! " 
 
 Man and wife types of the spirit and the flesh (p. 67). 
 
 The dissension of this husband and wife is a parable ; 
 
 They are types of thy animal and rational souls. 
 
 This husband and wife are the reason and the flesh, 
 
 A couple joined together for good and for evil. 
 
 And in this earthly house this linked pair 
 
 Day and night are ever at variance and strife. 
 
 The wife is ever seeking dainties for domestic needs, 
 
 Namely, bread and meat and her own dignity and position. 
 
 Like the wife, the animal soul seeks comfort, 
 
 Sometimes carnal, sometimes ambitious ; 
 
 Reason has no care for these matters, 
 
 In its mind is naught but regard to Allah. 
 
 1 Compare the ancient custom of J Koran lxxix. 24. Pharaoh's 
 tinging bells to still thunder. boast. 
 
story IX.] THE ARAB AND HIS WIFE. 39 
 
 Though the secret moral hereof is a bait and snare, 
 
 Hear its outward form to the end. 
 
 If spiritual manifestations had been sufficient, *" 
 
 The creation of the world had been needless and vain. 
 
 If spiritual thought were equivalent to love of God, ^ 
 
 Outward forms of temples and prayers would not exist. 
 
 Presents which friends make one to another 
 
 Are naught but signs and indications, 
 
 To give outward testimony and witness 
 
 Of the love concealed within the heart. 
 
 Because outward attentions are evidence 
 
 Of secret love, beloved ! 
 
 The witness may be true or false, — 
 
 Now drunk with real wine, now with sour whey ; 
 
 He who drinks fermented whey displays drunkenness, 
 
 Makes a noise, and reels to and fro. 
 
 That hypocrite in prayers and fasts 
 
 Displays exceeding diligence, 
 
 That men may think him drunk with love of God ; 
 
 But if you look into the truth, he is drowned in hypocrisy. 
 
 In fine, outward actions are guides 
 
 To show the way to what is concealed within. 
 
 Sometimes the guide is true, sometimes false, 
 
 Sometimes a help, and at other times a hindrance. 
 
 Lord, grant, in answer to my prayers, discernment, 
 
 That I may know such false signs from the true ! 
 
 Know you how discernment accrues to the sense ? 
 
 'Tis when sense " sees by the light of Allah." 
 
 If effects are obscure, still causes testify ; 
 
 Kindred, for instance, shows that there is love. 
 
 But he to whom God's light is the guide 
 
 Is no longer a slave to effects and causes. 
 
 "When the light of Allah illumes his senses, 
 
 A man is no longer a slave to effects. 
 
 When love of God kindles a flame in the inward man, 
 
 He burns, and is freed from effects. 
 
 He has no need of signs to assure him of love, 
 
4 o THE MASNAVI. [book i. 
 
 For love casts its own light tip to heaven. 
 
 Other details are wanting to complete this subject, 
 
 But take this much, and all hail to you ! 
 
 Though reality is exposed to view in this form, 
 
 Form is at once nigh to and far from reality. 
 
 For instance, these two resemble water and a tree ; 
 
 When you look to their essence they are far apart ; 
 
 Yet see how quickly a seed becomes a high tree 
 
 Out of water, along with earth and sunshine ! 
 
 If you turn your eyes to their real essence, 
 
 These two are far, far apart from each other ! 
 
 But let us quit this talk of essences and properties, 
 
 And return to the story of those two wealth-seekers. 
 
 How God made Adam superior to the Angels in wisdom 
 and honour (p. 68). 
 
 He said, " By Allah, who knoweth hidden secrets, 
 Who created pure Adam out of dust ; — 
 In the form, three cubits high, which he gave him, 
 He displayed the contents of all spirits, all decrees ! — 
 Communicated to him the indelible tablet of existence, 1 
 That he might know all that is written on those tablets, 
 All that should be first and last to endless eternity 
 He taught him, with the knowledge of his own ' names,' 2 
 So that the angels were beside themselves at his in- 
 struction, 
 And gained more sanctity from his sanctification. 
 The expansion of their minds, which Adam brought about, 
 Was a thing unequalled by the expansion of the heavens. 
 For the wide expanse of that pure mind 
 The wide space of the seven heavens was not enough." 
 The Prophet said that God has declared, 
 " I am not contained in aught above or below, 
 I am not contained in earth or sky, or even 
 
 1 The tablet on which God writes His eternal decrees. 
 
 2 Koran ii. 29. 
 
st6ry ix.] THE ARAB AND HIS WIFE. 41 
 
 In highest heaven. Know this for a surety, beloved ! 
 Yet am I contained in the believer's heart ! 
 If ye seek me, search in such hearts ! " 
 , He said also, " Enter the hearts of my servants 1 A 
 To gain the paradise of beholding Me, fearer of God." 
 Highest heaven, with all its light and wide expanse, 
 When it beheld Adam, was shaken from its place ! 
 Highest heaven is greatness itself revealed ; 
 But what is form when reality draws nigh ? 
 Every angel declared, " In times of yore 
 We bore friendship to the plains of earth ; 
 We were wont to sow the seed of service on the earth, 
 Wherefore we bore a wondrous attachment to it. 
 What was this attachment to that house of earth 
 When our own natures are heavenly ? 
 What was the friendship of lights like us to darkness ? 
 How can light dwell together with darkness ? 
 Adam ! that friendship arose from the scent of thee, 
 Because the earth is the warp and weft of thy body. 
 Thy earthly body was taken from there, 
 Thy pure spirit of light was shed down from here ! 
 But our souls were enlightened by thy spirit 2 
 Long, long before earth had diverted it to itself. 
 We used to be on earth, ignorant of the earth, — 
 Ignorant of the treasure buried within it. 
 When we were commanded to depart from that place, 
 We felt sorrow at turning our steps away from it. 
 So that we raised many questions, saying, 
 ' Lord ! who will come to take our place ? 
 Wilt Thou barter the glory of our praises and homage 
 For the vain babble (of men) ? ' 
 
 The commands of God then diffused joy upon us ; He said, 
 ■ ' What are ye saying at such length ? 
 What ye give tongue to so foolishly 
 Is as the words of spoiled children to their father. 
 
 1 Koran lxxxix. 29. Adam, the "Perfect Man," or 
 
 2 The Logos, the first of created Microcosm, 
 beings, was afterwards embodied in 
 
42 
 
 THE MA SNA VI. [book I. 
 
 I knew of myself what ye thought, 
 
 But I desired that ye should speak it ; 
 
 As this boasting of yours is very improper, 
 
 So shall my mercy be shown to prevail over my wrath : 
 
 angels, in order to show forth that prevailing, 
 
 1 inspired that pretension to cavil and doubt ; 
 
 If you say your say, and I forbear to punish you, 
 
 The gainsayers of my mercy must hold their peace. 
 
 My mercy equals that of a hundred fathers and mothers ; 
 
 Every soul that is born is amazed thereat. 
 
 Their mercy is as the foam of the sea of my mercy ; 
 
 It is mere foam of waves, but the sea abides ever ! 
 
 What more shall I say ? In that earthly shell 
 
 There is naught but foam of foam of foam of foam ! ' ' : 
 
 God is that foam ; God is also that pure sea, 
 
 For His words are neither a temptation nor a vain boast. 
 
 Plurality and Partial Evil, though seemingly opposed 
 to Unity, subserve Good (p. 73). 
 
 The story is now concluded, with its ups and downs, 
 
 Like lovers' musings, without beginning or ending. 
 
 It has no beginning, even as eternity, 
 
 Nor ending, for 'tis akin to world without end. 
 
 Or like water, each drop whereof is at once 
 
 Beginning and end, and also has no beginning or end. 
 
 But God forbid ! This story is not a vain fable, 
 
 'Tis the ready money of your state and mine, be sure ! 
 
 Before every Sufi who is enlightened 
 
 Whatever is past is never mentioned. 
 
 When his whole thoughts are absorbed in present ecstasy, 
 
 No thought of consequences enters his mind. 1 
 
 Arab, water-pot, and angels are all ourselves ! 
 
 " Whatsoever turneth from God is turned from Him." 2 
 
 Know the husband is reason, the wife lust and greed ; 
 
 1 He is the "sou of the time present and instant," as said above. 
 
 2 Koran li. 9. 
 
STORY IX.] THE ARAB AND HIS WIFE. 43 
 
 She ia vested with darkness and a gainsayer of reason. 
 Learn now whence springs the root of this circumstance, 
 From this, that the Whole has parts of divers kinds. 
 These parts of the Whole are not parts in relation to it, — 
 Not in the way that rose's scent is a part of the rose. 
 The beauty of the green shoot is part of the rose's beauty, 
 But the turtle-dove's cooing is a part of that Bulbul's 
 
 music. 
 But if I engage in doubts and answers, 
 How can I give water to thirsty souls ? 
 Yet, if you are perplexed by Whole and finite parts, 
 Have patience, for "patience is the key of joy." 
 Be abstinent, — abstinent from vague thoughts, 
 Since there are lions in that desert (of thoughts). 
 Abstinence is the prince of medicines, 
 As scratching only aggravates a scab. 
 Abstinence is certainly the root of medicine ; 
 Practise abstinence, see how it invigorates thy soul ! 
 Accept this counsel and give ear thereto, 
 That it may be to thee as an earring of gold ! 
 Nay, not a mere earring, but that thou mayest be a mine 
 
 of gold, 
 Or that thou mayest surpass moon and Pleiades. 
 
 First, know creation is in various forms ; 
 Souls are as various as the letters from Alif to Yd. 
 In this variety of letters there seems disorder, 
 Though in fact they agree in an integral unity. 
 In one aspect they are opposed, in another united ; 
 In one aspect capricious, in another serious. 
 The day of judgment is the day of the great review; 
 Whoso is fair and enlightened longs for that review ; 
 Whoso, like a Hindoo, is black (with sin), 
 The day of review will sound the knell of his disgrace. 
 Since he has not a face like a sun, 
 He desires only night like to a veil ! 
 If his thorn puts not forth a single rosebud, 
 The spring in disclosing him is his foe. 
 
44 THE MASNAVI. [booki. 
 
 But he who is from head to foot a perfect rose or lily, 
 
 To him spring brings rejoicing. 
 
 The useless thorn desires the autumn, 
 
 That autumn may associate itself with the garden ; 
 
 And hide the rose's beauty and the thorn's shame, 
 
 That men may not see the bloom of the one and the 
 
 other's shame, 
 That common stone and pure ruby may appear all as one. 
 True, the Gardener knows the difference even in autumn, 
 But the sight of One is better than the world's sight. 
 That One Person is Himself the world, as He is. the sun, 
 And every star in heaven is a part of the sun. 
 That One Person is Himself the world, and the rest 
 Are all His dependents and parasites, man ! 
 He is the perfect world, yet He is single ; 
 He holds in hand the writing of the whole of existence. 
 Wherefore all forms and colours of beauty cry out, 
 " Good news ! good news ! Lo ! the spring is at hand ! " 
 If the blossoms did not shine as bright helmets, 
 How could the fruits display their globes ? 
 When the blossoms are shed the fruits come to a head, 
 When the body is destroyed the soul lifts up its head. 
 The fruit is the substance, the blossom only its form, 
 Blossom the good news, and fruit the promised boon. 
 When the blossoms fall the fruit appears, 
 When the former vanish the fruit is tasted. 
 Till bread is broken, how can it serve as food ? 
 Till the grapes are crushed, how can they yield wine ? 
 Till citrons be pounded up with drugs, 
 How can they afford healing to the sick ? 
 
 Story X. The Man who was Tattooed (p. 74). 
 
 It was the custom of the men of Qazwin to have various 
 devices tattooed upon their bodies. A certain coward 
 went to the artist to have such a device tattooed on his 
 back, and desired that it might be the figure of a lion. 
 
story x.] THE MAN WHO WAS TATTOOED. 4; 
 
 But when he felt the pricks of the needles he roared with 
 pain, and said to the artist, " What part of the lion are 
 you now painting ? " The artist replied, " I am doing the 
 tail." The patient cried, " Never mind the tail ; go on 
 with another part." The artist accordingly began in 
 another part, but the patient again cried out and told him 
 to try somewhere else. Wherever the artist applied his 
 needles, the patient raised similar objections, till at last 
 the artist dashed all his needles and pigments on the 
 ground, and refused to proceed any further. 
 
 The Prophet's counsels to 'Ali to follow the direction of the 
 Pir or Spiritual Guide, and to endure his chastisements 
 patiently (p. 75). 
 
 The Prophet said to 'Ali, " 'Ali, 
 
 Thou art the Lion of God, a hero most valiant ; 
 
 Yet confide not in thy lion-like valour, 
 
 But seek refuge under the palm-trees of the 'Truth.' 
 
 Whoso takes obedience as his exemplar 
 
 Shares its proximity to the ineffable Presence. 
 
 Do thou seek to draw near to Reason ; let not thy heart 
 
 Bely, like others, on thy own virtue and piety. 
 
 Come under the shadow of the Man of Reason, 1 
 
 Thou canst not find it in the road of the traditionists. 
 
 That man enjoys close proximity to Allah ; 
 
 Turn not away from obedience to him in any wise ; 
 
 For he makes the thorn a bed of roses, 
 
 And gives sight to the eyes of the blind. 
 
 His shadow on earth is as that of Mount Qaf, 
 
 His spirit is as a Simurgh soaring on high. 
 
 He lends aid to the slaves of the friends of God, 
 
 And advances to high place them who seek him. 
 
 Were I to tell bis praises till the last day, 
 
 1 I e., the Pir, or Perfect Shaikh, or Spiritual Director. So St. John of 
 the Cross and St. Theresa enjoin obedience to the Director (Vaughan, 
 xii. 122). 
 
46 THE MA SNA VI. [book i. 
 
 My words would not be too many nor admit of curtail- 
 ment, 
 He is the sun of tine spirit, not that of trie sky, 
 For from bis light men and angels draw life. 
 That sun is hidden in the form of a man, 
 Understand me ! Allah knows the truth. 
 Ali, out of all forms of religious service 
 Choose thou the shadow of that dear friend of God ! 
 Every man takes refuge in some form of service, 
 And chooses for himself some asylum ; 
 Do thou seek refuge in the shadow of the wise man, 
 That thou mayest escape thy fierce secret foes. 
 Of all forms of service this is fittest for thee ; 
 Thou shaft surpass all who were before thee. 
 Having chosen thy Director, be submissive to him, 
 Even as Moses submitted to the commands of Khizr. 1 
 Have patience with Khizr's actions, sincere one ! 
 Lest he say, ' There is a partition between us.' 
 Though he stave in thy boat, yet hold thy peace ; 
 Though he slay a young man, heave not a sigh. 
 God declares his hand to be even as God's hand, 
 For He saith, ' The hand of God is over their hands.' 2 
 The hand of God impels him and gives him life ; 
 Nay, not life only, but an eternal soul. 
 A friend is needed ; travel not the road alone, 
 Take not thy own way through this desert ! 
 Whoso travels this road alone 
 Only does so by aid of the might of holy men. 
 The hand of the Director is not weaker than theirs ; 
 His hand is none other than the grasp of Allah ! 
 If absent saints can confer such protection, 
 Doubtless present saints are more powerful than absent. 
 If such food be bestowed on the absent, 
 What dainties may not the guest who is present expect ? 
 The courtier who attends in the presence of the kincy 
 
 1 See Koran xviii. 77 for the story of Moses and Khizr. It is also given 
 m Parnell's 'Hermit.' 2 Koran xlviii. 10. 
 
STORY x.] THE LION WHO HUNTED. 47 
 
 Is served tetter than the stranger outside the gate. 
 
 The difference between them is beyond calculation ; 
 
 One sees the light, the other only the veil. 
 
 Strive to obtain entrance within, 
 
 If thou wouldst not remain as a ring outside the door. 
 
 Having chosen thy Director, be not weak of heart, 
 
 Nor yet sluggish and lax as water and mud ; 
 
 But if thou takest umbrage at every rub, 
 
 How wilt thou become a polished mirror ? " 
 
 Story XI. The Lion who Hunted with the Wolf 
 and the Fox (p. 76). 
 
 A lion took a wolf and a fox with him on a hunting 
 excursion, and succeeded in catching a wild ox, an ibex, 
 and a hare. He then directed the wolf to divide the prey. 
 The wolf proposed to award the ox to the lion, the ibex to 
 himself, and the hare to the fox. The lion was enraged 
 with the wolf because he had presumed to talk of " I " 
 and " Thou," and " My share " and " Thy share," when it 
 all belonged of right to the lion, and he slew the wolf with 
 one blow of his paw. Then, turning to the fox, he ordered 
 him to make' the division. The fox, rendered wary by the 
 fate of the wolf, replied that the whole should be the por- 
 tion of the lion. The lion, pleased with his self-abnegation, 
 gave it all up to him, saying, " Thou art no longer a fox, 
 but myself." 
 
 Till man destroys "self" he is no true friend of 
 God (p. 77). 
 
 Once a man came and knocked at the door of his friend. 
 His friend said, " Who art thou, faithful one ? " 
 He said, ""lis I." He answered, "There is no admit- 
 tance. 
 There is no room for the ' raw ' at my well-cooked feast. 
 Naught but fire of separation and absence 
 
4 8 THE MA SNA VI. [book I. 
 
 Can cook the raw one and free him from hypocrisy ! 
 
 Since thy ' self has not yet left thee, 
 
 Thou must be burned in fiery flames." 
 
 The poor man went away, and for one whole year 
 
 Journeyed burning with grief for his friend's absence. 
 
 His heart burned till it was cooked ; then he went again 
 
 And drew near to the house of his friend. 
 
 He knocked at the door in fear and trepidation 
 
 Lest some careless word might fall from his lips. 
 
 His friend shouted, " Who is that at the door ? " 
 
 He answered, " 'Tis Thou who art at the door, Beloved ! " 
 
 The friend said, " Since 'tis I, let me come in, 
 
 There is not room for two ' I's ' in one house." 
 
 Story XII. Joseph and the Mirror (p. 80). 
 
 An old friend came to pay his respects to Joseph, and, 
 after some remarks upon the bad behaviour of his brethren, 
 Joseph asked him what present he had brought to show 
 his respect. The friend replied that he had long considered 
 what gift would be most suitable to offer, and at last had 
 fixed upon a mirror, which he accordingly produced from his 
 pocket and presented to Joseph, at the same time begging 
 him to admire his own beauteous face in it. 
 
 Defect and Not-being the Mirror wherein Absolute Perfect 
 Being is reflected 1 (p. 81). 
 
 He drew forth a mirror from his side 
 
 A mirror is what Beauty busies itself with. 
 
 Since Not-being is the mirror of Being, 
 
 If you are wise, choose Not-being (self-abnegation). 
 
 Being may be displayed in that Not-being, 
 
 Wealthy men show their liberality on the poor. 
 
 He who is an hungered is the clear mirror of bread, 
 
 1 Compare the parallel passage in Gulshan i Raz, 1. 135, and the notes 
 thereon. 
 
story xil.] JOSEPH AND THE MIRROR. 49 
 
 The tinder is the mirror of the flint and steel. 
 
 Not-being and Defect, wherever they occur, 
 
 Are the mirrors of the Beauty of all beings. 
 
 Because Not-being is a clear filtered essence, 
 
 Wherein all these beings are infused. 
 
 When a garment is made by a good tailor, 
 
 'Tis an evidence of the tailor's art. 
 
 Logs of wood would not be duly shaped 
 
 Did not the carpenter plan outline and detail. 
 
 The leech skilled in setting bones goes 
 
 Where lies the patient with a broken leg. 
 
 If there were no sick and infirm, 
 
 How could the excellence of the leech's art be seen ? 
 
 If vile base copper were not mingled, 
 
 How could the alchemist show his skill ? 
 
 Defects are the mirrors of the attributes of Beauty, 
 
 The base is the mirror of the High and Glorious One, 
 
 Because one contrary shows forth its contrary, 1 
 
 As honey's sweetness is shown by vinegar's sourness. 
 
 Whoso recognises and confesses his own defects 
 
 Is hastening in the way that leads to perfection ! 
 
 But he advances not towards the Almighty 
 
 Who fancies himself to be perfect. 
 
 No sickness worse than fancying thyself perfect 
 
 Can infect thy soul, arrogant misguided one ! 
 
 Shed many tears of blood from eyes and heart, 
 
 That this self-satisfaction may be driven out. 
 
 The fault of Iblis lay in saying, " I am better than he," 2 
 
 And this same weakness lurks in the soul of all creatures. 
 
 1 Op. " Religio Medici," Sect. 35 : contrary unto nothing ; out of which 
 " Herein is divinity conformant unto were made all things, and so nothing 
 philosophy, and not only generation became something, and Oinneity in- 
 founded on contrarieties, but also formed nullity into existence." 
 creation. God, being all things, is 2 Koran vii. 1 1. 
 
5 o THE MA SNA VI. [book I. 
 
 Story XIII. The Prophet's Scribe (p. 81). 
 
 The Prophet had a scribe who used to write down the 
 texts that fell from his lips. At last this scribe became 
 so conceited that he imagined all this heavenly wisdom 
 proceeded from his own wit, and not from the Prophet. 
 Puffed up with self-importance, he fancied himself inspired, 
 and his heart was hardened against his master, and he 
 became a renegade, like the fallen angels Harut and 
 Marut. He took his own foolish surmises to be the truth, 
 whereas they were all wide of the mark, as those of the 
 deaf man who went to condole with a sick neighbour, and 
 answered all his remarks at cross purposes. 
 
 How philosophers deceive themselves (p. 32). 
 
 On the last day, 1 " when Earth shall quake with quaking," 
 
 This earth shall give witness of her condition. 
 
 For she " shall tell out her tidings openly,'' 
 
 Yea, earth and her rocks shall tell them forth ! 
 
 The philosopher reasons from base analogies 
 
 (True reason comes not out of a dark corner) ; 
 
 The philosopher (I say) denies this in his pride of intellect. 
 
 Say to him, " Go, dash thy head against a wall ! " 
 
 The speech of water, of earth, of mire, 
 
 Is audible by the ears of men of heart ! 
 
 The philosopher, who denies Divine Providence, 
 
 Is a stranger to the perceptions of saints. 
 
 He says that the flashes of men's morbid imaginations 
 
 Instil many vain fancies into men's minds. 
 
 But, on the contrary, 'tis his perverseness and want of 
 
 faith 
 Which implant in himself this vain fancy of negation. 
 The philosopher denies the existence of the Devil ; 
 At the same time he is the Devil's laughing-stock. 
 
 1 Koran xoix. 1-4. 
 
story xiv.] THE CHINESE AND GREEK ARTISTS. 51 
 
 If thou hast not seen the Devil, look at thyself, 
 
 Without demon's aid how came that blue turban x on thy 
 
 brow? 
 Whosoever has a doubt or disquietude in his heart 
 Is a secret denier and philosopher. 
 Now and then he displays firm belief, 
 But that slight dash of philosophy blackens his face. 
 Beware, believers ! That lurks in you too ; 
 You may develop innumerable states of mind. 
 All the seventy and two heresies lurk in you ; 
 Have a care lest one day they prevail over you ! 
 He in whose breast the leaf of true faith is grown 
 Must tremble as a leaf from fear of such a catastrophe. 
 Thou makest a mock of Iblis and the Devil, 
 Because thou art a fine man in thy own sight ; 
 But when thy soul shall tell thy wretched faults, 
 What lamentation thou wilt cause to the faithful ! 
 The sellers of base gold sit smiling in their shops, 
 Because the touchstone is not as yet in their sight. 
 Veiler of sins ! strip not the veil from us ; 
 Lend us aid on the day of trial ! 
 
 Story XIV. The Chinese and the Greek Artists (p. 86). 
 
 The Chinese and the Greeks disputed before the Sultan 
 which of them were the better painters ; and, in order to 
 settle the dispute, the Sultan allotted to each a house to 
 be painted by them. The Chinese procured all kinds of 
 paints, and coloured their house in the most elaborate way. 
 The Greeks, on the other hand, used no colours at all, 
 but contented themselves with cleansing the walls of their 
 house from all filth, and burnishing them till they were 
 as clear and bright as the heavens. When the two houses 
 were offered to the Sultan's inspection, that painted by 
 the Chinese was much admired; but the Greek house 
 
 1 Blue turbans were considered a sign of hypocrisy (Hafiz, Ode 5). 
 
52 THE MA SNA VI. [book I. 
 
 carried off the palm, as all the colours of the other house 
 were reflected on its walls with an endless variety of 
 shades and hues. 
 
 Knoivledge of the heart preferable to the knowledge of 
 the schools (p. 86). 
 
 The knowledge of men of heart bears them up, 
 
 The knowledge of men of the body weighs them down. 
 
 When 'tis knowledge of the heart, it is a friend ; 
 
 When knowledge of the body, it is a burden. 
 
 God saith, "As an ass bearing a load of books," 1 
 
 The knowledge which is not of Him is a burden. 
 
 Knowledge which comes not immediately from Him 
 
 Endures no longer than the rouge of the tirewoman. 
 
 Nevertheless, if you bear this burden in a right spirit 
 
 'Twill be removed, and you will obtain joy. 
 
 See you bear not that burden out of vainglory, 
 
 Then you will behold a store of true knowledge within. 
 
 When you mount the steed of this true knowledge, 
 
 Straightway the burden will fall from your back. 
 
 If you drink not His cup, how will you escape lusts ? 
 
 You, who seek no more of Him than to name His name ? 
 
 What do His name and fame suggest ? The idea of Him. 
 
 And the idea of Him guides you to union with Him. 
 
 Know you a guide without something to which it guides ? 
 
 Were there no roads there would be no ghouls. 
 
 Know you a name without a thing answering to it ? 
 
 Have you ever plucked a rose (Gul) from Gdf and Lam ? 
 
 You name His name ; go, seek the reality named by it ! 
 
 Look for the moon in heaven, not in the water ! 
 
 If you desire to rise above mere names and letters, 
 
 Make yourself free from self at one stroke ! 
 
 Like a sword be without trace of soft iron ; 
 
 Like a steel mirror, scour off all rust with contrition ; 
 
 Make yourself pure from all attributes of self, 
 
 1 Koran Ixii. 5. 
 
STOEYxv.] COUNSELS OF RESERVE. 53 
 
 That you may see your own pure bright essence ! 
 
 Yea, see in your heart the knowledge of the Prophet, 
 
 Without book, without tutor, without preceptor. 
 
 The Prophet saith, " He is one of my people, 
 
 Whoso is of like temper and spirit with me. 
 
 His soul beholds me by the selfsame light 
 
 Whereby I myself behold him, — 
 
 Without traditions and scriptures and histories, 
 
 In the fount of the water of life." 
 
 Learn the mystery, " I was last night a Kurd, 
 
 And this morning am become an Arab." x 
 
 This mystery of " last night " and " this morning " 
 
 Leads you into the road that brings you to God. 
 
 But if you want an instance of this secret knowledge, 
 
 Hear the story of the Greeks and the Chinese. 
 
 Story XV. Counsels of Reserve given by the Prophet to 
 his Freedman Zaid (p. 87). 
 
 At dawn the Prophet said to Zaid, 
 
 " How is it with thee this morning, pure disciple ? " 
 
 He replied, " Thy faithful slave am I." Again he said, 
 
 " If the garden of faith has bloomed, show a token of it." 
 
 He answered, " I was athirst many days, 
 
 By night I slept not for the burning pangs of love ; l^ 
 
 So that I passed by days and nights, 
 
 As the point of a spear glances off a shield. 
 
 For in that state all faith is one, 
 
 A hundred thousand years and a moment are allone ; 
 
 World without beginning and world without end are one ; 
 
 Eeason finds no entrance when mind is thus lost." L 
 
 The Prophet again urged Zaid to deliver to him a present 
 from that celestial region, as a token that he had really 
 been there in the spirit. Zaid answered that he had seen 
 
 1 Syad Abu'l Wafa, an unlettered ing the night in prayer, found him- 
 Kurd, found a paper with the words self able to understand Arabic (Luck- 
 Bismillah upon it, and, after spend- now Commentator). 
 
54 
 
 THE MASNAVI. [book I. 
 
 the eight heavens and the seven hells, and the destinies of 
 all men, whether bound to heaven or hell. The body, he 
 said, is as a mother, and the soul as her infant, and death 
 is the time of parturition, when it becomes manifest to 
 what class the infant soul belongs. As, on the day of 
 judgment it will be manifest to all men whether a soul 
 belongs to the saved or to the lost, so now it was plain and 
 manifest to him. He went on to ask the Prophet if he 
 should publish this secret knowledge of his to all men, 
 or hold his peace. The Prophet told him to hold his 
 peace. Zaid, however, proceeded to detail the vision 
 of the last judgment, which he had seen when in the 
 spirit ; and the Prophet again commanded him to pause, 
 adding that " God is never ashamed to say the truth," l 
 and allows His Prophet to speak forth the truth, but 
 that for Zaid to blab forth the secrets seen in ecstatic 
 vision would be wrong. Zaid replied that it was im- 
 possible for one who had once beheld the Sun of " The 
 Truth " to keep his vision a secret. But the Prophet in 
 reply instructed him that all men are masters of their own 
 wills, and that he must not reveal what God has determined 
 to keep secret till the last day, in order to leave men till 
 then under the stimulus of hope and fear, and to give them 
 the credit of " believing what is not seen." 2 More honour 
 is given to the warder of a castle who faithfully executes 
 his trust at a distance from the court than to those 
 courtiers who serve constantly under the king's own eye. 
 Zaid submitted to the Prophet's injunctions, and remained 
 self-contained in his ecstatic visions. Anecdotes of the 
 sage Luqman, of King Solomon, and of a conflagration in 
 the days of the Khalifa 'Omar complete the section. 
 
 The Prophet's final counsels of '" Reserve'' (p. 91). 
 The Prophet said, " My companions are as the stars, 
 Lights to them that walk aright, missiles against Satan. 
 If every man had strength of eyesight 
 
 1 Koran xxxiii. 53. 2 Koran ii. 2. 
 
story xv.] COUNSELS OF RESERVE. 55 
 
 To look straight at the light of the sun in heaven, 
 
 What need were there of stars, humble one, 
 
 To one who was guided by the light of the sun ? 
 
 Neither moon nor planets would be needed 
 
 By one who saw directly the Sun of ' The Truth.' 
 
 The Moon 1 declares, as also the clouds and shadows, fr 
 
 ' I am a man, yet it hath been revealed to me.' 2 1 
 
 Like you, I was naturally dark, j 
 
 'Twas the Sun's revelation that gave me such light. ■' 
 
 I still am dark compared to the Sun, 
 
 Though I am light compared to the dark souls of men. : 
 
 Therefore is my light weak, that you may bear it, 
 
 For you are not strong enough to bear the dazzling Sun. 
 
 I have, as it were, mixed honey with vinegar, 
 
 To succour the sickness of your hearts. 
 
 When you are cured of your sickness, invalid, *" 
 
 Then leave out the vinegar and eat pure honey, t- 
 
 When the heart is garnished and swept clear of lust, 
 
 Therein ' The God of Mercy sitteth on His throne.' 3 
 
 Then God rules the heart immediately, <-• 
 
 When it has gained this immediate connection with Him. 
 
 This subject is endless ; but where is Zaid, 
 
 That I may tell him again not to seek notoriety ? 
 
 'Tis not wise to publish these mysteries, 
 
 Since the last day is approaching to reveal all things." 
 
 Now you will not find Zaid, for he is fled, 
 He sprang from the place where the shoes were left, 4 
 Scattering the shoes in his hurry. 
 If you had been Zaid, you too would have been lost, 
 As a star is lost when the sun shines on it ; 
 For then you see no trace or sign of it, 
 No place or track of it in the milky way. 
 Our senses and our endless discourses 
 Are annihilated in the light of the knowledge of our King. 
 Our senses and our reason within us 
 
 1 I.e., the Prophet. * Koran xx. 4. 
 
 * Koran xviii. no. 4 I.e., the vestibule of the house. 
 
5 6 THE MA SNA VI. [ B00K x - 
 
 Are as waves on waves " assembled before us." x 
 
 When night returns and 'tis the time of the sky's levee, 
 
 The stars that were hidden come forth to their work. 
 
 The people of the world lie unconscious, 
 
 With veils drawn over their faces, and asleep ; 
 
 But when the morn shall burst forth and the sun arise 
 
 Every creature will raise its head from its couch ; 
 
 To the unconscious God will restore consciousness ; 
 
 They will stand in rings as slaves with rings in ears ; 
 
 Dancing and clapping hands with songs of praise, 
 
 Singing with joy, " Our Lord hath restored us to life ! " 
 
 Shedding their old skins and bones, 
 
 As horsemen stirring up a cloud of dust. 
 
 All pressing on from Not-being to Being, 
 
 On the last day, as well the thankful as the unthankful. 
 
 Story XVI. 'All's Forbearance (p. 92). 
 
 'Ali, the " Lion of God," was once engaged in conflict 
 with a Magian chief, and in the midst of the struggle the 
 Magian spat in his face. Ali, instead of taking vengeance 
 on him, at once dropped his sword, to the Magian's great 
 astonishment. On his inquiring the reason of such for- 
 bearance, 'Ali informed him that the " Lion of God " did 
 not destroy life for the satisfaction of his own vengeance, 
 but simply to carry out God's will, and that whenever he 
 saw just cause, he held his hand even in the midst of the 
 strife, and spared the foe. The Prophet, 'Ali continued, 
 had long since informed him that he would die by the 
 hand of his own stirrup-bearer (Ibn Maljun), and the 
 stirrup-bearer had frequently implored 'Ali to kill him, 
 and thus save him from the commission of that great 
 crime ; but Ali said he always refused to do so, as to him 
 death was as sweet as life, and he felt no anger against his 
 destined assassin, who was only the instrument of God's 
 
 1 Koran xxxvi. 53. 
 
8T0KT xvi.] ALPS FORBEARANCE. 57 
 
 eternal purpose. The Magian chief, on hearing 'Ali's 
 discourse, was so much affected that he embraced Islam, 
 together with all his family, to the number of fifty souls. 
 
 i 
 
 How the Prophet whispered to 'Ali's stirrup-bearer that he 
 ivould one day assassinate his master (p. 90). 
 
 " The Prophet whispered in the ear of my servant 
 
 That one day he would sever my head from my neck. 
 
 The Prophet also warned by inspiration me, his friend, 
 
 That the hand of my servant would destroy me. 
 
 My servant cried, " kill me first, 
 
 That I may not become guilty of so grievous a sin ! " 
 
 I replied, " Since my death is to come from thee, 
 
 How can I balk the fateful decree ? " 
 
 He fell at my feet and cried, " gracious lord, 
 
 For God's sake cleave now my body in twain, 
 
 That such an evil deed may not be wrought by me, 
 
 And my soul burn with anguish for its beloved." 
 
 I replied, " What God's pen has written, it has written ; 
 
 In presence of its writings knowledge is confounded ; 
 
 There is no anger in my soul against thee, 
 
 Because I attribute not this deed to thee ; 
 
 Thou art God's instrument, God's hand is the agent. 
 
 How can I chide or fret at God's instrument ? " 
 
 He said, " If this be so, why is there retaliation ? " l 
 
 I answered, " 'Tis from God, and 'tis God's secret ; 
 
 If He shows displeasure at His own acts, 
 
 Prom His displeasure He evolves a Paradise ; 
 
 He feels displeasure at His own acts, 
 
 Because He is a God of vengeance as of mercy. 
 
 In this city of events He is the Lord, 
 
 In this realm He is the King who plans all events. 
 
 If He crushes His own instruments, 
 
 He makes those crushed ones fair in His sight. 
 
 1 I.e., why is the rule " an eye for an eye " enjoined in the Koran, ii. 
 173? 
 
58 THE MA SNA VI. [book i. 
 
 Know the great mystery of ' Whatever verses we cancel, 
 
 Or cause you to forget, we substitute better for them.' * 
 
 Whatever law God cancels, He makes as a weed, 
 
 And in its stead He brings forth a rose. 
 
 So night cancels the business of the daytime, 
 
 When the reason that lights our minds becomes inanimate. 
 
 Again, night is cancelled by the light of day, 
 
 And inanimate reason is rekindled to life by its rays. 
 
 Though darkness produces this sleep and quiet, 
 
 Is not the ' water of life ' in the darkness ? 2 
 
 Are not spirits refreshed in that very darkness ? 
 
 Is not that silence the season of heavenly voices ? 
 
 For from contraries contraries are brought forth, 
 
 Out of darkness was created light. 
 
 The Prophet's wars brought about the present peace, 
 
 The peace of these latter days resulted from those wars. 
 
 That conqueror of hearts cut off a thousand heads, 
 
 That the heads of his people might rest in peace." 
 
 God's rebuke to Adam for scorning Tblis (p. 9). 
 
 To whomsoever God's order comes, 
 
 He must smite with his sword even his own child. 
 
 Pear then, and revile not the wicked, 
 
 For the wicked are impotent under God's commands. 
 
 In presence of God's commands bow down the neck of 
 
 pride. 
 Scoff not nor chide even them that go astray ! 
 One day Adam cast a look of contempt and scorn 
 Upon Iblis, thinking what a wretch he was. 
 He felt self-important and proud of himself, 
 And he smiled at the actions of cursed Iblis. 
 God Almighty cried out to him, " pure one, 
 Thou art wholly ignorant of hidden mysteries. 
 If I were to blab the faults of the unfortunate, 
 
 1 Koran ii, ioo. in the land of darkness discovered 
 
 2 Alluding tu the "water of life " by Khizr. 
 
story xvi.] A LI'S FORBEARANCE. 59 
 
 I should root up the mountains from their bases, 
 And lay bare the secrets of a hundred Adams, 
 And convert a hundred fresh Iblises into Musulmans." 
 Adam answered, " I repent me of my scornful looks ; 
 Such arrogant thoughts shall not be mine again. 
 
 Lord, pardon this rashness in Thy slave ; 
 
 1 repent ; chastise me not for these words ! " 
 
 Aider of aid-seekers, guide us, 
 For there is no security in knowledge or wealth ; 
 "Lead not our hearts astray after Thou hast guided 
 
 us," 1 
 And avert the evil that the " Pen " has written. 
 Turn aside from our souls the evil written in our fates, 
 Eepel us not from the tables of purity ! 
 God, Thy grace is the proper object of our desire ; 
 To couple others with Thee is not proper. 
 Nothing is bitterer than severance from Thee, 
 Without Thy shelter there is naught but perplexity. 
 Our worldly goods rob us of our heavenly goods, 
 Our body rends the garment of our soul. 
 Our hands, as it were, prey on our feet ; 
 Without reliance on Thee how can we live ? 
 And if the soul escapes these great perils, 
 It is made captive as a victim of misfortunes and fears, 
 Inasmuch as when the soul lacks union with the Beloved, 
 It abides for ever blind and darkened by itself. 
 If Thou showest not the way, our life is lost ; 
 A life living without Thee esteem as dead ! 
 If Thou findest fault with Thy slaves, 
 Verily it is right in Thee, Blessed One ! 
 If Thou shouldst call sun and moon obscure, 
 If Thou shouldst call the straight cypress crooked, 
 If Thou shouldst declare the highest heaven base, 
 Or rich mines and oceans paupers, — 
 All this is the truth in relation to Thy perfection ! 
 Thine is the dominion and the glory and the wealth ! 
 
 1 Koran iii. 6. 
 
60 THE MASNAVI. [book I. 
 
 For Thou art exempt from defect and not-being, 
 
 Thou givest existence to things non-existent, and again 
 
 Thou makest them non-existent. 
 
 Epilogue to Book I. (p. 99). 
 
 Alas ! the forbidden fruits were eaten, 
 
 And thereby the warm life of reason was congealed. 
 
 A grain of wheat eclipsed the sun Of Adam, 1 
 
 Like as the Dragon's tail 2 dulls the brightness of the 
 
 moon. 
 Behold how delicate is the heart, that a morsel of dust 
 Clouded its moon with foul obscurity ! 
 When bread is " substance," to eat it nourishes us ; 
 When 'tis empty " form," it profits nothing. 
 Like as the green thorn which is cropped by the camel, 
 And then yields him pleasure and nutriment ; 
 When its greenness has gone and it becomes dry, — 
 If the camel crops that same thorn in the desert, 
 It wounds his palate and mouth without pity, 
 As if conserve of roses should turn to sharp swords. 
 When bread is " substance," it is as a green thorn; 
 When 'tis " form," 'tis as the dry and coarse thorn. 
 And thou eatest it in the same way as of yore 
 Thou wert wont to eat it, helpless being, — 
 Eatest this dry thing in the same manner, 
 After the real " substance " is mingled with dust ; 
 It has become mingled with dust, dry in pith and rind. 
 O camel, now beware of that herb ! 
 The Word is become foul with mingled earth ; 
 The water is become muddy ; close the mouth of the well, 
 Till God makes it again pure and sweet ; 
 Yea, till He purifies what He has made foul. 
 Patience will accomplish thy desire, not haste. 
 Be patient, God knows what is best. 
 
 1 Muhammadans think the for- 2 The descending node of the 
 bidden fruit to have been wheat. moon (see Gulshan i Raz, 1. 233). 
 
3Boofe HE. 
 PROLOGUE. 
 
 The composition of this Masnavi has been delayed for a 
 
 season. 1 
 Time is needed for blood to become milk. 
 Till thy fortune comes forth as a new-born babe, 
 Blood becomes not milk, sweet and pleasant to the mind. 
 When that light of God, Husamu-'d-Din 
 Turned his course down from the summit of heaven, — 
 While he had ascended to sublimest verities, 
 In the absence of his spring the buds blossomed not, — 
 But when out of that sea he came to shore, 
 The lute of the poesy of the Masnavi sounded again. 
 This Masnavi, which is the polisher of spirits, — 
 Its recommencement occurred on the day of " Opening." 
 The commencement date of this precious work 
 Was the year six hundred and sixty-two of the Plight. 
 The Bulbul started on this date and became a hawk ; 
 Yea, a hawk to hunt out these mysteries. 
 May the wrist of the King be the resting-place of this 
 
 hawk, 
 And may this door be open to the people for ever ! 
 
 1 The delay was caused by the grief of Husam for the death of his wife. 
 
( 6 2 ) 
 
 Story I. The Sufi's Beast (p. 103). 
 
 t 
 
 After anecdotes of the man, in the time of 'Omar, who 
 mistook his eyelash for the new moon, of one who stole a 
 snake and got bitten by it, and of 'Isa's foolish disciple 
 who besought the Lord to teach him the spell whereby 
 he raised the dead, comes the following story. 
 
 A certain Sufi, after a long day's journey, arrived at a 
 monastery, where he put up for the night, and strictly 
 enjoined his servant to groom his ass carefully and give 
 him plenty of litter and fodder. The servant assured him 
 that his minute directions were superfluous, and promised 
 to attend to the ass most carefully ; but when his master's 
 back was turned he neglected the ass, and the poor 
 animal remained all night without water or food. Conse- 
 quently he was weak and unfit to travel next morning, 
 and in spite of the blows and kicks that were showered on 
 him, could not carry his master, but had to be led. The 
 other Sufis who were travelling with his owner thought 
 that the ass was useless, and when they arrived at the 
 place where they halted for the night, they sold the ass to 
 a traveller, and with the proceeds of the sale bought deli- 
 cate viands and torches, and made a feast. The owner of 
 the ass, who was ignorant of this transaction, shared the 
 feast, and joined in the chorus sung by the others, " The 
 ass is gone, the ass is gone," without attaching any sense 
 to the words, and blindly following their example. Next 
 morning he asked his servant what had become of the ass, 
 and the servant told him it had been sold, adding that he 
 thought he had known it overnight, because he had heard 
 him singing "The ass is gone" along with the other 
 
story I.] THE SUFI'S BEAST. 63 
 
 Sufis. In the course of this story there occur anecdotes 
 of God consulting with the angels as to the creation of 
 man, of a king who lost his hawk and found it again in 
 the house of a poor old man, and of Shaikh Ahmad Khiz- 
 rawiya buying sweetmeats for his creditors. 
 
 Why the poet veils his doctrines in fables (p. 104). 
 
 What is it hinders me from expounding my doctrines 
 
 But this, that my hearers' hearts incline elsewhere. 
 
 Their thoughts are intent on that Sufi guest ; 
 
 They are immersed in his affairs neck deep. 
 
 So I am compelled to turn from my discourse 
 
 To that story, and to set forth his condition. 
 
 But, friend, think not this Sufi a mere outward form, 
 
 As children see in a vine nothing but raisins. 
 
 son, our bodies are as dried grapes and raisins ; 
 
 If you are a man, cast away these things. 
 
 If you pass on to the pure mysteries of God, 
 
 You will be exalted above the nine heavenly spheres. 
 
 Now hear the outward form of my story, 
 
 But yet separate the grain from the chaff. 
 
 Why the prophets were sent (p. 106). 
 
 God sent the prophets for this purpose, 
 
 Namely, to sever infidelity from ''faith. 
 
 God sent the prophets to mankind 
 
 That they might gather the pure grain on their tray. 
 
 Infidel and faithful, Musulman and Jew, 
 
 Before the prophets came, seemed all as one. 
 
 Before they came we were all alike, 
 
 No one knew whether he was right or wrong. 
 
 Genuine coin and base coin were current alike ; 
 
 The world was a night, and we travellers in the dark, 
 
 Till the sun of the prophets arose, and cried, 
 
 " Begone, slumber ; welcome, pure light ! " 
 
64 THE MA SNA VI. [book ii. 
 
 Now the eye sees how to distinguish colours, 
 
 It sees the difference between rubies and pebbles. 
 
 The eye distinguishes jewels from dust, 
 
 Hence it is dust makes the eyes smart. 
 
 Makers of base coin hate the daylight, 
 
 Coins of pure gold love the daylight, 
 
 Because daylight is the mirror that reflects them, 
 
 So that they see their own perfect beauty. 
 
 Mystical Meaning of " Dai/light " (p. 106). 
 
 God has named the resurrection "that day ; " 
 
 Day shows off the beauty of red and yellow. 
 
 Wherefore " Day" in truth is the mystery of the saints ; 
 
 One day of their moons is as whole years. 
 
 Know, " Day " is the reflection of the mystery of the saints, 
 
 Eye-closing night that of their hidden secrets. 
 
 Therefore hath God revealed the chapter " Daylight," 1 
 
 Which daylight is the light of the heart of Mustafa. 
 
 On the other view, that daylight means " The Friend," 
 
 It is also a reflection of the same prophet. 
 
 For, as it is wrong to swear by a transitory being, 
 
 How can we suppose a transitory being spoken of by God ? 
 
 The Friend of God said, " I love not them that set ? " s 
 
 How, then, could Allah have meant a transitory being ? 
 
 Again, the words "by the night" mean Muhammad's 
 
 veiling, 
 Namely, the fair earthly body that he bore ; 
 When his sun proceeded from heaven on high 
 Into that body's night, it said, " He hath not forsaken thee ; " 
 Union with God arose out of the depth of that disgrace ; 
 That boon was the word, " He hath not been displeased." 
 
 1 Koran xciii : " By the daylight night overshadowed Abraham, he 
 and by the night thy Lord hath not beheld a star, and he said, ' This is 
 forsaken thee nor been displeased." my Lord ; ' but when it set he said 
 
 2 Koran vi. 76 : " And when the ' I love not Gods which set.' " 
 
story I.] THE SUFI'S BEAST. 65 
 
 Expressions of religious or other feeling derive their only 
 value from the state of mind from which they proceed 
 (p. 107). 
 
 Every expression is the sign of a state of mind ; 
 
 That state is a hand, the expression an instrument. 
 
 A goldsmith's instruments in the hand of a cobbler 
 
 Are as grains of wheat sown on sand. 
 
 The tools of a cobbler in the hand of a cultivator 
 
 Are as grass before a dog or bones before an ass. 
 
 The words, " I am the Truth " were ' light in Mansur's * 
 
 mouth, 
 In the mouth of Pharaoh "I am Lord Supreme" was 
 
 blasphemy. 
 The staff in the hand of Moses was a witness, 
 In the hands of the magicians it was naught. 
 For this cause 'Isa taught not to that foolish man 
 The words of power whereby he raised the dead. 
 For he who is ignorant misuses the instrument ; i---"~ 
 If you strike flint on mud you will get no fire. 
 Hand and instrument resemble flint and steel ; 
 You must have a pair ; a pair is needed to generate. *-• 
 
 He who has no peer or member is the " One," 
 An uneven number, One without dispute ! 
 Whoso says " one " and " two," and so on, 
 Confesses thereby the existence of the " One." 
 When the illusion of seeing double is swept away, 
 They who say " one " and " two '' are even as they who say 
 
 " One." 
 If you take " One" as your ball in his tennis-field, 
 It is made to revolve by the strokes of his bat. 2 
 Yea, the ball that is even and without fault 
 Is made to revolve by the strokes of the King's hand. 
 man of double vision, 3 hearken with attention, 
 
 1 Mansur Hallaj, a celebrated 2 I.e., unity is made to appear as 
 Sufi who was put to death at Bag- plurality (see Gulshan i Raz, 1. 
 dad in 309 a.h. for using these 710). 
 
 words 3 See Gulshan i Raz,, 1. 104. 
 
 E 
 
66 THE MASNAVI. [book n. 
 
 Seek a cure for your defective sight by listening. 
 Many are the holy words that find no entrance 
 Into blind hearts, but they enter hearts full of light. 
 But the deceits of Satan enter crooked hearts, 
 Even as crooked shoes fit crooked feet. 
 Though you repeat pious expressions again and again, 
 If you are a fool, they affect you not at all ; — 
 Nay, not though you set them down in writing, 
 And though you proclaim them vauntingly ; 
 Wisdom averts its face from you, man of sin, 
 Wisdom breaks away from you and takes to flight ! 
 
 On Taqlid, Mind imitation or cant (p. 112). 
 
 " wretch, why did you not come and say to me, 
 
 ' Such and such a disastrous affair has occurred ? ' ' 
 
 The servant replied, " By Allah, I came again and again, 
 
 That I might acquaint you with the matter. 
 
 You were always saying, ' The ass is gone, my lad ! ' 
 
 Along with the others in high excitement ; 
 
 So I went away, thinking you knew all about it, 
 
 And were pleased at the transaction, being a wise man.'' 
 
 The Sufi said, " They were all singing the same words, 
 
 So I felt impelled to sing them as well. 
 
 Blind imitation of them has undone me. 
 
 Cursed be that blind imitation ! " 
 
 The effect of blindly imitating unprofitable conduct 
 Is that men cast away honour for a morsel of bread. 
 The ecstasy of that company cast a reflection, 
 Whereby that Sufi's heart became ecstatic like them. 
 You need many reflections from your associates 
 In order to draw water from the peerless Ocean. 
 The first reflection cast is mere blind imitation ; 
 After it has been often repeated you may test its truth. 
 Till it is thus verified, take it not from your friends ; 
 The drop, not yet become pearl, sever not from its shell. 
 
story I.] THE SUFI'S BEAST. 67 
 
 Evil influence of covetousness (p. 112). 
 
 Would you have eyes and ears of reason clear, 
 
 Tear off the obstructing veil of greed ! 
 
 The blind imitation of that Sufi proceeded from greed ; 
 
 Greed closed his mind to the pure light. 
 
 Tea, 'twas greed that led astray that Sufi, 
 
 And brought him to loss of property and ruin. 
 
 Greed of victuals, greed of that ecstatic singing 
 
 Hindered his wits from grasping the truth. 
 
 If greed stained the face of a mirror, 
 
 That mirror would be as deceitful as we men are. 1 
 
 If a pair of scales were greedy of riches, 
 
 Would they tell truly the weight of anything ? 
 
 The Prophet saith, " people, through singleness of mind, 
 
 I ask of you no recompense for my prophesying ; 2 
 
 I am a guide ; God buyeth my guidance for you, 
 
 God giveth you my guidance in both worlds. 
 
 True, a guide deserves his wages ; 
 
 Wages are due to him for directing you aright. 
 
 But what are my wages ? The vision of The Friend. 
 
 Abu Bakr indeed offered me forty thousand pieces of gold, 
 
 But his forty thousand pieces were no wages for me. 3 
 
 How could I take brass beads for pearls of Aden ? " 
 
 I will tell you a tale ; hearken attentively, 
 That you may know how greed closes up the ears. 
 Every man subject to greed is a miser. 
 Can eyes of hearts clouded with greed see clearly ? 
 The illusion of rank and riches blinds his sight, 
 Like hair dropping down before his eyes. 
 
 1 The Turkish commentator 3 Abu Bakr made over all his 
 translates thus. The Luoknow copy goods to the Prophet in aid of the 
 reads Ba sati for Ma sti. expedition to Syria. 
 
 2 Koran xi. 53. 
 
68 THE MASNAVI. [book rr. 
 
 Story II. The Pauper and the Prisoners (p. 113). 
 
 A certain pauper obtained admittance to a prison, and 
 annoyed the prisoners by eating up all their victuals and 
 leaving them none. At last they made a formal complaint 
 to the Qazi, and prayed him to banish the greedy pauper 
 from the prison. The Qazi summoned the pauper before 
 him, and asked him why he did not go to his own house 
 instead of living on the prisoners. The pauper replied 
 that he had no house or means of livelihood except that 
 supplied by the prison ; whereupon the Qazi ordered him 
 to be carried through the city, and proclamation to 
 be made that he was a pauper, that no one might be 
 induced to lend him money or trade with him. Accord- 
 ingly the attendants sought for a camel whereon to carry 
 him through the city, and at last induced a Kurd who 
 sold firewood to lend his camel for the purpose. The 
 Kurd consented from greed of reward, and the pauper, 
 being seated on the camel, was carried through the city 
 from morning till evening, proclamation being made in 
 Persian, Arabic, and Kurdish that he was a pauper. 
 When evening came the Kurd demanded payment, but 
 the pauper refused to give him anything, observing that 
 if he had kept his ears open he must have heard the pro- 
 clamation. Thus the Kurd was led by greed to spend 
 the day in useless labour. 
 
 Satan's office in the world (p. 1 14). 
 
 The pauper said, " Your beneficence is my sustenance ; 
 To me, as to aliens, your prison is a paradise. 
 If you banish me from your prison in reprobation, 
 I must needs die of poverty and affliction." 
 
 Just so Iblis said to Allah, " have compassion ; 
 Lord ! respite me till the day of resurrection. 1 
 For in this prison of the world I am at ease, — 
 
 1 Koran vii. 13. 
 
story ii.] THE PAUPER AND THE PRISONERS. 69 
 
 That I may slay the children of my enemies. 
 
 From every one who has true faith for food, 
 
 And as bread for his provisions by the way, 
 
 I take it away by fraud or deceit, 
 
 So that they raise bitter cries of regret. 
 
 Sometimes I menace them with poverty, 1 
 
 Sometimes I blind their eyes with tresses and moles.'' 
 
 In this prison the food of true faith is scarce, X 
 
 And by the tricks of this dog what there is is lost. ' 
 In spite of prayers and fasts and endless pains, 
 Our food is altogether devoured by him. 
 Let us seek refuge with Allah from Satan. 
 Alas ! we are perishing by his insolence. 
 The dog is one, yet he enters a thousand forms ; 2 
 Whatever he enters straight becomes himself. 
 Whatever makes you shiver, know he is in it, — 
 The Devil is hidden beneath its outward form. 
 When he finds no form at hand, he enters your thoughts, 
 To cause them to draw you into sin. 
 From your thoughts proceeds destruction, 
 When from time to time evil thoughts occur to you. 
 Sometimes thoughts of pleasure, sometimes of business, 
 Sometimes thoughts of science, sometimes of house and 
 
 home. 
 Sometimes thoughts of gain and traffic, 
 Sometimes thoughts of merchandise and wealth. 
 Sometimes thoughts of money and wives and children, 
 Sometimes thoughts of wisdom or of sadness. 
 Sometimes thoughts of household goods and fine linen, 
 Sometimes thoughts of carpets, sometimes of sweepers. 
 Sometimes thoughts of mills, gardens, and villas, 
 Sometimes of clouds and mists and jokes and jests. 
 Sometimes thoughts of peace and war, 
 Sometimes thoughts of honour and disgrace. 
 Ah ! cast out of your head these vain imaginations, 
 
 1 Koran ii. 279. 
 
 z Cf. Gulshan i Raz, p. 86. 
 
7 o THE MA SNA VI. [book n. 
 
 Ah ! sweep out of your heart these evil suggestions. 
 Cry, " There is no power nor strength but in God ! " 
 To avert the Evil One from the world and your own soul. 
 
 It is the true Beloved who causes all outward earthly 
 beauty to exist (p. 115)- 
 
 Whatsoever is perceived by sense He annuls, 
 
 But He stablishes that which is hidden from the senses. 
 
 The lover's love is visible, his Beloved hidden. 
 
 The Friend is absent, the distraction he causes present. 
 
 Renounce these affections for outward forms, 
 
 Love depends not on outward form or face. 
 
 Whatever is beloved is not a mere empty form, 
 
 "Whether your beloved be of the earth or of heaven. 
 
 Whatever be the form you have fallen in love with, — 
 
 Why do you forsake it the moment life leaves it ? 
 
 The form is still there ; whence, then, this disgust at it ? 
 
 Ah ! lover, consider well what is really your beloved. 
 
 If a thing perceived by outward senses is the beloved, 
 
 Then all who retain their senses must still love it ; 
 
 And since love increases constancy, 
 
 How can constancy fail while form abides ? 1 
 
 But the truth is, the sun's beams strike the wall, 
 
 And the wall only reflects that borrowed light. 
 
 Why give your heart to mere stones, simpleton ? 
 
 Go ! seek the source of light which shineth alway ! 
 
 Distinguish well true dawn from false dawn, 
 
 Distinguish the colour of the wine from that of the cup ; 
 
 So that, instead of many eyes of caprice, 
 
 One eye may be opened through patience and constancy. 
 
 Then you will behold true colours instead of false, 
 
 And precious jewels in lieu of stones. 
 
 But what is a jewel ? Nay, you will be an ocean of pearls ; 
 
 Yea, a sun that measures the heavens ! 
 
 1 This couplet exercises both the Turkish and the Lucknow com- 
 mentators. 
 
story ii.] THE PAUPER AND THE PRISONERS. 71 
 
 The real Workman is hidden in His workshop, 
 
 Go you into that workshop and see Him face to face. 
 
 Inasmuch as over that Workman His work spreads a 
 
 curtain, 
 Yon cannot see Him outside His work. 
 Since His workshop is the abode of the Wise One, 
 Whoso seeks Him without is ignorant of Him. 
 Come, then, into His workshop, which is Not-being, 1 
 That you may see the Creator and creation at once. 
 Whoso has seen how bright is the workshop 
 Sees how obscure is the outside of that shop. 
 Eebellious Pharaoh set his face towards Being (egoism), 
 And was perforce blind to that workshop. 
 Perforce he looked for the Divine decree to change, 
 And hoped to turn his destiny from his door. 
 While destiny at the impotence of that crafty one 
 All the while was secretly mocking. 
 He slew a hundred thousand guiltless babes 
 That the ordinance and decree of Allah might be thwarted. 
 That the prophet Moses might not be born alive, 
 He committed a thousand murders in the land. 
 He did all this, yet Moses was born, 
 And was protected against his wrath. 
 Had he but seen the Eternal workshop, 
 He had refrained hand and foot from these vain devices. 
 Within his house was Moses safe and sound, 
 While he was killing the babes outside to no purpose. 
 
 Just so the slave of lusts who pampers his body 
 Fancies that some other man bears him ill-will ; 
 Saying this one is my enemy, and this one my foe, 
 While it is his own body which is his enemy and foe, 
 He is like Pharaoh, and his body is like Moses, 
 He runs abroad crying, " Where is my foe ? " 
 While lust is in his house, which is his body, 
 He bites his finger in spite against strangers. 
 
 1 I.e., annihilation of self and of all phenomenal being, regarding self as 
 naught in the presence of the Deity. 
 
72 
 
 THE MA SNA VI. [book n. 
 
 Then follows an anecdote of a man who slew his mother 
 because she was always misconducting herself with 
 strangers, and who excused himself by pleading that if 
 he had not done so he would have been obliged to slay 
 strangers every day, and thus incur blood-guiltiness. Lust 
 is likened to this abandoned mother ; when it is once slain, 
 you are at peace with all men. In answer to an objection 
 that if this were so the prophets and saints, who have 
 subdued lust, would not have been hated and oppressed 
 as they were, it is pointed out that they who hated the 
 prophets in reality hated themselves, just as sick men 
 quarrel with the physician or boys with the teacher. 
 Prophets and saints are created to test the dispositions of 
 men, that the good may be severed from the bad. The 
 numerous grades of prophets, of saints, and of holy men 
 are ordained, as so many curtains of the light of God, to 
 tone down its brilliance, and make it visible to all grades 
 of human sight. 
 
 Stoey III. The Xing and his Two Slaves (p. 1 18). 
 
 A king purchased two slaves, one extremely handsome, 
 and the other very ugly. He sent the first away to the 
 bath, and in his absence questioned the other. He told 
 him that the first slave had given a very bad account of 
 him, saying that he was a thief and a bad character, and 
 asked if it was true. The second slave replied that the 
 first was everything that was good, his inward qualities 
 corresponding to the beauty of his outward appearance, 
 and that whatever he had told the king was worthy of 
 credit. The king replied that beauty was only an accident, 
 and that, according to the tradition, accidents "endure 
 only two moments ; " — that at death the animal soul is 
 destroyed, — that the text, "Whoso shall present himself 
 with beauty shall receive tenfold reward," x does not refer 
 to outward accidents, but to the " substance," the eternal 
 1 Koran vi. 161. 
 
story in.] THE KING AND HIS TWO SLA VES. 73 
 
 soul. The slave in reply urged that the accidents of good 
 works and thoughts will in some way bear fruit in the 
 next world, pointing out that thought is always the pre- 
 cursor of the completed work, as the plan of the architect 
 precedes the building, and the gardener's design the 
 perfect fruit resulting from his labours. He added that 
 the world is only the realised thought of "Universal 
 Reason." 1 The king then sent away the slave with whom 
 he had held this discourse, and summoned the other, and 
 told him that his fellow slave had given a bad account of 
 him, and asked what he had to say. He replied that his 
 fellow slave was a liar and a rascal, and the king then 
 dismissed him, observing that, in accordance with the tra- 
 dition, " Every man is hidden under his own tongue," his 
 tongue had betrayed his inner vileness. " The safety of a 
 man lies in holding his tongue." 
 
 The apostolical succession of the prophets and the 
 saints (p. 120). 
 
 With that " brightness of lightning " 2 He kindled their 
 
 souls 
 So that Adam acquired knowledge from that light. 
 That which shone from Adam was gathered by Seth, 
 Wherefore Adam made him his viceroy when he saw it. 
 When Noah received the gift of that lustre, 
 He became a soul bearing pearls in the tempest of the 
 
 flood. 
 By that light the soul of Abraham was led, 
 Without fear he entered Nimrod's fiery furnace. 
 When Ishmael sought out that light, 
 He meekly laid his head beneath his father's bright knife. 
 The soul of David was warmed by its heat, 
 Iron became pliable by the force of his weaving. 3 
 
 1 I.e. , the Logos as Demiurge. inspiration is likened to a light 
 
 2 Koran xxiv. 43. The prophetic handed on from one to another. 
 
 3 Koran xxi. 80. 
 
74 THE MA SNA VI. [book n. 
 
 When Solomon was nurtured by its fruition, 
 
 The devils became the submissive slaves of his will. 
 
 When Jacob bowed his head to the Divine decree, 
 
 He recovered his sight at the scent of his son. 1 
 
 When moonlike Joseph saw that brilliant sun, 
 
 He became so expert as he was in interpreting dreams. 
 
 When the staif drew might from the hand of Moses, 
 
 It devoured the realm of Pharaoh at a mouthful. 
 
 When the soul of Jirjis 2 became privy to its light, 
 
 He sacrificed his life seven times, and regained it. 
 
 When Zakhariah 3 boasted of his love for it, 
 
 He ransomed his life in the hollow of the tree. 
 
 When Jonah swallowed a draught from that cup, 
 
 He found repose in the belly of the fish. 
 
 When John the Baptist became filled with its unction, 
 
 He laid his head in the golden charger in ardour for it. 
 
 When Jethro became aware of this exaltation, 
 
 He risked his life to find it. 
 
 Patient Job gave thanks for seven years, 
 
 For in his calamities he saw signs of its approach. 
 
 When Khizr and Elias boasted of gaining it, 
 
 They found the water of life and were no more seen. 
 
 When Jesus, Son of Mary, found that ladder of ascent, 
 
 He ascended to the height of the fourth heaven. 
 
 When Muhammad gained that blessed possession, 
 
 In a moment he cleft asunder the disk of the moon. 4 
 
 When Abu Bakr became the exemplar of that grace, 
 
 He was companion of that Lord, and a " faithful witness." 
 
 When 'Omar was enraptured with that beauty, 
 
 Like a mind he discerned true and false. 5 
 
 When Osman viewed those brilliant sights, 
 
 He diffused light and became " Lord of the two lights." 6 
 
 1 Koran lxxvii. 96. 4 Koran liv. 1. 
 
 2 Jirjis or St. George is supposed 5 'Omar was called "The Dis- 
 by Muhammadans to be the same cerner." 
 
 person as Khizr or Elias. 6 He bore this name because he 
 
 3 Zakhariah the prophet is said had two daughters of Muhammad 
 to have taken refuge from his per- as his wives. 
 
 secutors in the hollow of a tree. 
 
story in.] THE KING AND HIS TWO SLAVES. 75 
 
 When Martaza ('AH) shinetf with its reflection, 
 
 He became the " Lion of God " in the soul's domain. 
 
 When his two sons were illumined by this light, 
 
 They became the " Pearly earrings of highest heaven ; " l 
 
 One of them losing his life by poison, 
 
 The other losing his head as he went about his march. 
 
 When Junaid was succoured by the forces of that light, 
 
 His ecstatic states exceeded counting. 
 
 Bayazid saw his way to increased fruition thereof, 
 
 And gained from God the name " Polestar of Gnostics." 
 
 What time King Mansiir became victorious, 2 
 
 He left his throne and hastened to the stake. 
 
 When Karkhi of Karkh became its keeper, 
 
 He became lord of love and of the breath of Jesus. 
 
 Ibrahim son of Adham rode his horse to that point, 
 
 And became king of kings of equity. 
 
 And that Shakfk starting from that junction 
 
 Became a sun of wit and acute of genius. 
 
 Fazfl from a highway robber became a sage of the way, 3 
 
 When he was regarded with esteem by the King. 
 
 To Bishr Hafi the doctrine was announced, 
 
 And he set his face towards the desert of inquiry. 
 
 When Zu-1-Niin became distraught with care for it, 
 
 Egypt (Milk) as sugar became the house of his soul. 
 
 When Sari 4 lost his head in seeking the way thereto, 
 
 His rank was exalted above the seats of the mighty. 
 
 A hundred thousand great (spiritual) kings 
 
 Exalted by this divine light approach the world. 
 
 Their names remain hidden through God's jealousy ; 
 
 Every beggar tells not their names. 6 
 
 1 A tradition gives this title to 4 All these saints lived in the 
 Hasan and Hussain. second and third centuries of the 
 
 2 Mausrir Hallaj, the celebrated Flight. 
 
 Sufi impaled at Bagdad. Shah or 6 In the introduction to the Na- 
 
 King was a title often assumed by fahatu-'l Uns, Jami says there are 
 
 darveshes. always 4000 saints on the earth who 
 
 3 The "way" means the Sufi are not even known to one another, 
 doctrines. 
 
76 THE MA SNA VI. [book n. 
 
 Story IV. The Falcon and the Owls (p. 125). 
 
 A certain falcon lost his way, and found himself in the 
 waste places inhabited by owls. The owls suspected that 
 he had come to seize their nests, and all surrounded him 
 to make an end of him. The falcon assured them that he 
 had no such design as they imputed to him, that his 
 abode was on the wrist of the king, and that he did not 
 envy their foul habitation. The owls replied that he was 
 trying to deceive them, inasmuch as such a strange bird 
 as he could not be a favourite of the king. The falcon 
 repeated that he was indeed a favourite of the king, and 
 that the king would assuredly destroy their houses if they 
 injured him, and proceeded to give them some good 
 advice on the folly of trusting to outward appearances. 
 He said, "It is true I am not homogeneous with the 
 king, but yet the king's light is reflected in me, as water 
 becomes homogeneous with earth in plants. I am, as it 
 were, the dust beneath the king's feet ; and if you become 
 like me in this respect, you will be exalted as I am. 
 Copy the outward form you behold in me, and perchance 
 you will reach the real substance of the king." 
 
 The right use of forms (p. 126). 
 
 That my outward form may not mislead you, 
 Digest my sweet advice before copying me. 
 Many are they who have been captured by form, 
 Who aimed at form, and found Allah. 
 After all, soul is linked to body, 
 Though it in nowise resembles the body. 
 The power of the light of the eye is mated with fat, 
 The light of the heart is hidden in a drop of blood. 
 Joy harbours in the kidneys and pain in the liver, 
 The lamp of reason in the brains of the head ; 
 Smell in the nostrils and speech in the tongue, 
 
story v.] THE THIRSTY MAN. 77 
 
 Concupiscence in the flesh and courage in the heart. 
 These connections are not without a why and a how, 
 But reason is at a loss to understand the how. 
 Universal Soul had connection with Partial Soul, 1 
 "Which thence conceived a pearl and retained it in its 
 
 bosom. 
 From that connection, like Mary, 
 Soul became pregnant of a fair Messiah ; — 
 Not that Messiah who walked upon earth and water, 
 But that Messiah who is higher than space. 2 
 Next, as Soul became pregnant by the Soul of souls, 
 So by the former Soul did the world become pregnant ; 
 Then the World brought forth another world, 
 And of this last are brought forth other worlds. 
 Should I reckon them in my speech till the last day 
 I should fail to tell the total of these resurrections. 3 
 
 Story V. The Thirsty Man who threw Bricks into 
 the Water (p. 126). 
 
 A thirsty man discovered a tank of water, but could not 
 drink of it because it was surrounded by a high wall. He 
 took some of the bricks off the top of the wall and cast 
 them over it into the water. The water cried out, " What 
 advantage do you gain by doing this?" He made 
 answer, "The first advantage is this, that I hear your 
 voice ; and the second, that the more bricks I pull off the 
 wall, the nearer I approach to you.'' The moral is, that so 
 long as the wall of the body intervenes, we cannot reach 
 the water of life. The abasement of the body brings men 
 nearer to union with the Deity. Destroy, therefore, the 
 
 1 This is a figurative account of 3 " Continually is creation born 
 the emanations of Absolute Being, again in a new creation " (Gulshan 
 whereby the world of phenomena is i Raz, p. 66). By constant effluxes 
 constituted (see Gulshan i Raz, p. from Absolute Being the world of 
 21, note, and p. 66). phenomena is every moment re- 
 
 2 I.e., the spirit of the Prophet newed. 
 Muhammad, whom the Sufis identify 
 
 with the Primal Soul. 
 
7 8 THE MASNAVI. [book n. 
 
 fleshly lusts which war against the soul. Then follows 
 another parable to illustrate the folly of procrastination in 
 this important matter. 
 
 "It was not ye who shot, but God shot; and those arrows 
 were God's, not yours" (p. 130). 1 
 
 Tis God's light that illumines the senses' light, 
 
 That is the meaning of " Light upon light." 2 
 
 The senses' light draws us earthwards, 
 
 God's light carries us heavenwards. 
 
 As objects of sense are of base condition, 
 
 God's light is an ocean, and the senses' light a dewdrop. 
 
 But that light which is " upon this light" is not seen, 
 
 Save through signs and holy discourses. 
 
 Since the senses' light is gross and dense, 
 
 It lies hidden in the black pupil of the eye. 
 
 When you cannot see the senses' light with the eye, 
 
 How can you see with the eye the Light of the mind ? 
 
 As the senses' light is hidden in these gross veils, 
 
 Must not that Light which is pure be also hidden ? 
 
 Like the senses, this world is ruled by a hidden Power. 
 
 It confesses its impotence before that hidden Power, 
 
 Which sometimes exalts it and sometimes lays it low, 
 
 Sometimes makes it dry and sometimes moist. 
 
 The hand is hidden, yet we see the pen writing ; 
 
 The horse is galloping, yet the rider is hid from view. 
 
 The arrow speeds forth, yet the bow is not seen ; 
 
 Souls are seen, the Soul of souls (God) is hidden. 
 
 Break not the arrow, for it is the arrow of the King ; 
 
 Yea, it is an arrow from the bow of Wisdom. 
 
 " Ye shot not when ye shot,'' was said by God ; 
 
 God's action has predominance over all actions. 
 
 Break your own passion, break not that arrow, 
 
 The eye of passion takes milk to be blood. 
 
 1 Koran viii. 17, meaning, " God is the Fa'U i BahiTci, or Only Real 
 Agent." 2 Koran xxiv. 35. 
 
story vi.] LUQMAN'S MASTER EXAMINES HIM. 79 
 
 Kiss that arrow and bear it to the King, 
 
 Yea, though it be stained with your own blood. 
 
 Whatsoever is seen is weak and base and impotent ; 
 
 What is hidden is equally fierce and headstrong. 
 
 We are the captured game ; who is the snare ? 
 
 We are the balls ; where is the bat ? 
 
 He tears and mends ; who is this tailor ? 
 
 He fans and kindles the flame ; who is this kindler ? 
 
 At one time He makes the faithful one an infidel, 
 
 At another He makes the atheist a devotee ! 
 
 Next comes an anecdote of a dirty man who refused to 
 bathe because he was ashamed to go into the water, with the 
 moral that " Shame hinders religion ; " x and then another 
 of Zu'l Nun, a celebrated Egyptian Sufi of the third 
 century A.H. Zu'l Nun appeared to his ignorant friends 
 to be mad, and they accordingly confined him in a mad- 
 house. After a time they thought that he was not really 
 mad, but had feigned madness for some deep purpose, and 
 they went to the madhouse to inquire into the state of his 
 health. When they arrived there, Zu'l Nun asked them 
 who they were, and they answered that they were his 
 devoted friends, who were now convinced that the story of 
 his being mad was a calumny. Zu'l Nun jumped up and 
 drove them away with sticks and stones, saying that true 
 friendship would have been manifested in sharing his 
 troubles, even as pure gold is tried by fire. 
 
 Story VI. Luqmaris Master examines him and discovers 
 his Acuteness (p. 132). 
 
 Luqman the Sage, 2 who is sometimes identified with 
 Esop, and sometimes with the nephew of the prophet 
 Job, though " gifted with wisdom by God," was a slave. 
 
 1 Freytag, Arabum Proverbia, vol. religion;" and the other, " Shame 
 ii. pp. 379 and 418, gives two pro- hinders getting a livelihood." 
 verbs— one, "Shame is a part of 2 See Koran xxxi. Another anec- 
 dote of his wit occurs in Book I. , " 
 
/ 
 
 80 THE MA SNA VI. [book n. 
 
 His master, however, discovered his worth, and became 
 extremely attached to him, so that he never received any 
 delicacy without giving Luqman a share of it. One day, 
 having received a water-melon, he gave Luqman the best 
 part of it, and Luqman devoured it with such apparent 
 relish that his master was tempted to taste it. To his 
 surprise he found it very bitter, and asked Luqman why 
 he had not told him of this. Luqman replied that it was 
 not for him, who lived on his master's bounty, to complain 
 if he now and then received disagreeable things at his 
 hands. Thus, though to outward appearance a slave, 
 Luqman showed himself to be a lord. 
 
 Love mditres hardships at the hands of the Beloved (p. 134). 
 
 Through love bitter things seem sweet, 
 Through love bits of copper are made gold. 
 Through love dregs taste like pure wine, 
 Through love pains are as healing balms. 
 Through love thorns become roses, 
 And through love vinegar becomes sweet wine. 
 Through love the stake becomes a throne, 
 Through love reverse of fortune seems good fortune. 
 Through love a prison seems a rose bower, 
 Without love a grate full of ashes seems a garden. 
 Through love burning fire is pleasing light, 
 "Through love the Devil becomes a Houri. 
 Through love hard stones become soft as butter, 
 Without love soft wax becomes hard iron. 
 Through love grief is as joy, 
 -''Through, love Ghouls turn into angels. 
 Through love stings are as honey, 
 Through love lions are harmless as mice. 
 Through love sickness is health, 
 Through love wrath is as mercy. 
 Through love the dead rise to life, 
 Through love the king becomes a slave. 
 
story til] MOSES AND THE SHEPHERD. 8i 
 
 Even when an evil befalls you, have due regard ; 
 Regard well him who does you this ill turn. 
 The sight which regards the ebb and flow of good and ill 
 Opens a passage for you from misfortune to happpiness. 
 Thence you see the one state moves you into the other, 1 
 One opposite state generating its opposite in exchange. 
 So long as you experience not fears after joys, 
 How can you look for pleasures after disgusts ? 
 While ye fear the doom of the angel on the left hand, 
 Men hope for the bliss of the angel on the right. 2 
 May you gain two wings ! 3 A fowl with only one wing 
 Is impotent to fly, well-intentioned one ! 
 
 Now either permit me to hold my peace altogether, 
 Or give me leave to explain the whole matter. 
 And if you mislike this and forbid that, 
 Who can tell what your desire is ? 
 You must have the soul of Abraham in order with light 
 To see the mansions of Paradise in the fire. 
 Step by step he ascended above sun and moon, 
 And so lagged not below, as a ring that fastens a door. 
 Since the " Friend of God " ascended above the heavens, 
 And said, " I love not Gods that set ; " 4 
 So this world of the body is a breeder of misconceptions 
 In all who have not fled from lust. 
 
 Story VII. Moses and the Shepherd (p. 138). 
 
 Next follows an anecdote of Bilkis, Queen of Sheba, 
 whose reason was enlightened by the counsels of the 
 Hoopoo sent to her by King Solomon. Outward sense is 
 
 1 The doctrine of Heraclitus, that 3 The two wings are hope and 
 
 opposite states generate one another, fear, both of which are needed to 
 
 ia discussed by Jelaludin in a passage guide men's religious flight (see 
 
 quoted in Lumsden's Grammar, ii. Book III. on "Probability the 
 
 323, and is mentioned in the Phsedo guide of life "). 
 
 and the Nicomachsean Ethics. 4 Koran vi. 77. 
 
 3 An anacoluthon (see Koran 1. 
 16). 
 
82 THE MASNA VI. [book ii. 
 
 as opposed to true reason as Abu Jahl was to Muhammad ; 
 and when the outward senses are replaced by the true 
 inner reason, man sees that the body is only foam, and the 
 heart the limitless ocean. Afterwards comes an anecdote 
 of a philosopher who was struck blind for cavilling at the 
 verse, " What think ye ? If at early morn your waters 
 shall have sunk away, who will then give you clear run- 
 ing water ? " 1 This is succeeded by the story of Moses 
 and the shepherd. Moses once heard a shepherd praying 
 as follows : " God, show me where thou art, that I may 
 become Thy servant. I will clean Thy shoes and comb Thy 
 hair, and sew Thy clothes, and fetch Thee milk." When 
 Moses heard him praying in this senseless manner, he 
 rebuked him, saying, " foolish one, though your father 
 was a Musulman, you have become an infidel. God is a 
 Spirit, and needs not such gross ministrations as, in your 
 ignorance, you suppose." The shepherd was abashed at 
 his rebuke, and tore his clothes and fled away into the 
 desert. Then a voice from heaven was heard, saying, " 
 Moses, wherefore have you driven away my servant ? Tour 
 office is to reconcile my people with me, not to drive them 
 away from me. I have given to each race different usages 
 and forms of praising and adoring me. I have no need of 
 their praises, being exalted above all such needs. I regard 
 not the words that are spoken, but the heart that offers 
 them. I do not require fine words, but a burning heart. 
 Men's ways of showing devotion to me are various, but so 
 long as the devotions are genuine, they are accepted." 
 
 Religious forms indifferent (jo. 139). 
 
 A voice came from God to Moses, 
 " Why hast thou sent my servant away ? 
 Thou hast come to draw men to union with me, 
 Not to drive them far away from me. 
 
 1 Koran lxvii. 30. 
 
story VII.] MOSES AND THE SHEPHERD. 8 
 
 So far as possible, engage not in dissevering ; 
 
 ' The thing most repugnant to me is divorce.' 1 
 
 To each person have I allotted peculiar forms, 
 
 To each have I given particular usages. 
 
 What is praiseworthy in thee is blameable in him, 
 
 What is poison for thee is honey for him. 
 
 What is good in him is bad in thee, 
 
 What is fair in him is repulsive in thee. 
 
 I am exempt from all purity and impurity, 
 
 I need not the laziness or alacrity of my people. 
 
 I created not men to gain a profit from them, 
 
 But to shower my beneficence upon them. 
 
 In the men of Hind the usages of Hind are praiseworthy, 
 
 In the men of Sind those of Sind. 
 
 I am not purified by their praises, 
 
 'Tis they who become pure and shining thereby. 
 
 I regard not the outside and the words, 
 
 I regard the inside and the state of heart. 
 
 I look at the heart if it be humble, 
 
 Though the words may be the reverse of humble. 
 
 Because the heart is substance, and words accidents, 
 
 Accidents are only a means, substance is the final cause. 
 
 How long wilt thou dwell on words and superficialities ? 
 
 A burning heart is what I want ; consort with burning ! 
 
 Kindle in thy heart the flame of love, 
 
 And burn up utterly thoughts and fine expressions. 
 
 Moses ! the lovers of fair rites are one class, 
 
 They whose hearts and souls burn with love are another. 
 
 Lovers must burn every moment, 
 
 As tax and tithe are levied on a ruined village. 
 
 If they speak amiss, call them not sinners ; 
 
 If a martyr be stained with blood, wash it not away. 
 
 Blood is better than water for martyrs, 
 
 This fault is better than a thousand correct forms. 
 
 No need to turn to the Ka'ba when one is in it, 
 
 And divers have no need of shoes. 
 
 1 A tradition. 
 
84 THE MA SNA VI. [book n. 
 
 One does not take a drunken man as a guide on the way, 
 
 Nor speak of darns to torn garments. 
 
 The sect of lovers is distinct from all others, 
 
 Lovers have a religion and a faith of their own. 
 
 Though the ruby has no stamp, what matters it ? 
 
 Love is fearless in the midst of the sea of fear. 
 
 Beware, if thou offerest praises or thanksgivings, 
 
 And know them to be even as the babble of that shepherd ; 
 
 Though thy praises be better compared with his, 
 
 Yet in regard to God they are full of defects. 
 
 How long wilt thou say, ' They obscure the truth, 
 
 For it is not such as they fancy ' ? 
 
 Thy own prayers are accepted only through mercy, 
 
 They are suffered as the prayers of an impure woman. 
 
 If her prayers are made impure by the flow of blood, 
 
 Thine are stained with metaphors and similitudes. 
 
 Blood is impure, yet its stain is removed by water ; 
 
 But that impurity of ignorance is more lasting, 
 
 Seeing that without the blessed water of God 
 
 It is not banished from the man who is subject to it. 
 
 that thou wouldst turn thy face to thy own prayers, 
 
 And become cognisant of the meaning of thy ejaculations, 
 
 And say, ' Ah ! my prayers are as defective as my being ; 
 
 requite me good for evil ! ' " 
 
 Moses questions God as to the reason of the flourishing 
 state of the wicked (p. 140). 
 
 Moses said, " beneficent Creator, 
 
 With whom a moment's remembrance is as long ages, 
 
 I see Thy plan distorted in this world of earth and water ; 
 
 My heart, like the angel's, feels a difficulty thereat. 
 
 With what object hast thou framed this plan, 
 
 And sowed therein the seeds of evil ? 
 
 Why hast Thou kindled the fire of violence and wrong ? 
 
 Why burnt up mosques and them who worship therein ? 
 
story vin.] THE MAN AND THE PET BEAR. 85 
 
 Paradise is attached to requirements unpleasant to us, 
 Hell is attached to things flattering our lusts. 
 The branch full of sap is the main fuel of thy fire. 
 ' They that are burnt with fire are near to Kausar.' 1 
 Whoso is in prison and acquainted with troubles, 
 That is in requital for his gluttony and lusts. 
 Whoso is in a palace and enjoying wealth, 
 That is in reward for toils and troubles. 
 Whoso is seen enjoying uncounted gold and silver, 
 Know that he strove patiently to acquire it. 
 He, whose soul is exempt from natural conditions, 
 And who possesses the power of overriding causes, 
 Can see without causes, like eyes that pierce night ; 
 But thou, who art dependent on sense attend to causes. 
 
 Having left Jesus, thou cherishest an ass (lust), 
 
 And art perforce excluded, like an ass ; 
 
 The portion of Jesus is knowledge and wisdom, 
 
 Not so the portion of an ass, O asinine one ! 
 
 Thou pitiest thine ass when it complains ; 
 
 So art thou ignorant, thy ass makes thee asinine. 
 
 Keep thy pity for Jesus, not for the ass, 
 
 Make not thy lust to vanquish thy reason. 
 
 Leave thy natural lusts to whine and howl, 
 
 Tear thee from them, escape that snare of the soul ! 
 
 Story VIII. The Man who made a Pet of a Bear (p. 143). 2 
 
 A kind man, seeing a serpent overcoming a bear, went 
 to the bear's assistance, and delivered him from the serpent. 
 The bear was so sensible of the kindness the man had 
 done him that he followed him about wherever he went, 
 and became his faithful slave, guarding him from every- 
 thing that might annoy him. One day the man was 
 lying asleep, and the bear, according to his custom, 
 was sitting by him and driving off the flies. The flies 
 1 A saying of the Prophet. 2 Anwari Suhaili, i. 27. 
 
86 THE MA SNA VI. [book n. 
 
 became so persistent in their annoyances that the bear 
 lost patience, and seizing the largest stone he conld find, 
 dashed it at them in order to crush them utterly ; but un- 
 fortunately the flies escaped, and the stone lighted upon 
 the sleeper's face and crushed it. The moral is, " Do not 
 make friends with fools." In the course of this story 
 occur anecdotes of a blind man, of Moses rebuking the 
 worshippers of the calf, and of the Greek physician 
 Galen and a madman. 
 
 Me who needs mercy finds it (p. 143). 
 
 Doing kindness is the game and quarry of good men, 
 
 A good man seeks in the world only pains to cure. 
 
 Wherever there is a pain there goes the remedy, 
 
 Wherever there is poverty there goes relief. 
 
 Seek not water, only show you are thirsty, 
 
 That water may spring up all around you. 
 
 That you may hear the words, " The Lord gives them to 
 
 drink," 1 
 Be athirst ! Allah knows what is best for you. 
 Seek you the water of mercy ? Be downcast, 
 And straightway drink the wine of mercy to intoxication. 
 Mercy is called down by mercy to the last. 
 Withhold not, then, mercy from any one, son ! 
 
 If of yourself you cannot journey to the Ka'ba, 
 
 Represent your helplessness to the Reliever. 
 
 Cries and groans are a powerful means, 
 
 And the All-Merciful is a mighty nurse. 
 
 The nurse and the mother keep excusing themselves, 
 
 Till their child begins to cry. 
 
 In you too has God created infant needs ; 
 
 When they cry out, their milk is brought to them ; 
 
 God said, " Call on God ; " continue crying, 
 
 So that the milk of His love may boil up. 2 
 
 1 Koran lxxvi. 21. 2 Koran xvii. no. 
 
story viii.] THE MAN AND THE PET BEAR. 87 
 
 Moses and the worshipper of the calf (p. 145). 
 
 Moses said to one of those full of vain imaginations, 
 
 " malevolent one, through error and heresy 
 
 You entertain a hundred doubts as to my prophethood, 
 
 Notwithstanding these proofs, and my holy character. 
 
 You have seen thousands of miracles done by me, 
 
 Yet they only multiply your doubts and cavils. 
 
 Through doubts and evil thoughts you are in a strait, 
 
 You speak despitefully of my prophethood. 
 
 I brought the host out of the Eed Sea before all men, 
 
 That ye might escape the oppression of the Egyptians. 
 
 For forty years meat and drink came from heaven, 
 
 And water sprang from the rock at my prayer. 
 
 My staff became a mighty serpent in my hand, 
 
 Water became blood for my ill-conditioned enemy. 
 
 The staff became a snake, and my hand bright as the sun ; 
 
 From the reflection of that light the sun became a star. 
 
 Have not these incidents, and hundreds more like them, 
 
 Banished these doubts from you, cold-hearted one ? 
 
 The calf lowed through magic, 
 
 And you bowed down to it, saying, ' Thou art my God.' 1 
 
 The golden calf lowed ; but what did it say, 
 
 That the fools should feel all this devotion to it? 
 
 You have seen many more wondrous works done by me, 
 
 But where is the base man who accepts the truth ? 
 
 What is it that charms vain men but vanity ? 
 
 What else pleases the foolish but folly ? 
 
 Because each kind is charmed by its own kind, 
 
 Does a cow ever seek the lion ? 
 
 Did the wolf show love to Joseph, 2 
 
 Or only fraud upon fraud with a view to devour him ? 
 
 True, if it lose his wolf-like nature it becomes a friend ; 
 
 Even as the dog of the cave became a son of man. 3 
 
 1 See Koran xx. 90. 2 Koran xii. 17. 3 Koran xviii. 17. 
 
88 THE MASNAVI. [book u. 
 
 When good Abu Bakr saw Muhammad, 
 He recognised his truth, saying, ' This one is true ; ' 
 When Abu Bakr caught the perfume of Muhammad, 
 He said, ' This is no false one.' 
 
 But Abu Jahl, who was not one of the sympathisers, 
 Saw the moon split asunder, yet believed not. 
 If from a sympathiser, to whom it is well known, 
 I withhold the truth, still 'tis not hidden from him ; 
 But he who is ignorant and without sympathy, 
 However much I show him the truth, he sees it not. 
 The mirror of the heart must needs be polished 
 Before you can distinguish fair and foul therein." 
 
 Stoky IX. The Gardener and the Three Friends (p. 148). 
 
 A voice came from heaven to Moses, saying, " Moses, 
 why didst thou not visit me when I was sick ? " Moses 
 inquired the meaning of this dark saying, and the answer 
 was, " When one of God's saints is sick, God regards his 
 sickness as His own ; and, therefore, he who desires to hold 
 companionship with God must not forsake the saints." x 
 This is illustrated by a story of a gardener who saw three 
 friends walking in his garden, and making free with his 
 fruit. Knowing he could not prevail against them while 
 they remained united, he contrived by tricks to separate 
 them, and then proceeded to chastise them one by one. 
 And this caused one of them to make the reflection that 
 he had acted very foolishly in deserting his friends. 
 
 Stoky X. Bdyazid and the Saint (p. 149). 
 
 The celebrated Sufi, Abu Yazid or Bayazfd of Bastam, 
 in Khorasan, who lived in the third century of the Blight, 
 was once making a pilgrimage to Mecca, and visiting all 
 the " Pillars of insight " who lived in the various towns 
 
 1 Cp. Matthew xxv. 40. 
 
story x.] BAYAZlD AND THE SAINT. 89 
 
 that lay on his route. At last he discovered the " Khizr 
 of the age " in the person of a venerable Darvesh, with 
 whom he held the following conversation : — 
 
 The Sage said, " Whither are yon going, Bayazid ? 
 Where will you bring your caravan to a halt ? " 
 Bayazid replied, " At dawn I start for the Ka'ba." 
 Quoth the Sage, " What provision for the way have you ? " 
 He answered, " I have two hundred silver dirhams ; 
 See them tied up tightly in the corner of my cloak." 
 The Sage said, " Circumambulate me seven times ; 
 Count this better than circumambulating the Ka'ba ; 
 And as for the dirhams, give them to me, liberal one, 
 And know you have finished your course and obtained 
 
 your wish, 
 You have made the pilgrimage and gained the life to come, 
 You have become pure, and that in a moment of time. 
 Of a truth that is God which your soul sees in me, 
 For God has chosen me to be His house. 
 Though the Ka'ba is the house of His grace and favours, 
 Yet my body too is the house of His secret. 
 Since He made that house He has never entered it, 
 But none but That Living One enters this house. 1 
 When you have seen me you have seen God, 
 And have circumambulated the veritable Ka'ba. 
 To serve me is to worship and praise God ; 
 Think not that God is distinct from me. 
 Open clear eyes and look upon me, 
 That you may behold the light of God in a mortal. 
 The Beloved once called the Ka'ba ' My house,' 
 But has said to me ' my servant ' seventy times. 1 
 Bayazid, you have found the Ka'ba, 
 You have found a hundred precious blessings." 
 
 Bayazid gave heed to these deep sayings, 
 And placed them as golden earrings in his ears. 
 
 1 Alluding to the Hadis : " Heaven and earth contain me not, but the 
 heart of my faithful servant contains me." 
 
go 
 
 THE MASNA VI. [book ii. 
 
 Then follow anecdotes of the Prophet paying a visit to 
 one of his disciples who lay sick, of Shaikh Bahlol, nick- 
 named " The Madman," who was a favourite at the court 
 of Harunu-'r-Eashid, and of the people of Moses. 
 
 The sweet uses of adversity (p. 150). 
 
 The sick man said, " Sickness has brought me this boon, 
 That this Prince (Muhammad) has come to me this morn, 
 So that health and strength may return to me 
 From the visit of this unparalleled King. 
 
 blessed pain and sickness and fever ! 
 O welcome weariness and sleeplessness by night ! 
 Lo ! God of His bounty and favour 
 Has sent me this pain and sickness in my old age ; 
 He has given me pain in the back, that I may not fail 
 To spring up out of my sleep at midnight ; 
 That I may not sleep all night like the cattle, 
 God in His mercy has sent me these pains. 
 At my broken state the pity of kings has boiled up, 
 And hell is put to silence by their threats ! " 
 
 Pain is a treasure, for it contains mercies ; 
 The kernel is soft when the rind is scraped off. 
 O brother, the place of darkness and cold 
 Is the fountain of life and the cup of ecstasy. 
 So also is endurance of pain and sickness and disease. 
 For from abasement proceeds exaltation. 
 The spring seasons are hidden in the autumns, 
 And autumns are charged with springs ; flee them not. 
 Consort with grief and put up with sadness, 
 Seek long life in your own death ! 
 
 Since 'tis bad, whatever lust says on this matter 
 Heed it not, its business is opposition. 
 But act contrary thereto, for the prophets 
 Have laid this injunction upon the world. 1 
 
 1 Freytag quotes a saying of right course " (Arabum Proverbia, 
 'Omar, "A fool may indicate the i. p. 566). 
 
story x.] BAYAZtD AND THE SAINT. 91 
 
 Though it is right to take counsel in affairs, 
 
 That you may have less to regret in the upshot ; — 
 
 The prophets have laboured much 
 
 To make the world revolve on this pivot stone ; x 
 
 But, in order to destroy the people, lust desires 
 
 To make them go astray and lose their heads ; — 
 
 The people say, ' With whom shall we take counsel ? ' 
 
 The prophets answer, ' With the reason of your chief.' 
 
 Again they say, ' Suppose a child or a woman enter, 
 
 Who lacks reason and clear judgment ; ' 
 
 They reply, ' Take counsel with them, 
 
 And act contrary to what they advise.' 
 
 Know your lust to be woman, and worse than woman ; 
 
 Woman is partial evil, lust universal evil. 
 
 If you take counsel with your lust, 
 
 See you act contrary to what that base one advises. 
 
 Even though it enjoin prayers and fasting, 
 
 It is treacherously laying a snare for you.' 
 
 You must abandon and ignore your own knowledge, 
 
 And dip your hand in the dish of abnegation of knowledge. 
 
 Whatever seems profitable, flee from it, 
 
 Drink poison and spill the water of life. 
 
 Contemn whatever praises you, 
 
 Lend to paupers your wealth and profits ! 
 
 Quit your sect and be a subject of aversion, 
 
 Cast away name and fame and seek disgrace ! " 
 
 God the Author of good and evil (p. 156). 
 
 If you seek the explanation of God's love and favour, 
 In connection therewith read the chapter " Brightness." 2 
 And if you say evil also proceeds from Him, 
 Yet what damage is that to His perfection ? 
 
 1 The law defining the right brightness, and by the night when 
 course _ ' it darkeneth, thy Lord hath not for- 
 
 2 Koran xciii. ; " By the noonday saken thee nor been displeased." 
 
9 2 
 
 THE MASNA VI. [book ii. 
 
 To send that evil is one of His perfections. 
 
 I will give you an illustration, O arrogant one ; 
 
 The heavenly Artist paints His pictures of two sorts, 
 
 Pair pictures and pictures the reverse of fair. 
 
 Joseph he painted fair and made him beautiful ; 
 
 He also painted ugly pictures of demons and 'afrits. 
 
 Both sorts of pictures are of His workmanship, 
 
 They proceed not from His imperfection, but His skill, 
 
 That the perfection of His wisdom may be shown, 
 
 And the gainsayers of His art be put to shame. 
 
 Could He not paint ugly things He would lack art, 
 
 And therefore He creates Guebers as well as Moslems. 
 
 Thus, both infidelity and faith bear witness to Him, 
 
 Both alike bow down before His almighty sway. 
 
 But know, the faithful worship Him willingly, 
 
 For they seek and aim at pleasing Him ; 
 
 While Guebers worship Him unwillingly, 
 
 Their real aim and purpose being quite otherwise. 
 
 Evil itself is turned into good for the good (p. 157). 
 
 The Prophet said to that sick man, 
 
 " Pray in this wise and allay your difficulties ; 
 
 ' Give us good in the house of our present world, 
 
 And give us good in the house of our next world. 1 
 
 Make our path pleasant as a garden, 
 
 And be Thou, Holy One, our goal ! ' " 
 
 The faithful will say on the last day, " King ! 
 Was not Hell on the route all of us travelled ? 
 Did not faithful as well as infidels pass through it ? 
 Yet on our way we perceived not the smoke of the fire ; 
 Nay, it seemed Paradise and the mansion of the blessed." 
 Then the King will answer, " That green garden, 
 As it appeared to you on your passage through it, 
 Was indeed Hell and the place of dread torment ; 
 
 1 "0 Lord, give us good in this save us from the torment of the fire." 
 world and good in the next, and (Koran ii 197), 
 
story x.] BAYAZID AND THE SAINT. 
 
 93 
 
 Tet for you it became a garden green with trees. 
 
 Since you have laboured to make hellish lusts, 
 
 And the fire of pride that courts destruction, — 
 
 To make these, I say, pure and clean, — 
 
 And, to please God, have quenched those fires, 
 
 So that the fire of lust, that erst breathed flame, 
 
 Has become a holy garden and a guiding light, — 
 
 Since you have turned the fire of wrath to meekness, 
 
 And the darkness of ignorance to shining knowledge, 
 
 Since you have turned the fire of greed into bounty, 
 
 And the vile thorns of malice into a rose-garden ; 
 
 Since you have quenched all these fires of your own 
 
 For my sake, so that those poisons are now pure sweets ; — 
 
 Since you have made fiery lust as a verdant garden, 
 
 And have sowed therein the seed of fidelity, 
 
 So that nightingales of prayer and praise 
 
 Ever warble sweetly around this garden ; — 
 
 Since you have responded to the call of God, 
 
 And have drawn water out of the hell of lust, — 
 
 For this cause my hell also, for your behoof, 
 
 Becomes a verdant garden and yields leaves and fruit." 
 
 What is the recompense of well-doing, son ? 
 It is kindness and good treatment and rich requital. 
 Have ye not said, " We are victims, 
 Mere nothings before eternal Being? 
 If we are drunkards or madmen, 
 "lis that Cup-bearer and that Cup which make us so. 
 We bow down our heads before His edict and ordinance, 
 We stake precious life to gain His favour. 
 While the thought of the Beloved fills our hearts, 
 All our work is to do Him service and spend life for Him. 
 Wherever He kindles His destructive torch, 
 Myriads of lovers' souls are burnt therewith. 
 The lovers who dwell within the sanctuary 
 Are moths burnt with the torch of the Beloved's face." 
 
 heart haste thither, 2 for God will shine upon you, 
 
 1 I.e., to annihilation of self in God, as a moth in the flame. 
 
94 THE MASNAVI. [book n. 
 
 And seem to you a sweet garden instead of a terror. 
 
 He will infuse into your soul a new soul, 
 
 So as to fill you, like a goblet, with wine. 
 
 Take up your abode in His soul ! 
 
 Take up your abode in heaven, bright full moon ! 
 
 Like the heavenly Scribe, 1 He will open your heart's book 
 
 That He may reveal mysteries unto you. 
 
 Abide with your Friend, since you have gone astray, 
 
 Strive to be a full moon ; you are now a fragment thereof. 
 
 Wherefore this shrinking of the part from its whole ? 
 
 Why this association with its foes ? 
 
 Behold Genus become Species in due course, 
 
 Behold secrets become manifest through his light ! 
 
 So long as woman-like you swallow blandishments, 
 
 How, wise man, can you get relief from false flatteries ? 
 
 These flatteries and fair words and deceits (of lust) 
 
 You take, and swallow, just like women. 
 
 But the reproaches and the blows of Darveshes 
 
 Are really better for you than the praises of sinners. 
 
 Take the light blows of Darveshes, not the honey of sinners, 
 
 And become, by the fortune of good, good yourself. 
 
 Because from them the robe of good fortune is gained, 
 
 In the asylum of the spirit blood becomes life. 
 
 Story XI. Mo'avia and Iblis (p. 158). 
 
 Mo'avia, the first of the Omimad_Khalifas, was one day 
 lying asleep in his palace, when he was awakened by a 
 strange man. Mo'avia asked him who he was, and he 
 replied that he was Iblis. Mo'avia then asked him why 
 he had awakened him, and Iblis replied that the hour 
 of prayer was come, and he feared Mo'avia would be late. 
 Mo'avia answered, " Nay ! it could never have been your 
 intention to direct me in the right way. How can I trust 
 a thief like you to guard my interests ? " Iblis answered, 
 " Remember that I was bred up as an angel of light, 
 1 Atarid or Mercury. 
 
story xi.] MO'AVIA AND IBLIS. 95 
 
 and that I cannot quite abandon my original occupation. 
 You may travel to Rome or Cathay, but still you retain 
 the love of your fatherland. I still retain my love of God, 
 who fed me when I was young ; nay, even though I re- 
 volted from Him, that was only from jealousy (of Adam), 
 and jealousy proceeds from love, not from denial of God. 
 I played a game of chess with God at His own desire, and 
 though I was utterly checkmated and ruined, in my ruin 
 I still experience God's blessings." Mo'avia answered, 
 " What you say is not credible. Tour words are like the 
 decoy calls of a fowler, which resemble the voices of the 
 birds, and so lure them to destruction. You have caused 
 the destruction of hundreds of mortals, such as the people 
 of Noah, the tribe of 'Ad, 1 the family of Lot, Mmrod, 
 Pharaoh, Abu Jahl, and so on." Iblis retorted, " You are 
 mistaken if you suppose me to be the cause of all the evil 
 you mention. I am not God, that I should be able to 
 make good evil, or fair foul. Mercy and vengeance are 
 twin divine attributes, and they generate the good and 
 evil seen in all earthly things. I am, therefore, not to 
 blame for the existence of evil, as I am only a mirror, 
 which reflects the good and evil existing in the objects 
 presented to it." Mo'avia then prayed to God to guard 
 him against the sophistries of Iblis, and again adjured 
 Iblis to cease his arguments and tell plainly the reason 
 why he had awakened him. Iblis, instead of answering, 
 continued to justify himself, saying how hard it was that 
 men and women should blame him when they did any- 
 thing wrong, instead of blaming their own evil lusts. 
 Mo'avia, in reply, reproached him with concealing the 
 truth, and ultimately brought him to confess that the true 
 reason why he had awakened him was this, that if he 
 had overslept himself, and so missed the hour of prayer, 
 he would have felt deep sorrow and have heaved many 
 sighs, and each of these sighs would, in the sight of God, 
 have counted for as many as two hundred ordinary prayers. 
 
 1 See Koran xi. 63. 
 
96 THE MASNA VI. [book it. 
 
 The value of sighs (p. 162). 
 
 A certain man was going into the mosque, 
 
 Just as another was coming out. 
 
 He inquired of him what had occurred to the meeting, 
 
 That the people were coming out of the mosque so soon. 
 
 The other told him that the Prophet 
 
 Had concluded the public prayers and mysteries. 
 
 " Whither go you," said he, " foolish one, 
 
 Seeing the Prophet has already given the blessing ? " 
 
 The first heaved a sigh, and its smoke ascended ; 
 
 That sigh yielded a perfume of his heart's blood. 
 
 The other, who came from the mosque, said to him, 
 
 " Give me that sigh, and take my prayers instead." 
 
 The first said, " I give it, and take your prayers." 
 
 The other took that sigh with a hundred thanks. 
 
 He went his way with deep humility and contrition, 
 
 As a hawk who had ascended in the track of the falcon. 
 
 That night, as he lay asleep, he heard a voice from heaven, 
 
 " Thou hast bought the water of life and healing ; 
 
 The worth of what thou hast chosen and possessed 
 
 Equals that of all the people's accepted prayers." 
 
 To illustrate the treachery of wolves in sheep's clothing, 
 — of Satans rebuking sin and preaching religion — an 
 anecdote is told of a master of a house who caught a thief, 
 but was induced to let him escape by the stratagem of the 
 thief's confederate, who cried that he had got the real thief 
 elsewhere. Apropos of the same theme, the poet next 
 relates the story of " those who built a mosque for mis- 
 chief," as recorded in the Koran. 1 The tribe of Bani 
 Ganim built a mosque, and invited the Prophet to dedi- 
 cate it. The Prophet, however, discovered that their real 
 motive was jealousy of the tribe of Bani Amru Ibn Auf and 
 of the mosque at Kuba, near Medina, and a treacherous 
 
 1 Koran ix. 108. 
 
story xi.] MO' A VIA AND IB LIS. 97 
 
 understanding with the Syrian monk Abu Amir, and 
 therefore he refused their request, and ordered the mosque 
 to be razed to the ground. 
 
 Wisdom the believer's lost camel (p. 165). 
 
 My people adopt my law without obeying it, 
 
 They take that coin without assaying it. 
 
 The Koran's wisdom is like the " believer's lost camel, ' 1 
 
 Every one is certain his camel is lost. 
 
 You have lost your camel and seek it diligently ; 
 
 Yet how will you find it if you know not your own ? 
 
 What was lost ? Was it a female camel that you lost ? 
 
 It escaped from your hand, and you are in a maze. 
 
 The caravan is come to be loaded, 
 
 Your camel is vanished from the midst of it. 
 
 You run here and there, your mouth parched with heat ; 
 
 The caravan moves on, and night approaches. 
 
 Your goods lie on the ground in a dangerous road, 
 
 You hurry after your camel in all directions. 
 
 You cry " Moslems, who has seen a camel, 
 
 Which escaped from its stable this morning ? 
 
 To him who shall give me news of my camel 
 
 I will give a reward of so many dirhems." 
 
 You go on seeking news of your camel from every one. 
 
 And every lewd fellow flatters you with a fresh rumour, 
 
 Saying, " I saw a camel ; it went this way ; 
 
 'Twas red, and it went towards this pasture." 
 
 Another says, " Its ear was cropped." 
 
 Another says, " Its cloth was embroidered." 
 
 Another that it had only one eye, 
 
 Another that it had lost its hair from mange. 
 
 To gain the reward every base fellow 
 
 Mentions a hundred marks without any foundation. 
 
 1 This is a proverb ascribed to Ali. It means, people are always losing 
 wisdom and seeking it like a lost camel (Freytag, Arabum Proverbia, i. 
 
 P- 385)- 
 
 G 
 
98 THE MASNAVI. [book n. 
 
 All false doctrines contain an element of truth (p. 165). 
 
 Just so every one in matters of doctrine 
 
 Gives a different description of the hidden subject. 
 
 A philosopher expounds it in one way, 
 
 And a critic at once refutes his propositions. 
 
 A third censures both of them ; 
 
 A fourth spends his life in traducing the others. 
 
 Every one mentions indications of this road, 
 
 In order to create an impression that he has gone it. 
 
 This truth and that truth cannot be all true, 
 
 And yet all of them are not entirely astray in error. 
 
 Because error occurs not without some truth, 
 
 Pools buy base coins from their likeness to real coins. 
 
 If there were no genuine coins current in the world, 
 
 How could coiners succeed in passing false coins ? 
 
 If there were no truth, how could falsehood exist ? 
 
 Falsehood derives its plausibility from truth. 
 
 'Tis the desire of right that makes men buy wrong ; 
 
 Let poison be mixed with sugar, and they eat it at once. 
 
 If wheat were not valued as sweet and good for food, 
 
 The cheat who shows wheat and sells barley would make 
 
 no profit ! 
 Say not, then, that all these creeds are false, 
 The false ones ensnare hearts by the scent of truth. 
 Say not that they are all erroneous fancies, 
 There is no fancy in the universe without some truth. 
 Truth is the "night of power" 1 hidden amongst other 
 
 nights, 
 In order to try the spirit of every night. 
 Not every night is that of power, youth, 
 Nor yet is every night quite void of power. 
 In the crowd of rag- wearers there is but one Faqir • 2 
 Search well and find out that true one. 
 
 1 The night on which the Koran - So in the Pbiedo, " Many are the 
 was revealed. wandbearers, but few the Mystics." 
 
story xii.] THE FOUR HINDUSTANIS. 99 
 
 Tell the wary and discerning believer 
 
 To distinguish the king from the beggar. 
 
 If there were no bad goods in the world, 
 
 Every fool might be a skilful merchant ; 
 
 For then the hard art of judging goods would be easy. 
 
 If there were no faults, one man could judge as well as 
 
 another. 
 Again, if all were faulty, skill would be profitless. 
 If all wood were common, there would be no aloes. 
 He who accepts everything as true is a fool, 
 But he who says all is false is a knave. 
 
 Story XII. The Four Hindustanis who censured one 
 another (p. 167). 
 
 Four Hindustanis went to the mosque to say their 
 prayers. Each one duly pronounced the Takbir, and was 
 saying his prayers with great devotion, when the Mu'azzin 
 happened to come in. One of them immediately called 
 out, " Mu'azzin, have you yet called to prayer ? It is time 
 to do so." Then the second said to the speaker, " Ah ! 
 you have spoken words unconnected with worship, and 
 therefore, according to the Hadis, you have spoiled your 
 prayers." J Thereupon the third scolded the last speaker, 
 saying, " simpleton, why do you rebuke him ? Eather 
 rebuke yourself." Last of all, the fourth said, " God be 
 praised that I have not fallen into the same ditch as my 
 three companions." The moral is, not to find fault with 
 others, but rather, according to the proverb, 2 to be ad- 
 monished by their bad example. Apropos of this proverb, 
 a story is told of two prisoners captured by the tribe of 
 Grhuz. The Ghuzians were about to put one of them to 
 death, to frighten the other, and make him confess where 
 the treasure was concealed, when the doomed man dis- 
 covered their object, and said, " noble sirs, kill my 
 companion, and frighten me instead." 
 
 1 Mishkdt ul Masibib, by Mat- 2 Freytag, Arabum Proverbia, i. 
 thews, i. 205. 628., 
 
THE MA SNA VI. [book ii. 
 
 Story XIII. The Old Man and the Physician (p. 169). 
 
 An old man complained to his physician that he suffered 
 from headache. The physician replied, " That is caused 
 by old age." The old man next complained of a defect in 
 his sight, and the physician again told him that his malady 
 was due to old age. The old man went on to say that he 
 suffered from pain in the back, from dyspepsia, from short- 
 ness of breath, from nervous debility, from inability to 
 walk, and so on ; and the physician replied that each of 
 these ailments was likewise caused by old age. The old 
 man, losing patience, said, " fool, know you not that God 
 has ordained a remedy for every malady ? " The physician 
 answered, " This passion and choler are also symptoms of 
 old age. Since all your members are weak, you have lost 
 the power of self-control, and fly into a passion at every 
 word.'' 
 
 Bad principles always produce bad acts (p. 169). 
 
 Pools laud and magnify the mosque, 
 
 While they strive to oppress holy men of heart. 
 
 But the former is mere form, the latter spirit and truth. 
 
 The only true mosque is that in the hearts of saints. 
 
 The mosque that is built in the hearts of the saints 
 
 Is the place of worship of all, for God dwells there. 
 
 So long as the hearts of the saints are not afflicted, 
 
 God never destroys the nation. 
 
 Our forefathers lifted their hands against the prophets ; 
 
 Seeing their bodies, they took them for ordinary men. 
 
 In you also abide the morals of those men of old • 
 
 How can you avoid fearing that you will act like them ? 
 
 The morals of those unthankful ones dwell in you 
 
 Your urn will not always return unbroken from the well. 
 
 Seeing that all these bad symptoms are seen in you 
 
 And that you are one with those men, how can you escape ? 
 
TORY xiv.] THE CARRIER AND THE SCHOLAR. 101 
 
 Story XIV. The Arab Carrier and the Scholar (p. 171). 
 
 An Arab loaded his camel with two sacks, filling one 
 with wheat and the second with sand, in order to balance 
 the first. As he was proceeding on his way he met a 
 certain tradition-monger, who questioned him about the 
 contents of his sacks. On learning that one contained 
 nothing but sand, he pointed out that the object might be 
 attained much better by putting half the wheat in one 
 sack and half in the other. On hearing this the Arab 
 was so struck by his sagacity that he conceived a great 
 respect for him, and mounted him on his camel. Then he 
 said, " As you possess such great wisdom, I presume that 
 you are a king or a Vazir, or at least a very rich and 
 powerful noble." The theologian replied, " On the con- 
 trary, I am a very poor man ; all the riches my learning 
 has brought me are weariness and headaches, and I know 
 not where to look for a loaf of bread." The Arab said, 
 " In that case get off my camel and go your way, and suffer 
 me to go mine, for I see your learning brings ill luck.'' The 
 moral of the story is the worthlessness of mere human 
 knowledge, and its inferiority to the divine knowledge 
 proceeding from inspiration. This thesis is further illus- 
 trated by an account of the mighty works which were 
 done by the saint Ibrahim bin Adham, through the divine 
 knowledge that God had given him. Ibrahim was origi- 
 nally prince of Balkh, but renounced his kingdom and 
 became a saint. One day he was sitting by the shore 
 mending his cloak, when one of his former subjects passed 
 by and marvelled to see him engaged in such a mean occu- 
 pation. The saint at once, by inspired knowledge, read 
 his thoughts, and thus corrected his false impressions. 
 He took the needle with which he was mending his cloak 
 and cast it into the sea. Then with a loud voice he cried 
 out, " needle, rise again from the midst of the sea, and 
 come back again into my hands." Without a moment's 
 
102 THE MA SNA VI. [book n. 
 
 delay thousands of fishes rose to the stirface of the sea, 
 each bearing in its mouth a golden needle, and cried out, 
 " Shaikh, take these needles of God ! " Ibrahim then 
 turned to the noble, saying, " Is not the kingdom of the 
 heart better than the contemptible earthly kingdom I 
 formerly possessed ? What you have just seen is a very 
 trifling sign of my spiritual power — as it were, a mere leaf 
 plucked to show the beauty of a garden. Tou have now 
 caught the scent of this garden, and it ought to attract 
 your soul to the garden itself, for you must know that 
 scents have great influence, e.g., the scent of Joseph's coat, 1 
 which restored Jacob's sight, and the scents which were 
 loved by the Prophet." 2 
 
 Story XV. The Man who boasted that God did not punish 
 him for his sins, and Jethro's answer to him (p. 175). 
 
 That person said in the time of Shu'aib (Jethro), 
 
 " God has seen many faults done by me ; 
 
 Yea, how many sins and faults of mine has He seen, 
 
 Nevertheless of His mercy He punishes me not." 
 
 God Almighty spake in the ear of Shu'aib, 
 
 Addressing him with an inner voice in answer thereto, 
 
 " Why hast thou said I have sinned so much, 
 
 And God of His mercy has not punished my sins ? " 
 
 Thou sayest the very reverse of the truth, fool ! 
 
 Wandering from the way and lost in the desert ! 
 
 How many times do I smite thee, and thou knowest not ? 
 
 Thou art bound in my chains from head to foot. 
 
 On thy heart is rust on rust collected, 
 
 So thou art blind to mysteries. 
 
 Thy rust, layer on layer, black kettle ! 
 
 Makes the aspect of thy inner parts foul. 
 
 If that smoke touched a new kettle, 
 
 It would show the smut, were it only as a grain of barley ; 
 
 1 Koran xii. 93. loved perfumes and fair women and 
 
 There is a Hadis : "The Prophet brightness of eyes in prayer." 
 
story xv.] THE MAN WHO BOASTED. io} 
 
 For everything is made manifest by its opposite, 
 
 In contrast with its whiteness that black shows foul. 
 
 But when the kettle is black, then afterwards 
 
 Who can see on it the impression of the smoke ? 
 
 If the blacksmith be a negro, 
 
 His face agrees in colour with the smoke. 
 
 But if a man of Rum does blacksmith's work, 
 
 His face becomes grimed by the smoke fumes ; 
 
 Then he quickly perceives the impression of his fault, 
 
 So that he wails and cries ' Allah ! ' 
 
 When he is stubborn and follows his evil practices, 
 
 He casts dust in the eyes of his discernment. 
 
 He recks not of repentance, and, moreover, that sin 
 
 Becomes dear to his heart, so that he becomes without 
 
 faith, 
 Old shame for sin and calling on God quit him, 
 Bust five layers deep settles on his mirror, 
 Bust spots begin to gnaw his iron, 
 The colour in his jewel grows less and less. 
 When you write on white paper, 
 What is written is read at a glance ; 
 But when you write on the face of a written page, 
 It is not plain, reading it is deceptive ; 
 For that black is written on the top of other black, 
 Both the writings are illegible and senseless. 
 Or if, in the third place, you write on the page, 
 .And then blacken it like an infidel's soul, 
 Then what remedy but the aid of the Remedier ? 
 Despair is copper and sight its elixir. 
 Lay your despair before Him, 
 That you may escape from pain without medicine." 
 
 When Shu'aib spoke these aphorisms to him, 
 From that breath of the soul roses bloomed in his heart, 
 His soul heard the revelations of heaven ; 
 He said, " If He has punished me, where is the sign of it ? " 
 
 Shu'aib said, " Lord, he repels my arguments, 
 He seeks for a sign of that punishment." 
 
io4 
 
 THE MASNA VI. [book ii. 
 
 The Veiler of sins replied, " I will tell him no secrets, 
 Save only one, in order to try him. 
 One sign that I punish him is this, 
 That he observes obedience and fasting and prayer, 
 And devotions and almsgiving, and so on, 
 Yet never feels the least expansion of soul. 
 He performs the devotions and acts enjoined by law, 
 Yet derives not an atom of relish from them. 
 Outward devotion is sweet to him, spirit is not sweet, 
 Nuts in plenty, but no kernel in any of them. 
 Relish is needed for devotions to bear fruit, 
 Kernels are needed that seeds may yield trees. 
 How can seeds without kernels become trees ? 
 Form without soul (life) is only a dream." 
 
 Story XVI. Tlie Gluttonous Sufi (p. 178). 
 
 In a certain convent there lived a Sufi whose conduct 
 gave just offence to the brethren. They brought him 
 before their Shaikh and thus accused him, "This Sufi 
 has three very bad qualities ; he babbles exceedingly like 
 a bell, at his meals he eats more than twenty men, and 
 when he sleeps he is as one of the Seven Sleepers." The 
 Shaikh then admonished him, insisting on the obligation 
 of keeping to the golden mean, and reminding him that 
 even the prophet Moses 1 was once rebuked by Khizr for 
 ' speaking to excess. But the delinquent excused himself 
 on the grounds that the mean is relative, what is excess 
 in one man being moderation in another, that he who is 
 led by the spirit is no longer subject to the outward law, 
 and that the "inner voice," which rules such an one's 
 conduct, is its own evidence. 
 
 1 Koran xviii. 77. 
 
stohyxvi.] THE GLUTTONOUS SUFI. 105 
 
 The mean is relative (p. 178). 
 
 He said, " Though the path of the mean is wisdom, 
 
 Yet is this same mean also relative. 
 
 The water which is insufficient for a camel 
 
 Is like an ocean to a mouse. 
 
 Whoso has four loaves as his daily allowance, 
 
 Whether he eat two or three, he observes the mean. 
 
 But if he eat all four he transgresses the mean, 
 
 A very slave to greed, and voracious as a duck. 
 
 Whoso has an appetite for ten loaves, 
 
 Know, though he eat six, he observes the mean. 
 
 If I have an appetite for fifty loaves, 
 
 While you can manage only six, we are not on a par. 
 
 You are wearied with ten prostrations in prayer, 
 
 Whilst I can endure five hundred. 
 
 Such an one goes barefoot to the Ka'ba, 
 
 Whilst another faints with" going to the mosque." 
 
 The ecstatic state which exalts the subject of it above 
 law (p. 179). 
 
 " At times my state resembles a dream, 
 My dreaming seems to them infidelity. 
 Know my eyes sleep, but my heart is awake ; 
 My body, though torpid, is instinct with energy. 
 , The Prophet said, ' Mine eyes sleep, 
 But my heart is awake with the Lord of mankind.' 
 Your eyes are awake and your heart fast asleep, 
 My eyes are closed, and my heart at the ' open door.' 
 My heart has other five senses of its own ; 
 These senses of my heart view the two worlds. 
 Let not a weakling like you censure me, 
 What seems night to you is broad day to me ; 
 What seems a prison to you is a garden to me, 
 Busiest occupation is rest to me. 
 
106 THE MASNAVI. [book n. 
 
 Your feet are in the mire, to me mire is rose, 
 
 What to you is funeral wailing is marriage drum to me. 
 
 While I seem on earth, abiding with you in the house, 
 
 I ascend like Saturn to the seventh heaven. 
 
 'Tis not I who companion with you, 'tis my shadow ; 
 
 My exaltation transcends your thoughts, 
 
 Because I have transcended thought, 
 
 Yea, I have sped beyond reach of thought. 
 
 I am lord of thought, not overlorded by thought, 
 
 As the builder is lord of the building. 
 
 All creatures are enslaved to thought ; 
 
 For this cause are they sad at heart and sorrowful. 
 
 I send myself on an embassy to thought, 
 
 And, at will, spring back again from thought. 
 
 I am as the bird of heaven and thought as the fly, 
 
 How can the fly lend a helping hand to me ? 
 
 Whoso has in him a spark of the light of Omnipotence, 
 However much he eats, say ' Eat on ; ' 'tis lawful to him." 
 
 To the spiritual man the " inner voice " is its own evidence, 
 and needs no other proof (p. 179). 
 
 " If you are a true lover of my soul, 
 This truth-fraught saying of mine is no vain pretence, — 
 ' Though I talk half the night I am superior to you ; ' 
 And again, 'Fear not the night; here am I, your kins- 
 man.' 
 These two assertions of mine will both seem true to you 
 The moment you recognise the voice of your kinsman. 
 Superiority and kinsmanship are both mere assertions, 
 Yet both are recognised for truth by men of clear wit. 
 The nearness of the voice proves to such an one 
 That the voice proceeds from a friend who is near. 
 The sweetness of the kinsman's voice, too, beloved, 
 Proves the veracity of that kinsman. 
 But the uninspired fool who from ignorance 
 
story xvn.] THE TREE OF LIFE. 107 
 
 Cannot tell the voice of a stranger from a friend's, — 
 To him the friend's saying seems a vain pretension, 
 His ignorance is the material cause of his disbelief. 
 To the wise, whose hearts are enlightened, 
 The mere sound of that voice proves its truth." 
 
 " When you say to a thirsty man, ' Come quickly ; 
 
 This is water in the cup, take and drink it,' 
 
 Does the thirsty man say, ' This is a vain pretension ; 
 
 Go, remove yourself from me, O vain pretender, 
 
 Or proceed to give proofs and evidence 
 
 That this is generic water, and concrete water thereof? 
 
 Or when a mother cries to her sucking babe, 
 
 ' Come, son, I am thy mother,' 
 
 Does the babe answer, ' mother, show a proof 
 
 That I shall find comfort from taking thy milk ' ? 
 
 In the hearts of every sect that has a taste of the truth 
 
 The sight and the voice of prophets work miracles. 
 
 When the prophets raise their cry to the outward ear, 
 
 The souls of each sect bow in devotion within ; — 
 
 Because never in this world hath the soul's ear 
 
 Heard from any man the like of that cry. 
 
 That poor man in that strange sweet voice 
 
 Recognises the voice of God, ' Verily I am nigh.' " 1 
 
 Story XVII. The Tree of Life (p. 180). 
 
 The preceding story is followed by a short anecdote of 
 the infants of the Virgin Mary and the mother of John the 
 Baptist leaping in their mothers' wombs, 2 and in reply to 
 matter of fact cavillers and questioners of this anecdote, 
 the poet says we must look at its spirit and essential basis 
 rather than its outward form. This introduces the story 
 of the tree of life. A certain wise man related that in 
 
 1 " And when my servants ask cry of him that crieth, when he 
 thee concerning me, then will I be crieth unto me " (Koran ii. 182). 
 nigh unto them. I will answer the 2 Luke i. 41. 
 
io8 THE MA SNA VI. [book u. 
 
 Hindustan there was a tree of such wonderful virtue that 
 whosoever ate of its fruit lived for ever. Hearing this, a 
 king deputed one of his courtiers to go in quest of it. 
 The courtier accordingly proceeded to Hindustan, and 
 travelled all over that country, inquiring of every one he 
 met where this tree was to be found. Some of these per- 
 sons professed their entire ignorance, others joked him, 
 and others gave him false information; and, finally, he 
 had to return to his country with his mission unaccom- 
 plished. He then, as a last resource, betook himself to the 
 sage who had first spoken of the tree, and begged for 
 further information about it, and the sage replied to him 
 as follows : — 
 
 The Shaikh laughed, and said to him, " friend, 
 
 This is the tree of knowledge, knowing one ; 
 
 Very high, very fine, very expansive, 
 
 The very water of life from the circumfluent ocean. 
 
 Thou hast run after form, ill-informed one, 
 
 Wherefore thou lackest the fruit of the tree of substance. 
 
 Sometimes it is named tree, sometimes sun, 
 
 Sometimes lake, and sometimes cloud. 
 
 Tis one, though it has thousands of manifestations ; 
 
 Its least manifestation is eternal life ! 
 
 Though 'tis one, it has a thousand manifestations, 
 
 The names that fit that one are countless. 
 
 That one is to thy personality a father, 
 
 In regard to another person He may be a son. 
 
 In relation to another He may be wrath and vengeance, 
 
 In relation to another, mercy and goodness. 
 
 He has thousands of names, yet is One, — 
 
 Answering to all of His descriptions, yet indescribable. 
 
 Every one who seeks names, if he is a man of credulity, 
 
 Like thee, remains hopeless and frustrated of his aim. 
 
 Why cleavest thou to this mere name of tree, 
 
 So that thou art utterly balked and disappointed ? 
 
 Pass over names and look to qualities, 
 
 So that qualities may lead thee to essence ! 
 
story xviii.] THE YOUNG DUCKS. 109 
 
 The differences of sects arise from His names ; 
 
 When they pierce to His essence they find His peace ! " 
 
 This story is followed by another anecdote illustrative 
 of the same thesis that attending merely to names and 
 outward forms, rather than to the spirit and essence of 
 religion, leads men into error and delusion. Pour persons, 
 a Persian, an Arab, a Turk, and a Greek, were travelling 
 together, and received a present of a dirhem. The Persian 
 said he would buy "angUr" with it, the Arab said he 
 would buy " inab," while the Turk and the Greek were 
 for buying " fazum " and " astaphil " {staphyle), respectively. 
 Now all these words mean one and the same thing, viz., 
 " grapes ; " but, owing to their ignorance of each other's 
 languages, they fancied they each wanted to buy some- 
 thing different, and accordingly a violent quarrel arose 
 beween them. At last a wise man who knew all their 
 languages came up and explained to them that they were 
 all wishing for one and the same thing. 
 
 Story XVIII. The Young Bucks who were brought up 
 under a Hen (p. 184). 
 
 Although a domestic fowl may have taken thee, 
 
 Who art a duckling, under her wing and nurtured thee, 
 
 Thy mother was a duck of that ocean, 
 
 Thy nurse was earthy, and her wing dry land. 
 
 The longing for the ocean which fills thy heart, — 
 
 That natural longing of thy soul comes from thy mother. 
 
 Thy longing for dry land comes to thee from thy nurse ; 
 
 Quit thy nurse, for she will lead thee astray. 
 
 Leave thy nurse on the dry land and push on, 
 
 Enter the ocean of real Being, like the ducks ! 
 
 Though thy nurse may frighten thee away from water, 
 
 Do thou fear not, but haste on into the ocean ! 
 
 Thou art a duck, and flourishest on land and water, 
 
 And dost not, like a domestic fowl, dig up the house. 
 
no THE MASNAVI. [book n. 
 
 Thou art a king of " the sons of Adam honoured by God," * 
 
 And settest foot alike on sea and land ; — 
 
 For impress on thy mind, " We have carried them by sea," 
 
 Before the words, " We have caried them by land." 
 
 The angels go not on dry land, 
 
 And the animals know nothing of the sea ; 
 
 Thou in body art an animal, in thy soul an angel ; 
 
 Hence thou goest both upon earth and on heaven." 
 
 Hence to outward view " He is a man like you," 2 
 
 While to his sharp-seeing heart " it hath been revealed." 
 
 His earthy form has fallen on earth, 
 
 His spirit revolving above highest heaven. 
 
 O boy, we are all of us waterfowl, 
 The sea knows full well our language. 
 Solomon 3 is, as it were, that sea, and we as the birds ; 
 In Solomon we hold our course to eternity. 
 Along with Solomon plunge into the ocean, 4 
 Then, like David, the water will make us coats-of-mail. 
 That Solomon is present to every one, 
 But negligence closes their eyes and bewitches them. 
 Hence, through ignorance, sloth, and folly, 
 Though he stands hard by us, we are shut off from him. 
 The noise of thunder makes the head of the thirsty ache ; 
 When he knows not that it unlocks the blessed showers, 
 His eyes are fixed on the running stream, 
 Unwitting of the sweetness of the rain from heaven. 
 He urges the steed of his desire towards the caused, 
 And perforce remains shut off from the Causer. 
 Whoso beholds the Causer face to face, 
 How can he set his heart on things caused on earth ? 
 
 1 Koran xvi. 72: "And now have been revealed unto me that your God 
 
 we honoured the sons of Adam, by is one on-ly God." 
 
 sea and by land have we carried 3 Koran xxvii. 16 : "Solomon said, 
 
 them." O men, we have been taught the 
 
 a Koran xviii. no: "Say, In sooth speech of birds." 
 
 I am only a man like you. It hath ' Koran xxvii. 44 and xxi. 80. 
 
Boo?? ro. 
 
 Story I. The Travellers who ate theYoung Elephant (p. 190). 
 
 A party of travellers lost their way in a wilderness, and 
 were well nigh famished with hunger. While they were 
 considering what to do, a sage came up and condoled with 
 them on their unfortunate plight. He told them that 
 there were many young elephants in the adjacent woods, 
 one of which would furnish them an ample meal, but at 
 the same time he warned them that if they killed one, 
 its parents would in all probability track them out and 
 be revenged on them for killing their offspring. Shortly 
 after the travellers saw a plump young elephant, and 
 could not resist killing and eating it. One alone refrained. 
 Then they lay down to rest ; but no sooner were they fast 
 asleep than a huge elephant made his appearance and 
 proceeded to smell the breath of each one of the sleepers 
 in turn. Those whom he perceived to have eaten of the 
 young elephant's flesh he slew without mercy, sparing 
 only the one who had been prudent enough to abstain. 
 
 God's care for His children (p. 190). 
 
 son, the pious are God's children, 
 
 Absent or present He is informed of their state. 
 
 Deem Him not absent when they are endangered, 
 
 For He is jealous for their lives. 
 
 He saith, " These saints are my children, 
 
 Though remote and alone and away from their Lord. 
 
 For their trial they are orphans and wretched, 
 
ii2 THE MA SNA VI. [book n. 
 
 Yet in love I am ever holding communion with them. 
 
 Thou art backed by all my protection, 
 
 My children are, as it were, parts of me. 
 
 Verily these Darveshes of mine 
 
 Are thousands on thousands, and yet no more than One ; 
 
 For if not,, how did Moses with one magic staff 
 
 Turn the realm of Pharaoh upside down ? 
 
 And if it were not so, how did Noah with one curse 
 
 Make East and West alike drowned in his flood ? 
 
 Nor could one prayer of eloquent Lot 
 
 Have razed their strong city against their will, — 
 
 Their mighty city, like to Paradise, 
 
 Became as a Tigris of black water; go, see its vestige! 
 
 Towards Syria is this vestige and memorial, 
 
 Thou seest it in passing on the way to Jerusalem. 
 
 Thousands of God-fearing prophets 
 
 In every age hold divine chastisements in hand. 
 
 Should I tell of them my limits would be exceeded, 
 
 And not hearts only but very hills would bleed." 
 
 Evil deeds give men's prayers an ill savour in God's 
 nostrils (p. 192). 
 
 Thou art asleep, and the smell of that forbidden fruit 
 
 Ascends to the azure skies, — 
 
 Ascends along with thy foul breath, 
 
 Till it overpowers heaven with stench ; — 
 
 Stench of pride, stench of lust, stench of greed. 
 
 All these stink like onions when a man speaks. 
 
 Though thou swearest, saying, " When have I eaten ? 
 
 Have I not abstained from onions and garlic ? " 
 
 The very breath of that oath tells tales, 
 
 As it strikes the nostrils of them that sit with thee. 
 
 So too prayers are made invalid by such stenches x 
 
 That crooked heart is betrayed by its speech. 
 
 1 "Whoever eats garlic or onions must keep away from me or from the 
 Masjid " (Mishkstt ill Masiibih, ii. 321). 
 
stoeti.] THE HUNGRY TRAVELLERS. 113 
 
 The answer to that prayer is, " Be ye driven into hell," 1 
 The staff of repulsion is the reward of all deceit. 
 But, if thy speech be crooked and thy meaning straight, 
 Thy crookedness of words will be accepted of God. 
 
 That faithful Bilal, when he called to prayer, 
 Would devoutly cry, " Come hither, come hither ! " 
 At last men said, " Prophet, this call is not right, 
 This is wrong ; now, what is thy intention ? 
 Prophet, and ambassador of the Almighty, 
 Provide another Mu'azzin of better talent, 
 'Tis an error at the beginning of our divine worship 
 To utter the words, ' Come to the asylum I'" 2 
 The wrath of the Prophet boiled up, and he said 
 (Uttering one or two secrets from the fount of grace), 
 " base ones, in God's sight the ' Ho ! ' of Bilal 
 Is better than a hundred ' Come hithers ' and ejaculations. 
 Ah ! excite not a tumult, lest I tell forth openly 
 Tour secret thoughts from first to last. 
 If ye keep not your breath sweet in prayer, 
 Go, desire a prayer from the Brethren of Purity ! " 
 
 For this cause spake God to Moses, 
 At the time he was asking aid in prayer, 
 " Moses ! desire protection of me 
 With a mouth that thou bast not sinned withal." 
 Moses answered, " I possess not such a mouth." 
 God said, " Call upon me with another mouth ! 
 Act so that all thy mouths 
 By night and by day may be raising prayers. 
 When thou hast sinned with one mouth, 
 With thy other mouth cry, ' Allah ! ' 
 Or else cleanse thy own mouth, 
 And make thy spirit alert and quick. 
 Calling on God is pure, and when purity approaches, 
 Impurity arises and takes its departure. 
 Contraries flee away from contraries ; 
 
 1 Koran xxiii. no : "He will say, 'Rules for the call to prayer 
 ' Be ye driven down into it, and are given in Mishka't ul Masibih, i. 
 addressmenot.' 1 4 1 . ' ' 
 
 H 
 
1 1 4 THE MA SNA VI. [book III. 
 
 When day dawns night takes flight. 
 
 When the pure name (of God) enters the mouth, 
 
 Neither does impurity nor that impure mouth remain ! " 
 
 The man whose calling " Allah " was equivalent to God's 
 ansivering him, "Here am I" 1 (p. 192). 
 
 That person one night was crying, " Allah ! " 
 
 That his mouth might be sweetened thereby, 
 
 And Satan said to him^ " Be quiet, austere one ! 
 
 How long wilt thou babble, man of many words ? 
 
 No answer comes to thee from nigh the throne, 
 
 How long wilt thou cry ' Allah ' with harsh face ? " 
 
 That person was sad at heart and hung his head, 
 
 And then beheld Khizr present before him in a vision, 
 
 Who said to him, " Ah ! thou hast ceased to call on God, 
 
 Wherefore repentest thou of calling upon Him ? " 
 
 The man said, " The answer ' Here am I ' came not, 
 
 Wherefore I fear that I am repulsed from the door." 
 
 Khizr replied to him, " God has given me this command ; 
 
 Go to him and say, ' much-tried one, 
 
 Did not I engage thee to do my service ? 
 
 Did not I engage thee to call upon me ? 
 
 That calling ' Allah ' of thine was my ' Here am I,' 
 
 And that pain and longing and ardour of thine my 
 
 messenger ; 
 Thy struggles and strivings for assistance 
 Were my attractions, and originated thy prayer. 
 Thy fear and thy love are the covert of my mercy, 
 Each ' Lord ! ' of thine contains many ' Here am I's.' ' 
 
 The soul of fools is alien from this calling on God, 
 Because it is not their wont to cry, ' Lord ! ' 
 On their mouths and hearts are locks and bonds, 2 
 That they may not cry to God in time of distress. 
 God gave Pharaoh abundance of riches and wealth, 
 
 1 Or, "What dost thou require of me?" 2 Koran ii. 6. 
 
STORY II.] THE VILLAGER AND THE TOWNSMAN. 115 
 
 So that he boasted that he was ' Lord Supreme.' 
 
 In the whole of his life he suffered no headache, 
 
 So that he never cried to God, wretch that he was. 
 
 God granted him the absolute dominion of the world, 
 
 But withheld from him pain and sorrow and cares ; 
 
 Because pain and sorrow and loads of cares 
 
 Are the lot of God's friends in the world. 
 
 Pain is better than the dominion of the world, 
 
 So that thou mayest call on God in secret. 
 
 The cries of those free from pain are dull and cold, 
 
 The cries of the sorrowful come from the burning hearts." 
 
 Story II. The Villager who invited the Townsman to 
 visit him (p. 193). 
 
 A certain villager paid a visit to the town, and there 
 received hospitality from one of the townsmen. At his 
 departure the villager was profuse of thanks, and pressed 
 the townsman to come and see him in his village, and 
 bring his family with him. The townsman hesitated long 
 before accepting his invitation, having doubts as to his 
 sincerity, and remembering the Hadis, " Caution consists 
 in suspecting others." 1 But after ten years' solicitation he 
 at length yielded, and set off with his family to the village. 
 On his arrival the villager shut the door in his face, say- 
 ing that he did not know him, and the townsman had to 
 pass five nights in the cold and rain. At last, exhausted 
 with suffering, he implored the villager to give him 
 shelter, promising to render service in return. The villager 
 granted it on condition that he would protect his garden 
 from the wolves. The townsman accepted this condition, 
 and taking bow and arrows, proceeded to patrol the garden, 
 but, owing to the rain and the darkness, and his own fears, 
 ended by shooting the villager's pet ass in mistake for a 
 wolf. The villager abused him roundly, saying that he 
 
 1 Freytag, Arabum Proverbia, i. p. 370, ascribes this saying to the poet, 
 Aqzam bin Zaid. 
 
1 1 6 THE MA SNA VI. [book hi. 
 
 himself would not have taken an ass for a wolf, even on 
 the darkest night. The townsman replied, " If that be so, 
 you are self-convicted of inhumanity, for you must have 
 recognised me, your friend of ten years' standing, the 
 moment I knocked at your door. As for me, I am igno- 
 rant of all but Allah, and, moreover, was unable to see in 
 the darkness ; and God has said, ' No criminality is im- 
 puted to the blind.' 1 But your blindness in refusing to 
 recognise me was wilful, and your claims to humanity 
 are thus proved to be false by the test to which you have 
 been submitted." 
 
 Jesus healing the sick (p. 195). 
 
 The house of Tsa was the banquet of men of heart, 
 
 Ho ! afflicted one, quit not this door ! 
 
 Prom all sides the people ever thronged, 
 
 Many blind and lame, and halt and afflicted, 
 
 To the door of the house of Tsa at dawn, 
 
 That with his breath he might heal their ailments. 
 
 As soon as he had finished his orisons, 
 
 That holy one would come forth at the third hour ; 
 
 He viewed those impotent folk, troop by troop, 
 
 Sitting at his door in hope and expectation ; 
 
 He spoke to them, saying, " stricken ones ! 
 
 The desires of all of you have been granted by God ; 
 
 Arise, walk without pain or affliction, 
 
 Acknowledge the mercy and beneficence of God ! " 
 
 Then all, as camels whose feet are shackled, 
 
 When you loose their feet in the road, 
 
 Straightway rush in joy and delight to the halting-place, 
 
 So did they run upon their feet at his command. 
 
 How many afflictions caused by thyself to thyself 
 Hast thou escaped through these princes of the faith ? 
 How long that lameness of thine was thy steed ! 
 How seldom was thy soul void of sorrow and grief ! 
 
 1 Koran xxiv. 60. 
 
story II.] THE VILLAGER AND THE TOWNSMAN. 117 
 
 careless straggler, bind a rope upon thy feet, 
 
 Lest thou lose even thine dwn self! 
 
 But thy ingratitude and unthankfulness 
 
 Forget the honey draught thou hast sipped. 
 
 That road was perforce closed to thee 
 
 When thou didst wound the hearts of the men of heart. 
 
 Quick ! clasp them and ask pardon of them ; 
 
 Like the clouds, shed tears of lamentation, 
 
 So that their rose-garden may bloom for thee, 
 
 And their ripe fruits burst open of themselves. 
 
 Press around that door, be not viler than a dog, 
 
 If thou wouldest rival the Seven Sleepers' dog. 
 
 God's claims to our gratitude (p. 195). 
 
 Whereas want of fidelity is shameful even in dogs, 
 
 How can it be right in men ? 
 
 God Almighty Himself makes boast of fidelity, 
 
 Saying, " Who more faithful to his promise than We ? " : 
 
 Know, infidelity is fidelity to God's adversary, 
 
 No one has pre-eminence over the rights of God. 
 
 The claims of a mother are less than God's, for He, 
 
 That bounteous One, made her debtor for thy embryo. 
 
 He gave thee a form whilst thou wast in her womb, 
 
 In her womb He gave thee needful rest and nurture. 
 
 He viewed her as a part united to thee, 
 
 Then His wisdom separated that united part. 
 
 God devised a thousand plans and arts, 
 
 To make thy mother lavish aifection upon thee. 
 
 Wherefore the claims of God predominate over the mother's, 
 
 Whoso acknowledges not God's claims is a fool. 
 
 He who made mother and breast and milk 
 
 United mother to father also, — despise Him not ! 
 
 Lord, Ancient of days, Thy mercies, 
 Whether known to us or unknown, are all from Thee ! 
 Thou hast commanded, saying, " Remember thy God," 
 Because God's claims are never exhausted ! 
 1 Koran, ix. 112. 
 
n8 THE MA SNA VI. [book in. 
 
 Since thou hast been led astray by faithless men, 
 Turn now from thy evil doubts to the opposite mind. 
 I am free from error and all faithlessness ; 
 Thou must come to me and rescind evil doubts. 
 Out off these evil doubts and cast them away, 
 For in the presence of such thou becomest double. 
 Therefore thou hast chosen harsh friends and companions ; 
 If I ask where they are thou sayest they are gone. 
 The good friend goes up to highest heaven, 
 Evil friends sink beneath the bottom of the earth, 
 Whilst thou art left alone in the midst, forlorn, 
 Even as the fires left by the departed caravan." 
 
 O brave friend, grasp His skirt, 
 Who is removed alike from the world above and below ; 
 Who neither, like Jesus, ascends to heaven, 
 Nor, like Korah, sinks into the earth ; 
 Who will abide with thee in the house and abroad 
 When thou lackest house and home. 
 He will bring forth peace out of perturbations, 
 And when thou art afflicted will keep His promise. 
 
 How false pretensions to sanctity are distinguished from 
 true sanctity (p. 203). 
 
 son, a hundred thousand tests await thee, 
 
 Whoever thou art who sayest "lama prince of the gate," 
 
 If the vulgar detect not such an one by tests, 
 
 Yet the skilled wayfarers seek of him a sign. 
 
 When a man makes pretension to be a tailor, 
 
 The master places before him a piece of silk, 
 
 Saying, " Cut out a large head-dress," 
 
 And failure in the test leads him to the pillory. 
 
 If all the evil men were not tested, 
 
 Every catamite would through fraud pass for a Eustam. 
 
 Suppose he wears the semblance of one clad in mail 
 
 Yet when wounded he is at once taken captive. 
 
 The God-intosicated are not sobered by old age, 
 
 They remain beside themselves till the last trump. 
 
story ii.] THE VILLAGER AND THE TOWNSMAN. 119 
 
 The wine of God is true, and not false, 
 
 But thou hast drunk only sour whey. 
 
 Thou makest thyself out to be a Junaid or a Bayazid ; 
 
 Go ! for do I not know a hatchet from a ploughshare ? 
 
 plotter, how canst thou conceal by fraud 
 Baseness, sloth, covetousness, and lust ? 
 
 Thou holdest thyself out as a lover of God, 
 But thou hast coquetted with the evil demon. 
 The lover and the beloved on the last day 
 Will be joined together and raised in sight of all. 
 How foolish and silly thou hast made thyself ! 
 Thou hast drunk blood of grapes, nay, my blood ! 
 Go ! for I know thee not. Get away ! 
 
 1 am a lover beside himself, whose words are wild. 
 Thou fanciest thyself near to God, 
 
 Saying, " The maker of the dish is not far from the dish." 
 
 Knowest thou not that the nearness of saints to God 
 
 Involves the power to do mighty works and signs ? 
 
 Iron was as wax in the hands of David, 
 
 Wax in thy hands is as iron. 
 
 God's nearness and His beneficence are common to all, 
 
 But only eminent saints enjoy inspired love. 
 
 Nearness is of various kinds, son, 
 
 The sun shines alike on rocks and on gold. 
 
 Yet the sun possesses a nearness to gold, 
 
 Whereof the common willow has no cognisance. 
 
 The dry branch and the green are alike near the sun, 
 
 Does the sun veil himself from either ? 
 
 Yet what is the nearness of that green branch, 
 
 Wherefrom thou eatest ripe fruits ? 
 
 But as for the dry branch, from its nearness to the sun, 
 
 What does it but more quickly grow dry and sapless ? 
 
 Be not intoxicated after the manner of this branch, 
 
 Which, when it becomes sober, has cause for repentance, 
 
 But, like those drunkards who, when they drink wine, 
 
 Bear ripe fruits of wisdom of penitence. 
 
120 THE MASNAVI. [book m 
 
 Story III. The Jackal who pretended to be a Peacock 
 
 (p. 204). 
 
 A jackal fell into a dye-pit, and his skin was dyed of 
 various colours. Proud of his splendid appearance, he 
 returned to his companions, and desired them to address 
 him as a peacock. But they proceeded to test his preten- 
 sions, saying, " Dost thou scream like a peacock, or strut 
 about gardens as peacocks are wont to do ? " And he was 
 forced to admit that he did not, whereupon they rejected 
 his pretensions. Another story, also on the subject of false 
 pretenders, follows. A proud man who lacked food pro- 
 cured a skin full of fat, greased his beard and lips with it, 
 and called on his friends to observe how luxuriously he 
 had dined. But his belly was vexed at this, because it was 
 hungry, and he was destroying his chance of being invited 
 to dinner by his friends. So the belly cried to God, and a 
 cat came and carried off the skin of fat, and so the man's 
 false pretences were exposed. The poet takes occasion to 
 point out that Pharaoh's pretensions to divinity exactly 
 resembled the pretensions of this jackal, and adds that all 
 such false pretenders may be detected by the mark noted 
 in the Koran, " Ye shall know them by the strangeness of 
 their speech." x This recalls the story of Harut and Marut, 
 two angels who were very severe on the frailties of man- 
 kind, and whom God sent down upon the earth to be 
 tempted, with the result that they both succumbed to the 
 charms of the daughters of men. 2 
 
 Story IV. Moses and Pharaoh (p. 207). 
 
 Then follows a long account of the birth of Moses, of 
 Pharaoh's devices to kill him in his infancy, of bis educa- 
 tion in Pharaoh's house, of his desiring Pharaoh to let the 
 children of Israel go, and of his contest with the magicians 
 
 1 Koran xlvii. 32. s Koran ii. 96. 
 
story iv.J MOSES AND PHARAOH. 121 
 
 of Egypt, and his victory over them. In the course of the 
 story the following anecdote is narrated : — 
 
 A snake-catcher, who was following his occupation in 
 the mountains, discovered a large snake frozen by the 
 cold, and, imagining it to be dead, he tied it up and took 
 it to Baghdad. There all the idlers of the city flocked 
 together to see it, and the snake, thawed by the warmth 
 of the sun, recovered life, and immediately destroyed the 
 spectators. 
 
 Comparison of fleshly lust to the snake (p. 213). 
 
 Lust is that snake ; How say you it is dead ? 
 
 It is only frozen by the pangs of hunger. 
 
 If it obtains the state of Pharaoh, 
 
 So as to command the (frozen) rivers to flow, 
 
 Straightway it is led to pride like Pharaoh's, 
 
 And it plunders the goods of many a Moses and Aaron. 
 
 Through pressure of want this snake is as a fly, 
 
 It becomes a gnat through wealth and rank and luxury. 
 
 Beware, keep that snake in the frost of humiliation, 
 
 Draw it not forth into the sunshine of 'Iraq ! 
 
 So long as that snake is frozen, it is well ; 
 
 When it finds release from frost you become its prey. 
 
 Conquer it and save yourself from being conquered, 
 
 Pity it not, it is not one who bears affection. 
 
 For that warmth of the sun kindles its lust, 
 
 And that bat of vileness flaps its wings. 
 
 Slay it in sacred war and combat, 
 
 Like a valiant man will God requite you with union. 
 
 When that man cherished that snake, 
 
 That stubborn brute was happy in the luxury of warmth ; 
 
 And of necessity worked destruction, friend ; 
 
 Yea, many more mischiefs than I have told. 
 
 If you wish to keep that snake tied up 
 
 Without trouble, be faithful, be faithful ! 
 
 But how can base men attain this wish ? 
 
122 THE MASNAVI. [book in. 
 
 It requires a Moses to slay serpents ; 
 
 And a hundred thousand men were slain by his serpent, 
 
 In dire confusion, according to his purpose. 
 
 Story V. The Elephant in a Dark Boom (p. 217). 
 
 Some Hindoos were exhibiting an elephant in a dark 
 room, and many people collected to see it. But as the 
 place was too dark to permit them to see the elephant, 
 they all felt it with their hands, to gain an idea of what it 
 was like. One felt its trunk, and declared that the beast 
 resembled a water-pipe ; another felt its ear, and said it 
 must be a large fan ; another its leg, and thought it must 
 be a pillar ; another felt its back, and declared the beast 
 must be like a great throne. According to the part 
 which each felt, he gave a different description of the 
 animal. One, as it were, called it " Dal," and another 
 " Alif." 
 
 Comparison of the sensual eye to the hand of one that felt 
 the elephant (p. 217). 
 
 The eye of outward sense is as the palm of a hand, 
 The whole of the object is not grasped in the palm. 
 The sea itself is one thing, the foam another ; 
 Neglect the foam, and regard the sea with your eyes. 
 Waves of foam rise from the sea night and day, 
 Tou look at the foam ripples and not the mighty sea. 
 We, like boats, are tossed hither and thither, 
 We are blind though we are on the bright ocean. 
 Ah ! you who are asleep in the boat of the body, 
 You see the water ; behold the Water of waters ! 
 Under the water you see there is another Water moving it, 
 Within the spirit is a Spirit that calls it. 
 Where were Moses and Jesus when that Sun 
 Showered down water on the fields sown with corn ? 
 Where were Adam and Eve what time 
 God Almighty fitted the string to His bow ? 
 
story v.] THE ELEPHANT IN A DARK ROOM. 123 
 
 The one form of speech is evil and defective; 
 The other form, which is not defective, is perfect. 
 If I speak thereof your feet stumble, 
 Yet if I speak not of it, woe be to you ! 
 And if I speak in terms of outward form, 
 You stick fast in that same form, son. 
 You are footbound like the grass in the ground, 
 And your head is shaken by the wind uncertainly. 
 Your foot stands not firmly till you move it, 
 Nay, till you pluck it not up from the mire. 
 When you pluck up your foot you escape from the mire, 
 The way to this salvation is very difficult. 
 When you obtain salvation at God's hands, wanderer, 
 You are free from the mire, and go your way. 
 When the suckling is weaned from its nurse, 
 It eats strong meats and leaves the nurse. 
 You are bound to the bosom of earth like seeds, 
 Strive to be weaned through nutriment of the heart. 
 Bat the words of wisdom, for veiled light 
 Is not accepted in preference to unveiled light. 
 When you have accepted the light, beloved, 
 When you behold what is veiled without a veil, 
 Like a star you will walk upon the heavens ; 
 Nay, though not in heaven, you will walk on high. 
 
 Keep silence, that you may hear Him speaking 
 
 Words unutterable by tongue in speech. 
 
 Keep silence, that you may hear from that Sun 
 
 Things inexpressible in books and discourses. 
 
 Keep silence, that the Spirit may speak to you ; 
 
 Give up swimming and enter the ark of Noah ; 
 
 Not like Canaan when he was swimming, 
 
 Who said, " I desire not to enter the ark of Noah passing 
 
 by-" 
 
124 THE MA SNA VI. [book in. 
 
 Noah and his unbelieving son Canaan (p. 218). 
 
 Noah cried, " Ho ! child, come into the ark and rest, 
 That you be not drowned in the flood, O weak one." x 
 Canaan said, " Nay ! I have learned to swim, 
 I have lit a torch of my own apart from thy torch." 
 Noah replied, " Make not light of it, for 'tis the flood of 
 
 destruction, 
 Swimming with hands and feet avails naught to-day. 
 The wind of wrath and the storm blow out torches ; 
 Except the torch of God, all are extinguished." 
 He answered, " Nay ! I am going to that high mountain, 
 For that will save me from all harm." 
 Noah cried, " Beware, do not so, mountains are now as 
 
 grass ; 
 Except the Friend none can save thee.'' 
 He answered, " Why should I listen to thy advice ? 
 For thou desirest to make me one of thy flock. 
 Thy speech is by no means pleasing to me, 
 I am free from thee in this world and the next." 
 
 Thus the more good advice Noah gave him, 
 The more stubborn refusals he returned. 
 Neither was his father tired of advising Canaan, 
 Nor did his advice make any impression on Canaan ; 
 While they were yet talking a violent wave 
 Smote Canaan's head, and he was overwhelmed. 
 
 Reconciliation of the two traditions, " Acquiescence in in- 
 fidelity is infidelity," and " Whoso acquiesces not in God's 
 ordinance desires another Lord besides me" (p. 219). 
 
 Yesterday an inquirer questioned me, 
 Since he was interested in the foregoing narrative, 
 Saying, " The Prophet, whose words are as a seal, 
 1 Koran xi. 44. 
 
story v.] THE ELEPHANT IN A DARK ROOM. 125 
 
 Said, ' Acquiescence in infidelity is infidelity.' 
 
 And again, ' Acquiescence in God's ordinance 
 
 Is incumbent on all true believers.' 
 
 Infidelity and hypocrisy are not ordained of God ; 
 
 If I acquiesce in them I am at variance with God. 
 
 And yet, if I acquiesce not, that again is wrong ; 
 
 What way of escape is there from this delemma ? " 
 
 I said to him, " This infidelity is ordained, not ordinance, 1 
 
 Though this infidelity is the work of the ordinance. 
 
 Therefore distinguish the ordinance from the ordained, 
 
 That thy difficulty may be at once removed. 
 
 I acquiesce in infidelity so far as it is God's ordinance, 
 
 Not so far as it is our evil and foul passions. 
 
 Infidelity qud ordinance is not infidelity, 
 
 Call not God an infidel. Set not foot in this place. 
 
 Infidelity is folly, ordained infidelity wisdom, 
 
 How can mercy and vengeance be the same ? 
 
 Ugliness of the picture is not ugliness of the painter, 
 
 Not so, for he erases ugly pictures. 
 
 The ability of the painter is shown in this, 
 
 That he can paint both ugly and beautiful pictures. 
 
 If I should pursue this argument properly, 
 
 So that questions and answers should be prolonged, 
 
 The unction of the mystery of love would escape me, 
 
 The picture of obedience would become another picture." 
 
 BevAlderment from intense love of God puts an end to 
 all thinking and argument 2 (p. 219). 
 
 A certain man whose hair was half grey came in haste 
 
 To a barber who was a friend of his, 
 
 Saying, " Pluck out the white hairs from my beard, 
 
 For I have selected a young bride, my son. 
 
 The barber cut off his beard and laid it before him, 
 
 Saying, " Do you part them, the task is beyond me." 
 
 1 Or " decreed, not decree " (maqzi nai gam). I confess I do not under- 
 stand the distinction. 2 See Gulshan i Kaz, 1. 287. 
 
126 THE MA SNA VI. [book lit 
 
 Questions are white and answers black ; do you choose, 
 For the man of faith knows not how to choose. 
 
 Thus, one smote Zaid a blow, 
 And Zaid attacked him for his treachery. 
 The striker said, " Let me first ask you a question, 
 Give me an answer to it and then strike me ; 
 I struck your back and a bruise appeared, 
 Now I ask you a question in all kindliness, 
 Did this bruise proceed from my hand, 
 Or from the smitten part of your back, complainer ? " 
 Zaid replied, " Through pain I am not in a condition 
 To enter upon thought and consideration of this. 
 You, who are free from pain, think this out ; 
 Such trifling thoughts occur not to a man in pain." 
 [Men in pain have no time for other thoughts, 
 Whether you enter mosque or Christian church. 
 Your carelessness and injustice suggest thoughts 
 And unprecedented difficulties to your imagination. 
 The man in pain cares only for the faith, 
 He is aware only of man and his work. 
 He set's God's command upon his head and face, 
 And for thinking, he puts it aside. 1 ] 
 
 Stoky VI. The Lover who read Sonnets to his Mistress 
 (p. 220). 
 
 A lover was once admitted to the presence of his 
 mistress, but, instead of embracing her, he pulled out a 
 paper of sonnets and read them to her, describing her 
 perfections and charms and his own love towards her at 
 length. His mistress said to him, " You are now in my 
 presence, and these lover's sighs and invocations are a 
 waste of time. It is not the part of a true lover to waste 
 his time in this way. It shows that I am not the real 
 object of your affection, but that what you really love is 
 your own effusions and ecstatic raptures. I see, as it were, 
 1 The four last couplets are omitted in the Bulaq edition. 
 
story vi.] THE LOVER AND HIS MISTRESS. 127 
 
 the water which I have longed for before me, and yet you 
 withhold it. I am, as it were, in Bulgaria, and the object 
 of your love is in Cathay. One who is really loved is the 
 single object of her lover, the Alpha and Omega of his 
 desires. As for you, you are wrapped up in your own 
 amorous raptures, depending on the varying states of your 
 own feelings, instead of being wrapped up in me." 
 
 The true mystic must not stop at mere subjective religious 
 emotions, but seek absolute union with God (p. 220). 1 
 
 Whoso is restricted to religious raptures is but a man ; 
 Sometimes his rapture is excessive, sometimes deficient. 
 The Sufi is, as it were, the " son of the season," 
 But the pure (Sdfi) is exalted above season and state. 
 Beligious raptures depend on feelings and will, 
 But the pure one is regenerated by the breath of Jesus. 
 You are a lover of your own raptures, not of me ; 
 You turn to me only in hope of experiencing raptures. 
 Whoso is now defective, now perfect, 
 Is not adored by Abraham ; he is " one that sets." 
 Because the stars set, and are now up, now down, 
 He loved them not ; "I love not them that set." 2 
 Whoso is now pleasing and now unpleasing 
 Is at one time water, at another fire. 
 
 He may be the house of the moon, but not the true moon ; 
 Or as the picture of a mistress, but not the living one. 
 The mere Sufi is the " child of the season ; " 
 He clings to seasons as to a father, 
 But the pure one is drowned in overwhelming love. 
 A child of any one is never free from season and state. 
 The pure one is drowned in the light "that is not be- 
 gotten," 
 " What begets not and is not begotten " is God. 3 
 Go ! seek such love as this, if you are alive ; 
 
 1 See Gulshan i Kaz, 1. 850. 2 Koran vi. 77, 
 
 3 Koran oxii. 3. 
 
i 2 8 THE MASNAVI. [book hi. 
 
 If not, you are enslaved by varying seasons. 
 
 Gaze not on your own pictures, fair or ugly, 
 
 Gaze on your love and the object of your desire. 
 
 Gaze not at the sight of your own weakness or vileness, 
 
 Gaze at object of your desire, exalted one. 
 
 Story VII. The Man who prayed earnestly to he fed 
 without work (p. 221). 
 
 In the time of the prophet David there was a man who 
 used to pray day and night, saying, " Thou hast created 
 me weak and helpless ; give me my daily bread without 
 obliging me to work for it." The people derided him for 
 making such a foolish petition, but he still persisted, and 
 at last a cow ran into his house of its own accord, and 
 he killed and ate it. This illustrates the saying of the 
 Prophet that God loves earnest petitioners, because He 
 regards the sincerity of the prayer more than the nature 
 of the thing prayed for. All things praise God, but the 
 praises of inanimate things are different from the praises 
 of men, and those of a Sunni different from those of a 
 Compulsionist {Jabri). Each says the other is in the 
 way of error, but none but the truly spiritual man knows 
 the truth. 
 
 Knowledge or conviction opposed to opinion (p. 223). 
 
 Little is known by any one but the spiritual man, 
 
 Who has in his heart a touchstone of vital truth. 
 
 The others, hovering between two opinions, 
 
 Ply towards their nest on a single wing. 
 
 Knowledge has two wings, opinion only one wing ; 
 
 Opinion is weak and lopsided in its flight. 
 
 The bird having but one wing quickly drops down, 
 
 And again flies on two steps or more. 
 
 This bird of opinion goes on rising and falling 
 
 On one wing, in hope to reach his nest. 
 
story viii.] THE BOYS AND THEIR TEACHER. 129 
 
 When he escapes from opinion and knowledge is seen, 
 
 This bird gains two wings and spreads both of them. 
 
 Afterwards he " goes upright on a straight path, 
 
 Not grovelling on his face or creeping." 1 
 
 He flies up on two wings even as the angel Gabriel, 
 
 Free of opinion, of duplicity, and of vain talk. >- 
 
 Though the whole world say to him, 
 
 " Thou art firm in the road of God's faith," 
 
 He is not made more ardent by their saying this, 
 
 Nor is his lofty soul inclined from its course. 
 
 And though all say to him, " Thou art in the wrong way, 
 
 Thou thinkest thyself a rock who art but a blade of grass," 
 
 He relapses not into opinion at their rebukes, 
 
 Nor is he vexed at their malevolence. 
 
 Nay, even if sea and mountains should cry out, 
 
 Saying, " Thou art mated with error," 
 
 He would not relapse one jot into vain imaginations, 
 
 Nor would he be grieved by the reproaches of his foes. 
 
 Story VIII. The Boys and their Teacher (p. 223). 
 
 To illustrate the force of imagination or opinion, a story 
 is told of a trick played by boys upon their master. The 
 boys wished to obtain a holiday, and the sharpest of them 
 suggested that when the master came into the school each 
 boy should condole with him on his alleged sickly appear- 
 ance. Accordingly, when he entered, one said, " master, 
 how pale you are looking ! " and another said, " You are 
 looking very ill to-day," and so on. The master at first 
 answered that there was nothing the matter with him, but 
 as one boy after another continued assuring him that he 
 looked very ill, he was at length deluded into imagining 
 that he must really be ill. So he returned to his house, 
 making the boys follow him there, and told his wife that 
 he was not well, bidding her mark how pale he was. His 
 wife assured him he was not looking pale, and offered to 
 1 Koran lxvii. 22. 
 
i 3 o THE MA SNA VI. [book in. 
 
 convince him by bringing a mirror ; but he refused to look 
 at it, and took to his bed. He then ordered the boys to begin 
 their lessons ; but they assured him that the noise made 
 his head ache, and he believed them, and dismissed them 
 to their homes, to the annoyance of their mothers. - ! Apro- 
 pos of the sharpness of the boy who devised this trick, 
 the poet takes occasion to controvert the opinion of the 
 Mu'tazalites, that all men are born with equal ability, and 
 to express his agreement with the doctrine of the Sunnis, 
 •^that the innate capacities of men vary very greatly. 
 
 Story IX. The Darvesh who Broke his Vow (p. 225). 
 
 There was once a Darvesh who took up his abode in 
 the mountains, in order to enjoy perfect solitude. In that 
 place were many fruit-trees, and the Darvesh made a vow 
 that he would never pluck any of the fruit, but eat only 
 what was shaken down by the wind. For a long time he 
 kept his vow ; but a time came when there was no wind, 
 and consequently no fruit was shaken down. The Darvesh 
 was true to his vow for five days, but he could then endure 
 the pangs of hunger no longer, and he stretched out his 
 hand and plucked some of the fruit from the branches. 
 The reason of this lapse on his part was that he had 
 omitted to say " If God will " when making his vow ; and 
 as nothing can be accomplished without God's aid, he 
 could not possibly keep his vow. Shortly afterwards the 
 chief of the police visited the mountains in pursuit of a 
 band of robbers, and arrested the Darvesh along with them, 
 and cut off his hand. When he discovered his mistake he 
 apologised very earnestly ; but the Darvesh reassured him, 
 saying that men were not to blame, as God had evidently 
 designed to punish him for breaking his vow by depriving 
 him of the hand which had sinned in plucking the fruit. 1 
 
 1 Cp. Cranmer. 
 
story ix.] THE DARVESH WHO BROKE HIS VOW. 131 
 
 All things dependent upon the will of God (p. 226). 
 
 Therefore hath God commanded, " Make an exception, 
 Couple the words ' If God will ' with your vows. 1 
 Because the governance of actions is in my hands, 
 The wills of all are subject to my will. 
 Every moment I impart a fresh bias to the heart, 
 Every instant I set a fresh mark on the heart ; 
 Each day I am engaged in a fresh work, 2 
 There is naught that swerves from my purpose." 
 
 There is a tradition, " The heart is like a feather 
 In the desert, which is borne captive by the winds ; 3 
 The wind drives it everywhere at random, 
 Now to right and now to left in opposite directions." 
 According to another tradition, know the heart is like 
 To water in a kettle boiling on the fire. 
 So every moment a fresh purpose occurs to the heart, 
 Not proceeding from itself, but from its situation. 
 Why, then, are you confident about the heart's purposes ? 
 Why make you vows only to be covered with shame ? 
 All these changes proceed from the effect of God's will ; 
 Although you see the pit, you cannot avoid it. 
 The strange thing is, not that winged fowl 
 Pall into the deadly snare without seeing it, 
 But that they see the snare and the limed twig, 
 And yet fall into it, whether they will or no ; 
 Their eyes and ears are open and the snare is in front, 
 Yet they fly into the snare with their own wings ! 
 
 Comparison of the divine decrees to something that is hidden, 
 yet whose effects are seen (p. 226). 
 
 Behold that king's son clad in rags, 
 With bare head and fallen into distress ; 
 Consumed by lusts and riotous living, 
 
 1 Koran xviii. 23. a Freytag, Arabum Proverbia, vol. 
 
 2 Koran lv. 29 ; cp. John v. 17. iii. p. 49°- 
 
1 32 THE MASNAVI. [book in. 
 
 Having sold all his clothes and substance ; 
 
 Having lost house and home, utterly disgraced, 
 
 Fulfilling the desire of his enemies by his disgrace. 
 
 If he sees a pious man he cries, " sir, 
 
 Aid me, for the love of God ; 
 
 For I have fallen into this dire disgrace ; 
 
 I have squandered goods and gold and wealth. 
 
 Aid me so that perchance I may escape hence, 
 
 And extricate myself from this deep slough." 
 
 He repeats this prayer to high and low, 
 
 " Release me, release me, release me ! " 
 
 His eyes and ears are open, and he is free from bonds, 
 
 No jailer watches him, no chain binds him ; 
 
 What, then, is the bond from which he asks release ? 
 
 What is the prison from which he seeks an exit ? 
 
 "lis the bond of God's purpose and hidden decrees ; 
 
 Ah ! none but the pure in sight can see that bond ; 
 
 Though not visible, that bond exists in concealment ; 
 
 'Tis more stringent than prison or chains of iron, 
 
 For the mason can pull down prison walls, 
 
 And blacksmiths can break asunder iron chains ; 
 
 But, strange to say, this ponderous hidden bond, — 
 
 Blacksmiths are impotent to break this asunder ! 
 
 Ahmad alone could see that bond on Omm Jahil's 
 back, 1 
 And the rope of palm fibre bound upon her neck ; 
 Yea, he saw wood on the back of the wife of Bu Lahab, 
 And she, the bearer of the firewood, said it was heavy. 
 No eye but his saw that rope and that firewood, 
 For to him things unseen were visible. 
 The others explained it, saying 
 
 That Ahmad was beside himself, and they in their senses. 
 Nevertheless from the weight of the load her back bent, 
 And she complained of its weight before him, 
 
 1 See Koran oxi. : Abu Lahab, at hammad declared that they should 
 
 the instigation of his wife, Omm be " burned in the fiery flame," and 
 
 Jahil, rejected Muhammad's claim the wife " laden with firewood, and 
 
 to the prophetic office, and Mu- on her neck a rope -of palm fibre." 
 
story x.] THE OLD MAN AND HIS SONS. 133 
 
 Saying, " Aid me to escape from this load, 
 
 And to shake off this grievous burden." 
 
 He who sees clearly these indications, 
 
 Does he not know also the doomed from the elect ? 
 
 Tea, he knows them, yet conceals it by command of God, 
 
 Since God permits him not to reveal it. 
 
 Story X. The Old Man who made no Lamentation at the 
 Death of his Sons (p. 229). 
 
 After short anecdotes of Pharaoh's magicians, of the 
 mule who complained to the camel that he was always 
 stumbling, and of the prophet Ezra, comes the story of 
 the old man who wept not for the death of his sons. 
 
 An old man who was noted for sanctity, and who 
 realised the saying of the Prophet, " The 'ulama of the faith 
 are as the prophets of Israel," lost all his sons, but showed 
 no grief or regret. His wife therefore rebuked him for 
 his want of feeling, whereupon he replied to her as 
 follows : — 
 
 He turned to his wife and said, " dame, 
 
 The harvest of December is not as that of July ; 
 
 Though they be dead or though they be living, 
 
 Are they not equally visible to the eyes of the heart ? 
 
 I behold them clearly before me, 
 
 Wherefore should I disfigure my countenance like you ? 
 
 Though they have gone forth by revolution of fortune, 
 
 They are with me still, playing round me. 
 
 The cause of lamentation is separation or parting, 
 
 But I am still with my dear ones, and embrace them. 
 
 Ordinary people may see them in dreams, 
 
 But I see them clearly, though wide awake. 
 
 I conceal myself a while from this world, 
 
 I shake down the leaves of outward sense from the tree. 
 
 Know, wife, outward sense is captive to reason, 
 
 And reason, again, is captive to spirit. 
 
134 
 
 THE MA SNA VI. [book in. 
 
 Spirit unlooses the chained hands of reason ; 
 
 Tea, it opens all things that are closed. 
 
 Sensations and thoughts resemble weeds 
 
 Which occupy the surface of pure water. 
 
 The hand of reason puts these weeds aside, 
 
 And the pure water is then visible to the wise. 
 
 "Weeds in plenty cover the stream like bubbles ; 
 
 When they are swept aside, the water is seen ; 
 
 But when God unlooses not the hands of reason, 
 
 The weeds on our water grow thick through carnal lust ; 
 
 Yea, they cover up your water more and more, 
 
 While your lust is smiling and your reason weeping. 
 
 When fear of God binds the hands of lust, 
 
 Then God unlooses the two hands of reason. 
 
 Then the powerful senses are subdued by you, 
 
 When you submit to reason as your commander. 
 
 Then your sleepless sense is lulled into sleep, 
 
 That mysteries may appear to the soul. 
 
 You behold visions when broad awake, 
 
 And the gates of heaven are open before you." 
 
 Story XL Bahlol and the Darvesh (p. 232.) 
 
 The foregoing story is followed by anecdotes of a blind 
 saint who was miraculously enabled to read the Koran, 
 of Luqman and David, and a description of the saints who, 
 mindful of the saying, " Patience is the key of happiness," 
 resign themselves to the dispensations of Providence, and 
 never pray to have them altered. The story of Bahlol 
 and the Darvesh is then given as an example of this 
 resignation to the will of God. Bahlol once paid a visit 
 to a saintly Darvesh, and asked him how he fared. The 
 Darvesh replied, " I fare like a man who directs the 
 course of the world as he wills, to whom death and life 
 are subservient, and whom the stars themselves obey." 
 Bahlol then pressed him to explain his meaning more 
 clearly ; and the Darvesh replied as follows : — 
 
story xi.] BAHLOL AND THE DARVESH. 135 
 
 He said, " This at least is notorious to all men, 
 
 That the world obeys the command of God. 
 
 Not a leaf falls from a tree 
 
 Without the decree and command of that Lord of lords ; 
 
 Not a morsel goes from the mouth down the throat 
 
 Till God says to it, ' Go down.' 
 
 Desire and appetite, which are the reins of mankind, 
 
 Are themselves subservient to the rule of God. 
 
 Hear this much, that, whereas the totality of actions 
 
 Is not effected without God's direction, 
 
 When the decree of God becomes the pleasure of man, 
 
 Then man desires the fulfilment of God's decrees ; 
 
 And this too spontaneously, not in hope of reward, 
 
 But because his very nature is congruous therewith. 
 
 He desires not even his own life for himself, 
 
 Nor is he relying on the hope of sweets of life to come. 
 
 Whatever path is taken by the eternal decree, 
 
 Whether it be life or death, 'tis all one to him. 
 
 He lives for the sake of God, not for wealth ; 
 
 He dies for the sake of God, not in fear and grief. 
 
 His faith is based on his desire to do God's will, 
 
 Not on hope to gain paradise with its groves and founts. 
 
 His avoidance of infidelity is also for God's sake, 
 
 It proceeds not from fear of falling into the fire. 
 
 Thus this temper of his arises from his very nature, 
 
 Not from any discipline and endeavour of his own. 
 
 At times he laughs when he contemplates God's pleasure, 
 
 God's decrees are to him as sweetmeats of sugar. 
 
 I ask, does not the world march agreeably to the will 
 
 And commands of a man rejoicing in this disposition ? 
 
 Why, then, should such an one make prayers and petitions, 
 
 Saying, ' God, change such and such a decree ? ' 
 
 His own death and his children's deaths 
 
 For God's sake seem to him as sweets in the mouth. 
 
 In the view of that faithful one his children's deaths 
 
 Are as sweetmeats to a starving beggar. 
 
1 36 THE MA SNA VI. [book in. 
 
 Why, therefore, should he make prayers 
 Unless he pray for what is pleasing to God ? 
 These prayers and petitions, not those of self-pity 
 Make that man to be endued with salvation. 
 He utterly burned up all his self-pity, 
 At the time when he lit the lamp of love to God. 
 His love was the hell that burned up his inclinations ; 
 Yea, he burned up his own inclinations one by one." 
 
 Story XII. The Visions seen by the Saint Daquqi (p. 232). 
 
 To illustrate the exalted state of identification of the 
 will with the Divine will just described, the poet tells the 
 story of the visions and mighty works of the holy Daquqi. 
 Daquqi was journeying in pious fervour, and in hope to 
 see the splendour of " The Friend " in human shape, the 
 Ocean in a drop of water, and the Sun in an atom, when 
 late one evening he arrived at the sea-shore. Turning his 
 eyes to heaven, he saw seven great lights never before seen 
 of men, for " God directs whom He will." 1 Overwhelmed 
 with awe, he watched these lights, and while he still 
 watched them they united into one light. Still more 
 amazed, he watched on, and the single light shortly 
 assumed the likeness of seven men. Afterwards these 
 seven men changed into seven trees ; but, strange to say, 
 although crowds of people were passing by, none of them 
 could see these trees, so that Daquqi shared the feelings of 
 the apostles " who lost all hope " (of convincing the world), 
 " and deemed that they were reckoned as liars." 2 Possess- 
 ing his soul in patience, Daquqi still watched on, and saw 
 the seven trees bowing down in prayer, and was reminded 
 of the text, " Plants and trees bend in adoration." 8 Pre- 
 sently the seven trees again changed into seven men, and 
 Daquqi was appointed to conduct their devotions. While 
 he was yet acting as Imam in front of them, and they were 
 following the prayers he recited, a ship was seen in great 
 
 1 Koran ii. 136. 2 Koran xii. no. 3 Koran Iv. 5. 
 
story xil] THE VISIONS SEEN BY DAQUQI. 137 
 
 distress and all but lost. At Daqiiqi's earnest prayer the 
 crew were saved, but straightway vanished from sight ; 
 and this led his followers to doubt the reality of the 
 miracle which had just been performed before their eyes. 
 
 Description of a saint ivhose will was identified with 
 God's will (p. 232). 
 
 That Daqiiqi possessed a sweet aspect, 
 
 As a lover of God and a worker of miracles. 
 
 He resembled the moon of heaven come down on earth, 
 
 He was as a light to them that walked in darkness. 
 
 He rarely tarried in one place, 
 
 And seldom stayed two days in one village. 
 
 He said, " If I tarry in one house two days, 
 
 Attachment to that house becomes a passion with me. 
 
 I guard myself from being deceived into loving a home ; 
 
 Up ! Soul, and travel in search of eternal wealth. 
 
 My heart's inclination is not satisfied by houses, 
 
 So that they should be places of temptation for me." 
 
 Thus by day he travelled, and by night prayed, 
 His eyes were always gazing on the King as a falcon's ; 
 Cut off from mankind, though not for any fault, 
 Severed from men and women, though not for baseness ; 
 Having compassion on mankind, and wholesome as water, 
 A kind intercessor, and one whose prayers were heard. 
 Benevolent to the good and the bad, and a firm ally, 
 Better than a mother, and kinder than a father. 
 The Prophet said, " To you, blessed ones, 
 I am as a father, affectionate and indulgent ; 
 For this cause, that you are all portions of me." 
 Wherefore should you tear away the parts from the whole ? 
 If the part be severed from its whole it is useless ; 
 If a limb be rent from the body it dies. 
 Till it is again joined to its whole, 
 'Tis a dead thing, and a stranger to life. 
 
138 THE MA SNA VI. [book in. 
 
 Tims Daqiiqi, in devotions and praises and prayers, 
 Was ever seeking the particular favourites of God. 
 Throughout his long journeyings his object was this, 
 To interchange a word with the favourites of God. 
 He cried continually as he went his way, 
 " Lord, let me draw near to Thy chosen ones ! " 
 
 So Daqiiqi (the mercy of God be upon him !) 
 
 Said, "I journeyed long time to East and to West, 
 
 I journeyed years and months for love of that Moon, 
 
 Heedless of the way, absorbed in God. 
 
 With bare feet I trod upon thorns and flints, 
 
 Seeing I was bewildered, and beside myself, and senseless. 
 
 Think not my feet touched the earth, 
 
 For the lover verily travels with the heart. 
 
 What knows the heart of road and stages ? 
 
 What of distant and near, while it is drunk with love ? 
 
 Distance and nearness are attributes of bodies, 
 
 The journeyings of spirits are after another sort. 
 
 You journeyed from the embryo state to rationality 
 
 Without footsteps or stages or change of place, 
 
 The journey of the soul involves not time and place. 
 
 And my body learnt from the soul its mode of journeying, 
 
 Now my body has renounced the bodily mode of journeying ; 
 
 It journeys secretly and without form, though under a 
 
 form." 
 He added, " One day I was thus filled with longing 
 To behold in human form the splendours of ' The Friend,' 
 To witness the Ocean gathered up into a drop, 
 The Sun compressed into a single atom ; 
 And when I drew near to the shore of the sea 
 The day was drawing to a close." 
 
story VII.] THE MAN WHO PRAYED TO BE FED. 139 
 
 All religions are in svhstance one and the same (p. 237). 
 
 In the adorations and benedictions of righteous men 
 
 The praises of all the prophets are kneaded together. 
 
 All their praises are mingled into one stream, 
 
 All the vessels are emptied into one ewer. 
 
 Because He that is praised is, in fact, only One, 
 
 In this respect all religions are only one religion. 
 
 Because all praises are directed towards God's light, 
 
 Their various forms and figures are borrowed from it. 
 
 Men never address praises but to One deemed worthy, 
 
 They err only through mistaken opinions of Him. 
 
 So, when a light falls upon a wall, 
 
 That wall is a connecting-link between all its beams ; 
 
 Yet when it casts that reflection back to its source, 
 
 It wrongly shows great as small, and halts in its praises. 
 
 Or if the moon be reflected in a well, 
 
 And one looks down the well, and mistakenly praises it, 
 
 In reality he is intending to praise the moon, 
 
 Although, through ignorance, he is looking down the well. 
 
 The object of his praises is the moon, not its reflection ; 
 
 His infidelity arises from mistake of the circumstances. 
 
 That well-meaning man goes wrong through his mistake ; 
 
 The moon is in heaven, and he fancies it in the well. 
 
 By these false idols mankind are perplexed, 
 
 And driven by vain lusts to their sorrow. 
 
 Story "VII. (continued). The Man in the time of the Prophet 
 David who prayed to oe fed without having to work for 
 his food (p. 241). 
 
 After the petitioner had slain and eaten the cow, the 
 owner of the cow came up and accused him of theft, and 
 seizing him by the collar, dragged him before the judgment- 
 seat of the prophet David. When he had stated his case, 
 David ordered the accused to make restitution, telling him 
 
140 THE MA SNA VI. [book in. 
 
 that lie must not break the law. At this order the accused 
 redoubled his cries, telling David that he was siding with 
 an oppressor. David was staggered at the man's assurance, 
 and finally resolved to take further time for consideration 
 before deciding the case. After private meditation he re- 
 versed his former sentence, and directed the plaintiff to 
 relinquish his claim. On the plaintiff refusing to do this, 
 and stoutly protesting against David's injustice, David 
 further ordered that all the plaintiff's goods should be 
 given to the accused. The reason for this decision was, 
 that David discovered the plaintiff had formerly slain the 
 grandfather of the accused, and stolen all his goods. 
 David then led all the Musulmans to a tree in the desert 
 where the murder had been perpetrated, and there put 
 the murderer to death. 
 
 The hands and feet of criminals betray their crime s 
 even in this world (p. 244). 
 
 He of himself lifted the veil that hid his crime ; 
 
 Had he not done so, God would have kept it hidden. 
 
 Criminals and sinners, even in the course of sinning, 
 
 Themselves rend the coverings of their crimes. 
 
 Their sins are veiled among the heart's secrets, 
 
 Yet the criminal himself exposes them to view 
 
 Saying, " Behold me wearing a pair of horns, 
 
 A cow of hell in sight of all men." 
 
 Thus, even here, in the midst of thy sin, thy hand and foot 
 
 Bear witness of the secrets of thy heart. 
 
 Thy secret thought is as a governor who says to thee, 
 
 " Tell forth thy convictions, withhold them not ; " 
 
 Especially in seasons of passion and angry talk 
 
 It betrays thy secrets one by one. 
 
 Thy secret sins and crimes govern hand and foot, 
 
 Saying, " Disclose us to men, hand and foot ! " 
 
 And since these witnesses take the bit in their mouths 
 
 Especially in times of passion and wrath and revenge 
 
story vn.] THE MAN WHO PRAYED TO BE FED. 141 
 
 Therefore the same God who appointed this governor 
 
 To blazen forth thy secret sins to the world 
 
 Is also able to create many more governors 
 
 To divulge thy secret sins on the day of judgment. 1 
 
 man whose only handiwork is crime and sin, 
 Thy secret sins are manifest ; no divulging is needed. 
 There is no need to proclaim thy sins, 
 All men are cognisant of thy sin-burnt heart. 
 Thy soul every moment casts up sparks of fire, 
 Which say, " See me a man destined to the fire ; 
 I am a part of the fire, and go to join my whole ; 
 Not a light, so that I should join the Source of light." 
 
 Comparison of lust to the murderer in the story 
 (p. 245). 
 
 Kill thine own lust and give life to the world ; 
 
 It has killed its lord, reduce it to servitude. 
 
 That claimant of the cow is thy lust ; Beware ! 
 
 It has made itself lord and master. 
 
 That slayer of the cow is thy reason ; Go ! 
 
 Be not obdurate to the prayers of him that kills the cow. 
 
 Beason is a poor captive, and ever cries to God 
 
 For meat on its dish without labouring and toiling. 
 
 On what depends its getting meat without toiling ? 
 
 On its killing the cow of the body, the source of evil. 
 
 Lust says, " Why hast thou killed my cow ? " 
 
 It says, " Because lust's cow is the form of the body." 2 
 
 Beason, the Lord's child, has become a pauper, 
 
 Lust, the murderer, has become a lord and chief. 
 
 Know'st thou what is meat untoiled for ? 
 
 'Tis the food of spirits and the aliment of the Prophet. 
 
 But it is attainable only by slaying the cow ; 
 
 Treasure is gained by digging, digger of treasure ! 
 
 1 " On that day shall their hands 2 Bahau-'d-Din Amili, in his Nan 
 
 speak unto us, and their feet shall wa Halwa, -.chap, iv., compares lust 
 
 bear witness of that which they to a cow, referring to Koran 11. 63. 
 have done " (Koran xxxvi. 65). 
 
1 42 THE MASNAVI. [book in. 
 
 Stoey XIII. The People of Saba (p. 247). 
 
 After an anecdote of 'Isa being obliged to ascend a 
 mountain to get away from the fools comes the story 
 of the men of Saba. " A sign there was to Saba in their 
 dwelling-places — two gardens, the one on the right hand 
 and the other on the left ; — ' Eat ye of your Lord's 
 supplies, and give thanks to Him ; goodly is the country 
 and gracious is the Lord.' But they turned aside, so we 
 sent upon them the flood of Iram. Such was our retribu- 
 tion on them for their ingratitude." 1 The men of Saba 
 were all fools, and brought destruction on themselves by 
 their ingratitude to God One was far-sighted, and yet 
 blind ; another sharp of hearing, and yet deaf; and a third 
 naked, and yet wearing a long robe. Avarice is blind to 
 its own faults, but sees those of others ; the sharp-eared 
 deaf man hears death approaching others, but not himself, 
 and the long-robed naked man is he who fears robbers, 
 though he has nothing to lose. In fact, all these men of 
 Saba were afflicted with follies and self-delusions of this 
 kind, and gave no thanks to God for the blessings which 
 they enjoyed. Accordingly thirteen prophets were sent to 
 admonish them, but their admonitions were not listened 
 to, the men of Saba questioning their divine mission 
 and demanding a miracle as a sign. They also told 
 the prophets a parable of a clever hare, who, wishing to 
 frighten an elephant away from a fountain, went to the 
 elephant, pretending to be an ambassador from the moon. 2 
 The prophets were naturally indignant at the effrontery 
 of the men of Saba in misapplying parables to discredit 
 their divine mission, and reminded them that wicked men 
 had flouted the prophet Noah in the same way when he 
 was warning them of the flood. And they demonstrated 
 at length how the men of Saba had misapplied the parable 
 of the hare and the elephant, and again adjured them to 
 
 1 Koran xxxiv. 14. 
 
 2 Auvar i Suhaili, chap. iv. Story IV. 
 
story xm.] THE PEOPLE OF SABA. 143 
 
 believe. But the men of Saba continued refractory, and 
 would not accept the Prophets' counsels. They plied the 
 prophets with the arguments of the Compulsionists 
 (Jabriydn), and refused to be convinced of the fallacy of 
 their reasoning. So at last the prophets despaired of 
 them, and left them to their doom. 
 
 Not every one can properly use similitudes and parables 
 in divine matters (p. 252). 
 
 The faculty of using similitudes is peculiar to a saint 
 
 Who is signally marked by knowledge of hidden mysteries. 
 
 What know you of the mystery hid in aught, that you 
 
 In your folly should use similitudes of curl and cheek ? 
 
 Moses took his staff to be a stick, though it was not ; 
 
 It was a serpent, and its mystery was revealed. 
 
 If a saint such as he knew not the mystery of a stick, 
 
 What know you of the mystery of the snare and grains ? 
 
 When the eye of a Moses erred as to a similitude, 
 
 How can a presumptuous mouse understand one ? 
 
 Those similitudes of yours are changed into serpents 
 
 To tear you into pieces with their jaws. 
 
 Such a parable did cursed Iblis use, 
 
 So that he became cursed of God till the day of doom. 
 
 Such a parable did Korah use in his argument, 
 
 So that he was swallowed up in the earth with his wealth. 
 
 Such parables know to be as crows and owls, 
 
 Whereby a hundred households are annihilated. 
 
 When Noah was building the ark in the desert, 
 
 A hundred parable-mongers attacked him with irony, 
 
 Saying, " In the desert, where is no water or well, 
 
 He builds a boat ! What ignorant folly is this ! " 
 
i 4 4 THE MASNA VI. [book hi. 
 
 The arguments of the Jabriydn, i.e., the Fatalists or 
 Comvulsionists (p. 255)- 
 
 The men of Saba said, " preachers, enough ! 
 
 What you say is enough, if there are any wise here. 
 
 God has placed a ' lock upon our hearts,' ; 
 
 And no man can overcome the Creator. 
 
 That great Painter has painted us thus ; 
 
 His painting cannot be altered by argument. 
 
 Keep telling for ever a stone to become a ruby, 
 
 Keep telling for ever the old to become young ! 
 
 Tell earth to assume the quality of water, 
 
 Bid water to become honey or milk ! 
 
 God is the creator of heaven and them that dwell therein ; 
 
 Also of water and of earth, and them that dwell therein ; 
 
 To heaven He gave its revolutions and its purity, 
 
 To the earth its dark look and appearance. 
 
 Can the heaven will to become as dregs ? 
 
 Can earth will to assume the clearness of pure wine ? 
 
 That Person has assigned to each its lot, 
 
 Can mountain by endeavour become as grass ? " 
 
 The prophets answered, " Verily God has created 
 Some qualities in you which you cannot alter ; 
 But He has created other accidental qualities, 
 Which, being objectionable, may be made good. 
 Bid stone become gold — that is impossible ; 
 Bid copper become gold — that is possible. 
 Bid sand bloom as a rose — it cannot ; 
 Bid dust turn to mud — that is within its capacity. 
 God has sent some pains for which there is no cure, 
 Such, for instance, as lameness, loss of nose, and blindness. 
 God has sent other pains for which there are cures, 
 To wit, crooked mouth and headache. 
 God has ordained these remedies of His mercy ; 
 The use of these in pain and anguish is not in vain. 
 
 1 Koran xxxvi, 6. 
 
STORY xiil] THE PEOPLE OF SABA. 145 
 
 Nay, the majority of pains may be cured ; 
 
 When you seek those cures earnestly you find them." 
 
 The men of Saba replied, " men, these pains of ours 
 Are not of the sort that admit of cure. 
 Long time ye utter these presages and warnings, 
 But our bonds are made thereby heavier every moment. 
 If our sickness admitted of a cure, 
 It would certainly have been lessened by your spells. 
 When the body is obstructed water reaches not the liver, 
 Though one drinks the ocean, it passes elsewhere. 
 Then of course the hands and feet become dropsical, 
 And yet that draught does not quench his thirst." 
 
 The prophets replied, " To despair is wrong, 
 The mercy and grace of God are boundless. 
 One must not despair of the grace of such a Benefactor, 
 One must cling to the stirrup-straps of God. 
 Ah ! many are the conditions which at first are hard, 
 But are afterwards relieved and lose their harshness. 
 Oftentimes hope succeeds to hopelessness, 
 Many times does sunlight succeed to darkness. 
 We admit that ye are weighted as with stones, 
 And that ye have locks upon your ears and your hearts. 1 
 No condition of ours is altogether as we wish, 
 Our business is to be resigned and to obey. 
 God has enjoined this servitude upon us ; 
 We say not this merely on our own authority. 
 We enjoy life on condition of doing His will ; 
 If He bids us, we sow our seed upon the sand. 
 The soul of the prophet cares for naught but God, 
 It has naught to do with approving or disapproving His 
 works." 
 
 The men of Saba replied, " If ye yourselves are happy, 
 Ye make us miserable and annoy and disturb us. 
 Our souls were void of all anxieties, 
 And ye have plunged us into cares and anxieties. 
 
 1 Koran Ixi. 5 : " God led their hearts astray." 
 
 K 
 
i 4 6 THE MA SNA VI. [book in. 
 
 The comfort and harmony which we enjoyed heretofore 
 
 Have been rent in pieces by your evil presages. 
 
 We used to be as parrots munching sugar, 
 
 Ye have made us as fowls brooding on death. 
 
 On every side stories inspiring anxiety, 
 
 On every side sounds exciting fears : 
 
 On every side in the world an evil presage, 
 
 On every side evil portents threatening punishment : — 
 
 This is the burden of your parables and presages, 
 
 This the purport of your awe-inspiring stories." 
 
 The prophets replied, " Our evil presages 
 Are corroborated by the state of your souls. 
 Suppose you are sleeping in a place of danger, 
 And serpents are drawing near to bite your heads, 
 A kind friend will inform you of your danger, 
 Saying, ' Jump up, lest the serpent devour you.' 
 You reply, ' Why do you utter evil presages ? ' 
 He answers, ' What presage ? Up, and see for yourself ! 
 By means of this evil presage I rouse you, 
 And release you from danger and lead you to your home.' 
 Like a prophet he warns you of hidden danger, 
 For a prophet sees what worldlings cannot see." 
 
 Mercy inclines the good to devotion, but vengeance the bad 
 (P- 257)- 
 
 If you do a kindness to a generous man, 'tis fitting, 
 
 For each kindness he will return seven hundredfold. 
 
 When you treat a base man with scorn and contumely, 
 
 He will become your slave in all sincerity. 
 
 Infidels when enjoying prosperity do wrong, 
 
 When they are in hell they cry, " our Lord ! " 
 
 For base men are purified when they suffer evil, 
 
 And when they enjoy prosperity they do evil. 
 
 Wherefore the mosque of their devotion is hell, 
 
 As the snare is the fetter of wild fowl. 
 
 The prison is the hermitage of the wicked thief. 
 
story an.]- THE PEOPLE OF SABA. H7 
 
 For when he is there he is ever crying to God. 
 Whereas the object of man's being is to worship God, 
 Hell is ordained as a place of worship for the proud. 1 
 Man has the power to engage in any actions soever, 
 But worship of God is the main object of his existence. 
 Read.the text, 2 " I have not created Jinns and men but to 
 
 worship me." 
 The only object of the world is to worship God. 
 Though the object of a book is to teach an art, 
 If you make a pillow of it, it serves that purpose too. 
 Yet its main object is not to serve as a pillow, 
 But to impart knowledge and useful instruction. 
 If you use a sword for a tent-peg, 
 You prefer the worse use of it to the better. 
 Though the object of all men's being is wisdom, 
 Yet each man has a different place of worship. 
 The place of worship of the noble is nobility, 
 The place of worship of the base is degradation. 
 Smite the base to make them bow the head, 
 Give to the noble to make them repay liberally. 
 Inasmuch as the base are evil and arrogant, 
 Hell and humbling are the " small gate ' : for them. 
 Verily God has created two places of adoration, 
 Hell for the base and increased bliss for the noble. 
 Even so Moses made a small gate in Jerusalem, 3 
 To make the Israelites bow the head in entering it. 
 
 The discussion is continued and illustrated by anecdotes 
 of the Sufi who preferred a table with no food upon it, 
 because he ever sought " not-being," of Jacob's vision of 
 Joseph, and of a devout slave who obtained leave of his 
 master to say his prayers in a mosque, but tarried there 
 so long that- the doors were shut, and he could not get 
 out, nor his master in. The prophets at last despaired of 
 making any impression upon the unbelievers, but called to 
 
 1 God said, " Come ye either in 2 Koran li. 56. 
 obedience, or in spite of your wishes " 3 See Koran ii. 55, with Sale's 
 (Koran xli. 10). note. 
 
i 4 8 THE MA SNA VI. [book in. 
 
 mind the text " When at last the Apostles lost all hope, 
 and deemed that they were reckoned as liars, our aid 
 reached them, and we delivered whom we would, but our 
 vengeance was not averted from the wicked." x 
 
 The despair of the prophets (p. 259). 
 
 The prophets said, " How long, in our benevolence, 
 Shall we give to this and that one good advice ? 
 How long shall we hammer cold iron in vain ? 
 How long waste breath in blowing into a lattice ? 
 Men are moved by God's decree and fixed ordinance,' 2 
 As sharp-set teeth are caused by heat of belly. 
 'Tis Primal Soul that dominates the Second Soul, 3 
 Fish begins to stink at the head, not the tail. 
 Yet be advised and keep your steed straight as an arrow, 
 When God says ' Proclaim ' we must obey. 4 
 
 men, ye know not to which party ye belong, 5 
 Exert yourselves then, till ye see which ye are. 
 When you place goods upon a ship, 
 
 You do it in trust that the voyage will be prosperous ; 
 You know not which of the two events will befall you, 
 Whether you will be drowned or come safe to land. 
 If you say, ' Till I know which will be my fate 
 
 1 will not set foot upon the ship ; 
 
 Shall I be drowned on the voyage or a survivor ? 
 Reveal to me in which class I shall be. 
 I shall not undertake the voyage on the chance — 
 On the bare hope of reaching land, as the rest do.' 
 In that case no trade at all will be undertaken by you, 
 As the secret of these two events is always hidden. 
 The lamp of the heart, that is a timid trader, 
 
 1 Koran xii. 11. produced the second or "Universal 
 
 1 "All things have we created Soul." 
 
 after a fixed decree, ' " Apostle ! proclaim all that 
 
 Every action great and small hath been sent down " (Koran v. 71). 
 
 is written." » " Which party," i.e., those 
 
 —Koran liv. 49. doomed to be saved or those doomed 
 
 The Logos or first Emanation to destruction. 
 
story xiil.] THE PEOPLE OF SABA. 149 
 
 Acquires neither loss nor gain by its ventures. 1 
 Nay, it acquires loss, for it is precluded from gain ; 
 'Tis the lamp that takes fire that acquires light. 
 Since all things are dependent on probability, 
 Religion is so first of all, for thereby you find release. 
 In this world no knocking at the door is possible 
 Save hope, and God knows what is best." 
 
 Probability the guide of life in religion as well as in 
 common matters. " Religion dependent on hope and 
 fear" 2 (-p. 259). 
 
 The final cause of trading is hope or probability, 
 
 When traders work themselves lean as spindles. 3 
 
 When the merchant goes to his shop in the morning, 
 
 He does so in hope and probability of gaining bread. 
 
 If you have no hope of getting bread, why go ? 
 
 There is the fear of loss, since you are not strong. 
 
 But does not this fear of utter loss in your trade 
 
 Become weakened in the course of your exertions ? 
 
 You say, " Although the fear of loss is before me, 
 
 Yet I feel greater fear in remaining idle. 
 
 I have a better hope through exerting myself; 
 
 My fear is increased by remaining idle." 
 
 Why then, faint-hearted one, in the matter of religion 
 
 Are you paralysed by the fear of loss ? 
 
 See you not how the traders in this market of ours 
 
 Make large profits, both apostles and saints ? 
 
 What a mine of wealth awaits them on leaving it, 
 
 Seeing they make such profits while still here ! 
 
 Fire is soft to them as cotton raiment, 
 
 The ocean bears them gently like a porter ; 
 
 Iron in their hands is soft as wax, 
 
 The winds are their obedient slaves. 
 
 1 " Nothing shall be reckoned to a 2 So Sa'di Bostan, Book I. Cp. 
 man save that for which he hath Butler's Analogy, Conclusion, 
 made effort " (Koran liii. 40). 3 I.e., exert themselves much. 
 
ISO THE MA SNA VI. [book in. 
 
 Story XIV. Miracles performed by the Prophet 
 Muhammad (p. 260). 
 
 It is related that the Prophet was once present at a 
 banquet, and after he had eaten and drunk, his servant 
 Anas threw the napkin which he had used into the fire, 
 and the napkin was not burnt, but only purified by the 
 fire. On another occasion a caravan of Arabs was travelling 
 in the desert, and was in sore distress through lack of 
 water, whereupon the Prophet miraculously increased the 
 water in a single water-skin, so that it sufficed to supply 
 the needs of all the travellers. Moreover, the negro who 
 carried the water-skin was rendered as white and fair as 
 Joseph. Again, a heathen woman came to the Prophet 
 carrying her infant, aged only two months, and the infant 
 saluted the Prophet as the veritable apostle of God. Again, 
 when the prophet was about to put on his sandals, an 
 eagle swooped down upon one of them and carried it off, 
 when a viper was seen to drop from the sandal. The 
 Prophet was at first inclined to grumble at this stroke 
 of ill-luck ; but when he saw the viper his discontent was 
 turned into thankfulness to God, who had thus miraculously 
 saved him from being bitten by the viper. 
 
 In difficulties there is provided a way of salvation 1 (p. 263). 
 
 In this tale there is a warning for thee, Soul, 
 
 That thou mayest acquiesce in God's ordinances, 
 
 And be wary and not doubt God's benevolence, 
 
 When sudden misfortunes befall thee. 
 
 Let others grow pale from fear of ill fortune, 
 
 Do thou smile like the rose at loss and gain ; 
 
 For the rose, though its petals be torn asunder, 
 
 Still smiles on, and it is never cast down. 
 
 It says, " Why should I fall into grief in disgrace ? 
 
 1 Freytag, Arabum Proverbia, vol. iii. p. 334. 
 
story xv.] THE LANGUAGE OF ANIMALS. 151 
 
 I gather beauty even from the thorn of disgrace." 
 
 Whatsoever is lost to thee through God's decree 
 
 Know of a surety is so much gained from misfortune. 
 
 What is Sufiism ? Tis to find joy in the heart 
 
 Whensoever distress and care assail it. 
 
 Know troubles to be that eagle of the Prophet's 
 
 Which carried off the sandal of that holy one, 
 
 In order to save his foot from the bite of the viper — 
 
 excellent device ! — to preserve him from harm. 
 
 'Tis said, " Mourn not for your slaughtered cattle 
 
 If a wolf has harried your flocks ; " 
 
 For that calamity may avert a greater calamity, 
 
 And that loss may ward off a more grievous loss. 
 
 Story XV. The Man who asked Moses to teach him the 
 language of animals (p. 264). 
 
 A certain man came to Moses and desired to be taught 
 the language of animals, for, he said, men used their 
 language only to get food and for purposes of deception, 
 and possibly a knowledge of animals' languages might 
 stimulate his faith. Moses was very unwilling to comply 
 with his request, as he knew such knowledge would prove 
 destructive to him, but, on his persisting, took counsel of 
 God, and finally taught him the language of fowls and 
 dogs. Next morning the man went amongst the fowls, 
 and heard a discussion between the cock and the dog. 
 The dog was abusing the cock for picking up the morsels 
 of bread which fell from their master's table, because the 
 cock could find plenty of grains of corn to eat, whereas 
 the dog could only eat bread. The cock, to appease him, 
 said that on the morrow the master's horse would die, and 
 then the dog would have enough and to spare. The 
 master, hearing this, at once sold his horse, and the dog, 
 being disappointed of his meal, again attacked the cock. 
 The cock then told him the mule would die, whereupon 
 the master sold the mule. Then the cock foretold the 
 
152 THE MA SNA VI. [book in. 
 
 death of a slave, and the master again sold the slave. At 
 this the dog, losing patience, upbraided the cock as the 
 chief of deceivers, and the cock excused himself by- 
 showing that all three deaths had taken place just as 
 he had predicted, but the master had sold the horse, mule, 
 and slave, and had thrown the loss on others. He added 
 that, to punish him for his fraudulent dealing, the master 
 would himself die on the morrow, and there would be 
 plenty for the dog to eat at the funeral feast. Hearing 
 this, the master went to Moses in great distress, and 
 prayed to be saved. Moses besought the Lord for him, 
 and gained permission that he should die in the peace 
 of God. 
 
 Why freewill is good for man (p. 264). 
 
 God said, "Do thou grant his earnest request, 
 
 Enlarge his faculty according to his freewill. 
 
 Freewill is as the salt to piety, 
 
 Otherwise heaven itself were matter of compulsion. 
 
 In its revolutions reward and punishment were needless, 
 
 For 'tis freewill that has merit at the great reckoning. 
 
 If the whole world were framed to praise God, 
 
 There would be no merit in praising God. 
 
 Place a sword in his hand and remove his impotence, 
 
 To see if he turns out a warrior or a robber. 
 
 Because freewill is that wherewith ' we honour Adam,' x 
 
 Half the swarm become bees and half wasps. 
 
 The faithful yield honeycombs like bees, 
 
 The infidels yield store of poison like wasps. 
 
 For the faithful feed on choice herbs, 
 
 So that, like bees, their chyle yields life-giving food, 
 
 Whilst infidels feed on filth and garbage, 
 
 And generate poison according to their food." 
 
 Men inspired of God are the fountain of life ; 
 Men of delusions are a synonym for death. 
 In the world the praise " Well done, faithful servant ! " 
 
 Koran xvii. 72. 
 
STOfwxvi.] THE WOMAN AND HER INFANTS. 153 
 
 Is given to freewill which is used with prudence. 
 If all dissolute men were shut up in prison, 
 They would all be temperate and devout and pious. 
 When power of choice is absent actions are worthless ; 
 But beware lest death snatch away your capital ! 
 Your power of choice is a capital yielding profit, 
 Eemember well the day of final account ! 
 
 Story XVI. The Woman who lost all her infants 
 (p. 267). 
 
 A woman bore many children in succession, but none 
 of them lived beyond the age of three or four months. In 
 great distress she cried to God, and then beheld in a vision 
 the beautiful gardens of Paradise, and many fair mansions 
 therein, and upon one of these mansions she read her own 
 name inscribed. And a voice from heaven informed her 
 that God would accept the sorrows she had endured in 
 lieu of her blood shed in holy war, as, owing to her sex, 
 she was unable to go out to battle like the men. On 
 looking again, the woman beheld in Paradise all the 
 children she had lost, and she cried, " Lord ! they were 
 lost to me, but were safe with Thee ! " 
 
 This story is followed by anecdotes of Hamza going out 
 to battle without his coat-of-mail, of the Prophet advising 
 a man who complained of being cheated in his bargains 
 to take time before completing them, and of the death 
 of Bilal, Muhammad's crier, and by illustrations of the 
 illusive nature of the world, of the difference between 
 things self-evident and mere matters of inference, and 
 between knowing a thing through illustrations and on the 
 authority of others and knowing it as it really is in its 
 essence. 
 
154 THE MA SNA VI. [book in. 
 
 The difference between knowing a thing merely by similitudes 
 and on the authority of others, and knowing the very 
 essence thereof (p. 272). 
 
 God's mercy is known through the fruits thereof, 
 
 But who save God knows His essence ? 1 
 
 No one knows the very essence of God's attributes 
 
 But only in their effects and by similitudes. 
 
 A child knows naught of the nature of sexual intercourse, 
 
 Except what you tell him, that it is like sweetmeats. 
 
 Yet how far does the pleasure of sexual intercourse 
 
 Really resemble that derived from sweetmeats ? 
 
 Nevertheless the fiction produces a relation 
 
 Between you, with your perfect knowledge, and the child ; 
 
 So that the child knows the matter by a similitude, 
 
 Though he knows not its essence or actual nature. 
 
 Hence if he says, " I know it," 'tis not far wrong, 
 
 And if he says, " I know it not," 'tis not wrong. 
 
 Should one say, " Do you know Noah, 
 
 That prophet of God and luminary of the Spirit ? " 
 
 If you say, " Do I not know him, for that moon 
 
 Is more famed than the sun and moon of heaven ? 
 
 Little children in their schools, 
 
 And elders in their mosques, 
 
 All read his name prominently in the Koran, 
 
 And preachers tell his story from times of yore ; " — 
 
 You say true, for you know him by report, 
 
 Though the real nature of Noah is not revealed to you. 
 
 On the other hand, if you say, " What know I of Noah 
 
 As his contemporaries knew him ? 
 
 I am a poor ant — what can I know of the elephant ? 
 
 What knows a fly of the motions of the elephant ? " — 
 
 This statement also is true, brother, 
 
 Seeing that you know not his real nature. 
 
 But this impotence to perceive real essence, 
 
 1 There is a Iladis, " Think on God's mercies, and not on His essence." 
 
story xvil] THE VAKIL OF BOKHARA. 155 
 
 Though common to ordinary men, is not universal ; 
 
 Because essence and its deepest secrets 
 
 Are open and manifest to the eyes of the perfect. 
 
 Negation and affirmation of one proposition are lawful ; 
 
 When the aspects differ the relation is double. 
 
 "Thou castest not when thou castest" 1 shows such 
 
 relation, 
 Here negation and affirmation are both correct. 
 Thou castest it, since it is in thy hand, 
 Thou castest not, since 'tis God who affords the strength. 
 The might of the sons of Adam is limited, 
 How can a handful of sand shatter an army ? 
 The sand was in man's hands, the casting was God's. 
 Owing to the two relations negation and affirmation are 
 
 both true. 
 The infidels know the prophets, 
 As well as they doubtless know their own children ; 
 Yea, the infidels know them as well as their own sons, 
 By a hundred tokens and a hundred evidences, 
 But from envy and malice conceal their knowledge, 
 And incline themselves to say, " We know them not." 
 So when God says in one place " knows them," 
 In another He says, " None knows them beside me." 
 For in truth they are hid under God's overshadowing, 2 
 And none but God knows them by actual experience. 
 Therefore take this declaration with its context, 
 Eemembering how you know and do not know Noah. 
 
 Story XVIL The Vakil of the Prince of Bokhara (p. 272). 
 
 The Prince of Bokhara had a Vakil who, through fear 
 of punishment for an offence he had committed, ran away 
 and remained concealed in Kuhistan and the desert for the 
 
 1 Koran viii. 1 7. Said of the the commentator says the allusion is 
 sand cast into the eyes of the men to Moses at Mount Sinai. Koran 
 of Mecca at Beder. vii. 139. 
 
 2 See Gulshan i Raz, 1. 354, where 
 
. ;*fj 
 
 156 THE MASNAVI. [book in. 
 
 space of ten years. At the end of that time, being unable 
 to endure absence from his lord and his home any longer, he 
 determined to return to Bokhara and throw himself at his 
 lord's feet, and endure whatever punishment his lord might 
 be pleased to inflict upon him. His friends did all they 
 could to dissuade him, assuring him that the Prince's wrath 
 was still hot against him, and that if he appeared at Bok- 
 hara he would be put to death, or at least imprisoned for 
 the rest of his life. He replied, " advisers, be silent, for 
 the force of the love which is drawing me to Bokhara is 
 stronger than the force of prudent counsels. When love 
 pulls one way all the wisdom of Abu Hanifa and Ash- 
 Shafi'i is impotent to withstand it. If it shall please my 
 lord to slay me, I will yield up my life without reluctance, 
 for this life of estrangement from him which I am now 
 leading is the same as death, and release from it will be 
 eternal happiness. I will return to Bokhara and throw 
 myself at my lord's feet, and say to him, ' Deal with me 
 as thou wilt, for I can no longer bear absence from thee, 
 and life or death at thy hands is all the same to me!" : 
 Accordingly, he journeyed back to Bokhara, counting the 
 very toils and discomforts of the road sweet and delightful, 
 because they were steps in his homeward course. When 
 he reached Bokhara his friends and relations all warned 
 him not to show himself, as the Prince was still mindful of 
 his offence and bent on punishing him ; but he replied to 
 them as to his other advisers, that he was utterly regard- 
 less of his life, and was resolved to commit himself to his 
 lord's good pleasure. He then went to the court and threw 
 himself at his lord's feet and swooned away. The Prince, 
 seeing the strong affection borne to him by his repentant 
 servant, conceived a similar affection towards him, and 
 descended from his throne and graciously raised him from 
 the ground, and pardoned his offence. Thus it is that 
 eternal life is gained by utter abandonment of one's own 
 life. When God appears to His ardent lover the lover is 
 absorbed in Him, and not so much as a hair of the lover 
 
story xvii.] THE VAKIL OF BOKHARA. 157 
 
 remains. True lovers are as shadows, and when the sun 
 shines in glory the shadows vanish away. He is a true 
 lover of God to whom God says, " I am thine, and thou art 
 mine ! " 
 
 In the course of this story, which is narrated at great 
 length, are introduced anecdotes of a lover and his mis- 
 tress, of the Virgin Mary being visited by the " Blessed 
 Spirit " or Angel Gabriel, 1 of the fatal mosque, of Galen's 
 devotion to carnal learning, of Satan's treachery to the 
 men of Mecca at the battle of Bedr, 2 and of Solomon and 
 the gnat. There also occur comments on various texts, 
 and a curious comparison of the trials and wholesome 
 afflictions of the righteous to the boiling of potherbs in a 
 saucepan by the cook. 
 
 The reply of the lover when asked hy his mistress which city 
 of all those he had seen was most pleasing in his sight 
 (p. 276). 
 
 A damsel said to her lover, " fond youth, 
 
 You have visited many cities in your travels ; 
 
 Which of those cities seems most delightful to you ? " 
 
 He made answer, " The city wherein my love dwells. 
 
 In whatever nook my queen alights, 
 
 Though it be as the eye of a needle/'tis a wide plain ; 
 
 Wherever her Yusuf-like face shines as a moon, 
 
 Though it be the bottom of a well, 'tis Paradise. 
 
 With thee, my love, hell itself were heaven, 
 
 With thee a prison would be a rose-garden. 
 
 With thee hell would be a mansion of delight, 
 
 Without thee lilies and roses would be as flames of fire ! " 
 
 1 Koran xix. 18. 2 Koran viii. 10. 
 
is8 THE MA SNA VI. [book nr. 
 
 The answer of the Vakil to those who advised him not to court 
 death by yielding himself up to his lord (p. 277). 
 
 He said, " I am a drawer of water ; water attracts me, 
 
 Even though I know water may be my death. 
 
 No drawer of water flees from water, 
 
 Even though it may cause him a hundred deaths. 
 
 Though it may make my hand and belly dropsical, 
 
 My love for water will never be lessened. 
 
 I should say, when they asked me about my belly, 
 
 ' Would that the ocean might flow into it ! ' 
 
 Though the bottle of my belly were burst with water, 
 
 And though I should die, my death would be acceptable. 
 
 Wheresoever I see one seeking water, I envy him, 
 
 And cry, ' Would I were in his place ! ' 
 
 My hand is a tabor and my belly a drum, 
 
 Like the rose I beat the drum of love of water. 
 
 Like the earth or like a foetus I devour blood, 
 
 Since I became a lover this is my occupation. 
 
 If that ' Faithful Spirit ' should shed my blood, 
 
 I would drink it up drop by drop like the earth. 
 
 At night I boil on the fire like a cooking-pot, 
 
 From morn till eve I drink blood like the sand. 
 
 It repents me that I planned a stratagem, 
 
 And that I fled from before his wrath. 
 
 Tell him to sate his wrath on my poor life, 
 
 He is the ' Feast of Sacrifice,' and I his loving cow. 1 
 
 The cow, whether it eats or sleeps, 
 
 Thinks of naught but sacrificing itself. 
 
 Know me to be that cow of Moses which gave its life, 
 
 Each part of me gives life to the righteous. 
 
 That cow of Moses was made a sacrifice, 
 
 And its least part became a source of life. 
 
 That murdered man leapt up from his deadness 
 
 1 The Id ul Azha, or the Feast of the month Zul Hijja. It is also 
 Sacrifices, held on the tenth day of called "The Cow Festival." 
 
story xvn.] THE VAKIL OF BOKHARA. j 59 
 
 At the words, ' Strike the corpse with part of her.' 1 
 
 pious ones, slay the cow (of lust), 
 
 If ye desire true life of soul and spirit ! 
 
 I died as inanimate matter and arose a plant, 
 
 1 died as a plant and rose again an animal. 2 
 I died as an animal and arose a man. 
 
 Why then should I fear to become less by dying ? 
 
 I shall die once again as a man 
 
 To rise an angel perfect from head to foot ! 
 
 Again when I suffer dissolution as an angel, 
 
 I shall become what passes the conception of man ! 
 
 Let me then become non-existent, for non-existence 
 
 Sings to me in organ tones, ' To him shall we return.' 8 
 
 Know death to be the gathering together of the people, 
 
 The water of life is hidden in the land of darkness. 
 
 Like a water-lily seek life there ! 
 
 Yea, like that drawer of water, at the risk of life, 
 
 Water will be his death, yet he still seeks water, 
 
 And still drinks on, — and God knows what is right. 
 
 lover, cold-hearted and void of loyalty, 
 
 Who from fear for your life shun the beloved ! 
 
 base one, behold a hundred thousand souls 
 Dancing towards the deadly sword of his love : 
 Behold water in a pitcher ; pour it out ; 
 
 Will that water run away from the stream ? 
 When that water joins the water of the stream 
 It is lost therein, and becomes itself the stream. 
 Its individuality is lost, but its essence remains, 
 And hereby it becomes not less nor inferior. 
 
 1 will hang myself upon my lord's palm-tree 
 In excuse for having fled away from him ! " 
 
 Even as a ball rolling along on head and face, 
 
 1 This refers to Koran ii. 63. perishes to feed and be transmuted 
 The cow was to be sacrificed in order into animal, and in like manner 
 that a murderer might be discovered animal becomes man. See the pas- 
 by striking the corpse with a piece sage of Milton quoted below, and 
 of her flesh. Gulshan i Raz, 1. 490 and note. 
 
 2 I.e., Earth losing its own form 3 Koran ii. 153 : "Verily we are 
 becomes vegetable, vegetable again God's, and to Him shall we return." 
 
i6o THE MASNA VI. [book hi. 
 
 He fell at the feet of the Prince with streaming eyes. 
 
 The people were all on the alert, expecting 
 
 That the Prince would burn him or hang him, 
 
 Saying, " Moth-like he has seen the blaze of the light, 
 
 And fool-like has plunged therein and lost his life." 
 
 But the torch of love is not like that torch, 
 
 'Tis. light, light in the midst of light, 
 
 'Tis the reverse of torches of fire, 
 
 It appears to be fire, but is all sweetness. 
 
 Love generates love. " If ye love God, God will love 
 you" 1 (p. 289). 
 
 That Bokharian then cast himself into the flame, 
 But his love made the pain endurable ; 
 And as his burning sighs ascended to heaven, 
 The love of the Prince was kindled towards him. 
 
 The heart of man is like the root of a tree, 
 
 Therefrom grow the leaves on firm branches. 2 
 
 Corresponding to that root grow up branches 
 
 As well on the tree as on souls and intellects. 
 
 The tops of the perfect trees reach the heavens. 
 
 The roots firm, and the branches in the sky. 
 
 Since then the tree of love has grown up to heaven, 
 
 How shall it not also grow in the heart of the Prince ? 
 
 A wave washes away the remembrance of the sin from his 
 
 heart, 
 For from each heart is a window to other hearts. 
 Since in each heart there is a window to other hearts, 
 They are not separated and shut off like two bodies. 
 Thus, even though two lamp-dishes be not joined, 
 Yet their light is united in a single ray. 
 No lover ever seeks union with his beloved, 
 But his beloved is also seeking union with him. 
 
 1 Koran iii. 29. tree, its root firmly fixed, and its 
 
 2 " Seest thou not to what God branches in the heaven " (Koran 
 likeneth a good word ? To a good xiv. 29). 
 
story xvii.] THE VAKIL OF BOKHARA. ' 161 
 
 But the lover's love makes his body lean, 
 While the beloved's love makes hers fair and lusty. 
 When in this heart the lightning spark of love arises, 
 Be sure this love is reciprocated in that heart. 
 When the love of God arises in thy heart, 
 Without doubt God also feels love for thee. 
 
 The noise of clapping of hands is never heard 
 From one of thy hands unaided by the other hand. 
 The man athirst cries, " Where is delicious water ? " 
 Water too cries, " Where is the water-drinker ? " 
 This thirst in my soul is the attraction of the water ; 
 I am the water's and the water is mine. 
 God's wisdom in His eternal foreknowledge and decree 
 Made us to be lovers one of the other. 
 Nay more, all the parts of the world by this decree 
 Are arranged in pairs, and each loves its mate. 
 Every part of the world desires its mate, 
 Just as amber attracts blades of straw. 
 Heaven says to earth, " All hail to thee ! i^ 
 
 We are related to one another as iron and magnet." 
 Heaven is man and earth woman in character ; t- 
 Whatever heaven sends it, earth cherishes. 
 When earth lacks heat, heaven sends heat ; 
 When it lacks moisture and dew, heaven sends them. ' 
 The earthy sign 1 succours the terrestrial earth, 
 The watery sign (Aquarius) sends moisture to it ; 
 The windy sign sends the clouds to it, 
 To draw off unwholesome exhalations. 
 The fiery sign (Leo) sends forth the heat of the sun, 
 Like a dish heated red-hot in front and behind. 
 The heaven is busily toiling through ages, 
 Just as men labour to provide food for women. 
 And the earth does the woman's work, and toils 
 In bearing offspring and suckling them. 
 Know then earth and heaven are endued with sense, ' 
 Since they act like persons endued with sense. 
 
 1 I.e., of the Zodiac. 
 
1 62 THE MASNAVI. [book in. 
 
 If these two lovers did not suck nutriment from each 
 
 other, 
 Why should they creep together like man and wife ? 
 Without the earth how could roses and saffron grow ? 
 For naught can grow from the sole heat and rain of 
 
 heaven. 
 This is the cause of the female seeking the male, 
 That the work of each may be accomplished. 
 God has instilled mutual love into man and woman, 
 That the world may be perpetuated by their union. 
 
 Earth says to the earth of the body, " Come away, 
 
 Quit the soul and come to me as dust. 
 
 Thou art of my genus, and wilt be better with me, 
 
 Thou had'st better quit the soul and fly to me ! " 
 
 Body replies, " True, but my feet are fast bound, 
 
 Though like thee I suffer from separation." 
 
 Water calls out to the moisture of the body, 
 
 " moisture, return to me from your foreign abode ! " 
 
 Fire also calls out to the heat of the body, 
 
 " Thou art of fire ; return to thy root ! " 
 
 In the body there are seventy-and-two diseases ; 
 It is ill compacted owing to the struggle of its elements. 
 Disease comes to rend the body asunder, 
 And to drag apart its constituent elements. 
 The four elements are as birds tied together by the feet ; 
 Death, sickness and disease loose their feet asunder. 
 The moment their feet are loosed from the others, 
 The bird of each element flies off by itself. 
 The repulsion of each of these principles and causes 
 Inflicts every moment a fresh pang on our bodies. 
 That it may dissolve these composite bodies of ours, 
 The bird of each part tries to fly away to its origin ; 
 But the wisdom of God prevents this speedy end, 
 And preserves their union till the appointed day. 
 He says, " parts, the appointed time is not yet ; 
 It is useless for you to take wing before that day." 
 
story xvil] THE VAKIL OF BOKHARA. 163 
 
 But as each part desires reunion with its original, 
 How is it with the soul who is a stranger in exile ? 
 It says, " parts of my habitation here below, 
 My absence is sadder than yours, as I am heaven-born. 
 The body loves green pastures and running water, 
 For this cause that its origin is from them. 
 The love of the soul is for life and the living one, 
 Because its origin is the Soul not bound to place. 
 The love of the soul is for wisdom and knowledge, 
 That of the body for houses, gardens, and vineyards ; 
 The love of the soul is for things exalted on high, 
 That of the body for acquisition of goods and food. 
 The love too of Him on high is directed to the soul : 
 Know this for ' He loves them that love Him.' " x 
 The sum is this, that whoso seeks another, 
 The soul of that other who is sought inclines to him. 
 
 Let us quit the subject. — Love for that soul athirsfc 
 Was kindled in the breast of the Prince of Bokhara. 
 The smoke of that love and the grief of that burning 
 
 heart 
 Ascended to his master and excited his compassion. 
 
 The praises addressed to the Prince by the Vakil (p. 296) . 
 
 He said, "O phoenix of God and goal of the spirit 
 
 I thank thee that thou hast come back from Mount Qaf ! 
 
 Israfil of the resurrection-day of love, 
 
 love, love, and heart's desire of love ! 
 
 Let thy first boon to me be this, 
 
 To lend thine ear to my orisons. 
 
 Though thou knowest my condition clearly, 
 
 protector of slaves, listen to my speech. 
 
 A thousand times, prince incomparable, 
 
 Has my reason taken flight in desire to see thee, 
 
 And to hear thee and to listen to thy words, 
 
 1 Koran v. 59. 
 
1 64 THE MA SNA VI. [book ill. 
 
 And to behold thy life-giving smiles. 
 
 Thy inclining thine ear to my supplications 
 
 Is as a caress to my misguided soul. 
 
 The baseness of my heart's coin is known to thee, 
 
 But thou hast accepted it as genuine coin. 
 
 Thou art proud towards the arrogant and proud ; 
 
 All clemencies are as naught to thy clemency. 
 
 First hear this, that while I remained in absence, 
 
 First and last alike escaped me. 
 
 Secondly, hear this, prince beloved, 
 
 That I searched much, but found no second to thee. 
 
 Thirdly, that when I had departed outside thee, 
 
 I said it was like the Christian Trinity. 1 
 
 Fourthly, when my harvest was burned up, 
 
 I knew not the fourth from the fifth. 
 
 Wheresoever thou findest blood on the roads, 
 
 Trace it, and 'tis tears of blood from my eyes. 
 
 My words are thunder, and these sighs and tears 
 
 Are drawn by it as rain from the clouds. 
 
 I am distracted between speaking and weeping. 
 
 Shall I weep, or shall I speak, or what shall I do ? 
 
 If I speak, my weeping ceases ; 
 
 If I weep, I cease to praise and magnify thee." 
 
 He spoke thus, and then fell to weeping, 
 So that high and low wept with him. 
 So many " Ahs " and " Alases " proceeded from his heart, 
 That the people of Bokhara formed a circle round him. 
 Talking sadly, weeping sadly, smiling sadly, 
 Men and women, small and great, were all assembled. 
 The whole city wept in concert with him ; 
 Men and women mingled together as on the last day. 
 Then Heaven said to Earth, 
 
 " If you never saw a resurrection-day, see it here ! " 
 Beason was amazed, saying, "What love, what ecstasy ! 
 Is his separation more wondrous, or his reunion ? " 
 
 1 ",^ he , y surely are inMeIs who *nr there is no God but one God " 
 say, 'God is the third of three,' (Koran v. 77). 
 
story xviii.] ' THE DEADLY MOSQUE. 165 
 
 Story XVIII. The Deadly Mosque (p. 278). 
 
 In the suburbs of a certain city there was a mosque in 
 which none could sleep a night and live. Some said it 
 was haunted by malevolent fairies ; others, that it was 
 under the baneful influence of a magic spell ; some pro- 
 posed to put up a notice warning people not to sleep there, 
 and others advised that the door should be kept locked. 
 At last a stranger came to that city and desired to sleep 
 in the mosque, saying that he did not fear to risk his life, 
 as the life of the body was naught, and God has said, 
 " Wish for death if you are sincere." 1 The men of the 
 city warned him again and again of the danger, and re- 
 buked him for his foolhardiness, reminding him that not 
 improbably Satan was tempting him to his own destruc- 
 tion, as he tempted the men of Mecca at the battle of Bedr. 2 
 The stranger, however, would not be dissuaded, but per- 
 sisted in his purpose of sleeping in the mosque. He said 
 that he was as one of the devoted agents of the Ismailians, 
 who were always ready to sacrifice their lives at the bid- 
 ding of their chiefs, and that the terrors of death did not 
 appal him any more than the noise of a little drum beaten 
 by a boy to scare away birds could appal the great drum- 
 bearing camel that used to march at the head of King 
 Mahmud's army. Accordingly, he slept in the mosque, 
 and at midnight he was awakened by a terrible voice, as of 
 one about to attack him. But instead of being dismayed, 
 he bethought himself of the text " Assault them with thy 
 horsemen and thy footmen," 3 and confronted his unseen 
 foe, challenging him to show himself and stand to his arms. 
 At these words the spell was dissipated, and showers of 
 gold fell on all sides, which the brave hero proceeded to 
 appropriate. 
 
 1 Koran li. 88. 2 Koran viii. 50. 3 Koran xvii. 66. 
 
i66 THE MASNAVI. [book in. 
 
 The " knowledge of certainty " and the "eye of certainty " 
 (p. 283). 
 
 Our body and substance are snow, doomed to perish, 
 
 God is He who buys them, for " God hath bought them." 
 
 You prefer this perishing snow to God's price 
 
 Because you are in doubt and hare not certainty ; 
 
 And, strange to say, opinion abides in you, O weak one, 
 
 And never flies away to the garden of certainty. 
 
 Every opinion is aiming at certainty, son, 
 
 And more and more moves its wings towards certainty. 
 
 When it reaches knowledge it stands erect, 
 
 And its knowledge again hastes on towards certainty, 
 
 Because in the approved road of the faith 
 
 Knowledge is lower than certainty, but above opinion. 
 
 Know knowledge aspires to certainty, 
 
 And certainty again to sight and ocular evidence. 
 
 In the chapter, "Desire of riches occupieth you," 2 
 
 After " Nay," read " Would that ye knew ! " 
 
 Knowledge conducts you to sight, O knower ! 
 
 " If ye are certain, ye shall see hell-fire." 
 
 Sight follows on certainty with no interval, 
 
 Just as reasoned knowledge is born of opinion. 
 
 See the account of this in the chapter cited, 
 
 How knowledge of certainty becomes the eye of certainty. 
 
 As for me, I am above both opinion and certainty ; 
 
 My head is not affected by your cavils. 
 
 Since my mouth has eaten of His sweetmeats, 
 
 I am become clear-sighted, and see Him face to face ! 
 
 1 " Verily of the faithful hath but in the end ye shall know. Nay ! 
 God bought their persons and their would that ye knew it with hnow- 
 substance, on condition of Paradise ledge of certainty. Surely ye shall 
 for them in return " (Koran ix. 112). see hell-fire. Ye shall surely see it 
 
 2 "The desire of riches occupieth with the eye of certainty" (Koran 
 you till ye come to the grave. Nay 1 cii.) 
 
story xviii. J THE DEADLY MOSQUE. 167 
 
 The righteous are exposed to trials for their improvement, 
 as potherbs are boiled to make them fit for food (p. 284). 
 
 Behold these potherbs boiling in the pot, 
 
 How they jump and toss about in the heat of the fire. 
 
 Whilst they are boiling, they keep leaping up, 
 
 Even to the top of the pot, and utter cries, 
 
 Saying to the housewife, " Why do you set us on the fire ? 
 
 Now you have bought us, why should you afflict us ? " 
 
 The housewife pushes them down with her spoon, saying, 
 
 " Be still, and boil well, and leap not off the fire. 
 
 I do not boil you because I dislike you, 
 
 But that you may acquire a good savour and taste. 
 
 When you become food you will be mingled with life ; 
 
 This trial is not imposed on you to distress you. 
 
 In the garden you drank water soft and fresh ; 
 
 That water-fed one was reserved for this fire. 
 
 Mercy was first shown to it before vengeance, 
 
 That mercy might train it to be proof against trial ; 
 
 Mercy was shown to it previously to vengeance, 
 
 That it might acquire its substance of being. 
 
 Because flesh and skin grow not without tender care, 
 
 How should they not grow when warmed by the Friend's 
 
 love. 
 If vengeance follows as a necessary consequence, 
 That you may make an offering of that substance, 
 Mercy follows again to compensate for it, 
 That you may be purified and raised above your nature. 
 
 I am Abraham, and you his son under the knife. 
 
 Lay down your head ! ' I have seen I must sacrifice you.' x 
 
 Yield your head to vengeance, your heart to constancy, 
 
 That I may cut your throat like an Ismailian's. 
 
 I cut off your head, but that head is such 
 
 That it is restored to life by being cut off! " 
 
 1 Koran xxxvii. 101. 
 
1 68 THE MA SNA VI. [book m. 
 
 My main object herein is to inculcate resignation, 
 Musulman ! it behoves you to seek resignation. x 
 O potherbs, you boil in trials and sufferings 
 That neither existence nor self may remain in you. 
 Though you once smiled in that earthly garden, 
 You are really roses of the garden of life and sight. 
 If you are torn away from the garden of earth, 
 You become sweet food to revive man's life ; 
 Yea, become his food and strength and thought ! 2 
 You were only milk, you become a lion of the forest ! 
 You issue from God's attributes at first ; 
 Eeturn again back to those attributes with all speed ! 
 You come from the clouds and sunshine and sky, 
 Then assume moral qualities and ascend the sky. 
 You come in the form of rain and sunshine, 
 You depart endued with excellent attributes. 
 You begin as a part of the sun, clouds, and stars, 
 You rise to be breath, act, word, and thought ! 
 The life of animals comes from the death of plants. 
 True is the saying, ' Kill me, faithful ones ! ' 
 Since such exaltation awaits us after death. 
 True it is that ' In our death is life.' 
 Acts, words, and faith are the food of the King, 
 . So that in this ascent one attains to heaven. 
 Thus, as potherbs become the food of men, 
 They rise above the grade of minerals to that of animals. 
 
 Objections of fools to the Masnavi (p. 285). 
 
 A certain goose pops his head out of his coop, 
 And displays himself as a critic of the Masnavi, 
 Saying, " This poem, the Masnavi, is childish ; 
 
 1 According to its etymology, Islam means self-surrender to God, as 
 well as safety, peace, and obedience to divine laws. 
 
 2 Cp. Milton, Paradise Lost, v. 482 — 
 
 "Flow'rs and their fruit, 
 Man's nourishment, by gradual scale sublim'd 
 To vital spirits aspire, to animal, 
 To intellectual." 
 
story xviii. J THE DEADLY, MOSQUE. i£. 9 
 
 'Tis but a story of the prophets, and so on. 
 'Tis not an account of the arguments and deep mysteries, 
 Whereto holy men direct their attention ; — 
 Concerning asceticism, and so on to self-annihilation, 
 Step by step, up to communion with God ; — 
 An explanation and definition of each several state, 
 Whereto the men of heart ascend in their flight." 
 Whereas the Book of God resembles the Masnavi in this, 
 . The infidels abused it in the same manner, 
 Saying, ' It contains old tales and stories ; 1 ' 
 There is no deep analysis or lofty investigation therein. 
 Little boys can understand it ; 
 It only contains commands and prohibitions, 
 Accounts of Yusuf and his curled locks, 
 Accounts of Jacob, of Zulaikha and her love, 
 Accounts of Adam, of the wheat, and of the serpent 
 
 Iblis, 
 Accounts of Hud, of Noah, of Abraham, and the fire." 
 
 Know the words of the Koran are simple, 
 
 But within the outward sense is an inner secret one. 2 
 
 Beneath that secret meaning is a third, 
 
 Whereat the highest wit is dumbfoundered. 
 
 The fourth meaning has been seen by none 
 
 Save God, the Incomparable and All-sufficient. 
 
 Thus they go on, even to seven meanings, one by one, 
 
 According to the saying of the Prophet, without doubt. 
 
 Do thou, son, confine not thy view to the outward 
 
 meaning, 
 Even as the demons saw in Adam only clay. 3 
 The outward meaning of the Koran is like Adam's body, 
 For its semblance is visible, but its soul is hidden. 
 
 reviling dog ! thou makest a clamour, 
 
 } Koran xxvii. 7. that each word of the Koran has 
 
 2 There is a Hadis to the effect seven meanings. See Koran iii. 5. 
 
 3 Koran xvii. 63. 
 
i 7 o THE MASNAVI. [book in. 
 
 Thou makest thy abuse of the Koran thy destruction. 1 
 This is not a lion, wherefrom thou canst save thy life, 
 Or canst secure thyself from his talons ! 
 The Koran cries out even to the last day, 
 " people, given up as a prey to ignorance, 
 If ye have imagined me to be only empty fables, 
 Ye have sown the seed of reviling and infidelity. 
 Ye yourselves who abuse me will see yourselves 
 Annihilated, and made like a tale that is told ! " 
 
 Solomon and the gnat (p. 295). 
 
 A gnat came in from the garden and fields, 
 
 And called on Solomon for justice, 
 
 Saying, " Solomon, you extend your equity 
 
 Over demons and the sons of Adam and fairies. 
 
 Pish and fowl dwell under the shelter of your justice ; 
 
 Where is the oppressed one whom your mercy has not 
 
 sought ? 
 Grant me redress, for I am much afflicted, 
 Being cut off from my garden and meadow haunts." 
 
 Then Solomon replied, " seeker of redress, 
 
 Tell me from whom do you desire redress ? 
 
 Who is the oppressor, who, puffed up with arrogance, 
 
 Has oppressed you and smitten your face ? " 
 
 The gnat replied, " He from whom I seek redress is the 
 
 Wind, 
 'Tis he who has emitted the smoke of oppression at me ; 
 Through his oppression I am in a grievous strait, 
 Through him I drink blood with parched lips ! " 
 
 Solomon replied to him, " sweet-voiced one, 
 
 1 The Lucknow commentator says Masnavi, and on the leaves being 
 
 that Faizi (brother of Abul Fazl, turned over, this passage presented 
 
 Akbar's minister) once spoke dis- itself, 
 respectfully of the Koran and the 
 
story xviii.] THE DEADLY MOSQUE. 171 
 
 You must hear the command of God with all your heart. 
 God has commanded me saying, ' dispenser of justice, 
 Never hear one party without the other ! ' 
 Till both parties come into the presence, 
 The truth is never made plain to the judge." 
 
 When the Wind heard the summons, it came swiftly, 
 And the gnat instantly took flight. 
 
 In like manner the seekers of God's presence-seat, — 
 When God appears, those seekers vanish. 
 Though that union is life eternal, 
 Yet at first that life is annihilation. 
 
 The book ends with the beginning of a story which is 
 finished in the fourth book. 
 
( 172 ) 
 
 BOO?? 3EF. 
 
 Story I. The Lover and his Mistress (p. 303). 
 
 The fourth book begins with an address to Husamu-'d- 
 Din, and this is followed by the story of the lover and his 
 mistress, already commenced in the third book. A certain 
 lover had been separated from his mistress for the space of 
 seven years, during which he never relaxed his efforts to find 
 her. At last his constancy and perseverance were rewarded, 
 in accordance with the promises "The seeker shall find," 
 and "Whoso shall have wrought an atom's weight of 
 good shall behold it." x One night, as he was wandering 
 through the city, he was pursued by the patrol, and, in 
 order to escape them, took refuge in a garden, where he 
 found his long-sought mistress. This occasioned him to 
 reflect how often men " hate the things that are good for 
 them," 2 and led him to bless the rough patrol who had 
 procured him the bliss of meeting with his mistress. 
 Apropos of this, an anecdote is told of a preacher who was 
 in the habit of blessing robbers and oppressors, because 
 their evil example had turned him to righteousness. The 
 moment the lover found himself alone with his mistress, 
 he attempted to embrace her, but his mistress repulsed 
 him, saying, that though no men were present, yet the 
 wind was blowing and that showed that God, the mover 
 of the wind, was also present. The lover replied, " It may 
 be I am lacking in good manners, but I am not lacking 
 in constancy and fidelity towards you." His mistress re- 
 plied, " One must judge of the hidden by the manifest ; I 
 see for myself that your outward behaviour is bad, and 
 
 1 Koran xcix. 7. 2 Koran ii. 213. 
 
story I.] THE LOVER AND HIS MISTRESS. 173 
 
 thence I cannot but infer that your boast of hidden virtues 
 is not warranted by actual facts. You are ashamed to 
 misconduct yourself in the sight of men, but have no 
 scruple to do so in the presence of the All-seeing God, and 
 hence I doubt the existence of the virtuous sentiments 
 which you claim to possess, but which can only be known 
 to yourself." To illustrate this, she told the story of a 
 Sufi and his faithless wife. This wife was one day enter- 
 taining a paramour, when she was surprised by the sudden 
 return of her husband. On the spur of the moment she 
 threw a woman's dress over her paramour and presented 
 him to her husband as a rich lady who had come to pro- 
 pose a marriage between her son and the Sufi's daughter, 
 saying she did not care for wealth, but only regarded 
 modesty and rectitude of conduct. To this the Sufi 
 replied, that as from her coming unattended it was plain 
 that the lady had not the wealth she pretended to have, 
 it was more than probable that her pretensions to extra- 
 ordinary modesty and humility were also fictitious. The 
 lover then proceeded to excuse himself by the plea that he 
 had wished to test his mistress, and ascertain for himself 
 whether she was a modest woman or not. He said he 
 of course knew beforehand that she would prove to be a 
 modest woman, but still he wished to have ocular demon- 
 stration of the fact. His mistress reproved him for trying 
 to deceive her with false pretences, assuring him that 
 after he had been detected in a fault, his only proper 
 course was to confess it, as Adam had done. Moreover, 
 she added that an attempt to put her to the test would 
 have been an extremely unworthy proceeding, only to be 
 paralleled by Abu Jahl's attempt to prove the truth of the 
 Prophet's claims by calling on him to perform a miracle. 
 
174 THE MASNAVI. [book iv. 
 
 The soul of good in things evil. Evil only relative 
 (P- 303)- 
 
 The lover invoked blessings on that rough patrol, 
 
 Because their harshness had wrought bliss for him. 
 
 They were poison to most men, but sweets to him, 
 
 Because those harsh ones had united him with his love. 
 
 In the world there is nothing absolutely bad ; 
 
 Know, moreover, evil is only relative. 
 
 In the world there is neither poison nor antidote, 
 
 Which is not a foot to one and a fetter to another ; 
 
 To one the power of moving, to another a clog ; 
 
 To one a poison, to another an antidote. 
 
 Serpents' poison is life to serpents, 
 
 In relation to mankind it is death. 
 
 To the creatures of the sea the sea is a garden, 
 
 To the creatures of the land it is fatal. 
 
 In the same way, man, reckon up with intelligence 
 
 The relations of these things in endless variety. 
 
 In relation to this man Zaid is as Satan, 
 
 In relation to another he is as a Sultan. 
 
 The latter calls Zaid a sincere Mussulman, 
 
 The former calls him a Gueber deserving to be killed. 
 
 Zaid, one and the same person, is life to the one, 
 
 And to the other an annoyance and a pest. 
 
 If you desire that God may be pleasing to you, 
 Then look at Him with the eyes of them that love Him. 
 Look not at that Beauty with your own eyes, 
 Look at that Object of desire with His votaries' eyes ; 
 Shut your own eyes from beholding that sweet Object, 
 And borrow from His admirers their eyes ; 
 Nay, borrow from Him both eyes and sight, 
 And with those eyes of His look upon His face 
 In order that you may not be disappointed with the 
 
 sight. 
 God says, "Whoso is God's, God also is his." 
 
story I.] THE LOVER AND HIS MISTRESS. 175 
 
 God says, " I am his eye, his hand, his heart," 1 
 That his good fortune may emerge from adversity. 
 
 "Whatsoever is hateful to you, if it should lead you 
 To your beloved, at once becomes agreeable to you. 
 
 Why God is named " Hearing" " Seeing" and " Knowing " 
 (P- 307)- 
 
 God calls himself " Seeing," to the end that 
 
 His eye may every moment scare you from sinning. 
 
 God calls himself " Hearing," to the end that 
 
 You may close your lips against foul discourse. 
 
 God calls himself " Knowing," to the end that 
 
 You may be afraid to plot evil. 
 
 These names are not mere accidental names of God, 
 
 As a negro may be called KafUr (white) ; 
 
 They are names derived from God's essential attributes, 
 
 Not mere vain titles of the First Cause. 
 
 For if so, they would be only empty pleasantries, 
 
 Like calling the deaf a hearer and the blind a seer, 
 
 Or a name like " impudent " for a modest man, 
 
 Or " beautiful " for an ugly negro, 
 
 Or such a title as " H&ji" for' a new-born boy, 
 
 Or that of " Ghdzi" applied to a noble idler. 
 
 If such titles as these are used in praising persons 
 
 Who do not possess the qualities implied, 'tis wrong ; 
 
 'Twould be jesting or mockery or madness. 
 
 " God is exalted above " what is said by evil men. 2 
 
 I knew yon before I met you face to face, 
 That you had a fair face but an evil heart ; 
 Yea, I knew you before I saw you, 
 That you were rooted in iniquity through guile. 
 When my eye is red owing to inflammation, 
 I know 'tis so from the pain, though I see it not. 
 
 1 " My servant draws nigh to me and by me he sees, hears, talks, 
 
 by pious deeds till I love him, and, walks, and feels."— Sadis. 
 
 when I love him, I am his eye, his 2 Cp. Koran xvL 3. 
 ear, his tongue, his foot, his hand, 
 
i 7 6 THE MASNAVI. [book I v. 
 
 You regarded me as a lamb without a shepherd ; 
 
 You fancied that I had no guardian. 
 
 Lovers have suffered chastisement for this cause, 
 
 That they have cast ill-timed looks at fair ones. 
 
 They have supposed the fawn to have no shepherd, 
 
 They have supposed the captive to be going a begging ; 
 
 Till in the twinkling of an eye an arrow pierces them, 
 
 Saying, " I am her guardian ; look not at her rashly ! " 
 
 What ! am I less than a lamb or a fallow deer, 
 
 That I should have none to shepherd me ? 
 
 Nay, I have a Guardian worthy of dominion, 
 
 Who knows every wind that blows upon me. 
 
 He is aware whether that wind is chill or mild, 
 
 He is not ignorant nor absent, mean one. 
 
 The carnal soul is made by God blind and deaf ; 
 
 I saw with the heart's eye your blindness afar off. 
 
 For this cause I never inquired about you for eight years. 
 
 Because I saw you filled with ignorance and duplicity. 
 
 Why indeed should I inquire about one in the furnace, 
 
 Who is bowed down with reproach, like yourself? 
 
 Comparison of the world to a bath stove, and of piety to the 
 hot bath (p. 307). 
 
 The lust of the world is like a bath stove, 
 
 Whereby the bath of piety is heated ; 
 
 But the lot of the pious is purity from the stove's filth, 
 
 Because they dwell in the bath and in cleanliness. 
 
 The rich are as those that carry dung 
 
 To heat the furnace of the bath withal. 
 
 God has instilled into them cupidity, 
 
 That the bath may be warmed and pleasant. 
 
 Quit this stove and push on into the bath ; 
 
 Know quitting the stove to be the bath itself. 
 
 Whoso is in the stove-room is as a servant 
 
 To him who is temperate and prudent. 
 
 Your lust is as fire in the world. 
 
story ii.] THE BUILDING OF THE TEMPLE. 177 
 
 With a hundred greedy mouths wide open. 
 
 In the judgment of reason this gold is foul dung, 
 
 Although, like dung, it serves to kindle the fire. 
 
 Whoso was born in the stove-room and never saw purity, 
 The smell of sweet musk is disagreeable to him. 
 
 In illustration of this, a story follows of a tanner who 
 was accustomed to bad smells in the course of his trade, 
 and who was half killed by the smell of musk in the bazaar 
 of the perfumers, but was cured by the accustomed smell 
 of dung. 
 
 Story II. The Building of the "Most Remote Temple" at 
 Jerusalem, (p. 3 1 1). 
 
 King David purposed to build a temple at Jerusalem, 
 but was forbidden to do so by a divine voice, because he 
 had been a man of blood. But, it was added, the work 
 should be accomplished by his son Solomon, and Solomon's 
 work would be reckoned the same as David's, in accord- 
 ance with the texts, " The faithful are brethren," and 
 " Sages are as a single soul," and " We make no distinction 
 between any of the apostles." x Accordingly, when Solo- 
 mon came to the throne, he set about the building, which 
 was attended with many miraculous circumstances, e.g., 
 the stones in the quarry crying out and moving of them- 
 selves to the site of the temple. Bilqis, Queen of Saba, 
 sent Solomon a present of forty camels laden with ingots 
 of gold ; but Solomon would not receive them, and sent 
 her messengers back with a letter commanding her to 
 abandon the worship of the sun and embrace Islam. 2 At 
 the same time he charged the messengers to report fully 
 to the Queen all they had seen in his kingdom, and to 
 urge her to comply with his commands to renounce her 
 sovereignty and present herself in all humility at his 
 
 1 Koran xlix. 10 ; xxxi. 27 ; ii. 2 The letter is given in Koran 
 
 285. xxvli - So- 
 
 li 
 
i 7 8 THE MASNAVI. [book rv. 
 
 court. As she delayed to come, Solomon again sent to 
 assure her that he had no sinister views regarding her, 
 and desired her attendance at his court solely for her own 
 spiritual benefit. At last Bilqis renounced her royal state 
 and cast away all care for worldly things, and, impelled by 
 earnest desire to learn the true faith, presented herself at 
 the court of King Solomon. Then Solomon commanded 
 that the throne of Bilqis should be brought from Saba, 
 and an 'Afrit offered to fetch it, but Asaf, the vizier, 
 anticipated him. 1 Afterwards Solomon proceeded with 
 the building of the temple, wherein he was assisted by 
 devils and fairies. Then God tried Solomon by placing 
 on his throne a false counterpart of him. His miracle- 
 working signet was stolen by a devil named Sakhar, who 
 thereupon assumed his shape and personated him for forty 
 days, during which Solomon had to wander about and beg 
 his bread. After this he regained his throne, and having 
 completed the temple, began to worship therein. One day 
 he observed that a tuft of coarse grass had sprung up in a 
 corner of the temple, and he was greatly distressed because 
 he thought it portended the ruin of the building, but he 
 took comfort from the thought that while he himself lived 
 the temple would not be allowed to fall into ruin ; so long 
 as he lived, at least, he would root up all evil weeds that 
 threatened the safety of the temple, as well the temple 
 built with hands as the spiritual temple in his heart. 
 
 In the course of this story, which is told at great length, 
 there occur anecdotes of the beginning' of the reiam of 
 'Othman, of the miracles of 'Abd Ullah Moghrabi, and 
 others, of which abstracts are given below. 
 
 1 All these legends are derived from Koran xxi., xxvii., and xxxviii. 
 See Sale's notes. 
 
btoeyii.] THE BUILDING OF THE TEMPLE, 179 
 
 Though philosophers call man the microcosm, divines call 
 ■ him the macrocosm (p. 314). 
 
 In outward form thou art the microcosm, 
 
 But in reality the macrocosm. 1 
 
 Seemingly the bough is the cause of the fruit, 2 
 
 But really the bough exists because of the fruit. 
 
 Were he not impelled by desire of fruit, 
 
 The gardener would never have planted the tree. 
 
 Therefore in reality the tree is born from the fruit, 
 
 Though seemingly the fruit is born from the tree. 
 
 For this cause Mustafa said, " Adam and all prophets 
 
 Are my followers and gather under my standard. 
 
 Though to outward view I am a son of Adam, 
 
 In reality I am his first forefather, 
 
 Because the angels worshipped him for my sake, 
 
 And 'twas in my footsteps that he ascended to heaven. 
 
 Hence in reality our first parent was my offspring, 
 
 As in reality the tree is born of its own fruit." 
 
 What is first in thought is last in act. 
 Thought is the special attribute of the Eternal. 
 This product goes forth from hea,ven very swiftly, 
 And comes to us like a caravan. 3 
 "lis not a long road that this caravan travels ; 
 Can the desert stop the deliverer ? 
 The heart travels to the Ka'ba every moment, 
 And by divine grace the body acquires the same power. 
 Distance and nearness affect only the body, 
 What do they matter in the place where God is ? 
 When God changes the body, 
 It regards not parasangs or miles. 
 Even on earth there is hope of approaching God. 
 Press on like a lover, and cease vain words, son ! 
 
 1 This refers to Muhammad, who thee, the worlds had not been 
 is at once the " First reason " (Logos) created." 
 
 and the ' ' Perfect man," who is " the 3 Muhammad as the Logos is the 
 
 sum of all the worlds " and the channel by which divine grace is 
 
 "Great world." See Notices et Ex- conveyed to man. The change of 
 
 traits des MSS., x. p. 86. the body" is an allusion 1 to the 
 
 2 He was also the final cause of ascension of Muhammad (Mi raj). 
 creation. "If it had not been for 
 
180 THE MA SNA VI. [book iv. 
 
 In the course of his rebuke to the messengers of Bilqis 
 for bringing him mere gold instead of a humble heart, 
 Solomon tells the story of the druggist who used soap- 
 stone or Persian earth for a weight. A man came to 
 him to buy sugar-candy, and as he had no weight at hand, 
 he used a lump of soapstone instead ; but, while his back 
 was turned, the purchaser stole a bit of the soapstone. 
 The druggist, though he saw what he was doing, would 
 not interrupt him, for he knew that the more soapstone 
 the purchaser stole, the less sugar-candy he would get. In 
 like manner the more men grasp at the transitory wealth 
 of this World, the less they will obtain of the stable wealth 
 of the world to come. 
 
 Part of Solomon's message to Bilqis (p. 317). 
 
 Eeport to Bilqis what marvels ye haye seen, 
 
 And what plains of gold belong to Solomon ; 
 
 How ye beheld forty mansions faced with gold, 
 
 And how ye were ashamed of your presents ; 
 
 That she may know Solomon is not covetous of gold ; 
 
 He has received gold from the Creator of gold. 
 
 The moment he wills it, every grain of earth's dust 
 
 Is changed into gold and precious pearls. 
 
 For this cause, thou that lovest gold, 
 
 On the last day God will make earth all silver (white). 1 
 
 Quit thy wealth, even if it be the realm of Saba ; 
 
 Thou wilt find many realms not of this earth. 
 
 What thou callest a throne is only a prison ; 
 
 Thou thinkest thyself enthroned, but art outside the door. 
 
 Thou hast no sovereignty over thine own passions, 
 
 How canst thou sway good and evil ? 
 
 Thy hair turns white without thy concurrence, 
 
 Take shame to thyself for thy evil passions. 
 
 Whoso bows his head to the King of kings 
 
 Will receive a hundred kingdoms not of this world ; 
 
 1 A Iladis. 
 
story ii.] THE BUILDING OF THE TEMPLE. 181 
 
 But the delight of bowing down before God 
 Will seem sweeter to thee than countless glories." 
 
 An anecdote follows of a darvesh who saw in a dream 
 some saints, and prayed them to provide him with his 
 daily bread without obliging him to mix in worldly affairs. 
 The saints ordered him to go to the forest, and there he 
 found that all the wild fruits were rendered fit for his 
 food. Having a few grains of gold by him, which he had 
 gained by worldly labour before this miracle had been 
 wrought for him, he was about to give them to a poor 
 woodcutter who was passing that way. But this wood- 
 cutter was a saint, and at once read his thoughts, and to 
 show, like Solomon, that he had no need of worldly wealth, 
 he offered up a short prayer to God, and straightway his 
 bundle of firewood was changed into gold, and immediately 
 after, at another prayer, was changed back again into 
 firewood. 
 
 Ibrahim bin Adham and his fondness for music 1 (p. 318). 
 
 Haste to renounce thy kingdom, like Borahim bin Adham, 
 
 To obtain, like him, the kingdom of eternity. 
 
 At night that king would sleep on his throne, 
 
 With his guards of state surrounding his palace, 
 
 Though he needed no guards for the purpose 
 
 Of warding off robbers and vagabonds ; 
 
 For he who is a just king knows everything, 
 
 And is safe from harm and his mind is at peace. 
 
 •Justice is the guardian of his steps, 
 
 Not guards with drums round his palace. 
 
 His purpose in having this band of music was this, 
 
 To recall to his longing heart that call of God. 2 
 
 The wailing of horn and the thunder of drum 
 
 1 Music is much used in the reli- Dervishes," by J. P. Brown, p. 
 
 gious services of the "Maulavi" 197. 
 
 order of Darveshes, founded by a " Am not I your lord ? (Koran 
 
 Jalalu-d-Din Rumi. See "The vii. 171). 
 
1 82 THE MASNAVT. [book iv. 
 
 Kesemble in some sort that dread " trumpet blast." 1 
 
 Wherefore philosophers say that we have learned 
 
 Our melodies from those of the revolving spheres. 
 
 The song of the spheres in their revolutions 
 
 Is what men sing with lute and voice. 
 
 The faithful hold that the sweet influences of heaven 
 
 Can make even harsh voices melodious. 
 
 As we are all members of Adam, 
 
 We have heard these melodies in Paradise ; 
 
 Though earth and water have cast their veil upon us, 
 
 We retain faint reminiscences of those heavenly songs. 
 
 But while we are thus shrouded by gross earthly veils, 
 
 How can the tones of the dancing spheres reach us ? 2 
 
 Hence it is that listening to music is lovers' food, 
 Because it recalls to them their primal union with God. 
 The inward feelings of the mind acquire strength, 
 Nay, are shown outwardly, under influence of music. 
 The fire of love burns hotter under stimulus of music, 
 Even as occurred in the case of the nut-gatherer. 
 
 Ibrahim's abdication (p. 318). 
 
 Once that noble Ibrahim, as he sat on his throne, 
 
 Heard a clamour and noise of cries on the roof, 
 
 Also heavy footsteps on the roof of his palace. 
 
 He said to himself, " Whose heavy feet are those ? " 
 
 He shouted from his window, " Who goes there ? 
 
 'Tis no man's step ; surely 'tis a fairy." 
 
 His guards, filled with confusion, bowed their heads, 
 
 Saying, " It is we who are going the rounds in search." 
 
 He said, " What seek ye ? " They said, " Our camels." 3 
 
 He said, " Who ever searched for camels on a housetop ? " 
 
 1 " When there shall be a trumpet spheres" was as well known to 
 
 blast, that shall be a dreadful day " Persian poets as to Shakespeare. 
 
 (Koran lxxiv. 7). 3 This is an allusion to the story 
 
 - The so-called Pythagorean doc- of the "Believer's lost camel." Book 
 
 trine of the " Harmony of the ii., Story xi. 
 
story II.] THE BUILDING OF THE TEMPLE. 183 
 
 They said, " We follow thy example, 
 Who seekest union with God while sitting on a throne." 
 This was all, and no man ever saw him again, 
 Just as fairies are invisible to men. 
 
 ' His substance was hid from men, though he was with them, 
 For what can men see save the outward aspect and dress ? 
 As he was removed from the sight of friends and strangers, 
 His fame was noised abroad like that of the 'Anka. 
 For the soul of every bird that reaches Mount Qaf 
 Confers glory on the whole family of birds. 1 
 
 The anecdote of the nut-gatherer, introduced in the 
 above story, is only another version of the story of the 
 thirsty man who threw bricks into the water in order to 
 hear the sound of the splash. 2 This is followed by an 
 address to Husamu-'d-Din, in which the poet says that 
 his object in writing the Masnavi was to elicit words from 
 Husam, as his words were the same as the words of God. 
 
 Solomon's preaching to the people of Bilqis. The art of 
 preaching (p. 321). 
 
 I tell the tale of Saba in lovers' style. 
 
 When the breeze bore Solomon's words to that garden, 
 
 'Twas as when bodies meet souls at the resurrection, 
 
 Or as when boys return to their loved homes. 
 
 The people of love are hidden amongst the peoples, 
 
 As a liberal man encompassed by the contumely of the 
 
 base. 
 Souls are disgraced by union with bodies, 
 Bodies are ennobled by union with souls. 
 Arise, lovers ; this sweet draught is yours ; 
 Ye are they that endure ; eternal life is yours. 
 Ho ! ye that seek, arise and take your fill of love, 
 Snuff up that perfume of Tusuf ! 
 
 1 This alludes to the well-known poem of Faridu-d-Din 'Attar, the 
 "Mantiqu-t-Tair." 2 Book ii., Story v. 
 
1 84 THE MA SNA VI. [book ™ 
 
 Approach, Solomon, thou that knowest birds' language, 
 Sound the note of every bird that draws near. 1 
 When God sent thee to the birds, 
 He taught thee first the notes of all the birds. 
 To the predestinarian bird talk predestination, 
 To the bird with broken wings preach patience, 
 To the patient well-doer preach comfort and pardon, 
 To the spiritual 'Anka relate the glories of Mount Qaf, 
 To the pigeon preach avoidance of the hawk, 
 To the lordly hawk mercy and self-control ; 
 As for the bat, who lingers helpless in the dark, 
 Acquaint him with the society of the light ; 
 To the fighting partridge teach peace, 
 To the cock the signs of dawning day. 
 In this way deal with all from the hoopoo to the eagle. 
 
 Then follows a long account of various miraculous inci- 
 dents that occurred during the childhood of the Prophet, — 
 how he was suckled by Halima, a woman of the Bani 
 Sa'ad, — how the idols bowed down before him, — how he 
 strayed from home, — how his grandfather, Abd ul Muttalib, 
 prayed to God that he might be found, — and how he was 
 at last found in the Ka'ba and restored to his grandfather. 
 Next a story is told of a cur who attacked a blind man 
 (Kur) in the street, rather than hunt the wild ass (Gor) on 
 the mountains in company with well-bred dogs. This is 
 an illustration of the thesis that mankind is prone to run 
 after mean earthly objects, and to neglect aspiring to the 
 spiritual world. 
 
 Solomon's admonitions to Bilqis (p. 327). 
 
 Ah ! Bilqis, bestir thyself now the market is thronged, 
 Flee away from them whose traffic is unprofitable ! 2 
 Arise, Bilqis, now that thou hast the choice, 
 
 1 Koran xxvii. 16. There is a bought error at the price of guidance, 
 TJadis, " Speak to men according to but their traffic hath not been gain- 
 the amount of their intelligence." ful " (Koran ii. 15). 
 
 2 " These are they who have 
 
story II.] THE BUILDING OF THE TEMPLE. 185 
 
 Before that death, lays his heavy hand upon thee. 
 
 Soon will death pnll thy ears, as if thou wert 
 
 A thief dragged before the officer in deadly fear. 
 
 How long wilt thou steal shoes from asses of the world ? 
 
 If thou must steal, steal pearls of the world above. 
 
 Thy sisters have found the kingdom that lasts for ever, 
 
 Thou cleavest to the kingdom of darkness. 
 
 Happy is he who quits this earthly kingdom, 
 
 Which sooner or later death will destroy. 
 
 Arise ! Bilqis, at least behold 
 
 The kingdom of the royal kings of the faith ! 
 
 In reality they are seated in the garden of the spirit, 
 
 Though to outward view they are guiding their friends. 
 
 That spiritual garden accompanies them everywhere, 
 
 Yet it is never revealed to the eyes of the people, — 
 
 Its fruits ever asking to be gathered, 
 
 Its fount of life welling up to be drunk ! 
 
 Go round about the heavens without aid of wings, 
 
 Like sun or full moon or new moon ! 
 
 Thou wilt move as a spirit without aid of feet, 
 
 Thou wilt eat sweet viands without mouth or palate. 
 
 No crocodile of sorrow will attack thy bark, 
 
 Nor will sad thoughts of death assail thee. 
 
 Thou wilt be at once queen, army, and throne, 
 
 Endued with good fortune and fortune itself. 1 
 
 Thou sayest thou art a great queen of good fortune ; 
 
 But thy fortune is apart from thee and will soon fade, 
 
 Thou wilt be left like a beggar without sustenance ; 
 
 Therefore, chosen one, become thy own fortune. 
 
 When, spiritual one, thou hast become thy own fortune, 
 
 Then, being thyself thy fortune, thou wilt never lose it. 
 
 How, fortunate one, canst thou ever lose thyself, 
 
 When thy real self is thy treasure and thy kingdom ? 
 
 1 Union attained, all duality and non). (See Gulshan i Raz, 1. 835 
 separate phenomenal existence are and 845). 
 swallowed up in the One (Noume- 
 
1 86 THE MA SNA VI. [book iv. 
 
 How men and demons helped Solomon in building the 
 temple (p. 327). 
 
 When Solomon laid the foundations of the temple, 
 Men and Jinns came and lent their aid to the work, 
 Some of them with good- will, and others on compulsion, 
 Even as worshippers follow the road of devotion. 
 
 Men are as demons, and lust of wealth their chain, 
 Which drags them forth to toil in shop and field. 
 This chain is made of their fears and anxieties. 
 Deem not that these men have no chain upon them. 
 It causes them to engage in labour and the chase, 
 It forces them to toil in mines and on the sea, 
 It urges them towards good and towards evil. 
 God saith, " On their necks is a rope of palm fibre," 1 
 And " Verily on their necks have we placed ropes," 2 
 " We make this rope out of their own dispositions; 
 There is none either impure or intelligent, 
 But we have fastened his work about his neck." 3 
 Thy lust is even as fire burning in thy evil deeds ; 
 The black coal of these deeds is lighted by the fire ; 
 The blackness of the coal is first hidden by the fire, 
 But, when it is burnt, the blackness is made visible. 
 
 The building of the prophets was without lust, 
 
 And accordingly its splendour ever increased. 
 
 Yea, many are the noble temples they have raised, 
 
 Though all were not named " The Most Remote Temple." 
 
 The Ka'ba, whose renown waxes greater every moment, 
 
 Owed its foundation to the piety of Abraham. 
 
 Its glory is not derived from stones and mortar, 
 
 But from being built without lust or strife. 
 
 Neither are the prophets' writings like other writings ; 
 
 „ Koran iii. 5. him a book, which shall be shown to 
 
 3 « T a ? XXXvl - 7 ' him wide °P en - Read th y book ; 
 
 And every man's work have there needeth none but thyself to 
 
 we fastened about his neck, and on make out an account against thee 
 
 he last day will we bring forth to that day " (Koran xvii. 14) 
 
story II.] THE BUILDING OF THE TEMPLE. 187 
 
 Nor their temples, nor their works, nor their families ; 
 Nor their manners, nor their wrath, nor their chastise- 
 ments ; 
 Nor their dreams, nor their reason, nor their words. 
 Each one of them is endued with a different glory, 
 Each soul's bird winged with different feathers. 
 
 Ho ! pious ones, build the lively temple of the heart, 
 That the Divine Solomon may be seen, and peace be upon 
 
 you! 
 And if your demons and fairies be recalcitrant, 
 Your good angels must place collars on their necks. 
 If your demons go astray through guile and fraud, 
 Chastisement must overtake them swift as lightning. 
 Be like Solomon, so that your demons 
 May dig stones for your spiritual edifice. 
 Be like Solomon, free from evil thoughts and guile, 
 So that carnal demons and Jinns may be submissive to you. 
 Your heart is as Solomon's signet ; take good care 
 That it falls not a prey to demons, 
 For then demons will rule over you as over Solomon. 
 Guard then your signet from the demons, and be at peace. 
 
 Then follows a story of a poet who recited a panegyric 
 in honour of a liberal king. The king commanded that 
 he should receive one thousand pieces of gold, but the 
 vazir, named Abu-'l- Hasan, gave him ten thousand. The 
 poet went to his home well contented, but after some years 
 fell into poverty, and naturally bethought him of the 
 generous king and his vazir, who had before assisted him. 
 Sibawayh, the grammarian of Shiraz, says " Allah " is 
 derived from " Alah " (fleeing for refuge), and thus we 
 see all creatures, and even the elements themselves, ever 
 looking to Allah to sustain them in existence. The poet, 
 therefore, again presented himself to the king with a new 
 panegyric, and the king, on hearing it, commanded as 
 before that a thousand pieces of gold should be given him. 
 But the new vazir, who was also named Abu-'l-Hasan, 
 
1 88 THE MASNAVI. [book iv. 
 
 persuaded the king that the exchequer could not afford 
 this large outlay, and kept the poet waiting so long for 
 his money, that at last he was glad to get away with only 
 one hundred pieces of gold. These two vazirs recall Asaf, 
 the good vazir of King Solomon, who deserves the title 
 " Light upon light," J and Haman, the evil vazir of Pharaoh, 
 who turned his heart against Moses, and brought many 
 plagues upon the kingdom of Egypt. 
 
 How all creatures cry to God for sustenance (p. 329). 
 
 Yea, all the fish in the seas, 
 
 And all feathered fowl in the air above, 
 
 All elephants, wolves, and lions of the forest, 
 
 All dragons and snakes, and even little ants, 
 
 Yea, even air, water, earth, and fire, 
 
 Draw their sustenance from Him, both winter and summer. 
 
 Every moment this heaven cries to Him, saying, 
 
 " Lord, quit not Thy hold of me for a moment ! 
 
 The pillar of my being is Thy aid and protection ; 
 
 The whole is folded up in that right hand of Thine." 2 
 
 And earth cries, " keep me fixed and steadfast, 
 
 Thou who hast placed me on the top of waters ! " 
 
 All of them are waiting and expecting His aid, 
 
 All have learned of Him to represent their needs. 
 
 Every prophet extols this prescription, 
 
 " Seek ye help with patience and with prayer." 3 
 
 Ho ! seek aid of Him, not of another than Him 
 
 Seek water in the ocean, not in a dried-up channel. 
 
 The next anecdote is that of the raven who taught Cain 
 the art of digging graves and burying corpses, as told in 
 Koran v. 34. This is designed to illustrate the thesis that 
 unaided human reason can discover no new truth, unless 
 inspired by Divine wisdom, of which the prophets, and 
 especially " Universal Reason," or the Prophet Muhammed, 
 
 1 Koran xxiv. 35. s Koran xxxix. 67. s Koran ii. 14S. 
 
story II. J THE BUILDING OF THE TEMPLE. j8g 
 
 are the channels. Thus physicians and herbalists have 
 derived their knowledge of the virtues of plants from 
 the instructions originally given by King Solomon when 
 he classified the plants that grew in the court of the 
 temple. The inner eye sees more than is visible to the 
 sight of the vulgar. To illustrate this, an anecdote is 
 told of a Sufi who had accompanied his friends to a 
 beautiful garden, but instead of looking about and enjoying 
 the fragrance of the flowers and fruits, sat with his head 
 sunk on his breast in Sufi fashion. His friends said to 
 him, in the words of the Koran, " Look at the signs of 
 God's mercy, how after its death He quickeneth the 
 earth!" 1 He answered them that these signs were far 
 more plainly visible to him in his heart than in the 
 outward creation, which was merely as it were a blurred 
 reflection from the spiritual creation enshrined in his 
 heart. For God says, " The life of the world is naught 
 but a cheating fruition." 2 In other words, " Nature con- 
 ceals God, but the supernatural in man reveals Him." 3 
 
 On cleansing the inward temple of the heart from self-conceit 
 and reliance on carnal reason (p. 333). 
 
 When the body bows in worship, the heart is a temple, 
 And where there is a temple, there bad friends are weeds. 
 When a liking for bad friends grows up in you, 
 Flee from them, and avoid converse with them. 
 Boot up those weeds, for, if they attain full growth, 
 They will subvert you and your temple together. 
 beloved, this weed is deviation from the " right way," 
 You crawl crookedly, like infants unable to walk. 
 Fear not to acknowledge your ignorance and guilt, 
 That the Heavenly Master may not withhold instruction. 
 
 1 Koran xxx. 49. but by reason of the supernatural 
 
 2 Koran iii. 182. in man, which alone reveals him 
 
 3 "Butisitunreasonabletoconfess and proves him to exist ?" (Jaeobi, 
 that we believe in God, not by reason quoted in Sir W. Hamilton's Leo- 
 of the nature which conceals him, tures on Metaphysics, vol. i. p. 40). 
 
i9o THE MA SNA VI. [book iv. 
 
 When you say, " I am ignorant ; teach me," 
 Such open confession is better than false pride. 
 O ingenuous one, learn of our father Adam, 
 Who said of yore, " Lord, we have dealt unjustly." 1 
 He made no vain excuses and prevaricated not, 
 Nor did he raise the standard of guile and craft. 
 On the other hand, Iblis raised arguments, saying, 
 " I used to be honourable ; Thou hast disgraced me. 
 My stain is owing to Thee ; Thou art my dyer ; 
 Thou hast caused my sin and transgression." 
 
 Read the text, " Lord, Thou hast caused me to err," 2 
 That you plead not compulsion, and so err (like Iblis). 
 How long will you climb into that tree of compulsion ? 
 How long cast out of sight your own freewill ? 
 How long, like Iblis and his evil crew, 
 Throw the blame of your own sins upon God ? 
 How were you compelled to sin when you took such 
 
 pleasure 
 And pride in engaging in those sins ? 
 Does a man feel such pleasure in acting on compulsion 
 As he exhibits when committing wrong actions ? 
 You battle like twenty men against those 
 Who give you good advice not to do that act ; 
 Saying to them, " This is right, and quite proper ; 
 Who dissuades me from it but men of no account ? " 
 Does a man acting on compulsion talk like this ? 
 Or rather one who is erring of his own freewill ? 
 Whatever your lust wills you deem freewill, 
 What reason demands you deem compulsion. 
 Whoso is wise and prudent knows this, 
 That cleverness comes from Iblis, but love from Adam. 
 Cleverness is like Canaan's swimming in the ocean ; 3 
 'Tis no river or small stream ; 'tis the mighty ocean. 
 Away with this attempt to swim ; quit self-conceit. 
 
 1 Koran vii. 22. is the burden of many of 'Omar 
 
 2 He said, " That thou hast caused Khayyam's poems. 
 
 me to err" (Koran vii. 15). This s Koran xi. 43. See Book iii., 
 
 Story v. 
 
story II.] THE BUILDING OF THE TEMPLE. 191 
 
 'Twill not save you ; Canaan was drowned at last. 
 Love is as the ark appointed for the righteous, 
 Which annuls the danger and provides a way of escape. 
 Sell your cleverness and buy bewilderment ; 
 Cleverness is mere opinion, bewilderment intuition. 
 Make sacrifice of your reason at the feet of Mustafa, 
 Say, " God sufficeth me, for He is sufficient for me." * 
 Do not, like Canaan, hang back from entering the ark, 
 Being puffed up with vain conceit of cleverness. 
 He said, " I will escape to the top of high mountains, 
 Why need I put myself under obligation to Noah ? " 
 
 Ah ! better for him had he never learnt swimming ! 
 Then he would have based his hopes on Noah's ark. 
 Would he had been ignorant of craft as a babe ! 
 Then like a babe he would have clung to his mother. 
 Would he had been less full of borrowed knowledge ! 
 Then he would have accepted inspired knowledge from his 
 
 father. 
 When, with inspiration at hand, you seek book-learning, 
 Your heart, as if inspired, loads you with reproach. 2 
 Traditional knowledge, when inspiration is available, 
 Is like making ablutions with sand when water is near. 
 Make yourself ignorant, be submissive, and then 
 You will obtain release from your ignorance. 
 For this cause, son, the Prince of men declared, 
 " The majority of those in Paradise are the foolish." 3 
 Cleverness is as a wind raising storms of pride ; 
 Be foolish, so that your heart may be at peace ; 
 Not with the folly that doubles itself by vain babble, 
 But with that arising from bewilderment at " The Truth." 
 Those Egyptian women who cut their hands were fools 4 — 
 
 1 Koran ix. 130. 3 Freytag, Arabum Proverbia, 
 
 2 Knowledge of " The Truth " is to vol. ii. p. 898 ; 1 Cor. iv. 10. 
 
 be attained not by exercise of the 4 " They were amazed at Yusuf, 
 
 reason, but by illumination from and out their hands, and said, ' God 
 
 above. When the light of " The keep us, this is no man ! ' " (Koran 
 
 Truth "is revealed, reason is drowned xii. 31). 
 in bewilderment. Gulshan i Raz, 
 Answer ii. 
 
i g 2 THE MASNAVI. [book iv. 
 
 Pools as to their hands, being amazed at Yusuf s face. 
 Make sacrifice of reason to love of " The Friend," 
 True reason is to be found where He is. 
 Men of wisdom direct their reason heavenwards, 
 Vain babblers halt on earth where no " Friend " is. 
 If through bewilderment your reason quits your head, 
 Every hair of your head becomes true reason and a head. 
 
 Then follow commentaries on the text, " thou enfolded 
 in thy mantle -," 1 on the proverb, " Silence is the proper 
 answer to a fool ; " on the ITadis, " God created the angels 
 with reason and the brutes with lust, but man he created 
 with both reason and lust ; the man who follows reason is 
 higher than the angels, and the man who follows lust is 
 lower than the brutes ; " on the text, " As to those in whose 
 heart is a disease, it will add doubt to their doubt, and 
 they shall die infidels," 2 and a comparison of the struggle 
 between reason and lust to that between Majnun and his 
 she-camel, he trying to get to his mistress Laila, and the 
 she-camel trying to run home to her foal. 
 
 Story III. The Youth who wrote a letter of complaint 
 about his rations to the Xing (p. 337). 
 
 A certain youth in the service of a great king was 
 dissatisfied with his rations, so he went to the cook and 
 reproached him with dishonouring his master by his 
 stinginess. The youth would not listen to his excuses, 
 but wrote off an angry letter of complaint to the king, in 
 terms of outward compliment and respect, but betraying 
 an angry spirit. On receiving this letter, the king 
 observed that it contained only complaints about meat 
 and drink, and evinced no aspirations after spiritual food, 
 and therefore needed no answer, as " the proper answer to 
 a fool is silence." 3 When the youth received no answer 
 
 * Koran lxxiii. i. s g ee F re yt a g, Arabum Proverbia, 
 
 - Koran ix. 126. i. 551, for a parallel. 
 
story in.] THE YOUTH AND HIS RATIONS, 193 
 
 to his letter, he was much surprised, and threw the blame 
 on the cook and on the messenger, ignoring the fact that 
 the folly of his own letter was the real reason of its being 
 left unanswered. He wrote in all five letters, but the 
 king persisted in his refusal to reply, saying that fools 
 are enemies to God and man, and that he who has any 
 dealings with a fool fouls his own nest. Fools only 
 regard material meat and drink, whereas the food of the 
 wise is the light of God, as it is said by the Prophet, " I 
 pass the night in the presence of my Lord, who giveth me 
 meat and drink," 1 and again, " Fasting is the food of God," 
 i.e., the means by which spiritual food is obtained. 2 
 
 Explanation of the text, "And Moses conceived a secret fear 
 within him. We said, 'Fear not, for thou shalt be 
 uppermost (over Pharaoh's magicians) ' " 3 (p. 340). 
 
 Moses said, " Their sorcery confuses them ; 
 What can I do ? These people have no discernment." 
 God said, " I will generate in them discernment ; 
 I will make their undiscerning reason to see clearly. 
 Although like a sea their waves cast up foam, 
 Moses, thou shalt prevail over them ; fear not ! " 
 The magicians gloried in their own achievements, 
 ,But when Moses' rod became a snake, they were con- 
 founded. 
 Whoso boasts of his beauty and wit, 
 The stone of death is a touchstone of his boasts. 
 Sorcery fades away, but the miracles of Moses advance. 
 Both resemble a dish falling from a roof: 
 The noise of the dish of sorcery leaves only cursing ; 
 The noise of the dish of faith leaves edification. 
 When the touchstone is hidden from the sight of all, 
 Then come forth to battle and boast, base coin ! 
 Your time for boasting is when the touchstone is away ; 
 
 1 Koran xxvi. 79. 2 See Mishkat ul Masabih, vol. i. p. 463. 
 
 3 Koran xx. 70. 
 
 N 
 
i 9 4 THE MASNAVI. [book i v. 
 
 The hand of power will soon crush your exaltation. 
 
 The base coin says to me with pride every moment, 
 
 " pure gold, how am I inferior to you ? " 
 
 The gold replies, " Even so, comrade ; 
 
 But the touchstone is at hand ; be ready to meet it ! " 
 
 Death of the body is a benefaction to the spiritual ; 
 
 What damage has pure gold to dread from the shears ? 
 
 If the base coin were of itself far-sighted, 
 
 It would reveal at first the blackness it shows at last. 
 
 If it had showed its blackness at first on its face, 
 
 'Twould have avoided hypocrisy now and misery at last. 
 
 'Twould have sought the alchemy of grace in due time ; 
 
 Its reason would have prevailed over its hypocrisy. 
 
 If it became broken-hearted through its own bad state, 
 
 'Twould look onward to Him that heals the broken ; 
 
 'Twould look to the result and be broken-hearted, 
 
 And be made whole at once by the Healer of broken hearts. 
 
 Divine grace places base copper in the alembic, 
 
 Adulterated gold is excluded from that favour. 
 
 adulterated gold, boast not, but see clearly 
 
 That thy Purchaser is not blind to thy defects. 
 
 The light of the judgment-day will enlighten his eyes 
 
 And destroy the glamour of thy fascinations. 
 
 Behold them that have regard to the ultimate result, 
 
 And also the regrets of foolish souls and their envy. 
 
 Behold them that regard only the present, 
 
 And cast away thoughts of evil to come from their minds. 
 
 Stoky IV. Bayazid and his impious sayings when 
 beside himself (p. 343). 
 
 The holy saint Bayazid before his death predicted the 
 birth of the saint Abu-'l-Hasan Khirqani, and specified all 
 the peculiar qualities which would be seen in him. And 
 after his death it came to pass as he had predicted, and 
 Abu-'l-Hasan, hearing what Bayazid had said, used to fre- 
 quent his tomb. One day he visited the tomb as usual, 
 
story IV.] BAYAZID AND HIS SAYINGS. 195 
 
 and found it covered with snow, and a voice was heard 
 saying, " The world is fleeting as snow. I am calling thee ! 
 Follow me and forsake the world ! " 
 
 How Bayazid cried out, when beside himself, " Glory be to 
 me ! " and how his disciples were scandalised at this 
 saying, and how Bayazid answered them (p. 349). 
 
 Once that famous saint Bayazid came to his disciples, 
 
 Saying, " Lo, I myself am God Almighty." 
 
 That man of spiritual gifts being visibly beside himself, 
 
 Said, " There is no God beside me ; worship me ! " 
 
 Next morning, when his ecstatic state had passed, 
 
 They said, "You said so and so, which was impious." 
 
 He answered, " If I do so again, 
 
 Straightway slay me with your knives ! 
 
 God is independent of me ; I am in the body. 
 
 If I say that again you must kill me ! " 
 
 When that holy person had given this injunction, 
 
 Bach of his disciples made ready his knife. 
 
 Again that overflowing cup became beside himself, 
 
 And his recent injunctions passed from his mind. 
 
 Alienation came upon him, reason went astray, 
 
 The dawn shone forth and his lamp paled at its light. 
 
 Reason is like an officer when the king appears ; 
 The officer then loses his power and hides himself. 
 Reason is God's shadow ; God is the sun. 
 What power has the shadow before the sun ? 
 When a man is possessed by an evil spirit 
 The qualities of humanity are lost in him. 
 Whatever he says is really said by that spirit, 
 Though it seems to proceed from the man's mouth. 
 When the spirit has this rule and dominance over him, 
 The agent is the property of the spirit, and not himself; 
 His self is departed, and he has become the spirit. 
 The Turk without instruction speaks Arabic ; x 
 
 1 Alluding to the story of the Kurd, Syad Abu-'l-Wafa, Book i Story 
 xiv. note. 
 
i 9 6 THE MASNAVI. [book iv. 
 
 When lie returns to himself he knows not a word of it. 
 Seeing God is lord of spirits and of man, 
 How can He be inferior in power to a spirit ? 
 
 When the eagle of alienation from self took wing, 
 
 Bayazid began to utter similar speeches ; 
 
 The torrent of madness bore away his reason, 
 
 And he spoke more impiously than before. 
 
 " Within my vesture is naught but God, 
 
 Whether you seek Him on earth or in heaven." 
 
 His disciples all became mad with horror, 
 
 And struck with their knives at his holy body. 
 
 Each one, like the assassins of Kardkoh, 1 
 
 Without fear aimed at the body of his chief. 
 
 Each who aimed at the body of the Shaikh, — 
 
 His stroke was reversed and wounded the striker. 
 
 No stroke took effect on that man of spiritual gifts, 
 
 But the disciples were wounded and drowned in blood. 
 
 Each who had aimed a blow at his neck, 
 
 Saw his own throat cut, and gave up the ghost ; 
 
 He who had struck at his breast 
 
 Had cleft his own breast and killed himself. 
 
 They who knew better that lord of felicity, 
 
 Who had not courage enough to strike a deadly blow, 
 
 Their half- knowledge held their hands back ; 
 
 They saved their lives but slightly wounded themselves. 
 
 On the morrow those disciples, diminished in number, 
 
 liaised lamentations in their houses. 
 
 They went to Bayazid, thousands of men and women, 
 
 Saying, " The two worlds are hidden in thy vesture ; 
 
 If this body of thine were that of a man, 
 
 It would have perished of sword-wounds, like a man's." 
 
 The man in his senses fought with him beside himself, 
 
 And thrust the thorn into his own eyes." 
 
 Ah ! you who smite with your sword him beside himself, 
 You smite yourself therewith ; Beware ! 
 
 1 A hill in Mazandaran. 
 
story IV.] BAYAZID AND HIS SAYINGS. 197 
 
 For lie that is beside himself is annihilated and safe ; 
 
 Yea, he dwells in security for ever. 
 
 His form is vanished, he is a mere mirror ; 
 
 Nothing is seen in him but the reflection of another. 
 
 If you spit at it, you spit at your own face, 
 
 And if you hit that mirror, you hit yourself ; 
 
 And if you see an ugly face in it, 'tis your own, 
 
 And if you see an 'Isa there, you are its mother Mary. 
 
 He is neither this nor that — he is void of form ; 
 
 'Tis your own form which is reflected back to you. 
 
 But when the discourse reaches this point, lip is closed ; 
 When^pen reaches this point, it is split in twain. 
 Close then your lips, though eloquence be possible. 
 Keep silence ; God knows the right way ! 
 
 This is followed by an anecdote of the Prophet appoint- 
 ing an Hudhaili youth to be captain of a band of warriors 
 amongst whom were many older and more experienced 
 soldiers, and of the objections made to this appointment, 
 and of the Prophet's answer to the objectors. 
 
 Why the Prophet promoted the youth to command his seniors 
 (P- 350- 
 
 The Prophet said, " ye who regard only the outside, 
 
 Eegard him not as a youth void of talents. 
 
 Many are they whose beards are black yet are old, 
 
 Many too have white beards and hearts like pitch. 
 
 I have made trial of his wisdom often and often, 
 
 And that youth has shown himself old in his actions. 
 
 Age consists in maturity of wisdom, son, 
 
 Not in whiteness of the beard and hair. 
 
 How can any one be older than Iblis ? 
 
 Yet, if he has no wisdom, he is naught. 
 
 Suppose him an infant, if he has 'Isa's soul, 
 
 He is pure from pride and from carnal lust. 
 
 That whiteness of the hair is a sign of maturity 
 
1 98 THE MA SNA VI. [book iv. 
 
 Only to purblind eyes whose vision is limited. 
 
 Since that shortsighted one judges by outward signs, 
 
 He seeks the right course by outward tokens. 
 
 For his sake I said that if ye desire counsel 
 
 Ye ought to make choice of an old man. 
 
 He who has emerged from the veil of blind belief 
 
 Beholds by the light of God all things that exist. 
 
 His pure light, without signs or tokens, 
 
 Cleaves for him the rind and brings him to the kernel. 
 
 To the regarder of externals, genuine and base coin are 
 
 alike. 
 How can he know what is inside the basket ? 
 Many are the gold coins made black with smoke, 
 So that they elude the clutches of greedy thieves ; 
 Many are the copper coins gilded with gold, 
 And sold as gold to men of slender wits. 
 We who regard the inside of the world, 
 We look at the heart and disregard the outside. 
 The judges who confine their view to externals 
 And base their decisions on outward appearances, 
 As they testify and make outward show of faith, 1 
 Are straightway dubbed faithful by men of externals. 
 Therefore these heretics, who regard only externals, 
 Have secretly shed the blood of many true believers. 
 Strive then to be old in wisdom and in faith, 
 That, like Universal Reason, you may see within." 2 
 
 Stoey V. The Three Fishes (p. 352). 
 
 This story, which is taken from the book of Kalila and 
 Damnah, 3 is as follows. There was in a secluded place 
 a lake, which was fed by a running stream, and in this 
 lake were three fishes, one very wise, the second half wise, 
 
 1 " And some there are who say, to Muhammad. " The first thing 
 
 ' We believe in God and in the last which God created was ('aql) Reason 
 
 day,' yet they are not believers" or Intelligence," i.e., the Logos. 
 
 (Koran ii. 7). 3 Anvar i Suhaili, Book i. Story 
 
 -' Universal Reason, here applied 15. 
 
SlOET v.] THE THREE FISHES. 199 
 
 and the third foolish. One day some fishermen passed 
 by that lake, and having espied the fish, hastened home to 
 fetch their nets. The fish also saw the fishermen and 
 were sorely disquieted. The very wise fish, without a 
 minute's delay, quitted the lake and took refuge in the 
 running stream which communicated with it, and thus 
 escaped the impending danger. The half wise fish delayed 
 doing anything till the fishermen actually made their 
 appearance with their nets. He then floated upon the 
 surface of the water, pretending to be dead, and the 
 fisherman took him up and threw him into the stream, and 
 by this device he saved his life. But the foolish fish did 
 nothing but swim wildly about, and was taken and killed 
 by the fishermen. 
 
 The marks of the wise man, of the half wise, and of the fool 
 (P- 350- 
 
 The wise man is he who possesses a torch of his own ; 
 
 He is the guide and leader of the caravan. 
 
 That leader is his own director and light ; 
 
 That illuminated one follows his own lead. 
 
 He -is his own protector; do ye also seek protection 
 
 From that light whereon his soul is nurtured. 
 
 The second, he, namely, who is half wise, 
 
 Knows the wise man to be the light of his eyes. 
 
 He clings to the wise man like a blind man to his guide, 
 
 So as to become possessed of the wise man's sight. 
 
 But the fool, who has no particle of wisdom, 
 
 Has no wisdom of his own, and quits the wise man. 
 
 He knows nothing of the way, great or small, 
 
 And is ashamed to follow the footsteps of the guide. 
 
 He wanders into the boundless desert, 
 
 Sometimes halting and despairing, sometimes running. 
 
 He has no lamp wherewith to light himself on his way, 
 
 Nor half a lamp which might recognise and seek light. 
 
 He lacks wisdom, so as to boast of. being alive, 
 
 And also half wisdom, so as to assume to be dead ? 
 
2co THE MA SNA VI. [book iv. 
 
 That half wise one became as one utterly dead 
 
 In order to rise up out of his degradation. 
 
 If you lack perfect wisdom, make yourself as dead 
 
 Under the shadow of the wise, whose words give life. 
 
 The fool is neither alive so as to companion with 'Isa, 
 
 Nor yet dead so as to feel the power of Tsa's breath. 
 
 His blind soul wanders in every direction, 
 
 And at last makes a spring, but springs not upwards. 
 
 The counsels of the bird (p. 253). 
 
 A man captured a bird by wiles and snares ; 
 
 The bird said to him, " noble sir, 
 
 In your time you have eaten many oxen and sheep, 
 
 And likewise sacrificed many camels ; 
 
 You have never become satisfied with their meat, 
 
 So you will not be satisfied with my flesh. 
 
 Let me go, that I may give you three counsels, 
 
 Whence you will see whether I am wise or foolish. 
 
 The first of my counsels shall be given on your wrist, 
 
 The second on your well-plastered roof, 
 
 And the third I will give you from the top of a tree. 
 
 On hearing all three you will deem yourself happy. 
 
 As regards the counsel on your wrist, 'tis this, — 
 
 ' Believe not foolish assertions of any one ! ' " 
 
 When he had spoken this counsel on his wrist, he flew 
 
 Up to the top of the roof, entirely free. 
 
 Then he said, " Do not grieve for what is past ; 
 
 When a thing is done, vex not yourself about it." 
 
 He continued, " Hidden inside this body of mine 
 
 Is a precious pearl, ten drachms in weight. 
 
 That jewel of right belonged to you, 
 
 Wealth for yourself and prosperity for your children. 
 
 You have lost it, as it was not fated you should get it, 
 
 That pearl whose like can nowhere be found." 
 
 Thereupon the man, like a woman in her travail, 
 
 Gave vent to lamentations and weeping. 
 
story vi.] MOSES AND PHARAOH. 2 oi 
 
 The bird said to him, " Did I not counsel yon, saying, 
 
 ' Beware of grieving over what is past and gone ? ' 
 
 When 'tis past and gone, why sorrow for it ? 
 
 Either you understood not my counsel or are deaf. 
 
 The second counsel I gave you was this, namely, 
 
 ' Be not misguided enough to believe foolish assertions.' 
 
 fool, altogether I do not weigh three drachms, 
 
 How can a pearl of ten drachms be within me ? " 
 
 The man recovered himself and said, " Well then, 
 
 Tell me now your third good counsel ! " 
 
 The bird replied, " You have made a fine use of the others, 
 
 That I should waste my third counsel upon you ! 
 
 To give counsel to a sleepy ignoramus 
 
 Is to sow seeds upon salt land. 
 
 Torn garments of folly and ignorance cannot be patched. 
 
 counsellors, waste not the seed of counsel on them ! " 
 
 Story VI. Moses and Pharaoh (p. 354). 1 
 
 Then follows a very long account of the dealings of 
 Moses, an incarnation of true reason, with Pharaoh, the 
 exponent of mere opinion or illusion. It ' begins with a 
 long discussion between Moses and Pharaoh. Moses tells 
 Pharaoh that both of them alike owe their bodies to earth 
 and their souls to God, and that God is their only lord. 
 Pharaoh replies that he is lord of Moses, and chides Moses 
 for his want of gratitude to himself for nurturing him in 
 his childhood. Moses'replies that he recognises no lord 
 but God, and reminds Pharaoh how he had tried to kill 
 him in his infancy. Pharaoh complains that he is made 
 of no account by Moses, and Moses retorts that in order 
 to cultivate a waste field it is necessary to break up the 
 soil ; and in order to make a good garment, the stuff must 
 first be cut up ; and in order to make bread, the wheat 
 must first be ground in the mill, and so on. The best 
 
 1 This story is an expansion of Koran xliii. 50 and following verses, and 
 of Koran xi. 
 
202 THE MASNAVI. [book iv. 
 
 return he can make to Pharaoh for his hospitality to him 
 in his infancy is to set him free from his lust-engendered 
 illusions, like a fish from the fish-hook which has caught 
 him. Pharaoh then twits Moses with his sorceries in 
 changing his staff into a serpent, and thereby beguiling 
 the people. Moses replies that all this was accomplished 
 not by sorcery, like that of Pharaoh's own magicians, but 
 by the power of God, though Pharaoh could not see it, 
 owing to his want of perception of divine things. The 
 ear and the nose cannot see beautiful objects, but only 
 the eye, and similarly the sensual eye, blinded by lust, is 
 impotent to behold spiritual truth. On the other hand, 
 men of spiritual insight, whose vision is purged from lust, 
 become as it were all eyes, and no longer see double, but 
 only the One sole real Being. Man's body, it is true, is 
 formed of earth, but by discipline and contrition it may 
 be made to reflect spiritual verities, even as coarse and 
 hard iron may be polished into a steel mirror. Pharaoh 
 ought to cleanse the rust of evil-doing from his soul, and 
 then he would be able to see the spiritual truths which 
 Moses was displaying before him. The door of repentance 
 is always open. Moses then promised that if Pharaoh 
 would obey one admonition he should receive in return 
 four advantages. Pharaoh was tempted by this promise, 
 and asked what the admonition was. Moses answered 
 that it was this, that Pharaoh should confess that there is 
 no God except the One Creator of all things in heaven and 
 on earth. Pharaoh then prayed him to expound the four 
 advantages he had promised, saying that possibly they 
 might cure him of infidelity, and cause him to become 
 a vessel of mercy, instead of one of wrath. Moses then 
 explained that they were as follows: — (i.) Health. (2.) 
 Long life, ending in the conviction that death is gain. 
 Even as one who knows of a treasure hid in a ruined 
 house pulls down the house to find that treasure, so does 
 the wise man, full of years and experience, pull down the 
 house of the body to gain the treasure of eternal life. 
 
story vi.] MOSES AND PHARAOH. 203 
 
 The tradition " I was a hidden treasure," &c, bears on this 
 matter. (3.) A better kingdom than that of Egypt, one 
 of peace in place of one of enmity and contention. (4.) 
 Perpetual youth. Pharaoh then proceeded to take counsel 
 with his wife, Asiya, whether it would be advisable to 
 quit his infidelity and believe in the promises of Moses. 
 Asiya, being a pious woman and well inclined to Moses, 
 whom she had nurtured in his infancy, urged him to do 
 so, but Pharaoh said he would first consult his vazir 
 Haman. Asiya had a bad opinion of Haman, whom she 
 knew to be as blind to spiritual truths as Pharaoh him- 
 self, and she did her best to dissuade Pharaoh from 
 consulting him. To illustrate Haman's spiritual blind- 
 ness, she told the story of a royal falcon who fell into the 
 hands of an ignorant old woman. This old woman knew 
 nothing of the virtues of a falcon, and was displeased at 
 the falcon's appearance, and said to it, " What was your 
 mother about to leave your claws and beak so long ? " 
 She then proceeded to trim them short, according to her 
 fancy, and of course spoiled the falcon for all purposes of 
 falconry. Pharaoh, however, would not be diverted from 
 his purpose of consulting Haman, and Asiya was fain to 
 console herself with the reflection that like always herds 
 with like, and so Pharaoh must needs consort with 
 Haman, who was in so many respects a duplicate of 
 himself. To illustrate this she recalled the story of a 
 woman whose infant had crawled to the brink of a canal, 
 where it persisted in remaining, at the imminent peril of its 
 life, despite all her calls and entreaties. In her distress 
 she asked aid of 'Ali, who told her to place another infant 
 on the top of the bank. She did so, and her own infant, 
 seeing its playfellow, left the brink of its own accord and 
 came to join its fellow. The spirit of man is of like genus 
 with the holy prophets, but man's animal lust with the 
 demons. And as things of like nature attract one 
 another, so unlike things repel one another. Thus it 
 is said that when holy men pray to be delivered from 
 
2o 4 THE MASNAVI. [book it. 
 
 hell, hell also prays that they may be kept away from it. 
 Pharaoh then proceeded to consult Haman, and Haman, 
 on hearing that Moses had proposed to Pharaoh to humble 
 himself and confess the supreme lordship of Allah, was 
 indignant and rent his clothes, saying, " Is not the king- 
 dom of Egypt thine ? Art thou not mightier than this 
 despicable fellow ? 1 Who is he to degrade Pharaoh from 
 his ' supreme lordship ?'" So Pharaoh listened to Haman 
 and refused to be converted to the true faith. Then 
 Moses was much discouraged, but he was consoled by a 
 voice from heaven assuring him that he was well-beloved 
 of God, because in spite of disappointments and through 
 good and evil he clung to God. 
 
 On the tradition, " I was a hidden treasure and I desired to 
 be known, and I created the world in order to be known " 
 (p. 360). 
 
 Destroy your house, and with the treasure hidden in it 2 
 
 You will be able to build thousands of houses. 
 
 The treasure lies under it ; there is no help for it ; 
 
 Hesitate not to pull it down ; do not tarry ! 
 
 For with the coin of that treasure 
 
 A thousand houses can be built without labour. 
 
 At last of a surety that house will be destroyed, 
 
 And the divine treasure will be seen beneath it. 
 
 But 'twill not belong to you, because in truth 3 
 
 That prize is the wages for destroying the house. 
 
 When one has not done the work he gets no wages ; 
 
 " Man gets nothing he has not worked for." i 
 
 Then you will bite your finger, saying, " Alas ! 
 
 That bright moon was hidden under a cloud. 
 
 1 See Koran xliii. 50. lates ruh by Haqq Toluna, " for the 
 
 2 Compare the Iladis, "Die before sake of truth," "in the way of truth." 
 you die," i.e., mortify your carnal The Lucknow commentator, as 
 desires, and you will find spiritual usual, shirks the difficulty, 
 treasure. * Koran liii. 40. 
 
 3 The Turkish commentator trans- 
 
story VI.] MOSES AND PHARAOH. 205 
 
 I did not do what they told me for my good ; 
 
 Now house and treasure are lost and my hand is empty." 
 
 You have taken your house on lease or hired it ; 
 'Tis not your own property to buy and sell. 
 As to the term of the lease, it is till your death ; 
 In that term you have to turn it to use. 
 
 If before the end of the term of the lease 
 
 You omit to derive profit from the house, 
 
 Then the owner puts you out of it, 
 
 And pulls it down himself to find the gold-mine. 
 
 While you are now smiting your head in deep regret, 
 
 And now tearing your beard to think of your folly, 
 
 Saying, " Alas ! that house belonged to me ; 
 
 I was blind and did not derive profit from it. 
 
 Alas ! the wind has carried' off my dwelling 
 
 For ever ! ' O misery that rests on slaves ! ' 1 
 
 In that house of mine I saw but forms and pictures ; 
 
 I was enchanted with that house so fleeting ! 
 
 I was ignorant of the treasure hidden beneath it, 
 
 Otherwise' I would have grasped an axe as a perfume. 
 
 Ah ! if I had administered the justice of the axe, 
 
 I should now have been quit of sorrow. 
 
 But I fixed my gaze on outward forms, 
 
 Like an infant I sported with playthings. 
 
 Well said the famous Hakim Sanai, 
 
 ' Thou art a child ; thy house is full of pictures.' 
 
 In his divine poem he gives .this advice, 
 
 ' Sweep away the dust from thy house ! ' ' 
 
 They who recognise the almighty power of God do not ash 
 ivhere heaven is or where hell is (p. 366). 
 
 "0 Pharaoh, if you are wise, I show you mercy; 
 But if you are an ass, I give you the stick as an ass. 
 So I will drive you out of your stable, 
 
 1 Koran xxxvi. 29. 
 
2 o6 THE MASNAVI. [book iv. 
 
 Even as I make your head and ears bleed with my stick. 
 
 In this stable asses and men alike 
 
 Are deprived of peace by your oppressions. 
 
 See ! I have brought a staff for the purpose of correcting 
 
 Every ass who does not prove tractable. 
 
 It turns into a serpent in vengeance against you, 
 
 Because you have become a serpent in deed and character. 
 
 You are an evil serpent, swelled to the size of a hill. 
 
 Yet look at the Serpent (constellation) in heaven. 
 
 This staff is a foretaste to you of hell, 
 
 Saying, ' Ho, take refuge in the light ! 
 
 Otherwise you will fall into my jaws, 
 
 And will find no escape from my clutches ! ' 
 
 This staff even now became a serpent, 
 
 So that you need not ask, ' Where is God's hell ? ' 
 
 God makes a hell wheresover He wills ; 
 
 He makes the very sky a snare and trap for birds. 
 
 He produces pains and aches in your teeth, 
 
 So that you say, ' 'Tis a hell and serpent's bite.' 
 
 Or again He makes your spittle as honey, 
 
 So that you say, ' 'Tis heaven and wine of Paradise.' 
 
 He makes sugar to grow in your mouth, 
 
 That you may know the might of the divine decrees. 
 
 Therefore, bite not the innocent with your teeth ; 
 
 Bear in mind the divine stroke that tarries not." 
 
 God made the Nile blood to the Egyptians, 
 He preserved the Israelites from the peril, 
 That you might know how God discerns 
 Between the wise and the foolish wayfarers. 
 The Nile learned of God discernment 
 When it let the ones through and engulphed the others. 
 God's mercy made the Nile wise, 
 His wrath made Cain foolish. 
 
 Of His mercy He created wisdom in inanimate things, 
 And of His wrath He deprived the wise of wisdom. 
 Of His mercy wisdom accrued to inanimate things, 
 As a chastisement He took wisdom from the wise. 
 
story vi.] MOSES AND PHARAOH. 207 
 
 Here at His command wisdom was shed down like rain, 
 
 Whilst there wisdom saw His wrath and fled away. 
 
 Clouds and sun, and moon and lofty stars, 
 
 All come and go in obedience to His ordinance ; 
 
 No one of them comes save at His appointed time ; 
 
 It lingers not behind nor anticipates that time. 
 
 Whereas you understood not this secret, the prophets 
 
 Have instilled this knowledge into stone and staff; 
 
 So that you may infer that other inanimate things 
 
 Without doubt resemble in this stones and staves. 
 
 The obedience of stone and staff is shown to you, 
 
 And informs you of that of other inanimate things. 
 
 They cry, " We are all aware of God and obey Him ; 
 
 We are not destructive by mere fortuitous chance." 
 
 Thus you know the water of the Nile when in flood 
 
 Made distinction between the Egyptians and the Israelites. 
 
 You know the others are wise as earth, who, when cleft, 
 
 Knew Qarun and swallowed him up in vengeance. 
 
 Or like the moon, who heard the command and hasted 
 
 To sever itself into two halves in the sky. 1 
 
 Or like the trees and stones, which in all places 
 
 Were seen to bow down at the feet of Mustafa. 
 
 The arguments between a Sunni and a Materialist 2 (Dahri) 
 decided by the arbitrament of fire (p. 367). 
 
 Last night a Sunni said, " The world is transitory ; 
 The heavens will pass away ; ' God will be the heir.' " 3 
 A philosopher replied, " How know you they are transi- 
 tory? 
 How knows the rain the transitory nature of the cloud ? 
 Are you not a mere mote floating in the sunbeams ? 
 How know you that the sun is transitory ? 
 A mere worm buried in a dung-heap, 
 
 1 Koran liv. I. y« n - Schmolders, Ecoles Philoso- 
 
 2 Ghazzali divides the ancient phiques, p. 29. 
 Greek philosophers into three classes 3 Koran xv. 23. 
 — Dahriyun, Tabayi'un, and Ilahi- 
 
2o8 THE MASNAVI. [book iv. 
 
 How can it know the origin and end of the earth ? 
 
 In blind belief you have accepted this from your father, 
 
 And through folly have clung to it ever since. 
 
 Tell me what is the proof of its transitoriness, 
 
 Or else be silent and indulge not in idle talk." 
 
 The Sunni said, " One day I saw two persons 
 Engaged in argument on this deep question, — 
 Yea, in dispute and controversy and argument. 
 At last a crowd was gathered round them. 
 I proceeded towards that company 
 To inform myself of the subject of their discourse. 
 One said, ' This sky will pass away ; 
 Doubtless this building had a builder.' 
 The other said, ' It is eternal and without period ; 
 It had no builder, or it was its own builder.' 
 The first said, ' Do you then deny the Creator, 
 The Bringer of day and night, the Sustainer of men ? ' 
 He answered, ' Without proof I will not listen 
 To what you say ; 'tis only based on blind belief. 
 Go ! bring proof and evidence, for never 
 Will I accept this statement without proof.' 
 He answered, ' The proof is within my heart, 
 Yea, my proofs are hidden in my heart. 
 From weakness of vision you see not the new moon ; 
 If I see it, be not angry with me ! ' 
 Much talk followed, and the people were perplexed 
 About the origin and end of the revolving heavens. 
 Then the first said, ' friend, within me is a proof 
 Which assures me of the transitoriness of the heavens. 
 I hold it for certain, and the sign of certainty 
 In him who possesses it is entering into fire. 
 Know this proof is not to be expressed in speech, 
 Any more than the feeling of love felt by lovers. 
 The secret I labour to express is not revealed 
 Save by the pallor and emaciation of my face. 
 When the tears course down my cheeks, 
 They are a proof of the beauty and grace of my beloved.' 
 
story vil.] THE COURTIER WHO QUARRELLED. 209 
 
 The other said, " I take not these for a proof, 
 Though they may be a proof to common people." 
 The Sunni aaid, " When genuine and base coin boast, 
 Saying, ' Thou art false, I am good and genuine,' 
 Fire is the test ultimately, 
 When the two rivals are cast into the furnace." 
 
 Accordingly both of them entered the furnace, 
 
 Both leapt into the fiery flame ; 
 
 And the philosopher was burnt to ashes, 
 
 But the God-fearing Sunni was made fairer than before. 
 
 Story VII. The Courtier who quarrelled with his Friend 
 for saving his Life (p. 369). 
 
 A king was enraged against one of his courtiers, and 
 drew his sword to slay him. The bystanders were all 
 afraid to interfere, with the exception of one who boldly 
 threw himself at the king's feet and begged him to spare 
 the offender. The king at once stayed his hand, and laid 
 down his sword, saying, " As you have interceded for him, 
 I would gladly pardon him, even if he had acted as a very 
 demon. I cannot refuse your entreaties, because they are 
 the same as my own. In reality, it is not you who make 
 these entreaties for him, but I who make them through 
 your mouth. I am the real actor in this matter, you are 
 only my agent. Bemember the text, ' You shot not when 
 you shot ; ' x you are, as it were, the foam, and I the mighty 
 ocean beneath it. The mercy you show to this offender is 
 really shown by me, the king." The offender was accord- 
 ingly released and went his way ; but, strange to say, he 
 showed no gratitude to his protector, but, on the contrary, 
 omitted to greet him when he met him, and in other ways 
 refused to recognise the favour he had received from him. 
 This behaviour excited remark, and people questioned him 
 as to the cause of his ingratitude to his benefactor. He 
 
 1 Koran viii. 17. 
 
 O 
 
210 THE MA SNA VI. [book i v. 
 
 replied, " I had offered up my life to the king when this 
 man intervened. It was a moment when, according to 
 the tradition, 'I was with God in such a manner that 
 neither prophet nor angel found entrance along with me, 1 ' 
 and this man intruded between us. I desired no mercy- 
 save the king's blows ; I sought no shelter save the king. 
 If the king had cut off my head he would have given me 
 eternal life in return for it. My duty is to sacrifice my 
 life ; it is the king's prerogative to give life. The night 
 which is made dark as pitch by the king scorns the 
 brightness of the brightest festal day. He who beholds 
 the king is exalted above all thoughts of mercy and 
 vengeance. Of a man raised to this exalted state no 
 description is possible in this world, for he is hidden in 
 God, and words like ' mercy ' and ' vengeance ' only express 
 men's partial and weak views of the matter. It is true 
 ' God taught Adam the names of all things,' 2 but that 
 means the real qualities of things, and not such names 
 as ordinary men use, clad in the dress of human speech. 
 The words and expressions we use have merely a relative 
 truth, and do not unfold absolute truth." 
 
 He illustrates this by the reply made to the angel 
 Gabriel by Abraham when he was cast into the fire by 
 Nimrod. 3 Gabriel asked him if he could assist him, and 
 Abraham answered, " No ! I have no need of your help." 
 When one has attained union with God he has no need of 
 intermediaries. Prophets and apostles are needed as links 
 to connect ordinary men with God, but he who hears the 
 " inner voice " within him has no need to listen to outward 
 words, even of apostles. Although that intercessor is 
 himself dwelling in God, yet my state is higher and more 
 lovely than his. Though he is God's agent, yet I desire 
 not his intercession to save me from evil sent me by God, 
 for evil at God's hand seems to me good. What seems 
 mercy and kindness to the vulgar seems wrath and ven- 
 
 1 See Gulshan i Raz, 1. 120. 3 See Koran xxi. 68, and the Com- 
 
 2 Koran ii. 29. msntators thereon. 
 
story vii.] THE COURTIER WHO QUARRELLED. 211 
 
 geance to God-intoxicated saints. God's severity and chas- 
 tisements serve to exalt his saints, though they make the 
 vulgar more ungodly than before, even as the water of 
 the Nile was pure water to the Israelites, but blood to the 
 Egyptians. 
 
 Moses asks the Almighty, " Why hast Thou made men to 
 destroy them?"' 1 (p. 371). 
 
 Moses said, " Lord of the day of account, 
 
 Thou makest forms; wherefore, then, destroyest Thou them? 
 
 Thou makest charming forms, both men and women ; 
 
 Wherefore, then, dost Thou lay them waste ? " 
 
 God answered, " I know that this query of thine 
 
 Proceeds not from negation or vain curiosity. 
 
 Otherwise I should chastise and punish thee ; 
 
 Yea, I should rebuke thee for this question. 
 
 But thou seekest to discover in my actions 
 
 The ruling principle and the eternal mystery, 
 
 In order to inform the people thereof, 
 
 And to make ' ripe ' every ' raw ' person. 
 
 Yea, messenger, thou questionest me that I may reveal 
 
 My ways to the people, though thou knowest them. 
 
 Moses, go and sow seed in the ground 
 
 In order to do justice to this question." 
 
 When Moses had sowed and his seed had grown up, 
 
 He took a sickle and reaped the corn, 
 
 And then a divine voice reached his ears : — 
 
 "Why hast thou sown and nurtured the corn, 
 
 And then cut it down directly it was ripe ? " 
 
 Moses replied, " Lord, I cut it and lay it low 
 
 Because here I have grain and straw. 
 
 Grain is out of place in the straw-yard, 
 
 And straw is useless in the wheat-barn. 
 
 1 So Job x. 8 : " Thy hands have made me, yet Thou dost destroy me.' - 
 
212 THE MA SNA VI. [book it. 
 
 "lis wrong to mix these two, 
 
 It is needful to sift them one from the other." 
 
 God said, " Prom whom learnest thou this knowledge 
 
 Whereby thou hast constructed a threshing-floor ? " 
 
 Moses said, " Lord, Thou hast given me discernment." 
 
 God said, " Then have not I also discernment ? 
 
 Amongst my creatures there are pure spirits, 
 
 And also dark and befouled spirits. 
 
 The oyster-shells are not all of the same value ; 
 
 Some contain pearls, and others black stones. 
 
 It is needful to discern the bad from the good, 
 
 Just as much as to sift wheat from straw. 
 
 The people of this world exist in order to manifest 
 
 And to disclose the ' hidden treasure.' 
 
 Eead, ' I was a hidden treasure, and desired to be known ; ' 
 
 Hide not the hidden treasure, but disclose it. 
 
 Your true treasure is hidden under a false one, 
 
 Just as butter is hidden within the substance of milk. 
 
 The false one is this transitory body of yours, 
 
 The true one your divine soul. 
 
 Long time this milk is exposed to view, 
 
 And the soul's butter is hidden and of no account. 
 
 Stir up your milk assiduously with knowledge, 
 So that what is hidden in it may be disclosed ; 
 Because this mortal is the guide to immortality, 
 As the cries of revellers indicate the cup-bearer." 
 
 Story VIII. The Prince who, after having been beguiled by 
 a Courtesan, returned to his True Love (p. 373). 
 
 A certain king dreamed that his dearly beloved son, a 
 youth of great promise, had come to an untimely end. 
 On awaking he was rejoiced to find that his son was still 
 alive ; but he reflected that an accident might carry him off 
 at any moment, and therefore decided to marry him with- 
 out delay, in order that the succession might be secured. 
 
STORY viii. J THE PRINCE AND THE COURTESAN. 213 
 
 Accordingly he chose the daughter of a pious Darvesh as a 
 bride for his son, and made preparations for the wedding. 
 But his wife and the other ladies of his harem did not 
 approve of the match, considering it below the dignity of 
 the prince to marry the daughter of a beggar. The king 
 rebuked them, saying that a Darvesh who had renounced 
 worldly wealth for the sake of God was not to be con- 
 founded with an ordinary beggar, and insisted on the 
 consummation of the marriage. After the marriage the 
 prince refused to have anything to do with his bride, 
 though she was very fair to look on, and he carried on an 
 intrigue with an ugly old woman who had bewitched him 
 by sorcery. After a year, however, the king found some 
 physicians who succeeded in breaking the spell, and the 
 prince returned to his senses, and his eyes were opened to 
 the superior attractions of his wife, and he renounced his 
 ugly paramour and fell in love with his wife. This is a 
 parable, the true wife being the Deity, the old paramour 
 the world, and the physicians the prophets and saints. 
 Another illustration is a child who played at besieging a 
 mimic fort with his fellows, and succeeded in capturing it 
 and keeping the others out. At this moment God " be- 
 stowed on him wisdom, though a child," x and it became to 
 him a day " when a man flees from his brethren," 2 and he 
 recognised the emptiness of this idle sport, and engaged 
 in the pursuit of holiness and piety. This is followed by an 
 anecdote of a devotee who had so concentrated his thoughts 
 on things above that he was utterly careless of all earthly 
 troubles, and was cheerful and rejoicing even in the midst 
 of a severe famine. 
 
 1 Koran xix. 13. * Koran lxxx. 34. 
 
2 i 4 THE MA SNA VI. [book iv. 
 
 The world is the outward form of " Universal Season" 
 (Muhammad), and he who grieves him must expect 
 trouble in the world 1 (p. 377). 
 
 The whole world is the outward form of Universal Eeason, 
 For it is the father of all creatures of reason. 
 When a man acts basely towards Universal Reason, 
 Its form, the world, shows its teeth at him. 
 Be loyal to this father and renounce disobedience, 
 That this earthy house may furnish you golden carpets. 
 Then the judgment-day will be the "cash of your state," 
 Earth and heavens will be transfigured before you. 2 
 I am ever in concord with this father of ours, 
 And earth ever appears to me as a Paradise. 
 Each moment a fresh form, a new beauty, 
 So that weariness vanishes at these ever-fresh sights. 
 I see the world filled with blessings, — 
 Fresh waters ever welling up from new fountains. 
 The sound of those waters reaches my ears, 
 My brain and senses are intoxicated therewith. 
 Branches of trees dancing like fair damsels, 
 Leaves clapping hands like singers. 
 These glories are a mirror shining through a veil ; 
 If the mirror were unveiled, how would it be ? 
 I tell not one in a thousand of them, 
 Because every ear is stopped with doubt. 
 To men of illusions these tales are mere good tidings, 
 But men of knowledge deem them not tidings, but ready 
 cash. 
 
 This is illustrated by an anecdote of Ezra or 'Uzair and 
 his sons. 3 On his return from Babylon, whither he had 
 been carried captive by Nebuchadnezzar, Ezra beheld the 
 ruins of Jerusalem, and he said, " How shall God give life 
 to this city after it hath been dead ? " And God caused 
 
 1 " A ql i Kull, Universal Reason, 2 Koran xiv. 49. 
 or the Logos, was identified with the s This story comes from Koran 
 prophet Muhammad." ii. 261. 
 
STORY IX.] THE MULE AND THE CAMEL. 215 
 
 him to die for a hundred years, and then raised him again 
 to life, and said to him, " How long hast thou waited ? " 
 He said, "I have waited a day." God said, "Nay, thou 
 hast waited a hundred years. Look at the dead bones of 
 thine ass ; we will raise them and clothe them with flesh." 
 Ezra was raised from the dead as a young man, whereas 
 his sons were then, of course, very old men. They met 
 him, and asked if he had seen their father. He replied, 
 "I have seen him ; he is coming." Some of them rejoiced, 
 considering this good news ; but others, who had loved 
 him more dearly, knew him and fainted with joy. What 
 was mere good tidings to the men of opinion was the 
 " ready money of their state " to men of real knowledge. 
 
 Story IX. The Mule and the Camel (p. 379). 
 
 A male said to a camel, " How is it that I am always 
 stumbling and falling down, whilst you never make a false 
 step ? " The camel replied, " My eyes are always directed 
 upwards, and I see a long way before me, while your eyes 
 look down, and you only see what is immediately under 
 your feet." The mule admitted the truth of the camel's 
 statement, and besought him to act as his guide in future, 
 and the camel consented to do so. Just so partial reason 
 cannot see beyond the grave, but real reason looks onward 
 to the day of judgment, and, therefore, is enabled to steer 
 a better course in this world. For this cause, men having 
 only partial reason or mere opinion of their own ought 
 to follow the guidance of the saints, according to the text, 
 " believers, enter not upon any affair ere God and his 
 "Apostle lead the way." x 
 
 Then follows another anecdote of an Egyptian who 
 asked an Israelite to draw water for him from the Nile, 
 because the water of the Nile turned to blood when drawn 
 by an Egyptian. Afterwards the Egyptian asked the 
 
 1 Koran xlix. 1. 
 
2i6 THE MASNAVI. [book iv. 
 
 Israelite to pray for him, and the Israelite admonished 
 him to renounce his egotism and conceit of his own exist- 
 ence, which blinded his eyes to divine verities. In illus- 
 tration of this he tells the same story of an adulterous 
 woman, which is known as the " Merchant's Tale " in 
 Chaucer. This woman, desiring to carry on an intrigue 
 with her paramour, climbed up a pear-tree to gather the 
 fruit, and when she had reached the top she looked down, 
 and pretended that she saw her husband misconducting 
 himself with another woman. The husband assured her 
 there was no one but himself there, and desired her to 
 come down and see for herself. She came down and ad- 
 mitted there was no one there. Her husband then, at 
 her request, ascended the tree, and she at once called her 
 paramour, and began to amuse herself with him. Her 
 husband saw her from his post in the tree, and began to 
 abuse her ; but she declared there was no man with her, 
 and that the pear-tree made her husband see double, just 
 as it had made her see double previously. 
 
 The evolution of man (p. 385). 
 
 First he appeared in the class of inorganic things, 1 
 Next he passed therefrom into that of plants. 
 For years he lived as one of the plants, 
 Eemembering naught of his inorganic state so different ; 
 And when he passed from the vegetive to the animal state 
 He had no remembrance of his state as a plant, 
 Except the inclination he felt to the world of plants, 
 Especially at the time of spring and sweet flowers. 
 Like the inclination of infants towards their mothers, 
 Which know not the cause of their inclination to the breast, 
 Or the excessive inclination of young disciples 
 Towards their noble and illustrious teachers. 
 
 1 See the parallel passage in Gul- of the ascending grades of the soul, 
 shan i Raz, 1. 317, and the note. It or vital principle, 
 is based on the Aristotelian doctrine 
 
STORY IX.] THE MULE AND THE CAMEL. 217 
 
 The disciple's partial reason comes from that Reason, 
 
 The disciple's shadow is from that bough. 
 
 When the shadows in the disciples cease, 
 
 They know the reason of their attachment to the teachers. 
 
 For, fortunate one, how can the shadow move, 
 
 Unless the tree that casts the shadow move as well ? 
 
 Again, the great Creator, as you know, 
 
 Drew man out of the animal into the human state. 
 
 Thus man passed from one order of nature to another, 
 
 Till he became wise and knowing and strong as he is now. 
 
 Of his first souls he has now no remembrance, 
 
 And he will be again changed from his present soul. 
 
 In order to escape from his present soul full of lusts 
 
 He must behold thousands of reasonable souls. 
 
 Though man fell asleep and forgot his previous states, 
 Yet God will not leave him in this self-forgetfulness ; 
 And then he will laugh at his own former state, 
 Saying, " What mattered my experiences when asleep ? 
 When I had forgotten my prosperous condition, 
 And knew not that the grief and ills I experienced 
 Were the effect of sleep and illusion and fancy ? 
 In like manner this world, which is only a dream. 
 Seems to the sleeper as a thing enduring for ever 
 But when the morn of the last day shall dawn, 
 The sleeper will escape from the cloud of illusion ; 
 Laughter will overpower him at his own fancied griefs 
 When he beholds his abiding home and place. 
 Whatever you see in this sleep, both good and evil, 
 Will all be exposed to view on the resurrection day. 
 Whatever you have done during your sleep in the world 
 Will be displayed to you clearly when you awake. 
 Imagine not that these ill deeds of yours exist not 
 In this sleep of yours, and will not be revealed to you. 
 But your present laughter will turn to weeping and woe 
 On the day of revealing, O you who oppress captives ! 
 Your present wailing and sorrow and griefs, 
 On the other hand, will be joy when you awake. 
 
21 8 THE MA SNA VI. [book iv. 
 
 O you, who have rent the garments of many Josephs, 
 You will rise from your heavy sleep as a wolf. 
 Your bad qualities will rise in the shape of wolves 
 And rend you limb from limb in vengeance. 
 By the law of retaliation blood sleeps not after death ; 
 Say not, " I shall die and obtain pardon." 
 The retaliation of this world is illusive, 
 It is mere sport compared to the retaliation to coma 
 Therefore God calls the world " a pastime and a sport," 1 
 For punishment in this world is sport compared to that. 
 Here punishment is as the repression of quarrels, 
 There it is as castration or circumcision. 
 But this discourse is endless, Moses, 
 Go and leave these asses to* their grazing ! 
 Let them fatten themselves with the food they love, 
 For they are very wolves and objects of my wrath. 
 
 Zu'l Qarnain at Mount Qaf 2 (p. 387). 
 
 Zu'l Qarnain journeyed to Mount Qaf ; 
 
 He saw it was formed of a bright emerald, 
 
 Forming as it were a ring round the world, 
 
 Whereat all people are filled with wonder. 
 
 He said, " Thou mighty hill, what are other hills ? 
 
 Before thee they are mere playthings." 
 
 The Mount replied, " Those hills are my veins, 
 
 But they are not like me in beauty and importance. 
 
 A hidden vein from me runs to every city, 
 
 The quarters of the world are bound to my veins. 
 
 When God desires an earthquake under any city, 
 
 He bids me shake one of my veins. 
 
 Then in anger I shake that vein 
 
 Which is connected with that particular city. 
 
 When He says, ' Enough,' my vein remains still, 
 
 1 Koran xxix. 64. 
 
 2 Zu'l Qarnain, Chaucer's Dulkarn, means " He of the two horns," and 
 
 here denotes Alexander the Great. 
 
story IX.] THE MULE AND THE CAMEL. 219 
 
 I remain still, and then haste to perform my work. 
 
 Now still like a plaster, and now operating ; 
 
 Now still like thought, and then speaking my thought. 
 
 But they who are void of reason imagine 
 
 That these earthquakes proceed from earth's vapours." 
 
 Just so an ant, who saw a pen writing on paper, 
 Delivered himself to another ant in this way : — 
 ' That pen is making very wonderful figures, 
 Like hyacinths and lilies and roses.' 
 The other said, ' The finger is the real worker, 
 The pen is only the instrument of its working.' 
 A third ant said, 'No; the action proceeds from the 
 
 arm, 
 The weak finger writes with the arm's might.' 
 So it went on upwards, till at last 
 A prince of the ants, who had some wit, 
 Said, 'Ye regard only the outward form of this marvel, 
 Which form becomes senseless in sleep and death. 
 Form is only as a dress or a staff in the hand, 
 It is only from reason and mind these figures proceed.' 
 But he knew not that this reason and mind 
 Would be but lifeless things without God's impulsion. 
 
 The angel Gabriel appears to the Prophet Muhammad 
 (p. 388). 
 
 Mustafa said to the angel Gabriel, 
 
 " friend, show me thy form as it really is ; 
 
 Show it to me openly and perceptibly, 
 
 That I may behold thee with my eyes." 
 
 Gabriel said, " Thou canst not do so, thou art too weak, 
 
 Thy senses are exceeding weak and frail." 
 
 Muhammad said, " Show it, that this body of mine may 
 
 see 
 To what extent its senses are frail and impotent. 
 True, man's bodily senses are frail, 
 
220 THE MASNAVL [book iv. 
 
 But lie possesses within him a mighty property. 1 
 
 This body resembles flint and steel, 
 
 But like them it has the power of kindling fire. 
 
 Flint and steel are able to generate fire, 
 
 From them springs fire which can destroy its parents." 
 
 As he continued importuning him, Gabriel displayed 
 
 His awful form, whereat the mountains were rent asunder. 
 
 It occupied the sky from east to west. 
 
 And Mustafa swooned with fear. 
 
 When Gabriel beheld him swooning with fear, 
 
 He came and clasped him in his arms. 
 
 Address to Husamu-'d-Din (p. 389). 
 
 O light of God, Husamu-'d-Din, admit 
 This ass's head into that melon-garden ! 
 For when this ass is killed in the slaughter-house 
 That kitchen will bestow upon him a new existence. 
 From me proceeds the form, from thee the spirit ; 
 Nay, form and spirit both proceed from thee ! 
 Thou art as Muhammad in heaven, O brilliant Sun ! 
 Be also as Muhammad on earth for ever and ever ! 
 So that earth and heaven on high may be united 
 With one heart, one worship, one aspiration ! 
 And schism and polytheism and duality disappear, 
 And Unity abide in the Eeal Spiritual Being ! 
 When my spirit recognises thy spirit, 
 We remember our essential union and origin. 
 
 1 See the parallel passage in Gul- mystic " inner light " or spiritual 
 shan i Ras, 1. 431, and the note intuition, 
 thereon. This property is the 
 
Boofe V. 
 
 Story I. The Prophet and his Infidel Guest (p. 393). 
 
 Aftee the usual address to Husamu-'d-Din follows a 
 comment on the precept addressed to Abraham, "Take 
 four birds and draw them towards thee, and cut them 
 in pieces." x The birds are explained to be the duck of 
 gluttony, the cock of concupiscence, the peacock of ambi- 
 tion and ostentation, and the crow of bad desires, and 
 this is made the text of several stories. Beginning with 
 gluttony, the poet tells the following story to illustrate 
 the occasion of the Prophet's uttering the saying, " Infidels 
 eat with seven bellies, but the faithful with one." One 
 day some infidels begged food and lodging of the Prophet. 
 The Prophet was moved by their entreaties, and desired 
 each of his disciples to take one of the infidels to his house 
 and feed and lodge him, remarking that it was their duty 
 to show kindness to strangers at his command, as much as 
 to do battle with his foes. So each disciple selected one of 
 the infidels and carried him off to his house ; but there was 
 one big and coarse man, a very giant Og, whom no one 
 would receive, and the Prophet took him to his own house. 
 In his house the Prophet had seven she-goats to supply 
 his family with milk, and the hungry infidel devoured all 
 the milk of those seven goats, to say nothing of bread 
 and other viands. He left not a drop for the Prophet's 
 family, who were therefore much annoyed with him, and 
 when he retired to his chamber one of the servant-maids 
 locked him in. During the night the infidel felt very 
 unwell in consequence of having overeaten himself, and 
 
 1 Koran ii. 262. 
 
222 THE MASNAVI. [book v. 
 
 tried to get out into the open air, but was unable to do 
 so, owing to the door being locked. Finally, he was very 
 sick, and defiled his bedding. In the morning he was 
 extremely ashamed, and the moment the door was opened 
 he ran away. The Prophet was aware of what had happened, 
 but let the man escape, so as not to put him to shame. After 
 he had gone the servants saw the mess he had made, and 
 informed the Prophet of it ; but the Prophet made light of 
 it, and said he would clean it up himself. His friends 
 were shocked at the thought of the Prophet soiling his 
 sacred hands with such filth, and tried to prevent him, 
 but he persisted in doing it, calling to mind the test, 
 " As thou livest, O Muhammad, they were bewildered by 
 drunkenness," 1 and being, in fact, urged to it by a divine 
 command. While he was engaged in the work the infidel 
 came back to look for a talisman which he had left behind 
 him in his hurry to escape, and seeing the Prophet's occu- 
 pation he burst into tears, and bewailed his own filthy 
 conduct. The Prophet consoled him, saying that weeping 
 and penitence would purge the offence, for God says, 
 "Little let them laugh, and much let them weep;" 2 and 
 again, " Lend God a liberal loan ; " 3 and again, " God only 
 desireth to put away filthiness from you as His household, 
 and with cleansing to cleanse you." i The Prophet then 
 urged him to bear witness that God was the Lord, even as 
 was done by the sons of Adam, 5 and explained how the 
 outward acts of prayer and fasting bear witness of the 
 spiritual light within. After being nurtured on this 
 spiritual food the infidel confessed the truth of Islam, 
 and renounced his infidelity and gluttony. He returned 
 thanks to the Prophet for bringing him to the know- 
 ledge of the true faith and regenerating him, even as 
 Tsa had regenerated Lazarus. The Prophet was satisfied 
 of his sincerity, and asked him to sup with him again. 
 At supper he drank only half the portion of milk yielded 
 
 1 Koran xv. 72. s Koran Ixxiii. 20. 
 
 2 Koran ix. 33. * Koran xxxiii. 33. 
 
 6 Koran vii. 171. 
 
story I.] THE PROPHET AND HIS GUEST. 233 
 
 by- one goat, and steadfastly refused to take more, saying 
 he felt perfectly satisfied with the little he had already 
 taken. The other guests marvelled much to see his 
 gluttony so soon cured, and were led to reflect on the 
 virtues of the spiritual food administered to him by the 
 Prophet. 
 
 Outward acts hear witness of the state of the heart within 
 (P- 396)- 
 
 Prayer and fasting and pilgrimage and holy war 
 
 Bear witness of the faith of the heart. 
 
 Giving alms and offerings and quitting avarice 
 
 Also bear witness of the secret thoughts. 
 
 So, a table spread for guests serves as a plain sign, 
 
 Saying, " guest, I am your sincere well-wisher." 
 
 So, offerings and presents and oblations 
 
 Bear witness, saying, " I am well pleased with you." 
 
 Each of these men lavishes his wealth or pains, — 
 
 What means it but to say, " I have a virtue within me, 
 
 Yea, a virtue of piety or liberality, 
 
 Whereof my oblations and fasting bear witness " ? 
 
 Fasting proclaims that he abstains from lawful food, 
 
 And that therefore he doubtless avoids unlawful food. 
 
 And his alms say, " He gives away his own goods ; 
 
 It is therefore plain that he does not rob others." 
 
 If he acts thus from fraud, his two witnesses 
 (Pasting and alms) are rejected in God's court ; — 
 If the hunter scatters grain 
 Not out of mercy, but to catch game ; — 
 If the cat keeps fast, and remains still 
 In fasting only to entrap unwary birds ; — 
 Making hundreds of people suspicious, 
 And giving a bad name to men who fast and are liberal ; — 
 Yet the grace of God, despite this fraud, 
 May ultimately purge him from all this hypocrisy. 
 Mercy may prevail over vengeance, and give the hypocrite 
 
224 THE MA SNA VI. [book v. 
 
 Such light as is not possessed by the full moon. 
 
 God may purge his dealings from that hypocrisy, 
 
 And in mercy wash him clean of that defilement. 
 
 In order that the pardoning grace of God may be seen, 
 
 God pardons all sins that need pardon. 
 
 Wherefore God rains down water from the sign Pisces, 
 
 To purify the impure from their impurities. 1 
 
 Thus acts and words are witnesses of the mind within, 
 
 Prom these two deduce inferences as to the thoughts. 
 
 When your vision cannot penetrate within, 
 
 Inspect the water voided by the sick man. 
 
 Acts and words resemble the sick man's water, 
 
 Which serves as evidence to the physician of the body. 
 
 But the physician of the spirit penetrates the soul, 
 
 And thence ascertains the man's faith. 
 
 Such an one needs not the evidence of fair acts and words ; 
 
 " Beware of such, they spy out the heart." 
 
 Eequire this evidence of act and word only from one 
 
 Who is not joined to the divine Ocean like a stream. 
 
 But the light of the traveller arrived at the goal, 
 
 Verily that light fills deserts and wastes. 
 
 That witness of his is exempt from bearing witness, 
 
 And from all trouble and risk and good works. 
 
 Since the brilliance of that jewel beams forth, 
 
 It is exempted from these obligations. 
 
 Wherefore require not from him act and word evidence, 
 
 Because both worlds through him bloom like roses. 
 
 What is this evidence but manifestation of hidden things, 
 
 Whether it be evidence in word, or deed, or otherwise ? 
 
 Accidents serve only to manifest the secret essence ; 
 
 The essential quality abides, and accidents pass away. 
 
 This mark of gold endures not the touchstone, 
 
 But only the gold itself, genuine and undoubted. 
 
 These prayers and holy war and fasting 
 
 Will not endure, only the noble soul endures. 
 
 1 " Islam is the baptism of God " (Koran ii. 132). 
 
story I.] THE PROPHET AND HIS GUEST. 225 
 
 The soul exhibits acts and words of this sort, 
 
 Then it rubs its substance on the touchstone of God's 
 
 command, 
 Saying, " My faith is true, behold my witnesses ! " 
 
 But witnesses are open to suspicion. 
 Know that witnesses must be purified, 
 And their purification is sincerity, on that you may depend. 
 The witness of word consists in speaking the truth, 
 The witness of acts in keeping one's promises. 
 If the witness of word lie, its evidence is rejected, 
 And if the witness of act play false, it is rejected. 
 Tour words and acts must be without self-contradiction 
 In order to be accepted without question. 
 " Your aims are different," x and yon contradict yourselves, 
 You sew by day, and tear to pieces by night. 
 How can God listen to such contradictory witness, 
 Unless He be pleased to decide on it in mercy ? 
 Act and word manifest the secret thoughts and mind, 
 Both of them expose to view the veiled secret. 
 When your witnesses are purified they are accepted, 
 Otherwise they are arrested and kept in durance. 
 They enter into conflict with you, stiff-necked one ; 
 " Stand aloof and wait for them, for they too wait." 2 
 
 Prayers for spiritual enlightenment (p. 399). 
 
 God, who hast no peer, bestow Thy favour upon me ; 
 Since Thou hast with this discourse put a ring in my ear, 
 Take me by the ear, and draw me into that holy assembly 
 Where Thy saints in ecstasy drink of Thy pure wine ! 
 Now that Thou hast caused me to smell its perfume, 
 Withhold not from me that musky wine, Lord of faith ! 
 Of Thy bounty all partake, both men and women, 
 Thou art ungrudging in bounties, Hearer of prayer. 
 Prayers are granted by Thee before they are uttered, 
 
 1 Koran xcii. 4. for their punishment, as they wait 
 
 2 Koran xxxii. 30. I.e. , Wait thou for thy downfall (Rodwell). 
 
 P 
 
226 THE MASNAVI. [book v. 
 
 Thou openest the door to admit hearts every moment ! 
 
 How many letters Thou writest with Thy Almighty pen ! 
 
 Through marvelling thereat stones become as wax. 
 
 Thou writest the Nun of the brow, the Sad of the eye, 
 
 And the Jim of the ear, to amaze reason and sense. 
 
 These letters exercise and perplex reason ; 
 
 Write on, skilful Pair- writer ! 
 
 Imprinting every moment on Not-being the fair forms 
 
 Of the world of ideals, to confound all thought ! x 
 
 Yea, copying thereon the fair letters of the page of ideals, 
 
 To wit, eye and brow and moustache and mole ! 
 
 For me, I will be a lover of Not-being, not of existence, 
 
 Because the beloved of Not-being is more blessed. 2 
 
 God made reason a reader of all these letters, 
 
 To suggest to it reflections on that outpouring of grace. 3 
 
 Eeason, like Gabriel, learns day by day 
 
 Its daily portion from the " Indelible Tablet." 4 
 
 Behold the letters written without hands on Not-being ! 
 
 Behold the perplexity of mankind at those letters ! 
 
 Every one is bewildered by these thoughts, 
 
 And digs for hidden treasure in hope to find it. 
 
 This bewilderment of mankind as to their true aims is 
 compared to the bewilderment of men in the dark looking 
 in all directions for the Qibla, and recalls the text, " the 
 misery that rests upon my servants." s 
 
 Then follow reflections on the sacrifice by Abraham of 
 the peacock of ambition and ostentation. Next comes a 
 discourse on the thesis that all men can recognise the 
 mercies of God and the wrath of God ; but God's mercies 
 are often hidden in His chastisements, and vice versa, and 
 
 1 Here we have another Platonic 3 The Bulaq translator renders 
 doctrine. " Some say the belief of An naward thus. 
 
 the Sufis is the same as that of the 4 The " Indelible Tablet " (of 
 
 Ishraqin (Platonists)." Dabistan i God's decrees) is here applied to the 
 
 Muzahib, by Shea and Troyer, iii. Logos, — the channel through whom 
 
 281. God renews the " world of creation " 
 
 2 I.e., I will recognise the nonen- day by day. 
 
 tity of all this phenomenal being, E Koran xxxvi. 29. 
 and court self-annihilation. 
 
stoey II.] THE ARAB AND HIS DOG. 227 
 
 it is only men of deep spiritual discernment who can re- 
 cognise acts of mercy and acts of wrath concealed in their 
 opposites. The object of this concealment is to try and 
 test men's dispositions ; according to the text, " To prove 
 which of you will be most righteous in deed." 1 
 
 Stoey II. The Arab and his Dog (p. 402). 
 
 The doctrine of the Mu'tazilites, 2 already mentioned, 
 that all men's intellects are alike and equal at birth, 
 is again controverted, and the poet dwells on the essen- 
 tial differences which characterise the intellects akin to 
 Universal Eeason or the Logos, and those swayed by 
 partial or carnal reason ; the former, like the children of 
 Israel, seeking exaltation through self-abasement; and 
 the others, like Pharaoh, running after worldly rank and 
 power, to their own destruction. In order to make pro- 
 bation of men, as already explained, God fills the world 
 with deceptions, 3 — making apparent blessings destructive 
 to us, and apparent evils salutary. On the other hand, if 
 men try to deceive God, they fail signally. Hypocritical 
 weeping and wailing like that of Joseph's brethren is at 
 once detected by God. Thus a certain Arab had a dog 
 to which he was much attached ; but one day the dog 
 died of hunger. He at once began to weep and wail, and 
 disturbed the whole neighbourhood by his ostentatious 
 grief. One of the neighbours came and inquired into 
 the matter, and on hearing that the dog had died of 
 hunger, he asked the Arab why he had not fed him from 
 the wallet of food which he had in his hand. The Arab 
 said that he had collected this food to support himself, and 
 made it a principle not to part with any of it to any one 
 who could not pay for it ; but that, as his tears cost him 
 
 1 Koran Ixvii. 2. 3 " Of them who devise strata- 
 
 2 The Mu'tazilites were one of gems, God is best " (Koran iii. 47). 
 the principal unorthodox sects. See 
 
 Sale, Prelim. Disc, p. 112, 
 
228 THE MASNAVI. [book v. 
 
 nothing, he was pouring them forth in token of the sorrow 
 he felt for his dog's death. The neighbour, on hearing 
 this, rebuked him for his hypocrisy, and went his way. 
 
 Then follows a commentary on the text, " Almost would 
 the infidels strike thee down with their very looks when 
 they hear the reading of the Koran." x 
 
 Story III. The Sage and the Peacock (p. 404). 
 
 A sage went out to till his field, and saw a peacock 
 busily engaged in destroying his own plumage with his 
 beak. At seeing this insane self-destruction the sage 
 could not refrain himself, but cried out to the peacock to 
 forbear from mutilating himself and spoiling his beauty 
 in so wanton a manner. The peacock then explained to 
 him that the bright plumage which he admired so much 
 was a fruitful source of danger to its unfortunate owner, 
 as it led to his being constantly pursued by hunters, whom 
 he had no strength to contend against ; and he had accord- 
 ingly decided on ridding himself of it with his own beak, 
 and making himself so ugly that no hunter would in 
 future care to molest him. The poet proceeds to point 
 out that worldly cleverness and accomplishments and 
 wealth endanger man's spiritual life, like the peacock's 
 plumage; but, nevertheless, they are appointed for our 
 probation, and without such trials there can be no virtue. 
 
 " There is no monkery in Islam " 2 (p. 405). 
 
 Tear not thy plumage off, it cannot be replaced ; 
 Disfigure not thy face in wantonness, fair one ! 
 That face which is bright as the forenoon sun, — 
 To disfigure it were a grievous sin. 
 'Twere paganism to mar such a face as thine ! 
 The moon itself would weep to lose sight of it ! 
 
 , 1 Koran Ixviii. 51. 2 A Hadis. 
 
btortiii.] THE SAGE AND THE PEACOCK. 229 
 
 Knowest thou not the beauty of thine own face ? 
 Quit this temper that leads thee to war with thyself ! 
 It is the claws of thine own foolish thoughts 
 That in spite wound the face of thy quiet soul. 
 Know such thoughts to be claws fraught with poison, 
 Which score deep wounds on the face of thy soul. 
 
 Eend not thy plumage off, but avert thy heart from it, 
 
 For hostility between them is the law of this holy war. 
 
 Were there no hostility, that war would be impossible. 
 
 Hadst thou no lust, obedience to the law could not be. 1 
 
 Hadst thou no concupiscence there could be no abstinence. 
 
 Where no antagonist exists, what need is there of armies ? 
 
 Ah ! make not thyself an eunuch, 2 become not a monk, 
 
 Because chastity is mortgaged to lust. 
 
 Without lust denial of lust is impossible ; 
 
 No man can display bravery against the dead. 
 
 God says, " Expend ; " 3 wherefore earn money. 
 
 Since expenditure is impossible without previous gain ? 
 
 Although the passage contains only the word " Expend," 
 
 Bead " Acquire first, and then expend." 
 
 In like manner, when the King of kings says " Abstain," * 
 
 It implies an object of desire wherefrom to abstain. 
 
 Again, "Eat ye," is said recognising the snares of lust, 
 
 And afterwards, " Exceed not," to enjoin temperance. 
 
 When there is no subject, 
 
 The existence of a predicate is not possible. 6 
 
 When thou endurest not the pains of abstinence, 
 
 And fulfillest not the terms, thou gainest no reward. 
 
 How easy those terms ! how abundant that reward ! — 
 
 A reward that enchants the heart and charms the soul ! 
 
 This is followed by the admonition that the only way 
 
 1 Cp. Bp. Butler, " On a state of 6 Koran vi. 142 : "Eat of their 
 probation as implying trial and dan- fruit, but be not prodigal, and exceed 
 ger" (Analogy, Chap. iv. Pt. 1). not." 
 
 2 Probably referring to Origen. 6 Or, " If there be no supporter, 
 
 3 Koran ii. 264. there can be nothing supported." 
 
 4 Koran iii. 200. 
 
230 THE MASNAVI. [book v. 
 
 to be safe from one's internal enemies is to annihilate 
 self, and to be absorbed in the eternity of God, as the 
 light of the stars is lost in the light of the noonday sun. 
 Everything but God is at once preyed on by others, and 
 itself preys on others, like the fowl which, when catching 
 a worm, was itself caught by a cat. Men are so intent 
 on their own low objects of pursuit that they see not 
 their foes who are trying to make them their prey. Thus 
 it is said, " Before them have we set a barrier, and behind 
 them a barrier, so that they shall not see." x Persons 
 who lust after the vile pleasures of this world, and desire 
 long life, not to serve God, but to satisfy their own carnal 
 lusts, resemble the crow slain by Abraham, because he 
 only lived for the sake of carrion; or Iblis, who prayed 
 to be respited till the day of judgment, not for the pur- 
 pose of reforming himself, but only to do mischief to 
 mankind. 2 
 
 Prayers to God to change our base inclinations and give 
 us higher aspirations (p. 409). 
 
 Thou that changest earth into gold, 
 
 And out of other earth madest the father of mankind, 
 Thy business is changing things and bestowing favours, 
 My business is mistakes and forgetfulness and error. 
 Change my mistakes and forgetfulness to knowledge ; 
 
 1 am altogether vile, make me temperate and meek. 
 Thou that convertest salt earth into bread, 
 
 And bread again into the life of men ; 
 Thou who madest the erring soul a guide to men, 
 And him that erred from the way a prophet ; 3 
 Thou makest some earth-born men as heaven, 
 And multipliest heaven-born saints on earth ! 
 
 But whoso seeks his water of life in worldly joys, 
 To him comes death quicker than to the rest. 
 The eyes of the heart which behold the heavens 
 
 1 Koran xxxvi. 8. 2 Koran vii. 13. s Koran xciii. 7. 
 
STOBTin.] THE SAGE AND THE PEACOCK. 231 
 
 See that the Almighty Alchemist is ever working here. 
 
 Mankind are ever being changed, and God's elixir 
 
 Joins the body's garment without aid of needle. 
 
 On the day that you entered upon existence, 
 
 You were first fire, or earth, or air. 
 
 If you had continued in that, your original state, 
 
 How could you have arrived at this dignity of humanity ? 
 
 But through change your first existence remained not ; 
 
 In lieu thereof God gave you a better existence 
 
 In like manner He will give you thousands of existences, 
 
 One after another, the succeeding ones better than the 
 
 former. 
 Eegard your original state, not the mean states, 
 For these mean states remove you from your origin. 
 As these mean states increase, union recedes ; 
 As they decrease, the unction of union increases. 
 From knowing means and causes holy bewilderment fails ; 
 Yea, the bewilderment that leads you to God's presence. 
 You have obtained these existences after annihilations ; 
 Wherefore, then, do you shrink from annihilation ? 
 What harm have these annihilations done you 
 That you cling so to present existence, simpleton ? 
 Since the latter of your states were better than the former, 
 Seek annihilation and adore change of state. 
 You have already seen hundreds of resurrections 
 Occur every moment from your origin till now ; 
 One from the inorganic state to the vegetive state, 
 From the vegetive state to the animal state of trial ; 
 Thence again to rationality and good discernment ; 
 Again you will rise from this world of sense and form. 
 
 Ah ! crow, give up this life and live anew ! 
 
 In view of God's changes cast away your life ! 
 
 Choose the new, give up the old, 
 
 For each single present year is better than three past. 
 
 This is followed by a commentary on the saying of the 
 Prophet, " Pity the pious man who falls into sin, and the 
 
2 32 THE MA SNA VI. [book v. 
 
 rich man who falls into poverty, and the wise man who 
 falls into the company of fools." This is illustrated by an 
 anecdote of a young deer who was placed in the asses' 
 stable, and jeered at and maltreated by them. This 
 suggests — 
 
 Story IV. Muhammad Khwarazm Shah and the Bdfizis 
 of Sabzawar (p. 411). 
 
 Muhammad Shah was the last prince but one of the , 
 Khwarazm dynasty of Balkh, to which family both the 
 poet's mother and grandmother belonged. He was the 
 reigning prince in a.d. 1209, the year in which the poet's 
 father fled from Balkh, and was defeated by Chingiz Khan 
 a year or two later. In one of his campaigns Muhammad 
 Shah captured the city of Sabzawar, in Khorasan, which 
 city was inhabited by Rafizis or rank Shi'as, naturally 
 most obnoxious to a Sunni prince claiming descent from 
 the first Khalif Abu Bakr. After the city was taken the 
 inhabitants came out, and proceeded with all humility to 
 beg their lives, offering to pay any amount of ransom and 
 tribute that he might impose upon them. But the prince 
 replied that he would spare their lives only on one con- 
 dition, viz., that they produced from Sabzawar a man 
 bearing the name Abu Bakr. They represented to him 
 that it would be impossible to find in the whole city a single 
 man bearing a name so hateful to the Shi'as ; but the prince 
 was inexorable, and refused to alter the conditions. So 
 they went and searched all the neighbourhood, and at last 
 found a traveller lying at the roadside at the point of 
 death, who bore the name of Abu Bakr. As he was un- 
 able to walk, they placed him on a bier and carried him 
 into the king's presence. The king reproached them for 
 ■ their contempt and neglect of this pious Sunni, the only 
 true heart amongst them, and reminded them of the say- 
 ing of the Prophet, " God regards not your outward show 
 and your wealth, but your hearts and your deeds." In this 
 
btoky IV.] MUHAMMAD SHAH AND THE RAFIZIS. 233 
 
 parable, says the poet, Sabzawar is the world, the poor 
 Sunni the man of God, despised and rejected of men, and 
 the king is God Almighty, who seeks a true heart amongst 
 evil men. 
 
 Satan's snares for mankind (p. 413). 
 
 Thus spake cursed Iblis to the Almighty, 
 
 " I want a mighty trap to catch human game withal." 
 
 God gave him gold and silver and troops of horses, 
 
 Saying, " You can catch my creatures with these." 
 
 Iblis said, " Bravo ! " but at the same time Imng his lip, 
 
 And frowned sourly like a bitter orange. 
 
 Then God offered gold and jewels from precious mines 
 
 To that laggard in the faith, 
 
 Saying, " Take these other traps, cursed one." 
 
 But Iblis said, " Give me more, blessed Defender." 
 
 God gave him succulent and sweet and costly wines, 
 
 And also store of silken garments. 
 
 But Iblis said, " Lord, I want more aids than these, 
 
 In order to bind men in my twisted rope 
 
 So firmly that Thy adorers, who are valiant men, 
 
 May not, man-like, break my bonds asunder." 
 
 When at last God showed him the beauty of women, 
 Which bereaves men of reason and self-control, 
 Then Iblis clapped his hands and began to dance, 
 Saying, " Give me these ; I shall quickly prevail with 
 these ! " 
 
 This is followed by comments on the text, " Of goodliest 
 fabric we created man, and then brought him down to 
 the lowest of the low, saving those who believe and do 
 the things that are right ; " J and on the verses — 
 
 " If thou goest the road, they will show thee the road ; 
 If thou becomest naught, they will turn thee to being." 
 1 Koran xcv. 4. 
 
234 THE MA SNA VI. [book v. 
 
 Story V. The Man who claimed to he a Prophet (p. 417). 
 
 A man cried out to the people, " I am a prophet ; yea, 
 the most excellent of the prophets." The people seized 
 him by the collar, saying, " How are you any more a 
 prophet than we are ? " He replied, " Ye came to earth 
 from the spirit-world as sleeping children, seeing nothing 
 of the way ; but I came hither with my eyes open, and 
 marked all the stages of the way like a guide." On this 
 they led him before the king, and begged the king to 
 punish him. The king, seeing that he was very infirm, 
 took pity on him, and led him apart and asked him 
 where his home was. The man replied, " king, my 
 home is in the house of peace (heaven), and I am come 
 thence into this house of reproach." The king then asked 
 him what he had been eating to make him rave as he did, 
 and he said if he lived on mere earthly bread he should 
 not have claimed to be a prophet. His preaching was 
 entirely thrown away on worldly men, who only desire 
 to hear news of gold or women, 1 and are annoyed with 
 all who speak to them of the eternal life to come. They 
 cleave to the present life so fast that they hate those 
 who tell them of another. They say, " Ye are telling us 
 old fables and raving idly ; " and when they see pious men 
 prospering they envy them, and, like Satan, become more 
 opposed to them. God said, " What thinkest thou of him 
 who holdeth back a servant of God when he prayeth ? " 2 
 The king then said to him, " What is this inspiration of 
 yours, and what profit do you derive from it ? " The man 
 answered, " What profit is there that I do not derive from 
 it? I grant I am not rich in worldly wealth, yet the 
 inspiration God teaches me is surely as precious as that 
 which He taught the bees. 3 God taught them to make 
 wax and honey, and He teaches me nobler things than 
 these. Whoso has his face reddened with celestial wine 
 
 1 Koran iii. 12. 2 Koran xcvi. 9. 3 Koran xvi. 70. 
 
story v.] THE PRETENDED PROPHET. 235 
 
 is a prophet of like disposition with Muhammad, and 
 whoso is unaffected by that spiritual drink is to be ac- 
 counted an enemy to God and man." 
 
 The Prophet 1 s prayer for the envious people (p. 419). 
 
 Thou that givest aliment and power and stability, 
 
 Set free the people from their instability. 
 
 To the soul that is bent double by envy 
 
 Give uprightness in the path of duty, 
 
 Give them self-control, " weigh down their scales," 1 
 
 Release them from the arts of deceivers. 
 
 Eedeem them from envying, O gracious One, 
 
 That through envy they be not stoned like Iblis. 2 
 
 Even in their fleeting prosperity, see how the people 
 
 Burn up wealth and men through envy ! 
 
 See the kings who lead forth their armies 
 
 To slay their own people from envy ! 
 
 Lovers of sweethearts have conceived jealousy, 
 
 And attempted one another's lives, 
 
 Read " Wais and Bamin " and " Khosrau and Shirin," 
 
 To see what these fools have done to one another. 
 
 Lovers and beloved have both perished ; 
 
 And not themselves ' only, but their love as well. 
 
 'Tis God alone who agitates these nonentities, 
 
 Making one nonentity fall in love with another. 
 
 In the heart that is no heart envy comes to a head, 
 
 Thus Being troubles nonentity. 
 
 This is followed by an anecdote of a lover who recounted 
 to his mistress all the services he had done, and all the 
 toils he had undergone for her sake, and inquired if there 
 was anything else he could do to testify the sincerity of 
 his love. His mistress replied, "All these things you 
 have done are but the branches of love; you have not 
 
 1 Koran ci. 5. 
 
 2 Koran xv. 17. The sin of Iblis was his envy of Adam. 
 
23 6 THE MA SNA VI. [book v. 
 
 yet attained to the root, which is to give up life itself. 
 for the sake of your beloved." The lover accordingly 
 gave up his life, and enjoyed eternal fruition of his love, 
 according to the text, " thou soul which art at rest, 
 return to thy Lord, pleased, and pleasing Him." 1 
 
 This is followed by a statement of the doctrine of the 
 jurist Abu Hanifa, to whose school the poet belonged, 
 that weeping, even aloud, during prayer does not render 
 the prayers void, provided that the weeping be caused 
 by thoughts of the world to come, and not by thoughts 
 of this present world. 2 And, apparently in allusion to 
 the name Abu Hanifa, the poet recalls the text, "They 
 followed the faith of Abraham, the orthodox " (Hanifun)? 
 
 Story VI. The Disciple who Mindly imitated his Shaikh 
 (p. 421). 
 
 An ignorant youth entered an assembly of pious persons 
 who were being addressed by a holy Shaikh. He saw the 
 Shaikh weeping copiously, and in mere blind and senseless 
 imitation he copied the Shaikh's behaviour, and wept as 
 copiously himself, though he understood not a word of the 
 discourse. In fact, he behaved just like a deaf man who 
 sees those around him laughing, and laughs himself out of 
 compliment to them, though he knows not the subject of 
 their merriment, and is obliged to have it explained to him 
 before he can laugh again with real perception of the joke. 
 After he had wept in this ignorant way for some time he 
 made due obeisance to the Shaikh, and took his departure. 
 But one of the Shaikh's true disciples, being jealous for 
 the honour of his master, followed him, and thus addressed 
 him, " I adjure you by Allah that you go not and say, ' I 
 saw the Shaikh weeping, and I too wept like him.' Tour 
 ignorant and mere imitative weeping is totally unlike the 
 weeping of that holy saint. Such weeping as his is only 
 
 1 Korau lxxxix. 27. 2 Mishkat ul Masabih, i. p. 209, note. 
 
 3 Koran iv. 124. 
 
story vi.] THE DISCIPLE AND HIS SHAIKH. 237 
 
 possible to one who has, like him, waged the spiritual war 
 for thirty years. His weeping is not caused by worldly 
 griefs, but by the deep concerns of the spirit. You can- 
 not perceive by reason or sense the spiritual mysteries 
 that are open and plain to his enlightened vision, any 
 more than the darkness can behold the light. His breath- 
 ings are as those of 'Isa, and not like mere human sighs 
 raised by worldly sorrows. His tears and his smiles and 
 his speeches are not his own, but proceed from Allah. 
 Pools like you are ignorant of the motive and design of 
 saints' actions, and therefore only harm themselves if they 
 try to imitate them, without understanding their meaning." 
 To illustrate this a curious story is told of a foolish lady 
 who copied a trick of her clever slave-girl, without under- 
 standing the modus operandi, and by so doing caused her 
 own death. In like manner parrots are taught to speak 
 without understanding the words. The method is to place 
 a mirror between the parrot and the trainer. The trainer, 
 hidden by the mirror, utters the words, and the parrot, 
 seeing his own reflection in the mirror, fancies another 
 parrot is speaking, and imitates all that is said by the 
 trainer behind the mirror. So God uses prophets and 
 saints as mirrors whereby to instruct men, being Himself 
 all the time hidden behind these mirrors, viz., the bodies 
 of these saints and prophets ; and men, when they hear 
 the words proceeding from these mirrors, are utterly 
 ignorant that they are really being spoken by " Universal 
 Eeason " or the " Word of God " behind the mirrors of the 
 saints. 
 
 The worthlessness of mere Mind imitation (taglid) of 
 religious exercises (p. 421). 
 
 When a friend tells a joke to his friend, 
 The deaf man who listens laughs twice over ;— 
 The first time from imitation and foolishness, 
 Because he sees all the party laughing ; — 
 Yet, though he laughs like the others, 
 
238 THE MASNAVI. [book v. 
 
 He is then ignorant of the subject of their laughter ; — 
 
 Then he inquires what the laughter was about, 
 
 And, on hearing it, proceeds to laugh a second time. 
 
 Wherefore the blind imitator is like a deaf man, 
 
 In regard to the joy he feigns to feel. 
 
 The light is the Shaikh's, the fountain the Shaikh's, 
 
 And the outpouring of joy is also the Shaikh's, not his. 
 
 'Tis like water in a vessel, or light through a glass ; 
 
 If they think they come from themselves, they are wrong. 
 
 When the vessel leaves the fountain, it sees its error ; 
 
 It sees the water in it comes from the fountain. 
 
 The glass also learns, when the moon sets, 
 
 That its light proceeded from the shining of the moon. 
 
 When his eyes are opened by the command, " Arise ! " x 
 
 Then that disciple smiles a second time, like the dawn. 
 
 He laughs also at his own previous laughter, 
 
 Which overtook him out of mere blind imitation. 
 
 When he returns from his long and distant wanderings 
 
 He says, " Lo ! this was the truth, this the secret ! 
 
 With what blindness and misconception did I pretend 
 
 To experience joy in that distant valley ? 
 
 What a delusion I was under ! what a mistake ! 
 
 My feeble wit conjured up vain imaginations." 
 
 How can an infant on the road know the thoughts of men ? 
 
 How far its fancies are removed from true knowledge ! 
 
 The thoughts of infants run on the nurse and milk, 
 
 Or on raisins or nuts, or on crying and wailing. 
 
 The blind imitator is like a feeble infant, 
 Even though he possesses fine arguments and proofs. 
 His preoccupation with obscure arguments and proofs 
 Drags him away from insight into truth. 
 His stock of lore, which is the salve of his eyes, 
 Bears him off and plunges him in difficult questions. 
 Ah ! man of imitation, come out of Bokhara ! 2 
 
 1 Koran lxxiv. 2. Dawn smiles of the " Sahih Bokhari," the first 
 first as " false dawn," and the second and most esteemed collection of 
 time as "true dawn." traditions. 
 
 2 Alluding to Bokhari, the author 
 
story vi.] THE DISCIPLE AND HIS SHAIKH. 239 
 
 And humble yourself in order to be exalted. 
 Then you will behold another Bokhara within you, 
 Whereof the heroes ignore these questions of law. 
 Though a footman may be swift of foot on land, 
 Yet on the sea he is as one with ruptured tendons. 
 That footman is only " carried by land," l 
 But he who is " carried by sea " is the truly learned one. 
 The King of kings showers special favours upon him ; 
 Know this, man pledged to vain illusions ! 
 
 The mere legal theologian is impotent to behold the 
 light of the Spirit (p. 422). 
 
 When the day dawns from heaven night flees away ; 
 What, then, can its darkness know of the nature of light ? 
 The gnat scuds away before the blast of the winds ; 
 What, then, knows the gnat of the savour of the winds ? 
 When the Eternal appears the transitory is annulled ; 
 What, then, knows the transitory of the Eternal ? 
 When He sets foot on the transitory He bewilders it ; 
 When it is become naught He sheds his light upon it. 2 
 If you wish, you can adduce hundreds of precedents, 
 But I take no heed of them, man poor in spirit ! 
 The letters Lam, Mim, and Ha, Mim prefixed to some 
 
 Suras 
 Eesemble the staff of Moses, when fully understood. 3 
 Ordinary letters resemble these to outward view, 
 But are far beneath them in signification. 
 If an ordinary man take a staff and try it, 
 Will it prove like the staff of Moses in the test ? 
 This breath of 'Isa is not like every ordinary breath, 
 Which proceeds from mere human joy or sorrow. 
 These Alif, Mim, Ha and Mim, father, 
 
 1 Koran xvii. 72. The man of caput mortuum or Not-being, as in a 
 "external knowledge" is "carried mirror (Gulshan i Raz, 1. 125). 
 
 only by land." but the mystic is led 3 These letters were supposed to 
 
 over sea as well. have mysterious meanings. See Rod- 
 
 2 When reason is annihilated, the well, Koran, p. 17, note. 
 " Truth " is reflected in the resulting 
 
240 
 
 THE MA SNA VI. [book t. 
 
 Proceed from the Lord of mankind. 
 
 If you have sense, regard not in the same way as these 
 
 Every ordinary Jit/ and Lam which resembles these; 
 
 Although these sacred letters consist of common ones, 
 
 And resemble common ones in their composition. 
 
 Muhammad himself was formed of flesh and skin, 
 
 Although no man is of the same genus as he. 
 
 He had flesh and skin and bones, 
 
 Although no man resembles him in composition ; 
 
 Because in his composition were contained divine powers, 
 
 Whereby all human flesh was confounded. 
 
 In like manner the composition of the letters Ha, Mim 
 
 Is far exalted above ordinary compounds of letters ; 
 
 Because from these mysterious compositions comes life, 
 
 Even as utter confusion follows the last trump. 
 
 That staff becomes a serpent and divides the Nile, 
 
 Like the staff of Ha, Mim, by the grace of God. 
 
 Its outward form resembles the outward forms of others, 
 
 Yet the disk of a cake differs much from the moon's disk. 
 
 The saint's weeping and laughter and speech 
 
 Are not his own, but proceed from God. 
 
 Whereas fools look only to outward appearances, 
 
 These mysteries are totally hidden from them ; 
 
 Of necessity the real meaning is veiled from them, 
 
 Eor the mystery is lost in the intervening medium 
 
 Then follows an anecdote of a man who heard whelps 
 barking in their mother's womb. A voice came from 
 heaven and explained that these whelps were like the men 
 who have not emerged into the light of truth, but are still 
 veiled in spiritual darkness, and, though they make pre- 
 tensions to spiritual sight, their discourses are useless, 
 both to procure spiritual food for themselves, and to warn 
 their hearers of spiritual dangers. 
 
 Next comes an anecdote of a pious man of Zarwan, who 
 made a point of giving to the poor four times the legal 
 amount of alms due from his growing crops. Thus, instead 
 
stout vii. J HOW ADAM WAS CREATED. 241 
 
 of paying one-tenth on each crop, which is the legal 
 amount enjoined by the Prophet, 1 he was wont to pay 
 one-tenth of the green ears of corn, another tenth of the 
 ripe wheat, a third tenth of the threshed grain, and a 
 fourth of the bread made therefrom, and so on with grapes 
 and other produce of his garden. In recognition of his 
 piety God blessed his garden and made it bear fruit 
 abundantly. But his sons, who were blind to spiritual 
 matters, saw only his lavish expenditure upon the poor, 
 and could not see the divine blessing upon the garden, 
 called down by his liberality, and rebuked him for his 
 extravagance. There is no limit to the divine bounty, 
 because God's ability to bestow bounties, unlike human 
 ability, is unbounded and infinite. 
 
 Stoey VII. How Adam was created out of a handful of 
 earth brought by an Angel (p. 428). 
 
 When the Almighty determined to create mankind to 
 be proved by good and evil, He deputed the angel Gabriel 
 to bring a handful of earth for the purpose of forming 
 Adam's body. Gabriel accordingly girded his loins and 
 proceeded to the Earth to execute the divine commands. 
 But the Earth, being apprehensive that the man so created 
 would rebel against God and draw down God's curse upon 
 her, remonstrated with Gabriel, and besought him to 
 forbear. She represented that Gabriel would at the last 
 day be pre-eminent over all the eight angels who would 
 then support the throne, 2 and that it therefore was only 
 right that he should prefer mercy to judgment. At last 
 Gabriel granted her prayer, and returned to heaven with- 
 out taking the handful of earth. Then God deputed 
 Michael on the same errand, and the Earth made similar 
 excuses to him, and he also listened to her crying, and 
 returned to heaven without taking a handful. He excused 
 
 1 MiBkat ul Maaabih, i. 417. 2 Koran Ixix. 17. 
 
 Q 
 
242 THE MASNAVI. [book v. 
 
 himself to the Almighty by citing the example of the 
 people to whom the prophet Jonah was sent, who were 
 delivered from the threatened penalty in consequence of 
 their lamentation for their sins ; 1 — and the text, " If He 
 please, He will deliver you from that which ye shall cry to 
 Him to avert." 2 Then God sent the angel Israfil on the 
 same errand, and he also was diverted , from the execution 
 of it by a divine intimation. At last God sent 'Izrail, the 
 angel of death, who, being of sterner disposition than the 
 others, resolutely shut his ears to the Earth's entreaties, 
 and brought back the required handful of earth. The 
 Earth pressed him with the argument that God's command 
 to bear away a handful of her substance against her will 
 did not override the other divine command to take pity 
 on suppliants ; but Tzrail would not listen to her, remark- 
 ing that, according to the canons of theological interpreta- 
 tion, it was not allowable to have recourse to analogical 
 reasoning to evade a plain and categorical injunction. He 
 added, that in executing this injunction, painful though 
 it might be, he was to be regarded only as a spear in the 
 hand of the Almighty. The moral is, that when any of 
 God's creatures do us a harm, we ought to regard them 
 only as instruments of God, who is the Only Eeal Agent. 
 
 God the Only Heal Agent (p. 431). 
 
 Do not, like fools, crave mercy from the spear, 
 
 Bat from the King in whose hand the spear is held. 
 
 Wherefore do you cry to spear and sword, 
 
 Seeing they are captives in the hand of that Noble One ? 
 
 He is as Azar, maker of idols ; I am only the idol ; 
 
 Whatever instrument He makes me, that I am. 
 
 If He makes of me a cup, a cup am I ; 
 
 If He makes of me a dagger, a dagger am I. 
 
 If He makes me a fountain, I pour forth water ; 
 
 If He makes me fire, I give forth heat. 
 
 1 Koran x. 98. 2 Koran vi 41. 
 
story vii.] HOW ADAM WAS CREATED. 243 
 
 If He makes me rain, I produce rich crops ; 
 If He makes me a dart, I pierce bodies. 
 If He makes me a snake, I dart forth poison ; 
 If He makes me a friend, I serve my friends. 
 I am as the pen in the fingers of the writer, 
 I am not in a position to obey or not at will. 
 
 On the return of 'Izrail to heaven with the handful of 
 earth, God said he would make him the angel of death. 
 'Izrail represented that this would make him very hateful 
 to men ; but God said 'Izrail would operate by disease and 
 sickness, and men would not look for any cause beyond 
 these diseases, according to the text, " He is nearer to you 
 than ye are ; yet ye see Him not." 1 Moreover, death is in 
 reality a boon to the spiritual, and it is only fools who cry, 
 "Would that this world might endure for ever, and that 
 there were no such thing as death ! " 
 
 Death is gain, for " God will change their evil things into 
 good things" 2 (p. 432). 
 
 One said, " The world would be a pleasant place 
 
 If death never set foot within it." 
 
 Another answered, "If there were no death, 
 
 The complicated world would be worth not a jot. 
 
 It would be a crop raised in a desert, 
 
 Left neglected and never threshed out. . 
 
 Thou fanciest that to be death, which is life, 
 
 Thou sowest thy seed in salt ground. 
 
 Carnal reason deceives us ; do thou contradict it, 
 
 For that fool takes what is really death to be life. 
 
 God, show us all things in this house of deception,— 
 
 Show them all as they really are ! " 3 
 
 It is said in the Eadis that on the last day 
 
 1 Koran lvi. 84. light that shines in the heart, and 
 
 2 Koran xxv. 70. The " final resti- shows the nature of all things as 
 tution " of all by free grace. they really are." 
 
 3 Op. the Hadis : " Inspiration is a 
 
244 THE MASNAVI. [book v. 
 
 The command, " Arise," will come to every single body. 
 The blast of the last trump will be God's command 
 To every atom to lift its head from the earth. 
 The souls, also, of each will return to their bodies, 
 Even as sense returns to bodies awaking from sleep. 
 On that morn each soul will recognise its own body, 
 And return to its own ruin like hidden treasure. 
 It will recognise its own body and enter it. 
 The soul of the goldsmith will not enter the tailor ; 
 The soul of the wise will enter the body of the wise, 
 The soul of the unjust the body of the unjust. 
 
 In like manner as the souls will fly into their clay, 
 So will the books fly into their right hands and left. 1 
 God will place in their hands their books of greed and 
 
 liberality, 
 Of sin and piety, and whatever they have practised. 
 When they shall awake from sleep on that morning, 
 All the evil and good they have done will recur to them. 
 
 Every thought which has dwelt in them during life 
 
 Will appear as a form visible to all, 2 
 
 Like the thought of an architect realised in a house, 
 
 Or the perfect plant issuing from the seed in the ground. 
 
 From onion and saffron and poppy 
 
 The hand of spring will unfold the secret of winter. 
 
 This one will be verdant and flourish, saying, " We are the 
 
 pious ; " 
 That other will hang his head like the violet, — 
 With tears starting from his eyes through deadly fear ; 
 Yea, tens of founts of tears through terrible dread ; 
 With eyes wide opened in deadly apprehension 
 Lest his book may be placed in his left hand. 
 
 Then will the evildoer be sent to the fiery prison, 
 
 1 See Koran lxix. 1 8. ' 
 
 2 See the parallel passage in Gulshan i Raz, 1. 690. 
 
story viii.] MAHMUD AND AYAz. 245 
 
 For thorn can in no wise escape the flame. 
 When his guardian angels behind and before, 
 Who before were unseen, shall appear like patrols, 
 They will hurry him off, pricking him with their spears, 
 And saying, " dog, begone to thy kennel ! " 
 
 Then the prisoner will cry, " Lord, I am a hundred, 
 
 Yea, a hundred times as wicked as Thou sayest. 
 
 But in mercy Thou veilest my sins, 
 
 Otherwise my vileness were known to Thy all-seeing eye. 
 
 But, independently of my own works and warfare, — 
 
 Independently of my faith or unfaith, good or evil, — 
 
 Independently of my poor devotion to Thee, 
 
 And of my thoughts and the thoughts of hundreds like me, — 
 
 I fix my hopes on Thy mercy alone. 
 
 Whether Thou adjudge me upright or rebellious, 
 
 I sue for free pardon from Thy unbought justice. 
 
 Lord, who art gracious without thought of consequence, 
 
 1 set my face towards that free grace of Thine ; 
 I have no regard to my own acts. 
 
 I set my face towards this hope, 
 Seeing that Thou gavest me my being first of all ; 
 Thou gavest me the garment of being unasked, 
 Wherefore I firmly trust in Thy free grace." 
 
 When he thus enumerates his sins and faults, 
 God at last will grant him pardon as a free gift, 
 Saying, " angels, bring him back to me, 
 Since the eyes of his heart were set on hope, 
 Without care for consequences I set him free, 
 And draw the pen through the record of his sins ! " 
 
 Story VIII. Mahmud and Aydz 1 (p. 434). 
 
 Mahmud, the celebrated king of Ghazni, had a favourite 
 named Ayaz, who was greatly envied by the other courtiers. 
 One day they came to the king and informed him that 
 
 1 All the latter part of this story is a parable of the last judgment. 
 
246 THE MASNAVI. [book v. 
 
 Ayaz was in the habit of retiring to a secret chamber, 
 and locking himself in, and that they suspected he had 
 there concealed coin stolen from the treasury, or else wine 
 and forbidden drink. The fact was, that Ayaz had placed 
 in that chamber his old shoes and the ragged dress 
 which he used to wear before the king had promoted him 
 to honour, and used to retire there every day and wear 
 them for a time, in order to remind himself of his lowly 
 origin, and to prevent himself from being puffed up with 
 pride. This he did in accordance with the text, " Let man 
 reflect out of what he was created." J The intoxication of 
 the present life puffs up many with false pride, even as 
 Iblis, who refused to worship Adam, saying, "Who is 
 Adam, that he should be lord over me ? " This he said 
 because he was one of the Jinn, who are all created of fire. 2 
 Adam, on the other hand, confessed his own vileness, 
 saying, "Thou hast formed me out of clay." The king 
 was well assured of the fidelity of Ayaz ; but in order to 
 confute those who suspected him, he ordered them to go 
 by night and break open that chamber and bring away 
 all the treasure and other things hidden in it. It is a 
 characteristic of evildoers to think evil of the saints, 
 because they judge of their conduct by the light of their 
 own evil natures, as the crooked foot makes a crooked 
 footprint, and as the spider sees things distorted through 
 the web he has spun himself. The king's conduct in this 
 did not betoken any diminution of his love for Ayaz, 
 because lover and beloved are always as one soul, though 
 they may be opposed to outward view. Accordingly the 
 courtiers proceeded to the chamber of Ayaz at night, and 
 broke open the door, and searched the floor and the walls, 
 but found only the old shoes and the ragged dress. They 
 then returned to the king discomfited and shamefaced, 
 even as the wicked who have slandered the saints will 
 be on the day of judgment, according to the text, "On 
 the resurrection day thou shalt see those who have lied 
 
 1 Koran lxxxvi. 5. 8 Koran xviii. 48 and lv. 14. 
 
stoby viil] MAHM.UD AND AYAZ. 247 
 
 of God with their faces black." x Then they besought the 
 king to pardon their offence, but he refused, saying that 
 their offence had been committed against Ayaz, and that 
 he would leave it to Ayaz to decide whether they should 
 be punished or pardoned. If Ayaz showed mercy it would 
 be well; and if he punished it would be well also, for 
 "the law of retaliation is the security for life." 2 Only 
 he enjoined him to pronounce his sentence without delay, 
 because "Waiting is punishment." 
 
 A description of genuine union with God (p. 438). 
 
 A loved one said to her lover to try him, 
 
 Early one morning, " such an one, son of such an one, 
 
 I marvel whether you hold me more dear, 
 
 Or yourself; tell me truly, ardent suitor ! " 
 
 He answered, " I am so entirely absorbed in you, 
 That I am full of you from head to foot. 
 Of my own existence nothing but the name remains, 
 In my being is nothing besides you, Object of desire ! 
 Therefore am I thus lost in you, 
 Just as vinegar is absorbed in honey ; 
 Or as a stone, which is changed into a pure ruby, 
 Is filled with the bright light of the sun. 
 In that stone its own properties abide not, 
 It is filled with the sun's properties altogether ; 
 So that, if afterwards it holds itself dear, 
 'Tis the same as holding the sun dear, beloved ! 
 And if it hold the sun dear in its heart, 
 'Tis clearly the same as holding itself dear. 
 Whether that pure ruby hold itself dear, 
 Or hold the sun dear, 
 
 There is no difference between the two preferences ; 
 On either hand is naught but the light of dawn. 
 But till that stone becomes a ruby it hates itself, 
 For till it becomes one ' I,' it is two separate ' I's,' 
 
 1 Koran xxxix. 61. 2 Koran ii. 175. 
 
24 8 THE MA SNA VI. [book v. 
 
 For 'tis then darkened and purblind, 
 
 And darkness is the essential enemy of light. 
 
 If it then hold itself dear, it is an infidel ; 
 
 Because that self is an opponent of the mighty Sun. 
 
 Wherefore 'tis unlawful for the stone then to say ' I, 
 
 Because it is entirely in darkness and nothingness." 
 
 Pharaoh said, " I am the Truth," and was laid low. 
 Mansur Hallaj said, " I am the Truth," and escaped free. 1 
 Pharaoh's " I " was followed by the curse of God ; 
 Mansur's " I " was followed by the mercy of God, beloved ! 
 Because Pharaoh was a stone, Mansur a ruby ; 
 Pharaoh an enemy of light, Mansur a friend. 
 prattler, Mansur's " I am He " was a deep mystic saying, 
 Expressing union with the light, not mere incarnation. 2 
 
 Story IX. The sincere repentance of Nastih (p. 443). 
 
 Ayaz, in weighing the pros and cons in regard to par- 
 doning the courtiers, remarks that professions of faith and 
 penitence when contradicted by acts are worthless, accord- 
 ing to the text, "If ye ask them who hath created the 
 heavens and the earth, they will say ' God ; ' yet they 
 devise lies." 3 And in illustration of this he tells a story 
 of a faithless husband who retired to a secret chamber 
 ostensibly to say his prayers, but really to carry on an 
 intrigue with a slave-girl, and the falsity of whose pre- 
 tences was demonstrated by ocular proof of his condition. 
 In like manner, on the day of resurrection man's hands 
 and eyes and feet will bear witness against him of the evil 
 actions done by him, thus confuting his pretences to piety. 
 The test of a sincere repentance is abhorrence of past sins 
 and utter abandonment of all pleasure in them, — the old 
 love for sin being superseded by the new love for holiness. 
 
 1 See Gulshan i Raz, Answer vii, the Deity into man (Haltil), or incar- 
 p. 45. Mansur Hallaj (woolcarder), nation, is rejected both by Rumi and 
 the celebrated Sufi who was put to Shabistari in favour of the doctrine 
 death at Bagdad in 309 (A. H.) of intimate union (Ittihad or Wahdat). 
 
 2 See Gulshan i Raz, 1. 454, and 3 Koran xxix. 61. 
 note. The doctrine of the descent of 
 
story rx.] THE REPENTANCE OF NASUH. 249 
 
 Such a repentance was that of Nasiih. Nasiih in his 
 youth disguised himself in female attire and obtained em- 
 ployment as attendant at the women's baths, where he 
 used to carry on shameful intrigues with some of the 
 women who frequented the bath. At last, however, his 
 eyes were opened to the wickedness of his conduct, and 
 be went to a holy man and besought him to pray for him. 
 The holy man, imitating the long-suffering of the " Veiler 
 of sins," did not so much as name his sin, but prayed, say- 
 ing, "God give thee repentance of the sin thou knowest ! " 
 The prayer of that holy man was accepted, because the 
 prayers of such an one are the same as God's own will, 
 according to the tradition, " My servant draws nigh to me 
 by pious works till I love him ; and when I love him I 
 am his ear, his eye, his tongue, his foot, his hand ; and by 
 me he hears, sees, talks, walks, and feels." Nasiih then 
 returned to the bath a truly repentant man ; but soon 
 afterwards one of the women frequenting the bath lost a 
 valuable jewel, and the king gave order that all persons 
 connected with the bath should be stripped and searched. 
 When the officers came to the bath to execute this order 
 Nasiih was overwhelmed with fear, for he knew that if 
 his sex were discovered he would certainly be put to death. 
 In his fear he called upon God for deliverance, and swooned 
 with fear and became beside himself, so that his natural 
 self was annihilated, and he became a new creature, even 
 as a corpse rising from the grave. When he came to 
 himself he found that the lost jewel had been found, and 
 those who had suspected him came and begged his pardon. 
 Shortly afterwards the king's daughter sent for him to 
 come and wash her head ; but, in spite of her imperative 
 commands, he refused to place himself again in the way 
 of temptation, lest he might fall again, and God might 
 " make easy to him the path to destruction." * 
 
 1 Koran xcii. 10. 
 
250 THE MASNAVI. [book v. 
 
 Man's members will hear witness against him on the day of 
 judgment, and confute his claims to piety (p. 443). 
 
 On the resurrection day all secrets will be disclosed ; 
 
 Yea, every guilty one will be convicted by himself. 
 
 Hand and foot will bear testimony openly 
 
 Before the Almighty concerning their owner's sins. 
 
 Hand will say, " I stole such and such things ; " 
 
 Lip will say, " I asked for such and such things." 
 
 Foot will say, " I went after my own desires ; " 
 
 Arm will say, " I embraced the harlot." 
 
 Eye will say, " I looked after forbidden things ; " 
 
 Bar will say, " I listened to evil talk." 
 
 Thus the man will be shown to be a liar from head to' foot, 
 
 Since his own members will prove him to be a liar. 
 
 Story X. The Lion, the Fox, and the Ass (p. 445). 
 
 As an instance of false and insincere repentance, a story 
 is next told, which is also found in the fifth chapter of the 
 Anivar i Suhaili. A lion had been wounded in fight with 
 a male elephant, and was unable to hunt game for himself. 
 In this strait he called a fox who was wont to attend upon 
 him, and to live on the meat that was left from his re- 
 pasts, just as disciples attending on a saint subsist on the 
 heavenly food dropping from his lips. He called this fox, 
 and bade him go and entice some animal to come near his 
 lair, so that he might kill it and make a meal of it. The 
 fox went and searched the neighbourhood, and at last found 
 a lean and hungry ass who was grazing in a stony place 
 where there was little or no grass. The fox, after making 
 due salutations, condoled with the ass on his unfortunate 
 condition ; but the ass replied that it was his divinely 
 appointed lot, and that it would be impious to complain 
 of the dispensations of Providence. He also instanced 
 the case of the ass of a water-carrier, which, after having 
 starved and worked hard in its master's service, by chance 
 
STORY x.] THE LION, THE FOX, AND THE ASS. 251 
 
 found admittance to the king's stables, where it was struck 
 by the sleek appearance of the horses. But one day the 
 horses were taken out to battle, and returned in a most 
 miserable plight, some grievously wounded, and others 
 dying. After seeing this sight it determined that its own 
 hard life was preferable, and returned to its master. The 
 fox replied that the ass was wrong in carrying passive 
 resignation to such an extent as to refuse to try to better 
 his condition when the opportunity of doing so presented 
 itself, because God says, "Go in quest of the bounties of 
 God." 1 He added, if the ass would come with him, he 
 would take him to a delightful meadow, where he would 
 never lack plenty of grass all the year round. The ass 
 rejoined that the command to strive for sustenance was 
 only issued on account of the weakness of man's- faith. 
 The fox replied that this exalted faith was only vouchsafed 
 to a few great saints, because the Prophet describes con- 
 tentment as a treasure, and treasure is not found by every 
 one. The ass rejoined that the fox was perverting the 
 Scripture, as no pious man who trusted in God was ever 
 forsaken. In illustration of this he told an anecdote of a 
 devotee who determined to put the matter to the test, 
 and went out into the desert, trusting only to God to 
 supply his wants, and resolved to seek no aid of man, and 
 not to exert himself in any way to gain food. He lay 
 down on a stone and went to sleep; and God sent a 
 caravan of travellers that way, who found him, and forced 
 him to take food in spite of himself. The fox again 
 pressed the ass to try to better his condition, saying that 
 God had given men hands to use, and not to do nothing 
 with. The ass answered that he knew of no occupation 
 and exertion better than trust in God, as worldly occupa- 
 tions often lead to ruin, according to the text, " Throw not 
 yourselves with your own hands into ruin." 2 But though 
 the ass repeated all these excellent precepts, yet it was 
 only so much cant on his part, because he was not firmly 
 
 1 Koran lxii. 10. 2 Koran ii. 191. 
 
252 THE MASNAVI. [book v. 
 
 rooted in the faith. He had all the time a carnal hanker- 
 ing after the pleasant grazing-ground the fox told him 
 of, and the objections he made were only a parrot-like 
 repetition of precepts heard, but not thoroughly under- 
 stood and taken to heart. To illustrate the worthless 
 nature of mere imitated religion and profession divorced 
 from practice, a story is told of an infamous fellow wlio 
 used to carry a dagger to protect as he said, his honour, 
 though his every action showed that he had neither 
 honour to protect norjnanliness to protect it. The ass, 
 though like Abraham, he had broken his idols, had not 
 a sufficiently rooted faith to leap, like Abraham, into the 
 fire, and thus prove his faith. [Here the poet apologises 
 for the trivial illustrations he uses by citing the text, 
 " Verily God is not ashamed to set forth as well the instance 
 of a gnat as of any nobler object " x .] Finally the ass 
 yielded to the fox's enticement, and accompanied him to 
 the lion's lair. The lion, being famished with hunger, 
 sprang upon him the moment he appeared. Being, how- 
 ever, weak with sickness and fasting, he missed his aim, 
 and the ass escaped with a slight wound. Then the fox 
 blamed the lion for his precipitation, and the lion, after 
 excusing himself as best he could, persuaded the fox to try 
 to allure the ass a second time into his lair. The fox con- 
 sented to try, observing that experience would probably 
 have been thrown away on an ass, and his vows of repent- 
 ance forgotten. Those who lapse from repentance, in for- 
 getfulness of their former experience, may be compared 
 to the Jews changed into apes and swine by 'Isa. 2 The 
 fox was received by the ass with many reproaches for 
 having deceived him ; but he at last managed to persuade 
 the ass that what he had seen was not a real lion, but only 
 a harmless talisman ; and the silly ass allowed himself to 
 be again deluded, and forgot his vows of repentance, and 
 again followed the fox to the lion's lair, where he speedily 
 met his doom. 
 
 1 Koran ii. 24. 2 Koran v. 65. 
 
STORY x.] THE LION, THE FOX, AND THE ASS. 253 
 
 Men who make professions of holiness merely from blind 
 imitation of others are detected and confuted by the 
 opposition between their words and their deeds (p. 449). 
 
 A man asked a camel, saying, " Ho ! whence comest thou, 
 
 Thou beast of auspicious footstep ? " 
 
 He replied, " From the hot bath of thy street." 
 
 The man said, " That is proved false by thy dirty legs ! " 
 
 So, when stubborn Pharaoh saw Moses' staff a serpent, 
 And begged for a delay (to fetch magicians) x and relented, 
 Wise men said, " He ought to have become harsher, 
 If He really be, as He says, the Lord Supreme. 2 
 What could miracles such as these of serpents, 
 Or even dragons, matter to the majesty of His divinity ? 
 If He be really Lord Supreme, seated on His throne, 
 What need has He to wheedle a worm like Moses ? " 
 
 babbler, while thy soul is drunk with mere date wine, 
 Thy spirit hath not tasted the genuine grapes. 
 For the token of thy having seen that divine light 
 Is this, to withdraw thyself from the house of pride. 
 When a fowl flies to the salt water, 
 It has never beheld the blessing of sweet water ; 
 But its faith is mere imitation of other fowl, 
 And its soul has never seen the face of real faith. 
 Wherefore the blind imitator encounters great perils, — 
 Perils of the road, of robbers, of cursed Satans. 
 But when he has seen the light of God, he is safe 
 From the agitation of doubt, and is firm in the faith. 
 Till the foam has landed on the shore and dry land, 
 Which is its home, it is ever tossed to and fro. 
 'Tis at home on the land, but a stranger on the water. 
 While it remains a stranger, it must be tossed about. 
 When its eyes are opened, and it sees the vision of land, 
 Satan has no longer any domination over it. 
 
 Although the ass repeated verities to the fox, 
 
 1 Koran xx. 25. a Koran xxviii. 38. 
 
254 THE MASNAVI. [book v. 
 
 He spoke them idly and in the way of cant. 
 
 He praised the water, but was not eager to drink ; 
 
 He rent his garments and his hair, but was no real lover. 
 
 The excuse of a hypocrite is rejected, not approved, 
 
 Because it comes only from the lips, not from the heart. 
 
 He has the scent of the apple, but not a piece of it, 
 
 And the scent only for the purpose of misleading others. 
 
 Thus a woman's onset in the midst of a battle array, — 
 
 She keeps in line, and forms part of the battle array, 
 
 Yet, though she looks a very lion as she stands in line, 
 
 Her hand begins to tremble as soon as she takes a sword. 
 
 Woe to him whose reason is like a woman 
 
 While his lust is like a resolute man ! 
 
 Of a certainty his reason will be worsted in the fight, 
 
 And his imitation of a man will only lead him to ruin. 
 
 Happy is he whose reason is masculine, 
 
 And his ugly lust feminine and under subjection ! 
 
 Though the mere imitator quotes a hundred proofs, 
 
 They are all based on opinion, not on conviction. 
 
 He is only scented with musk, he is not himself musk ; 
 
 He smells of musk, but is really naught but dirng. 
 
 For his dung to become musk, disciple, 
 
 He must graze year after year in the divine pasture. 
 
 For he who, like the musk-deer, feeds on saffron of Khoten 
 
 Must not eat grass and oats like asses. 
 
 That man of cant has at his tongue's end 
 
 A hundred proofs and precepts, but there is no life in 
 
 him. 
 When the preacher has himself no light or life, 
 How can his words yield leaves and fruit ? 
 He impudently preaches to others to walk aright, 
 While himself he is unsteady as a reed shaken by wind. 
 Thus, though his preaching is very eloquent, 
 It hides within it unsteadiness in the faith. 
 
story x.] THE LION, THE FOX, AND THE ASS. 255 
 
 In order to gain true wisdom man must shake off 
 worldly illusions (p. 453). 
 
 The fox said, " In my pure wine there are no dregs ; 
 
 These vain suspicions are not becoming. 
 
 All this is only baseless suspicion, simple one, 
 
 Else you would know I am not plotting against you. 
 
 You repudiate me on account of your own bad fancies ; 
 
 Why do you thus suspect your true friends ? 
 
 Think well of the ' Brothers of purity,' 1 
 
 Even though they show harshness toward you ; 
 
 For when evil suspicion takes hold of you, 
 
 It severs you from hundreds of friends. 
 
 If a tender friend treats you roughly to try you, 
 
 'Tis contrary to reason to distrust him. 
 
 Though I bear a bad name, my nature is not malevolent ; 
 
 What you saw was not dangerous, it was only a talisman. 
 
 But even if there were danger in that object of suspicion, 
 
 Friends always pardon an offence." 
 
 This world of illusions, fancies, desires, and fears, 
 Is a mighty obstacle in the traveller's path. 
 Thus, when these forms of delusive imaginations 
 Misled Abraham, who was a very mountain of wisdom, 
 He said of the star, " This is my Lord," 2 
 Having fallen into the midst of the world of illusion. 
 He thus interpreted the meaning of sun and stars, — 
 Yea, he, that great man who threaded jewels of interpre- 
 tation, 
 Seeing then that this world of eye-fascinating illusion 
 Seduced from the right path such a mountain as Abraham, 
 So that he said of the star, " This is my Lord," — 
 What will not its illusions effect on a stupid ass ? 
 Human reason is drowned, like the high mountains, 
 In the flood of illusion and vain imaginations. 
 The very mountains are overwhelmed by this flood, 
 
 1 A society at Basra, who wrote, about 980 A.D., an encyclopaedia of 
 philosophy (trans, by Dieterici). . 2 Koran vi. 76. 
 
256 THE MASNAVI. [book v. 
 
 Where is safety to be found save in Noah's ark ? 
 
 By illusions that plunder the road of faith 
 
 The faithful have been split into seventy-two sects. 
 
 But the man of conviction escapes illusion ; 
 
 He does not mistake his eyelash for the new moon. 
 
 He who is divorced from 'Omar's light 
 
 Is deceived by his own crooked eyelash. 1 
 
 Thousands of ships, in all their majesty and pomp, 
 
 Have gone to pieces in this sea of illusion. 
 
 Then follows an anecdote of Shaikh Muhammad of 
 Ghazni, who was named " Sar i Razi" because he used to 
 take only a vine-leaf to break his fast. He dwelt a long 
 time in the desert, and was there miraculously preserved 
 from death, and directed by divine intimation to proceed 
 to Ghazni, and beg money of the rich and distribute it to 
 the poor. After he had done this some time a second 
 intimation came to him to beg no longer, as the money 
 for his charities would be supplied to him miraculously. 
 He at last attained to such a degree of spiritual insight 
 that he knew the wants of those who came to him for aid - 
 before they uttered them. He said the reason of this 
 preternatural discernment was, that he had purified his 
 heart of all but the love of God, and thus, whenever 
 thoughts of anything besides God occurred to his mind, 
 he knew they did not appertain to him, but must have 
 been in some way suggested to him by the person asking 
 aid of him. 
 
 Then follow some reflections on the power of fasting 
 and abstinence to subdue the carnal lusts which lead man 
 to destruction ; and two short anecdotes to illustrate the 
 thesis that God never fails to provide sustenance for those 
 who take no thought for the morrow, but place absolute 
 trust in Him. 
 
 The fate of the ass then suggests to the poet another 
 train of reflections. After the lion had slain the ass, he 
 1 Alluding to the first anecdote in Book ii. 
 
story x.] THE LION, THE FOX, AND THE ASS. 257 
 
 went to the river to quench his thirst, telling the fox to 
 watch the dead body till he returned; but the moment 
 the lion's back was turned the fox ate up the heart and 
 liver, which are the daintiest parts. When the lion re- 
 turned and inquired for them, the fox assured him that 
 the ass had possessed neither a heart nor a liver, for if he 
 had he would never have shown himself so stupid. Men 
 without understanding are not really men at all, but only 
 simulacra or forms of men. For lack of understanding 
 many will cry in the world to come, " Had we but heark- 
 ened or understood, we had not been among the dwellers 
 in the flame." 1 Then follows a story of a monk (Diogenes) 
 who took a lantern and searched all through a bazaar 
 crowded with meta. to find, as he said, a man. 
 
 The monies search for a man (p. 459). 
 
 The monk said, " I am searching everywhere for a man 
 
 Who lives by the life of the breath of God." 
 
 The other said, " Here are men ; the bazaar is full ; 
 
 These are surely men, enlightened sage ! " 
 
 The monk said, " I seek a man who walks straight 
 
 As well in the road of anger as in that of lust. 
 
 Where is one who shows himself a man in anger and lust ? 
 
 In search of such an one I run from street to street. 
 
 If there be one who is a true man in these two states, 
 
 I will yield up my life for him this day ! " 
 
 The other, who was a fatalist, said, " What you seek is 
 
 rare. 
 But you are ignorant of the force of the divine decree ; 
 You see the branches, but ignore the root. 
 We men are but branches, God's eternal decree the root. 
 That decree turns from its course the revolving sky, 
 And makes foolish hundreds of planets like Mercury. 
 It reduces to helplessness the world of devices ; 
 It turns steel and stone to water. 
 
 1 Koran lxxvii. 10. 
 
258 THE MA SNA VI. [book v. 
 
 you who attribute stability to these steps on the road, 
 You are one of the raw ones ; yea, raw, raw ! 
 
 When you have seen the millstone turning round, 
 Then, prithee, go and see the stream that turns it. 
 When you have seen the dust rising up into the air, 
 Go and mark the air in the midst of the dust. 
 You see the kettles of thought boiling over, 
 Look with intelligence at the fire beneath them. 
 God said to Job, ' Out of my clemency 
 
 1 have given a grain of patience to every hair of thine.' 
 Look not, then, so much at your own patience ; 
 After seeing patience, look to the Giver of patience. 
 How long will you confine your view to the waterwheel ? 
 Lift up your head and view also the water." 
 
 Story XL The Musulman who tried to convert a Magian 
 (p. 460). 
 
 A Musulman pressed a Magian to embrace the true 
 faith. The Magian replied, " If God wills it, no doubt I 
 shall do so." x The Musulman replied, " God certainly 
 wills it, that your soul may be saved from hell ; but your 
 own evil lusts and the Devil hold you back." The Magian 
 retorted, using the arguments of the Jabriyan or " Com- 
 pulsionists," that on earth God is sole sovereign, and that 
 Satan and lust exist and act only in furtherance of God's 
 will. To hold that God is pulling men one way and Satan 
 another is to derogate from God's sovereignty. Man cannot 
 help moving in the direction he is most strongly impelled 
 to go ; if he is impelled wrongly he is no more to blame 
 than a building designed for a mosque but degraded into 
 a fire-temple, or a piece of cloth designed for a coat but 
 altered into a pair of trousers. The truth is, that whatever 
 occurs is according to God's will, and Satan himself is only 
 
 1 Note the true believer is here represented as using the arguments of 
 the Qadarians or ilu'tazilitcs for free will, as against the Jabriyan or fatalist 
 argument put into the mouth of the Magian. 
 
btohyxi.] THE MUSULMAN AND THE MAGI AN. 259 
 
 one of His agents. Satan resembles the Turkoman's dog 
 who sits at the door of the tent, and is " vehement against 
 aliens, but full of tenderness to friends." 1 The Musulman 
 then replied with the arguments of the Qadarians and 
 Mu'tazilites, to prove the freedom of the will and conse- 
 quent responsibility of man for his actions. He urged that 
 man's free agency and consequent responsibility are recog- 
 nised in common parlance, as when we order a man to act 
 in a certain way, — that God expressly assumes man to be 
 a free agent by addressing commands and prohibitions to 
 him, and by specially exempting some, such as the blind, 2 
 from responsibility for certain acts, — that our internal 
 consciousness assures us of our power of choice, just as 
 outward sense assures us of properties in material objects, 
 — and that it is just as sophistical to disbelieve the declara- 
 tions of the interior consciousness, as those of the outward 
 senses as to the reality of the material world. He then 
 told an anecdote of a man caught robbing a garden and 
 defending himself with the fatalist plea of irresponsibility, 
 to whom the owner of the garden replied by administering 
 a very severe beating, and assuring him that this beating 
 was also predestined, and that he therefore could not help 
 administering it. He concluded his argument by repeating 
 that the traditions, " Whatever God wills is," and " The 
 pen is dry, and alters not its writing," are not inconsistent 
 with the existence of freewill in man. They are not 
 intended to reduce good action and evil to the same level, 
 but good actions will always entail good consequences, 
 ' and bad actions the reverse. A devotee admired the 
 splendid apparel of the slaves of the Chief of Herat, and 
 cried to Heaven, " Ah ! learn from this Chief how to treat 
 faithful slaves ! " Shortly after the Chief was deposed, 
 and his slaves were put to the torture to make them reveal 
 where the Chief had hidden his treasure, but not one would 
 betray the secret. Then a voice from heaven came to the 
 devotee, saying, " Learn from them how to be a faithful 
 
 1 Koran xlviii. 29. 2 Koran xxiv. 60. 
 
2 6o THE MA SNA VI. [book v. 
 
 slave, and then look for recompense." The Magian, un- 
 convinced by the arguments of the Musulman, again plied 
 him with " Compulsionist " arguments, and the discussion 
 was protracted, with the usual result of leaving both the 
 disputants of the same opinion as when they began. The 
 poet remarks that the contest of the " Oompulsionists " and 
 the advocates of man's free agency will endure till the day 
 of judgment ; for nothing can resolve these difficulties x but 
 the true love which is " a gift imparted by God to whom 
 He will." 2 
 
 Love puts reason to silence (p. 467) . 
 
 Love is a perfect muzzle of evil suggestions; 
 
 Without love who ever succeeded in stopping them ? 
 
 Be a lover, and seek that fair Beauty, 
 
 Hunt for that Waterfowl in every stream ! 
 
 How can you get water from that which cuts it off ? 
 
 How gain understanding from what destroys under- 
 standing ? 
 
 Apart from principles of reason are other principles 
 
 Of light and great price to be gained by love of God. 
 
 Besides this reason of yours God has other reasons 
 
 Which will procure for you heavenly nourishment. 
 
 By your carnal reason you may procure earthly food, 
 
 By God-given reason you may mount the heavens. 
 
 When, to win enduring love of God, you sacrifice reason, 
 
 God gives you "a tenfold recompense;" 3 yea, seven hun- 
 dred fold. 
 
 When those Egyptian women sacrificed their reason, 4 
 
 They penetrated the mansion of Joseph's love ; 
 
 The Cup-bearer of life bore away their reason, 
 
 They were filled with wisdom of the world without end. 
 
 Joseph's beauty was only an offshoot of God's beauty ; 
 
 Be lost, then, in God's beauty more than those women. 
 
 1 The Prophet said, "Sit not with 3 Koran vi. 161. 
 
 a disputer about fate, nor converse 4 "And when they saw him they 
 with him." were amazed at him, and cut their 
 
 2 Koran iii. 66. hands" (Koran xii. 31). 
 
story vln.] MAHMUD AND AYAZ. 261 
 
 Love of God cuts short reasonings, O beloved, 
 For it is a present refuge from perplexities. 
 Through love bewilderment befalls the power of speech, 
 It no longer dares to utter what passes ; 
 For if it sets forth an answer, it fears greatly 
 That its secret treasure may escape its lips. 
 Therefore it closes lips from saying good or bad, 
 So that its treasure may not escape it. 
 In like manner the Prophet's companions tell us, 
 " When the Prophet used to tell us deep sayings, 
 That chosen one, while scattering pearls of speech, 
 Would bid us preserve perfect quiet and silence." 
 
 So, when the mighty phoenix hovers over your head, 1 
 Causing your soul to tremble at the motion of its wings, 
 You venture not to stir from your place, 
 Lest that bird of good fortune should take wing. 
 You hold your breath and repress your coughs, 
 So as not to scare that phoenix into flying away. 
 And if one say a word to you, whether good or bad, 
 You place finger on lip, as much as to say, " Be silent." 
 That phoenix is bewilderment, 2 it makes you silent ; 
 The kettle is silent, though it is boiling all the while. 
 
 Story VIII. (continued). Mahmud and Aydz (p. 467). 
 
 The poet now returns to the story of Mahmud and Ayaz, 
 which is continued at intervals till the end of the book. 
 The king inquired of Ayaz what made him continually 
 visit his old shoes and garments, as Majnun used to visit 
 his Laila, or as a Christian regularly visits his priest to 
 obtain absolution for his sins. Why should he call to 
 these dead things, like a fond mother calling to her dead 
 infant, were it not that faith and love made them, as it 
 were, living beings to him ? The eye sees what it brings 
 
 1 It is supposed to bring good the light of absolute Being draws 
 fortune. near to him, and " blinds him with 
 
 2 Bewilderment is the "truly excess of light." See Gulshan i Eaz, 
 mystical darkness of ignorance" p. 13, and notes. 
 
 which falls upon the mystic when 
 
262 THE MASNAVI. [book v. 
 
 with it to see ; it can see nothing but what it has gained 
 the faculty of seeing. Thus the face of Laila, which seemed 
 so lovely to the eyes of Majnun, made clairvoyant by love, 
 seemed to strangers to have no claims to beauty. The 
 earthly forms which here surround us are, as it were, 
 vessels fraught with spiritual wine, only visible to those 
 who have learnt to discern the deep things of the Spirit. 
 
 Love and faith are a mighty spell (p. 467). 
 
 O Ayaz, what is this love of yours for your old shoes, 
 
 Which resembles the love of a lover for his mistress ? 
 
 You have made these old shoes your object of devotion, 
 
 Just as Majnun made an idol of his Laila ! 
 
 You have bound the affection of your soul to them, 
 
 And hung them up in your secret chamber. 
 
 How long will you say orisons to this old pair of shoes ? 
 
 And breathe your oft-told secrets into inanimate ears ? 
 
 Like the Arab lover to the house of his dead mistress, 
 
 You address to them long invocations of love. 
 
 Of what great Asaf were your shoes the house ? 
 
 Is your old garment, think you, the coat of Yusuf ? 
 
 Like a Christian who confesses to a priest 
 
 His past year's sins of fornication, fraud, and deceit ; 
 
 In order that the priest may absolve him of those sins ; 
 
 He thinks the priest's absolution the same as God's ! 
 
 That priest is unable to condemn or to absolve ; — 
 
 But faith and love are a mighty enchantment ! 
 
 God's dealings visible to the spiritual (p. 468). 
 
 The wine is from that world, the vessels from this ; 
 The vessels are seen, but the wine is hidden ! — 
 Hidden indeed from the sight of the carnal, 
 But open and manifest to the spiritual ! 
 
 God, our eyes are blinded ! 
 pardon us, our sins are a heavy burden ! 
 
story viii.] MAHMUD AND AYAZ. 263 
 
 Thou art hidden from us, though the heavens are filled 
 
 With Thy light, which is brighter than sun and moon ! 
 
 Thou art hidden, yet revealest our hidden secrets ! 
 
 Thou art the source that causes our rivers to flow. 
 
 Thou art hidden in Thy essence, but seen by Thy bounties. 
 
 Thou art like the water, and we like the millstone. 
 
 Thou art like the wind, and we like the dust ; 
 
 The wind is unseen, but the dust is seen by all.. 
 
 Thou art the spring, and we the sweet green garden ; 
 
 Spring is not seen, though its gifts are seen. 
 
 Thou art as the soul, we as hand and foot ; 
 
 Soul instructs hand and foot to hold and take. 
 
 Thou art as reason, we like the tongue ; 
 
 'Tis reason that teaches the tongue to speak. 
 
 Thou art as joy, and we are laughing ; 
 
 The laughter is the consequence of the joy. 
 
 Our every motion every moment testifies, 
 
 For it proves the presence of the Everlasting God. 
 
 So the revolution of the millstone, so violent, 
 
 Testifies to the existence of a stream of water. 
 
 Thou who art above our conceptions and descriptions, 
 Dust be on our heads, and upon our similitudes of Thee ! 
 Yet Thy slaves never cease devising images of Thee ; 
 They cry to Thee alway, "My life is Thy footstool ! " 
 Like that shepherd who cried, " Lord ! x 
 Come nigh to thy faithful shepherd, 
 That he may cleanse thy garment of vermin, 
 And mend thy shoes, and kiss the hem of thy robe ! " 
 No one equalled that shepherd in love and devotion, 
 Though his manner of expressing it was most faulty. 
 His love pitched its tent on the heavens, 
 He himself was as the dog at the tent-door. 
 When the sea of love to God boiled up, 
 It touched his heart, but it touches your ears only. 
 
 The thesis that silence may indicate emotions too deep 
 
 1 AUuding to Story vii. Book II. 
 
264 THE MASNAVI. [book v. 
 
 for expression, while eloquent expressions may indicate 
 that the ears only, and not the heart, have been touched, 
 is next illustrated by a ludicrous anecdote of a dwarf who 
 disguised himself as a woman, and presented himself at a 
 sermon addressed to women. This dwarf played a trick 
 on a woman sitting next him, which made her cry out, 
 and the preacher fancied that his sermon had touched 
 her heart ; but the dwarf said that if her heart had been 
 touched she would not have betrayed her feelings by 
 publishing them to the whole congregation. 
 
 The king then again pressed Ayaz to explain the 
 mystery of his regard for the old shoes and rags, in order 
 to admonish the courtiers, for he said that the beauty of 
 true holiness is such that it attracts even infidels. To 
 illustrate this he told an anecdote of a Musulman who 
 tried to convert a Gueber in the time of Bayazid. The 
 Gueber said that he admired and envied the faith of Bayazid, 
 though he had no power to imitate it ; but as for the faith 
 of the missionary who was trying to convert him, it only 
 inspired him with aversion, because it was plainly insincere 
 and hypocritical. And he told an anecdote of a harsh- 
 voiced Mu'azzin who went into a heathen country and 
 there uttered the call to prayer. It happened that there 
 was a girl in that place who had long been inclined to 
 embrace Islam, much to the grief of her parents ; but 
 when she heard this harsh call she was at once cured of 
 her wish to forsake her own religion. Her father was so 
 delighted at this that he ran out and loaded the Mu'azzin 
 with gifts. The Gueber said the missionary had cured 
 him of the wish to embrace Islam, just as the girl was 
 cured by the Mu'azzin' s harsh voice. But he said he still 
 retained his reverence for the faith of Bayazid, though he 
 failed to understand how so much spirituality as was seen 
 in Bayazid could be contained in an earthly body. He 
 gave a curious illustration of his meaning. A man brought 
 home a piece of meat weighing over half a man, to provide 
 a meal for a guest ; but his wife, who was very greedy, ate 
 
story xn.] THE DEVOTEE AND THE WINE- JAR. 265 
 
 ib all up secretly. When the man missed his meat he 
 asked his wife for it, and she said the cat had eaten it. 
 The man took the cat and weighed her, and found she 
 weighed only half a man. Then he said to his wife, " If 
 this half-maw is all cat, where is the meat? — and if it is meat, 
 where is the cat ? " The Gueber said this was exactly the 
 difficulty he felt about the spirit and the body of Bayazid. 
 He concluded by saying, in the words of the Hadis, " The 
 true believer is attached to others, and others are attached 
 to him, but the hypocrite inspires affection in no one." 
 
 Story XII. The Devotee who broke the noble's wine-jar 
 (p. 471). 
 
 A certain noble, who lived under the Christian dis- 
 pensation when wine was allowed, sent his servant to a 
 monastery to fetch some wine. The servant went and 
 bought the wine, and was returning with it, when he 
 passed the house of a very austere and testy devotee. This 
 devotee called out to him, " What have you got there ? " 
 The servant said, " Wine, belonging to such a noble." The 
 devotee said, "What! does a follower of God indulge in 
 wine ? Followers of God should have naught to do with 
 pleasure and drinking ; for wine is a very Satan, and steals 
 men's wits. Your wits are not too bright already, so you 
 have no need to render them still duller by drink. ,; In illus- 
 tration of this, he told the story of one Ziayi Dalaq, a very 
 tall man, who had a dwarfish brother. This brother one 
 day received him very ungraciously, only half rising from 
 his seat in answer to his salutation, and Ziayi Dalaq 
 said to him, " You seem to think yourself so tall that it is 
 necessary to clip off somewhat of your height." Finally the 
 devotee broke the wine-jar with a stone, and the servant 
 went and told his master. The noble was very wrathful at 
 • the presumption of the devotee in taking upon himself to 
 prohibit wine, as condemned by the law of nature, when it 
 had not been prohibited by the Gospel, and he took a thick 
 
266 THE MASNAVI. [book v. 
 
 stick and went to the devotee's house to chastise him. The 
 devotee heard of his approach and hid himself under some 
 wool, which belonged to the ropemakers of the village. He 
 said to himself, " To tell an angry man of his faults one 
 needs to have a face as hard as a mirror, which reflects Ms 
 ugliness without fear or favour." Just so the Prince of 
 Tirmid was once playing chess with a courtier, and being 
 checkmated, got into a rage and threw the chessboard at 
 his courtier's head. So before playing the next game 
 the courtier protected his head by wrappings of felt. 
 Then the neighbours of the devotee, hearing the noise, 
 came out and interceded for him with the noble, telling 
 him that the devotee was half-witted, and could not be 
 held responsible for his actions ; and moreover, that as he 
 was a favourite of God, 1 it was useless to attempt to slay 
 him before his time, for the Prophet and other saints 
 had been miraculously preserved in circumstances fatal to 
 ordinary persons. The noble refused to be pacified ; but 
 the neighbours redoubled their entreaties, urging that he 
 had so much pleasure in his sovereignty that he could well 
 dispense with the pleasure of wine. The noble strenuously 
 denied this, saying that no other pleasure of sovereignty, 
 or what not, could compensate him for the loss of wine, 
 which made him sway from side to side like the jessamine. 
 The prophets themselves had rejected all other pleasures for 
 that of spiritual intoxication, and he who has once embraced 
 a living mistress will never put up with a dead one. The 
 moral is, that spiritual pleasures, typified by wine, are not 
 to be bartered away for earthly pleasures. The Prophet 
 said, "The world is carrion, and they who seek it are 
 dogs ; " and the Koran says, " The present life is no other 
 than a pastime and a sport ; but the future mansion is 
 life indeed." 2 
 
 1 Half-witted persons are supposed to be divinely protected. 
 
 2 Koran xxix. 64. 
 
story viii.] MAHMUD AND AYAZ. 267 
 
 Description of a devotee who trusted to the light of nature 
 (P- 473)- 
 
 His brain is dried up ; and as for his reason, 
 
 It is now less than that of a child. 
 
 Age and abstinence have added infirmity to infirmity, 
 
 And his abstinence has yielded him no rejoicing. 
 
 He has endured toils, but gained no reward from his Friend ; 
 
 He has done the work, but has not been paid. 
 
 Either his work has lacked value, 
 
 Or the time of recompense is not decreed as yet. 
 
 Either his works are as the works of the Jews, 1 
 
 Or his reward is held back till the appointed time. 
 
 This grief and sorrow are enough for him, 
 
 That in this valley of pain he is utterly friendless. 
 
 With sad eyes he sits in his corner, 
 
 With frowning face and downcast looks. 
 
 There is no oculist who cares to open his eyes, 2 
 
 Nor has he reason enough to discover the eye-salve. 
 
 He strives earnestly with firm resolve and in hope, 
 
 His work is done on the chance of being right. 
 
 The vision of " The Friend " is far from his course, 
 
 For he loses the kernel in his love for the shell. 
 
 Stoey VIII. (continued). Mahmud and Ay&z (p. 476). 
 
 Mahmud again presses Ayaz to reveal his secrets, re- 
 marking that even if they suggest sad thoughts, they will 
 benefit the hearers. The wise man is as a guest-house, 
 and he admits all the thoughts that occur to him, whether 
 of joy or of sorrow, with the same welcome, knowing that, 
 like Abraham, he may entertain angels unawares. This 
 is illustrated by the story of a woman who drove away 
 a valued guest by a petulant remark, which he was not 
 
 1 "But as to the infidels, their 2 7. «., he has no director (Murshid 
 works are like the mirage in the i kdmil) to instruct him in the right 
 desert " (Koran xxiv. 39). course. 
 
268 THE MA SNA VI. [book v. 
 
 intended to hear, and afterwards repented her discourtesy 
 so deeply that she put on mourning and turned her house 
 into an inn. Let grief as well as joy lodge in the heart, 
 for grief is sent for our benefit as well as joy. Endure 
 woe patiently, like Joseph and Job, and regard it as a 
 blessing, saying with Solomon, " Stir me up, Lord, to 
 be thankful for Thy favour which Thou hast showed upon 
 me ! " 1 Mahmud then praises Ayaz for being a true man 
 who can control both lust and anger. Those who are 
 carried away by anger or lust, like the girl of whom an 
 anecdote is told, do not deserve the name of men. When 
 anger or lust takes hold of a man reason departs from him. 
 Then comes an anecdote of a cowardly Sufi who boasted 
 of his bravery, but had not courage enough even to slay 
 a captive infidel. Verily, the " greater warfare," viz., that 
 against one's own lusts and passions, demands as much 
 courage as the " lesser warfare " against the infidels. This 
 is illustrated by a story of a saint named Tyazi, who, after 
 having been a great warrior against the infidels, renounced 
 the world and applied himself to wage the " greater war- 
 fare " against his own lusts. One day, while sitting in his 
 cell, he heard the noise of the army going out to fight, and 
 his carnal passion urged him to go and join in the fight, 
 but he thus rebuked it : — 
 
 'Iydzi's rebuke to his passion, which lusted to join in the 
 " lesser warfare " (p. 480). 
 
 I said, " foul and faithless passion, 
 
 Whence have you derived this inclination to war ? 
 
 Tell me truly, passion, is this your trickery ? 
 
 Or else is it stubbornness shunning obedience to God ? 
 
 If you say not truly I will attack you, 
 
 And will afflict you more severely with discipline." 
 
 Passion then heaved a cry from its breast, 
 
 And without mouth vented the following complaints : — 
 
 1 Koran xxvii. 19. 
 
story Vlil.] MAHMUD AND AYAz. 269 
 
 " In this cell you slay me every day ; 
 
 You slay my life like the life of a Gueber. 
 
 Not a soul is aware of my condition ; 
 
 You drag me along without food or sleep. 
 
 In the fight with one wound I shall quit the body, 
 
 And the people will admire my valour and self-devotion." 
 
 I said, " bad passion, you live as an infidel, 
 
 And as an infidel you will die ; shame be upon you ! 
 
 In both worlds you are naught but a hypocrite ; 
 
 In the two worlds only an unprofitable servant. 
 
 I have vowed to God never to quit this cell 
 
 While life remains in this body ; 
 
 Because whatever the body does in this privacy 
 
 Is not done to make a fair show before men. 
 
 Its movements and its rest in the privacy of this cell 
 
 Are not intended for the sight of any besides God. 
 
 This is the ' greater warfare,' that the ' lesser ; ' 
 
 Both these warfares have their Bustams and Haidars. 
 
 They are not to be fought by one whose reason and sense 
 
 Flee away as soon as a mouse wags its tail. 
 
 Such persons must shun the array of battle, 
 
 And keep aloof from it even as women do." 
 
 This is followed by an anecdote of another brave war- 
 rior who " was among the faithful, and made good what 
 he had promised to God." 1 Then comes a long story of a 
 prince of Egypt who saw the portrait of a damsel belong- 
 ing to the Chief of Mausil, and conceived an ardent passion 
 for her, and sent an army to take her by force. The army 
 succeeded in capturing her, and set out on the return 
 march ; but on the way the captain of the army fell in 
 love with the damsel, and she returned his affection. 
 When they reached Egypt she was made over to the 
 prince, but at once took a dislike to him, as he was 
 not nearly so manly as her beloved captain. The prince 
 discovered her secret, and though he might justly have 
 
 1 Koran xxxiii. 23. 
 
270 THE MA SNA VI. [book v. 
 
 resented the treachery of the captain, he refrained, and 
 showed true manliness in the " greater warfare " by par- 
 doning his fault and uniting him with the damsel to whom 
 he was so much attached. 
 
 Ideas gained from hearing a thing lead to seeing 
 it (p. 483)- 
 
 A person put this question to a philosopher, 
 " sage, what is true and what is false ? " 
 The sage touched his ear and said, " This is false, 
 But the eye is true and its report is certain." 
 
 The ear is false in relation to the eye, 
 And most assertions are related to the ear. 1 
 If a bat turn away its eyes from the sun, 
 Still it is not veiled from some idea of the sun ; 
 Its very dread of the sun frames an idea of the sun, 
 And that idea scares it away to the darkness. 
 "That idea of light terrifies it, 
 And makes it cling to the murky night. 
 Just so 'tis your idea of your terrible foe 
 Which makes you cling to your friends and allies. 
 Moses, thy revelations shed glory on the mount, 
 But that frightened one endured not thy realities. 2 
 Be not too proud, but know that you must first endure 
 The idea of the Truth, and thence come to the reality. 
 No one is frightened by the mere idea of fighting, 
 For " no courage is needed before fighting begins." 3 
 In the mere idea of fighting a coward can imagine 
 Himself as attacking and retreating like a Rustam. 
 The pictures of Rustam on the wall of a bath 
 Are similar to a coward's ideas of fighting. 
 But when these ideas are tested by actual sight, 
 
 1 I.e., are based on hearsay. the sight of the sun, men cannot at 
 
 2 " When God manifested Himself once endure the full blaze of the 
 to the mount He turned it to dust, beatific vision. 
 
 and Moses fell in a swoon " (Koran 3 A proverb not given by Freytag. 
 vii. 139). As the bat cannot endure 
 
story viii.] MAHMUD AND AYAZ. 271 
 
 What of the coward then ? His bravery is gone ! 
 
 Strive, then, from mere hearing to press on to seeing ; 1 
 What ear has told you falsely eye will tell truly. 
 Then ear too will acquire the properties of an eye ; 
 Your ears, now worthless as wool, will become gems ; 
 Yea, your whole body will become a mirror, 
 It will be as an eye or a bright gem in your bosom. 
 First the hearing of the ear enables you to form ideas, 
 Then these ideas guide you to the Beloved. 
 Strive, then, to increase the number of these ideas, 
 That they may guide you, like Majnun, to the Beloved. 
 
 Concerning the unbelievers who say, " There is only this our 
 present life ; we live and we die, and naught but time 
 destroyeth us " 2 (p. 483). 
 
 To return ; that prince played the fool, 
 
 And took delight in the society of the damsel. 
 
 prince, suppose your dominion extend from east to 
 
 west, 
 Yet, as it endures not, esteem it transitory as lightning ; 
 Yea, sleeping heart, know the kingdom that endures 
 
 not 
 For ever and ever is only a mere dream. 
 
 1 marvel how long you will indulge in vain illusion, 
 Which has seized you by the throat like a headsman. 
 Know that even in this world there is a place of refuge ; 3 
 Hearken not to the unbeliever who denies it. 
 
 His argument is this : he says again and again, 
 
 " If there were aught beyond this life we should see it." 
 
 But if the child sees not the state of reason, 
 
 Does the man of reason therefore forsake reason ? 
 
 And if the man of reason sees not the state of love, 
 
 Is the blessed moon of love thereby eclipsed ? 
 
 1 Ideas and types lead men on to 3 Place of refuge, i.e., heavenly 
 actual sight when they are strong visions ; — a foretaste of the world 
 enough to bear it. Job xlii. 5. to come (Gulshan i Raz, 1. 679). 
 
 2 Koran xlv. 23. 
 
272 THE MASNAVI. [book v. 
 
 The beauty of Joseph was not visible to his brethren ; 
 Was it therefore hidden from the eyes of Jacob ? 
 The eyes of Moses regarded his staff as a stick, 
 But the divine eye saw it to be a deadly serpent. 
 The eye of the head was at issue with the divine eye, 
 But the latter prevailed and gave convincing proof. 
 To the eyes of Moses his hand looked a mere hand, 
 But to the divine eye it appeared a flashing light. 
 This subject in its entirety is endless, 
 But to the unbeliever it is a mere fanciful idea. 
 The only realities to him are lust and gluttony ; 
 Speak not then to him of the mysteries of the Beloved. 
 To us believers lust and gluttony are only ideas, 
 Therefore we behold alway the beauty of the Beloved. 
 To all men whose creed is lust and gluttony 
 Applies the text, " To you be your creed, to me mine." x 
 In the face of negations like these cut short speech, 
 " Ahmad, say little to an old Fire- worshipper ! " 
 
 " We distribute among them," 2 to some carnal lusts, and 
 to others angelic qualities (p. 486). 
 
 If the prince lacked the animal manliness of asses, 
 
 Yet he possessed the true manliness of the prophets. 
 
 He renounced lust and anger and concupiscence, 
 
 And showed himself a man of the lineage of the prophets. 
 
 Grant that he lacked the virility of asses, 
 
 Yet G-od esteemed him a lord of lords. 
 
 Let me be dead, so long as God regards me with favour ! 
 
 I am better off than the living who are rejected of God ; 
 
 The former is the kernel of manliness, the latter only the 
 
 rind ; 
 The former is borne to Paradise, the latter to hell. 
 The Prophet says, " Paradise is annexed to tribulation, 
 But hell-fire follows indulgence in lust." s 
 Ayaz, who slayest demons like a male lion, 
 
 1 Koran oix. 6. 2 Koran xliii. 31. 
 
 3 Cp. Freytag, Arabum Proverbia, vol ii. p. 165. 
 
STORY viii.] MAHMUD AND AYAZ. 273 
 
 Manliness of asses is naught, manliness of mind much. 
 What sort of man dost thou think him who sports as .a 
 
 k°y> 
 
 But who has no comprehension of these chief matters ? 
 
 thou who hast seen the delight of my commandments, 
 And risked thy life to perform them faithfully, 
 Hear a tale of the sweetness of my commandments, 
 That the meaning of this sweetness may be made plain. 
 
 The story which follows is one in which Ayaz is himself 
 the chief actor, and hence it may perhaps be inferred that 
 this part of the poem had not received its final revision 
 when the poet died. The king showed to all his courtiers 
 in turn a valuable jewel, and asked them its value. Each 
 declared it to be priceless. He thereupon ordered each 
 of them to break it to pieces, but they refused, one after 
 the other; on which he praised them highly and gave 
 them presents. Finally the jewel came into the hands of 
 Ayaz, and he, not being a mere imitator like the rest, nor 
 being tempted by the rewards given to the rest, decided 
 that the king's command ought to be obeyed at all costs, 
 and therefore broke the jewel to pieces. Blind imitation 
 of current fashions and ruling "public opinion" is the 
 way of the world, but its worthlessness is at once mani- 
 fested when it is put to the test. True faith is a reason- 
 able faith, not one adopted and held in mechanical and 
 parrot-like fashion. The king then commanded that those 
 courtiers whose faith had been shown to be mere " taqlid " 
 or imitation, and not vital and intelligent, should be put 
 to death; but Ayaz interceded for them, saying, " Lord, 
 punish them not if they forget or fall into sin ; " l although 
 their plea that they sinned through forgetfulness is of 
 no more weight than the plea of having sinned through 
 drunkenness, seeing that both forgetfulness and drunken- 
 ness are wilfully incurred. Those who die in amity with 
 God have no cause to fear death, — " It cannot harm them, 
 
 1 Koran ii. 286. 
 
274 THE MASNAVI. [book v. 
 
 for to their Lord will they return ; " l but those who die at 
 enmity with God are in a very different position, and have 
 therefore a very strong claim for mercy. The Egyptian 
 magicians, when threatened by Pharaoh with death for 
 believing in Moses, recognised the truth that death in 
 such a cause would unite them with God, and that 
 extinction of the phenomenal self, on which Pharaoh 
 prided himself, would bring them to the real Self from 
 whom they had been estranged by life on earth. Like 
 Habib, the carpenter of Antioch, who was martyred for 
 taking the part of 'Isa's two apostles in that city, they 
 said, " that my people knew how gracious God hath 
 been to me, and that He hath made me one of His 
 honoured ones ! " 2 A man can only say " I " with truth 
 when he has mortified self, and unlearnt to say "I" in 
 the sense in which Pharaoh said it. Fakhru-'d-Din Eazi 3 
 discoursed learnedly on this point, saying much of "in- 
 carnation " and " union " as the modes in which the real 
 "I" of the Deity indwells in the human soul ; but as he 
 lacked the true mystic unction, his words only serve to 
 darken counsel. 4 But here Ayaz breaks off, saying, " Who 
 am I that I should say to the Almighty, ' Grant pardon to 
 these offenders ' ? " The Omniscient God needs not to 
 be informed of their case, for He knows all ; nor to be re- 
 minded of it, for He forgets nothing ; nor to be urged to 
 act mercifully, for He created men " for their own benefit, 
 and not to derive benefit from them." Such intercession, 
 therefore, implies ignorance of God, and "such only of 
 His servants as are possessed of knowledge of God truly 
 fear God." 6 God is at once Centre and circumference of 
 the universe, and the only true wisdom consists in absolute 
 self-surrender to His will, and this surrender of self will 
 bring with it its own exceeding great reward. 
 
 1 Koran xxvi. 50. De Slane's Ibn Khallikan, ii. 
 
 2 Koran xxxvi. 25. 652. 
 
 3 A great theologian of Khorasan i See Gulshan i Raz, 1. 453, note, 
 who lived from a.d. 1150 to 1210. 6 Koran xxxv. 25. 
 
3B00fe UI. 
 
 PROLOGUE (p. 492). 
 
 life of the heart, Husamu-'d-Din, 
 My zeal burnt within me to write this sixth part ! 
 The Masnavi became a standard through thy influence, 
 Thy sword (Rusam) has made it an exemplar to the world 
 spiritual one, I now offer it to thee, — 
 This sixth part of the entire Masnavi. 
 Enlighten the world's six sides with its six parts, 
 That it may illuminate him who is not illuminated ! 
 
 Love has naught to do with five senses or six sides, 
 Its only aim is to be attracted to the Beloved ! 
 But haply leave may be given me hereafter 
 To tell those mysteries so far as they can be told, 
 In a discourse more closely approximating to the facts 
 Than these faint indications of those abstruse matters. 
 Mysteries are not communicable, save to those who know ; 
 Mystery in the ear of infidels is no mystery. 
 
 Nevertheless, this is a call to you from God ; 
 It matters not to Him whether ye accept or reject it. 
 Noah repeated His call for nine hundred years, 
 But his people only increased in rebellion. 
 Never did he draw back from admonishing them, 
 Never did he retire into the cave of silence. 
 He said, " At the barking and howling of the dogs 
 No caravan ever turned back in its road. 
 Nor does the full moon on a bright night cease shining 
 Because of the howling of dogs on earth. 
 The moon sheds her light, and the dogs howl ; 
 Every one acts according to his nature. 
 
276 THE MA SNA VI. [book vi. 
 
 To each one his office is allotted by the divine decree, 
 And he acts agreeably to his nature." 
 
 Art thou thirsting for the Ocean of spirituality ? 
 
 Disport thyself on this island of the Masnavi ! 
 
 Disport thyself, so long as thou seest every moment 
 
 Spiritual verities revealed in this Masnavi. 
 
 When the wind blows the grass off the water, 
 
 The water then shows forth its own purity. 
 
 Behold the bright and fresh sprays of coral, 
 
 And the princely fruits growing in the water of life ! 
 
 So, when the Masnavi is purged of letters and words, 
 
 It drops all these, and appears as the sea of Unity. 
 
 Then speaker and hearer and spoken words 
 
 All three give up the ghost in that consummation. 
 
 Bread-giver and bread-eater and bread itself 
 
 Are purified of their forms and turn to dust. 
 
 But their essences in each of these three grades 
 
 Are distinguished, as in those states, so eternally. 1 
 
 Their form turns to dust, but their essence not ; 
 
 If one says it does, tell him it does not. 
 
 In the world of spirits all three await judgment, 
 
 Sometimes wearing their earthly forms, sometimes not. 
 
 The worth of a man depends on the objects of his 
 aspiration (p. 495). 
 
 One day a student asked a preacher, 
 
 Saying, " most orthodox ornament of the pulpit, 
 
 I have a question to ask, O lord of learning ; 
 
 Tell me the answer to it in this congregation. 
 
 A bird sat on the top of a wall ; 
 
 Which was best, its head or its tail ? " 
 
 He replied, " If its face was towards the town, 
 
 And its tail to the villages, then its face was best. 
 
 But if its tail was towards the town, and its face 
 
 1 Koran xxxvi. 32 : " But all gathered together shall be set before us." 
 
book vi.] PROLOGUE. 
 
 277 
 
 Towards the villages, then prefer its tail to its face." 
 A bird flies with its wings towards its nest, 
 
 The wings of a man are his aspiration and aim. 
 
 If a lover be befouled with good and evil, 
 
 Yet regard not these ; regard rather his aspiration. 
 
 Though a falcon be all white and unmatched in form, 
 
 If he hunts mice he is contemptible and worthless. 
 
 And if an owl fixes his affection on the king, 
 
 He is a falcon in reality ; regard not his outward form. 
 
 Adam's clay was kneaded in the limits of a trough, 
 
 Yet was he exalted above heaven and stars. 
 
 " We have honoured Adam " 1 was not addressed to the sky, 
 
 But to Adam himself, full of defects as he was. 
 
 Did one ever propose to earth or heaven to receive 
 
 Beauty, reason, and speech and aspiration ? 2 
 
 Would you ever offer to the heavens 
 
 Beauty of face and acuteness of thought ? 
 
 son, did you ever present your silver body 
 
 As an offering to the damsels pictured on bath walls ? 
 
 Nay, you pass by those pictures though fair as Huris, 
 
 And offer yourself sooner to half-blind old women. 
 
 What is there in the old women which the pictures lack, 
 
 Which draws you from the pictures to the old women ? 
 
 Say not, for I will say it in plain words, — 
 
 'lis reason, sense, perception, thought, and life. 
 
 In the old woman' life is infused, 
 
 While the pictures of the bath have no life. 
 
 If the pictures of the bath should stir with life (soul), 
 
 They would uproot your love to all the old women. 
 What is soul ? 'Tis acquainted with good and evil, — 
 
 Rejoicing at pleasant things, grieving at ills. 
 
 Since, then, the principle of soul is knowledge, 
 
 He who knows most is most full of soul. 
 
 Knowledge is the effect flowing from soul ; 
 
 1 Koran xvii. 72. Man undertook to bear it, but hatli 
 
 2 "We proposed to the heavens proved unjust and senseless" (KoJ- 
 and to the earth to receive the de- ran xxxiii. 72). 
 
 posit, but they refused the burden. 
 
278 THE MASNAVI. [book vi. 
 
 He who has most of it is most godlike. 
 
 Seeing then, beloved, that knowledge is the mark of 
 
 soul, 
 He who knows most has the strongest soul. 
 The world of souls is itself entirely knowledge, 
 And he who is void of knowledge is void of soul. 
 When knowledge is lacking in a man's nature, 
 His soul is like a stone on the plain. 
 Primal Soul is the theatre of God's court, 
 Soul of souls the exhibition of God Himself. 
 All the angels were pure reason and soul, 
 Yet when the new soul of Adam came, they were as its 
 
 body. 
 When in joy they crowded round that new soul, 1 
 They bowed before it as body does before soul. 
 
 Fear of men's censure the greatest obstacle to acceptance 
 of the true faith (p. 496). 
 
 Husamu-'d-Din, I might tell some of thy many virtues, 
 Were it not for the fear of the evil eyes. 
 From evil eyes and malice-empoisoned breaths 
 Already have I suffered fatal wounds. 
 Therefore I cannot relate thy ecstatic states, 
 Save by hints of the ecstatic states of others. 
 This manoeuvre is one of the devices of the heart, 
 Whereby the heart's feet wend their way to the truth. 
 Many hearts and souls would become lovers of God 
 Did not evil eyes or evil ears hold them back. 
 Of these Abu Talib, the Prophet's uncle, was one ; 
 The malice of the Arabs scared him from the faith. 
 He said, " What will the Arabs say of me ? 
 That my own nephew has perverted me from my religion ! " 
 Muhammad said, " uncle, confess the faith to me, 
 That I may strive with God for thee ! " 
 
 1 "We said unto the angels, 'Prostrate yourselves before Adam,' and 
 they prostrated themselves, except Iblis " (Koran vi. 10). 
 
book vi.] PROLOGUE. 279 
 
 He said, " Nay ; it will be published by them that hear ; 
 'A secret known to more than two is known to every one.' : 
 As I live in the midst of these Arabs, 
 It will cause me to lose caste with them." 
 
 Yet, had the mighty grace of God led the way, 
 How could this fear have vied with God's attraction ? 
 Granter of aid, lend us aid 
 In this dilemma of the feeble will. 
 
 Prayers for right guidance in the use of free will, which gift 
 was refused by heavens and earth, but accepted by man 
 to his own peril 2 (p. 497). 
 
 This flux and reflux of resolves came to me from Thee, 
 Else these tides of will had rested still, God ! 
 By the same fiat whereby Thou madest me thus irre- 
 solute, 
 Of Thy mercy deliver me from this irresolution ! 
 Thou triest me ; give me aid ! 
 For men are as women through this trial. 
 How long, Lord, is this trial to last ? 
 Give me one ruling principle, not ten principles ! 
 
 The whole world flees away from its own will and being 
 Towards self-abandonment and intoxication. 
 In order to escape a while from self-consciousness, 
 Men incur the reproach of wine and strong drink ; 
 For all know well this existence is a snare, 
 This thought and memory and will only a hell. 
 , Therefore they flee from self to being beside themselves, 
 Call it intoxication or call it preoccupation, guided one. 
 
 Ere it is annihilated, no single soul 
 
 Finds admittance to the divine hall of audience. 
 
 What is " ascension " to heaven ? Annihilation of self ; 
 
 Self-abandonment is the creed and religion of lovers. 
 
 1 Freytag, Arabum Proverbia, iii. 222. 
 
 2 Koran xxxiii. 72, quoted above. " Deposit " is here interpreted of the 
 will, the ability to go right or wrong. a 
 
Story I. The Hindu Slave who loved his Master's 
 daughter (p. 498). 
 
 A certain man had a Hindu slave, whom he had 
 brought up along with his children, one of whom was a 
 daughter. When the time came for giving the girl in 
 marriage many suitors presented themselves, and offered 
 large marriage portions to gain her alliance. At last her 
 father selected one who was by no means the richest or 
 noblest of the number, but pious and well-mannered. The 
 women of the family would have preferred one of the 
 richer youths, but the father insisted on having his own 
 way, and the marriage was settled according to his wishes. 
 As soon as the Hindu slave heard of this he fell sick, and 
 the mistress of the family discovered that he was in love 
 with her daughter, and aspired to the honour of marrying 
 her. She was much discomposed at this unfortunate 
 accident, and consulted her husband as to what was best 
 to be done. He said, " Keep the affair quiet, and I will 
 cure the slave of his presumption, in such a way that, 
 according to the proverb, ' The Shaikh shall not be burnt, 
 yet the meat shall be well roasted.' " He directed his wife 
 to natter the slave with the hope that his wish would be 
 granted, and the girl given to him in marriage. He then 
 celebrated a mock marriage between the slave and the 
 girl, but at night substituted for the girl a boy dressed in 
 female attire, with the result that the bridegroom passed 
 the night in quarrelling with his supposed bride. Next 
 morning he had an interview with the girl and her mother, 
 and said he would have no more to do with her, as, though 
 her appearance was very seductive at a distance, closer 
 acquaintance with her had altogether destroyed the charm. 
 Just so the pleasures of the world seem sweet till they are 
 
story I.] THE HINDU SLAVE. 281 
 
 tried, and then they are found to be very bitter and re- 
 pulsive. The Prophet has declared that " Patience is the 
 key of joy ; " x in other words, that he who controls and 
 restrains himself from grasping at worldly pleasures will 
 find true happiness ; but this precept makes no lasting 
 impression on the bulk of mankind. When bitter experi- 
 ence overtakes them, as the pain of burning afflicts children, 
 or moths sporting with fire, or the pain of amputation a 
 thief, they curse the delusive temptations which brought 
 this pain upon them ; but no sooner is the pain abated 
 than they run after the same pleasures as eagerly as ever. 
 This is divinely ordained, that " God may bring to naught 
 the craft of the infidels." 2 Their hearts have, as it were, 
 been kindled on the tinder-box of bitter experience, but 
 God has put out the sparks of good resolution, and caused 
 them to forget their experience and vows of abstinence, 
 according to the text, " Often as they kindle a beacon-fire 
 for war doth God quench it." 3 This is illustrated by an 
 anecdote of a man who heard a footstep in his house at 
 night, and at once struck a light ; but the thief put it out 
 without being observed, and the man remained under the 
 impression that it had gone out of itself. This leads the 
 poet again to dwell on his favourite theme of the sole 
 agency of Allah. 
 
 Then, to supply the necessary corrective of this doctrine, 
 another anecdote is told concerning Mahmud and Ayaz. 
 The courtiers grumbled because Ayaz received the stipend 
 of thirty courtiers, and Mahmud by a practical test con- 
 vinced them that the talents of Ayaz equalled those of 
 thirty men. The courtiers replied that this was due to 
 God's grace, not to any merit on the part of Ayaz ; and the 
 king confuted them by pointing out that man's responsi- 
 bility and merit, or demerit, for his actions are recognised 
 in the Koran. Iblis was condemned for saying to God, 
 " Thou hast caused me to err," i and Adam was commended 
 
 1 Freytag, Arabum Proverbia, iii. 270. 5 Koran viii. 18. 
 
 3 Koran v. 69. 4 Koran vii. 15 and 22. 
 
i THE MA SNA VI. [book tt. 
 
 tor saying, "We have blackened ourselves." 1 And else- 
 where it is said, "Whosoever shall have wrought an 
 atom's weight of good shall behold it ; and whoso shall 
 have wrought an atom's weight of evil shall behold it." 2 
 
 Story II. The Fowler and the Bird (p. 502). 
 
 A fowler went out to catch birds, and disguised himself 
 by wrapping his head up in leaves and grass, so as to 
 avoid frightening the birds away from his snare. A bird 
 of some sagacity came near him, and suspected something 
 wrong, but foolishly lingered near, and began to question 
 him as to his business. The fowler said he was a hermit 
 who had retired from the world and dressed himself in 
 weeds for the health of his soul. The bird said he was 
 surprised to see a Musulman doing this in contraven- 
 tion of the Prophet's precept, " There is no monkery in 
 Islam," and his repeated declarations that Islam involves 
 association with the faithful and avoidance of a solitary 
 life. The fowler replied that a solitary life was allowed in 
 heathen countries for the soul's health. 3 The bird then 
 asked what the grains of wheat were that were strewed 
 on the trap. The fowler replied that they were the pro- 
 perty of an orphan, which had been deposited with him 
 in consequence of his known probity. The bird then 
 asked permission to eat some, as he was very hungry, and 
 the fowler, with much pretended reluctance, allowed him to 
 do so. The moment he touched the grain the trap closed 
 upon him, and he found himself a prisoner. He then 
 abused the fowler for his trickery, but the fowler said he 
 had only himself to blame for his greediness in eating the 
 food which belonged to an orphan. The moral is, that it 
 is not destiny which leads people into afflictions, but their 
 own errors and vices. 
 
 1 Koran vii. 15 and 22. 2 Koran xcix. 7. 
 
 1 See Miskkat ul Masabih, ii. 541. 
 
.story ii.] THE FOWLER AND THE BIRD. 283 
 
 The bird's cries to God for aid (p. 505). 
 
 When he had eaten the grain he was caught in the 
 
 trap, 
 And began to recite the chapters " Ydsin" and " An' am." 
 
 Then he began to wail and cry loudly, 
 So that the very fowler and his trap shook with grief. 
 He said, "My back is broken by the conflict of my 
 thoughts ; 
 
 Beloved One, come and stroke my head in mercy ! 
 The palm of Thy hand on my head gives me rest, 
 Thy hand is a sign of Thy bounteous providence. 
 Eemove not Thy shadow from my head, 
 
 1 am afflicted, afflicted, afflicted ! 
 Sleep has deserted my eyes 
 
 Through my longing for Thee, Envy of cypresses ! 
 Though I be unworthy of Thy favour, how were it 
 If thou shouldst regard the griefs of unworthy me ? 
 What claim of right can a non-existent thing make 
 To have the doors of Thy bounty opened to it ? 
 Yet Thy bounty had regard to my senseless dust, 
 And endued it with the ten jewels of the senses ; — 
 Five external senses and five internal senses, 
 Whereby inanimate seed became a living man. 
 Light on high ! what is repentance without Thy grace 
 But a mere mockery of the beard of repentance ; 
 Thou rootest up the hairs of such repentance, 
 Bepentance is the shadow, Thou the shining Moon. 
 Alas ! Thou hast ruined my house and home ; 
 How can I cease wailing while Thou oppressest me ? 
 How can I flee away when there is no living away ? 
 Without Thy sustaining lordship there is no slave. 
 
 take my life, Thou that art the source of life ! 
 For apart from Thee I am wearied of my life. 
 
 1 am a lover well versed in lovers' madness, 
 I am weary of learning and sense. 
 
284 THE MASNAVI. [bookvi. 
 
 Since my bashfulness is destroyed, I will publish secrets ; 
 
 How long must I bear this trepidation and anxiety ? 
 
 Formerly I was covered by modesty as by a veil, 
 
 Now I will leap from it under Thy coverlet ! 
 
 comrades, our Beloved has closed up all paths ; 
 
 We are as lame deer, and He as a raging lion. 
 
 Say what remedy is there but resignation J 
 
 When one is fallen into the hands of the raging lion ? " 
 
 The poet then passes on to the subject of the need for 
 constant watchfulness, in order to avoid the snares of the 
 world, and not to miss the divine blessing whenever it 
 may appear. There is a tradition, " When half the night 
 has passed Allah will descend to earth, and cry, ' Ho, ye 
 that ask, it shall be answered to you ; and ye that crave 
 pardon, it shall be pardoned to you ; and ye that petition, 
 your petitions shall be granted.' " But all who sleep the 
 sleep of negligence will miss the promised blessing. This 
 is illustrated by the story of a lover who obtained an assig- 
 nation with his mistress, but when she came, was found 
 asleep, and was accordingly rejected. 
 
 Story III. The Drunken Turkish Amir and the 
 Minstrel (p. 507). 
 
 Then follow exhortations to undergo "the pains of 
 negation," as they are called in the Gulshan i Baz, — i.e., 
 even as the great saint and poet Faridu-'d-Din 'Attar cast 
 away his drugs, to cast one's own will, knowledge, power, 
 and "self" into the unique river of "annihilation," 2 and 
 from that state to rise to the higher state of eternal exist- 
 ence in God. The end and object of all negation is to 
 attain to subsequent affirmation, as the negation in the 
 creed, " There is no God," finds its complement and pur- 
 pose in the affirmation " but God." Just so the purpose 
 
 1 " To God I commit my case " (Koran zl. 47). 2 Koran cxii. 4. 
 
stobt III.] THE AMIR AND THE MINSTREL. 285 
 
 of negation of self is to clear the way for the apprehension 
 of the fact that there is no existence but The One. The 
 intoxication of life and its pleasures and occupations veils 
 the Truth from men's eyes, and they ought to pass on 
 to the spiritual intoxication which makes men beside 
 themselves and lifts them to the beatific vision of eternal 
 Truth. This is the same thing as saying they must pass 
 on from negation to affirmation, from ignorance to the 
 highest knowledge. This is illustrated by the story of 
 the Turkish noble and the minstrel, which is given with an 
 apology for using illustrations derived from drunkenness. 
 A Turkish noble awoke from his drunken sleep, and called 
 his minstrel to enliven him. The minstrel was a spiritual 
 man, and proceeded to improve the occasion by singing a 
 song with a deep spiritual meaning : — 
 
 " I know not if thou art a moon or an idol, 
 I know not what thou requirest of me. 
 I know not what service to pay thee, 
 Whether to keep silence or to speak. 
 Thou art not apart from me, yet, strange to say, 
 I know not where I am, or where thou ai't. 
 I know not wherefore thou art dragging me, 
 Now embracing me, and now wounding me ! " 
 
 Thus the whole of his song consisted of repetitions of the 
 words, " I know not." At last the noble could endure it 
 no longer, and he took a stick and threatened to beat the 
 minstrel, saying, "0 wretch, tell us something you do 
 know, and do not repeat what you do not know. If I 
 ask you whence you come or what you have eaten, and 
 you answer only by negations, your answer is a waste of 
 time. Say what you mean by all these negations." The 
 minstrel replied, "My meaning is a concealed one. I 
 fear to make affirmations in opposition to your negations, 
 so I state negations that you may get a hint of the corre- 
 sponding affirmations from them. I now hint the truth 
 to you in my song ; and when death comes to you, you 
 
286 THE MA SNA VI. [book vi. 
 
 will learn the mysteries which at present I can only 
 hint." 
 
 Spiritual mysteries set forth in the Mdsnavi under similes 
 of intoxication (p. 5°7)- 
 
 That wine of God is gained from that minstrel, 1 
 This bodily wine from this minstrel. 
 Both of these have one and the same name in speech, 
 But the difference between their worth is great. 
 
 Men's bodies are like pitchers with closed mouths ; 
 
 Beware, till you see what is inside them. 
 
 The pitcher of this body holds the water of life, 
 
 Whilst that one holds deadly poison. 
 
 If you look at the contents you are wise ; 
 
 If you look only at the vessel you are misguided. 
 
 Know words resemble these bodies, 
 
 And the meaning resembles the soul. 
 
 The body's eyes are ever intent on bodies, 
 
 The soul's eyes on the reasonable soul ; 
 
 Wherefore, in the figures of the words of the Masnavi, 
 
 The form misleads, but the inner meaning guides. 
 
 In the Koran it is declared that its parables 
 
 " Mislead some and guide some." 2 
 
 O God ! when a spiritual man talks of wine, 
 
 How can a fellow spiritual man mistake his meaning? 
 
 Thus that minstrel began his intoxicating song, 
 " give me Thy cup, Thou whom I see not ! 
 Thou art my face ; what wonder if I see it not ? 
 Extreme nearness acts as an obscuring veil. 3 
 
 1 "A wine-cup tempered at the camphor fountain shall the just quaff " 
 (Koran lxxvi. 5). 2 Koran ii. 24. 
 
 3 See couplet 122 of the Gulshan i Raz : — 
 
 " When the object looked at is very close to the eye, 
 The eye is darkened so that it cannot see it." 
 
 I.e., When man is united with God he can no longer behold Him, for he 
 is dwelling in Him. 
 
story in.] THE AMtR AND THE MINSTREL. 287 
 
 Thou art my reason ; what wonder if I see Thee not 
 Through the multitude of intervening obstacles ? 
 Thou art ' nearer to me than my neck vein,' x 
 How can I call to Thee, ' Ho,' as if thou wert far off ? 
 Nay, but I will mislead some by calling in the desert, 
 To hide my Beloved from those of whom I am jealous ! " 
 
 This is illustrated by an anecdote of the Prophet and 
 'Ayisha. 'Ayisha was once sitting with the Prophet 
 without her veil, when a blind man came in. 'Ayisha, 
 knowing well the jealous disposition of her husband, at 
 once prepared to retire, on which the Prophet said, " The 
 man is blind and cannot see you." 'Ayisha replied by 
 signs that though the man could not see her she could 
 see him. Just so the spiritual man is jealous of exposing 
 his mysteries to the gaze of the profane, and from excess of 
 caution veils them in signs and hints. 
 
 Then comes a commentary on the tradition, " Die before 
 you die," i.e., mortify your carnal passions and lusts, and 
 deny and annihilate your carnal " self" before the death 
 of the body overtakes you. Men who put off repentance 
 till they are at the point of death are likened to the 
 Shi'as of Aleppo, who every year on the 'Ashura, or tenth 
 day of Muharram, meet at the Antioch gate to bewail 
 the martyrdom of Hasan and Husain. Once, while they 
 were thus engaged, a Sunni poet arrived at the city, and 
 inquired the reason of this excessive grief and mourning. 
 The Shi'as rebuked him for his ignorance of sacred history, 
 and he said, " This martyrdom happened a long time ago ; 
 but it would seem, from your excessive grief, that the 
 news of it has only just reached you. You must have been 
 sleeping all this time not to have heard it before, and 
 now you are mourning for your own sleepiness ! " To the 
 truly spiritual, who have drunk of God's wine and bear 
 the "tokens of it on their foreheads," 2 death is an occasion 
 for rejoicing, not for wailing. The man who is engrossed 
 
 1 Koran 1. 15. s Koran xlviii. 29. 
 
288 THEMASNAVI. [book vi. 
 
 with the trifling pleasures of the world and blind to the 
 ample provision made for the soul is like an ant in a barn 
 of wheat, toiling to carry off a single grain, when ample 
 stores of wheat are already at its disposal. Spiritual men 
 must continue urging the worldly to repent and avail 
 themselves of this heavenly provision for their souls, 
 careless, like Noah, whether their preaching is listened 
 to or not. This is illustrated by an anecdote of a man 
 who knocked at the door of an empty house at midnight, 
 in order to give notice that it was time to prepare the 
 meal taken at dawn in Ramazan. 
 
 Reasons for knocking at the empty house (p. 512). 
 
 You have said your say ; now hear my answer, 
 
 So as not to remain in astonishment and bewilderment. 
 
 Though to you this time seems midnight, 
 
 To me the dawn of joyful morn seems nigh. 
 
 To the vulgar all parts of the world seem dead, 
 
 But to God they are instinct with sense and love. 
 
 And as to your saying that " this house is empty, 
 
 Why then should I beat a drum before it ? " 
 
 Know that the people of God expend money, 
 
 And build many mosques and holy places, 
 
 And spend health and wealth in distant pilgrimages, 
 
 In ecstatic delight, like intoxicated lovers ; 
 
 And none of them ever say, " The Ka'ba is empty ; " 
 
 How can one who knows the truth say that ? 
 
 These people are ranged in battle array, 
 And risk their lives to gain God's favour ; 
 One plunged in calamities like Job himself, 
 Another exhibiting patience like Jacob. 
 Thousands of them are thirsty and afflicted, 
 Striving in earnest desire to do God's will. 
 I likewise, in order to please the merciful God, 
 
story IV.] THE PURCHASE OF BILAL. 289 
 
 Beat my dram at every door in hope of dawn. 
 
 Seels ye a purchaser who will pay you gold ; 
 
 Where will you find one more liberal than God ? 
 
 He buys the worthless rubbish which is your wealth, 
 
 He pays you the light that illumines your heart. 
 
 He accepts these frozen and lifeless bodies of yours, 
 
 And gives you a kingdom beyond what you dream of. 
 
 He takes a few drops of your tears, 
 
 And gives you the divine fount sweeter than sugar. 
 
 He takes your sighs fraught with grief and sadness, 
 
 And for each sigh gives rank in heaven as interest. 
 
 In return for the sigh-wind that raised tear-clouds, 
 
 God gave Abraham the title of " Father of the faithful." 
 
 Come ! in this incomparable and crowded mart 
 
 Sell your old goods and take a kingdom in payment ! 
 
 Story IV. The Purchase of Bil&l (p. 5 1 3). 
 
 To illustrate the rich recompense that is awarded to 
 those who are faithful in tribulation, the story of Bilal is 
 next recounted at length. Bilal was an Abyssinian slave 
 belonging to a Jew of Mecca, and had incurred his master's 
 displeasure in consequence of having embraced Islam. 
 For this offence his master tortured him by exposing 
 him to the heat of the midday sun, and beating him with 
 thorns. But, notwithstanding his anguish, Bilal would 
 not recant his faith, and uttered only the cry, " Ahad, 
 Ahad!" "The One, the One God!" At this moment 
 Abu Bakr, the " Faithful witness," happened to pass by, 
 and was so struck by his constancy that he resolved to buy 
 him of the Jew. After much higgling and attempts at 
 cheating on the Jew's part he succeeded in doing so, and 
 at once set him free. When the Prophet heard of this 
 purchase he said to Abu Bakr, " Give me a share in him ; " 
 but Abu Bakr told him, somewhat to his annoyance, that 
 he had already set him free. Notwithstanding this Bilal 
 
290 THE MASNAVI. [book vi. 
 
 attached himself to the Prophet, and was afterwards pro- 
 moted to the honourable post of the Prophet's Mu'azzin. 
 
 This is followed by the story of Hilal, another holy man 
 who, like Bilal and Luqman and Joseph, served a noble 
 in the capacity of groom. His affections were set on things 
 above, and he was ever pressing upwards towards the high 
 mark of spiritual exaltation, and saying, like Moses, "I 
 will not stop till I reach the confluence of the two seas, 
 and for years will I journey on." 1 Herein he presented a 
 great contrast to ordinary men, who are ever giving way 
 to their lusts, and so being dragged down into the state of 
 mere animals, or even lower. Hilal's master was a Musul- 
 man, yet one whose eyes were only partially open to the 
 truth. He was in the habit of asking his guests their 
 age ; and if they answered doubtfully, saying, " Perhaps 
 eighteen, or seventeen, or sixteen, or even fifteen," he would 
 rebuke them, saying, " As you seem to be putting yourself 
 lower and lower, you had better go back at once to your 
 mother's womb." These guests are a type of men who 
 lower themselves from the rank of humanity to that of 
 animals. This master, however, was blind to Hilal's 
 spiritual excellence, and allowed him to drag on a miser- 
 able existence in his stables. At last Hilal fell sick; but 
 no one cared for him, till the Prophet himself, warned by 
 a divine intimation, came to visit him, and commiserated 
 his wretched condition. Hilal proved himself to be faith- 
 ful through tribulation ; for, instead of grumbling at his 
 lot, he replied, " How is that sleep wretched which is 
 broken by the advent of the Sun of prophecy ? or how can 
 he be called athirst on whose head is poured the water of 
 life ? " In truth, Hilal had by degrees become purified 
 from the stain of earthly existence and earthly qualities, 
 and washed in the fountain of the water of life, i.e., the 
 holy revelations of the Prophet, till he had attained the 
 exalted grade of purity enjoined on those who would study 
 God's Word aright. 2 
 
 1 Koran xviii. 59. 2 Koran lvi. 79. 
 
story iv.] THE PURCHASE OF BILAL. 291 
 
 Growth in grace is accomplished by slow degrees, and 
 not per saltum (p. 519). 
 
 Since you have told the story of Hilal (the new moon) 
 Now set forth the story of Badr (the full moon). 
 That new moon and that Ml moon are now united, 
 Eemoved from duality and defect and shortcomings. 
 That Hilal is now exalted above inward defect ; 
 His outward defects served as degrees of ascension. 
 Night after night that mentor taught him grades of ascent 
 And through his patient waiting gave him happiness. 
 The mentor says, " raw hastener, through patient 
 waiting, 
 You must climb to the summit step by step. 
 Boil your pot by degrees and in a masterly way ; 
 Food boiled in mad haste is spoiled. 
 Doubtless God could have created the universe 
 By the fiat ' Be ! ' in one moment of time ; 
 Why, then, did He protract His work over six days, 
 Each of which equalled a thousand years, disciple ? 
 Why does the formation of an infant take nine months ? 
 Because God's method is to work by slow degrees, 
 Why did the formation of Adam take forty days ? 
 Because his clay was kneaded by slow degrees. 
 Not hurrying on like you, raw one, 
 Who claim to be a Shaikh whilst yet only a child ! 
 You run up like a gourd higher than all plants, 
 But where is your power of resistance or combat ? 
 You have leant on trees or on walls, 
 And so mounted up like a gourd, little dog rose ; 
 Even though your prop may be a lofty cypress, 
 At last yoTi are seen to be dry and hollow. 
 gourd, your bright green hue soon turns yellow, 
 For it is not a natural but an artificial colour." 
 
 This is illustrated by an anecdote of an ugly old hag 
 who painted her face to make it look pretty, but was 
 detected and exposed to scorn. 
 
292 THE MASNAVI. [book vi. 
 
 Story V. The Sufi and the Qdzi (p. 521). 
 
 A sick man labouring under an incurable disease went 
 to a physician for advice. The physician felt his pulse, 
 and perceived that no treatment would cure him, and 
 therefore told him to go away and do whatever he had a 
 fancy for. This was the advice given by God to the 
 Israelites when they were seen to be incurable by the 
 admonitions of the prophets. " Do what you will, but 
 God's eye is on all your doings." x The sick man blessed 
 the physician for his agreeable prescription, and at once 
 went to a stream, where he saw a Sufi bathing his feet. 
 He was seized with a desire to hit the Sufi on the back, 
 and, calling to mind the physician's advice, at once carried 
 his wish into effect. The Sufi jumped up, and was about 
 to return the blow, but when he saw the weakly and infirm 
 condition of his assailant he restrained himself. He dis- 
 regarded his present angry impulse, and had regard to 
 the future, so that the non-existent future became to him 
 more really existent than the existing present. Here the 
 poet digresses to point out that when wise men recognise 
 the true relative importance of the present and the future 
 they cease to shrink from death and annihilation, which 
 lifts them to a higher and nobler life. This is illustrated 
 by an anecdote of Mahmud of Ghazni, quoted from Faridu- 
 'd-Din 'Attar. Mahmud, in one of his campaigns, took 
 prisoner a Hindu boy, who at first regarded him with the 
 greatest dread, in consequence of the stories he had heard 
 of him from his mother, but afterwards experienced Mah- 
 mud's kindness and tenderness, and came to know him and 
 love him. So it is with death. According to the Eadis 
 " Those who have passed away do not grieve because of 
 death, but because of wasted opportunities in life." The 
 Masnavi is " a shop of poverty and self-abnegation," and 
 a treasury containing only the doctrines of " Unity ; " and 
 if its stories suggest aught else, that is due to the evil 
 1 Koran xli. 40. 
 
story v.] THE SUFI AND THE QAZI. 293 
 
 promptings of Iblis, who also misled the Prophet himself 
 to attribute undue power to the idols Lat and 'Uzza and 
 Manat, in a verse which was afterwards cancelled. 1 The 
 Sufi, being full of the spirit of self-abnegation, did not 
 retaliate on his weak, assailant but led him before the 
 Qazi. On learning the facts of the case the Qazi said, 
 " This Faqir is sick to death, and you, being a Sufi, are, 
 according to your profession, dead to the world. How, then, 
 can I award a penalty against him in your favour ? I am 
 a judge, not of the dead, but of the living." The Sufi was 
 dissatisfied with this view of the case, and again pressed 
 the Qazi to do him justice. On this the Qazi asked the 
 sick Faqir how much money he had, and on his replying, 
 " Six dirhams," took pity on him, and let him off with 
 a fine of three dirhams only. The moment the sentence 
 was pronounced the sick Faqir went up to the Qazi and 
 struck him a blow on the back, and cried out, " Now take 
 the other three dirhams and let me go ! " The Sufi then 
 pointed out to the Qazi that by his ill-timed leniency to 
 the Faqir he had brought this blow upon himself, and 
 urged him to apply in his own case those principles of 
 mercy and forgiveness which he had proposed in the 
 case of another. The Qazi said that, for his part, he recog- 
 nised every blow and misfortune that might befall him as 
 divinely ordained, and sent for his good, according to the 
 text, " Laugh little and weep much," 2 and that his judg- 
 ment in the matter of the Faqir had not been dictated by 
 impulse, but by inspiration. 3 The Sufi again asked him 
 how evils and misfortunes could proceed from the divine 
 fount of good, and the Qazi replied that what seems good 
 and evil to us has no absolute existence, but is merely 
 as the foam on the surface of the vast ocean. Moreover, 
 every misfortune occurring to the faithful in this life 
 will be amply compensated for in the life to come. The 
 Sufi asked why this world should not be so arranged 
 that only good should be experienced in it, and the Qazi 
 
 1 Koran Ifii. 19, and Rodwell's note. 
 2 Koran ix. 84. 3 Koran liii. 3. 
 
294 THE MASNAVI. [book vi. 
 
 eplied by telling him an anecdote of a Turk and a tailor. 
 The Turk, who typifies the careless pleasure-seeker, was 
 so intent on listening to the jokes and amusing stories of 
 the tailor, typifying the seductive world, that he allowed 
 himself to be robbed of the silk which was to furnish him 
 with a vesture for eternity. The Sufi again retorted that 
 he did not see why the world would not get on better 
 without the evil in it, and the Qazi replied with the 
 poet's favourite argument that there would be no pos- 
 sibility of being virtuous if there were no temptations 
 to be 'vicious. As Bishop Butler says, this life is a state 
 of probation, and such a state necessarily involves trials 
 and difficulties and dangers to be resisted and overcome. 
 
 The dead regret not dying, but having lost opportunities 
 in life (p. 525). 
 
 Well said that Leader of mankind, 
 
 That whosoever passes away from the world 
 
 Does not grieve and lament over his death, 
 
 But grieves ever over lost opportunities. 
 
 He says, " Why did I not keep death always in view, 
 
 Which is the treasury of wealth and sustenance ? 
 
 Why did I blindly all my life set my affections 
 
 On vain shadows which perish at death ? 
 
 My regret is not that I have died, 
 
 But that I rested on these vain shadows in life. 
 
 I saw not that my body was a mere shadow or foam, 
 
 Which foam rises out of and lives on the Ocean (God). 
 
 When the Ocean casts its foam-drops to land, 
 
 Go to the graveyard and behold them, 
 
 And ask them, " Where is your motion and activity? 
 
 The Ocean has cast you into a mortal sickness ! " 
 
 They will answer by their condition, if not with words, 
 
 " Put this question to the Ocean, not to us ! " 
 
 How can mere foam move unless moved by the waves ? 
 
 How can dust mount on high unless raised by wind ? 
 
story v.] THE SUFI AND THE QAZL 295 
 
 When you see the dust-cloud, see the wind too ! 
 When you see the foam, see the ocean that heaves it ! 
 
 Ah ! look till you see your own real final cause, 
 The rest of you is only fat and flesh, warp and woof. 
 Tour fat kindles no light or flame in a lamp ; 
 Tour kneaded flesh is not good for roasting. 
 Burn up, then, all this body of yours with discernment ; 
 Eise to sight, to sight, to sight ! 
 
 Virtue cannot exist without temptation and difficulties to 
 be overcome (p. 531). 
 
 The Sufi said, " The Great Helper is able 
 
 To procure for us profit without loss. 
 
 He who casts into the fire roses and trees 
 
 Can accomplish good without injury to any. 
 
 He who extracts the rose from the thorn 
 
 Can also turn this winter into spring. 
 
 He who exalts the heads of the cypresses 
 
 Is able also out of sadness to bring joy. 
 
 He by whose fiat all non-existent things exist, 
 
 What harm to Him were it if He made them eternal ? 
 
 He who gave to the body a soul and made it live, 
 
 What loss to Him were it if He never caused it to die ? 
 
 How would it be if That Liberal One were to give 
 
 Their hearts' desire to his slaves without toil, 
 
 And keep away from these feeble ones 
 
 The ambushed snares of lust and temptations of Iblis ? " 
 
 The Qazi said, " If there were no bitter things, 
 And no opposition of fair and foul, stone and pearl, 
 And no lust or Satan or concupiscence, 
 And no wounds or war or fraud, 
 Pray, destroyer of virtue, by what name and title 
 Could the King of kings address His slaves ? 
 How could He say, ' temperate or meek one ! ' 
 Or, ' courageous one, or wise one ? ' 
 How could there be temperate, gentle, or liberal men 
 
296 THE MASNAVI. [book ti. 
 
 If there were no cursed Satan to tempt them astray ? 
 Rustam and Hamza would be all the same as cowards ; 
 Wisdom and knowledge would be useless and vain. 
 Wisdom and knowledge serve to guide the wanderers ; 
 Were there but one road wisdom would be needless. 
 To pamper the house of your body fleeting as water, 
 Do you think it right to ruin both worlds ? 
 I know you are pure of guile and ripe, 
 And ask this only to edify the ignorant. 
 The ills of fortune and all troubles soever 
 Are better than exile from God and neglect of Him ; 
 For the former pass away, but the latter abide ; 
 He is happy who carries a wary heart before God." 1 
 
 This is illustrated by an anecdote of a woman who 
 complained of the hard life she had to lead with her 
 husband owing to his poverty, and was silenced by being 
 asked whether she would prefer to be divorced. No 
 troubles are so hard to bear as separation from the 
 Beloved. Fasting and holy war bring pains with them, 
 but not so great as those incurred by banishment from 
 God. In the midst of their troubles God is ever caring 
 for His servants, and they must not let their tribula- 
 tions blot out the memory of God's previous goodness 
 to them. 
 
 To do this shows an entire absence of growth in grace. 
 This is illustrated by an anecdote of a sage and a monk. 
 The sage asked the monk which was the older, his white 
 beard or himself. The monk replied that he himself was 
 older by some years, whereupon the sage rebuked him 
 for his ignorance, saying his beard had grown pure and 
 white, but he was still black with sin, and had progressed 
 not at all in goodness since he was born. 
 
 1 Koran xxvi. 88. 
 
story v.] THE SUFI AND THE QAZI. 297 
 
 Each of our members testifies to God's bounties towards us 
 (p. 632). 
 
 Inquire now, I pray, of each one of your members ; 
 These dumb members have a thousand tongues. 
 Inquire the detail of the bounties of the All-sustainer, 
 Which are recorded in the volume of the universe. 
 Day and night you are eagerly asking for news, 
 Whilst every member of your body is telling you news. 
 Since each member of your body issued from Not- 
 being, 
 How much pleasure has it seen, and how much pain ? 
 For no member grows and nourishes without pleasure, 
 And each member is weakened by every pain. 1 
 The member endures, but that pleasure is forgotten, 
 Yet not all forgotten, but hidden from the senses. 
 Like summer wherein cotton is produced, — 
 The cotton remains, but the summer is forgotten. 
 Or like ice which is formed in great frost, — 
 The frost departs, but the ice is still before us. 
 The ice is mindful of that extreme cold, 
 And even in winter that crop is mindful of the summer. 
 In like manner, son, every member of your body 
 Tells you tales of God's bounties to your body. 
 Even as a woman who has borne twenty children, — 
 Each child tells a tale of pleasure felt by her. 
 She became not pregnant save after sexual pleasure, 
 Can a garden bloom without the spring ? 
 Pregnant women and their teeming wombs 
 Tell tales of love frolics in the spring. 
 So every tree which nurtures its fruits 
 Has been, like Mary, impregnated by the Unseen King. 
 Though fire's heat be hidden in the midst of water, 
 Yet a thousand boiling bubbles prove it present. 
 Though the heat of the fire be working unseen, 
 Yet its bubbles signify its presence plainly. 
 
 In like manner, the members of those enjoying " union " 
 1 Cp. Nicom. Ethics, *., iv. 6. 
 
298 THE MA SNA VI. [book vr. 
 
 Become big with child, viz., with forms of " states " and 
 
 " words." 1 
 Gazing on the beauty of these forms they stand agape, 
 And the forms of the world vanish from their sight. 
 These spiritual progenies are not born of the elements, 
 And are perforce invisible to the sensual eye. 
 These progenies are born of divine apparitions, 
 And are therefore bidden by veils without colour. 
 I said " born," but in reality they are not born ; 
 I used this expression only by way of indication. 
 But keep silence till the King bids you speak, 
 Offer not your nightingale songs to these roses ; 
 For they themselves are saying to you in loud tones, 
 " nightingale, hold your peace, and listen to us ! " 
 Those two kinds of fair forms (ecstatic states and words) 
 Are undeniable proofs of a previous " union ; " 
 Yea, those two kinds of exalted manifestations 
 Are the evident fruits of a preceding wedlock. 
 
 The ecstasy is past, but your members recall it ; 
 Ask them about it, or call it to mind yourself. 
 
 When sorrow seizes you, if you are wise, 
 You will question that sorrow-fraught moment, 
 Saying to it, "0 sorrow, who now deniest 
 Thy portion of bounty given thee by the Perfect One, 
 Even if each moment be not to thee a glad spring, 
 Yet of what is thy body, like a rose-heap, a storehouse ? 
 Thy body is a heap of roses, thy thought rosewater ; 
 'Twere strange if rosewater ignored the rose-heap ! " 
 
 Story VI. The Faqir and the Hidden Treasure (p. 533). 
 
 Notwithstanding the clear evidence of God's bounty, 
 engendering these spiritual states in men, philosophers 
 and learned men, wise in their own conceit, obstinately 
 shut their eyes to it, and look afar off for what is really 
 
 1 Compare Gulshan i Raz, 1. 624. Ecstatic words and states are the 
 offspring of communion with God. 
 
story vi.] THE FAQIR AND THE TREASURE. 299 
 
 close to them, so that they incur the penalty of " being 
 branded on the nostrils," 1 adjudged against unbelievers. 
 This is illustrated by the story of a poor Faqir who prayed 
 to God that he might be fed without being obliged to work 
 for his food. A divine voice came to him in his sleep 
 and directed him to go to the house of a certain scribe 
 and take a certain writing that he should find there. He 
 did so, and on reading the writing found that it contained 
 directions for finding a hidden treasure. The directions 
 were as follows : — " Go outside the city to the dome which 
 covers the tomb of the martyr ; turn your back to the 
 tomb and your face towards Mecca, place an arrow in 
 your bow, and where the arrow falls there dig for the 
 treasure." But before the Faqir had time to commence 
 the search the rumour of the writing and its contents 
 had reached the king, who at once sent and took it away 
 from the Faqir, and began to search for the treasure on 
 his own account. After shooting many arrows and digging 
 in all directions the king failed to find the treasure, and 
 got weary of searching, and returned the writing to the 
 Faqir. Then the Faqir tried what he could do, but failed 
 altogether to hit the spot where the treasure was buried. 
 At last, despairing of success by his own unaided efforts, 
 he cast his care upon God, and implored the divine assist- 
 ance. Then a voice from heaven came to him, saying, 
 " You were directed to fix an arrow on your bow, but not 
 to draw your bow with all your might, as you have been 
 doing. Shoot as gently as possible, that the arrow may 
 fall close to you, for the hidden treasure is indeed ' nearer 
 to you than your neck-vein.' " 2 Men overlook the spiritual 
 treasures close to them, and for this reason it is that 
 prophets have no honour in their own countries, as is 
 illustrated by the cases of the saint Abu-'l-Hasan Khirqani 
 and the Prophet Hud or Heber. 
 
 1 Koran lxviii. 16. 2 Koran 1. 15. 
 
300 THE MA SNA VI. [book ti. 
 
 God rules menby alternations of hope and fear (p. 533). 
 
 This sad Faqir too put up his cries for aid, 
 
 And bore off the ball of acceptance from the field. 
 
 But at times he distrusted the efficacy of his prayers, 
 
 On account of the delay in answering them. 
 
 Again, hope of the mercy of the Lord 
 
 Arose in his heart as an earnest of rejoicing. 
 
 When he was hopeless and ceasing to pray in weariness 
 
 He heard from God the word " Ascend ! " 
 
 God is an Abaser and an Exalter ; 
 Without these two processes nothing comes into being. 
 Behold the abasement of earth and uplifting of heaven ; 
 Without these two heaven would not revolve, man ! 
 The abasement and exaltation of earth is otherwise, 
 Half the year is barren, half green and verdant. 
 The abasement and exaltation of weary time 
 Is otherwise again, — half day and half night. 
 The abasement and exaltation of this compound body 
 Is now health and now grievous sickness. 
 Know all the conditions of the world are in this wise, — 
 Drought, famine, peace, war, and trials. 
 This world flies, as it were, with these two wings ; 
 Through these all souls are homes of hope and fear ; 
 So that the world keeps trembling like leaves, 
 In the cold and hot winds of death and resurrection. 
 Till the jar of pure wine of our Tsa (Unity) 
 Shall supersede the jar of many-coloured wine (plurality), 
 For that world (of unity) is as a saltpan ; 
 Whatever enters it loses its varied hues. 
 
 On the text, " Verily I am about to place a Khalifa or 
 Vicegerent on earth" 1 (p. 540). 
 
 Whereas the aim and will of the Merciful God 
 Inclined to the revelation and manifestation of Himself, 
 And one opposite cannot be shown but by its opposite, 
 
 1 Koran ii. 28. 
 
STORY VI.] THE FAQIR AND THE TREASURE. 301 
 
 And that Unique King of kings has no opposite or peer, 1 
 Therefore that Lord of the heart set up a Khalifa, 
 To serve as a mirror to reflect His own sovereignty. 
 Therefore He gave him unlimited purity and light, 
 And on the other side He set darkness opposing the 
 
 light. 2 
 God set up two standards, a white and a black one, 
 The one Adam and the other Ihlis ; 
 And between these two mighty armies 
 Ensued war and battle and all we have witnessed. 
 Thus, too, in the second generation lived pure Abel ; 
 Cain was the opposite of his pure light. 
 In like manner these two standards of right and wrong 
 Were borne aloft till the age of Nimrod. 
 Nimrod was the opponent and adversary of Abraham, 
 And their opposing camps warred and fought one another. 
 When God grew weary of the length of this war, 
 His fire was appointed to arbitrate between them, 
 He commanded fire and its flaming torment 
 To settle the matter in dispute between them. 
 Age after age these two parties contended, 
 Even till the time of Pharaoh and gentle Moses. 
 Between these two the war was waged for years, 
 And when it passed all bounds and affliction increased 
 God made the water of the Nile a judge between them, 
 That the one who deserved pre-eminence should endure. 
 In like manner it went on till the time of Mustafa 
 And Abu Jahl, that prince of iniquity. 
 Likewise did God ordain a punishment for the Thamud, 
 Namely, an earthquake which destroyed their lives. 
 Likewise a punishment for the Adites, 
 Namely, a swiftly rising and violent wind. 
 Likewise God ordained acute punishment for Qarun ; 
 For the earth concealed wrath under its mildness, 
 Till all its mildness was converted into wrath, 
 
 1 'Because, as Sir T. Browne says, 2 See Gulshan i Raz, 1. 265, and 
 "God is all things." note. 
 
302 THE MASNAVI. [book vi. 
 
 And it swallowed up Qarun and his wealth in its depth. 
 
 So with the mouthful which nourishes your body 
 And wards off the darts of hunger like a cuirass, 
 When God instils wrath into this mouthful of bread, 
 That same bread will choke you like a halter. 
 This same garment which protects you from the cold, 
 God may give it the quality of intense cold, 
 So that this warm vest may become to your body 
 Cold as ice and biting as frost ; 
 So that you will cast off these furs and silks, 
 And seek for a refuge from cold with cold itself. 
 You have only one eye, not two (for these two possi- 
 bilities). 
 You have forgotten the story of the " shadowing cloud." 1 
 God's command came to city and village, 
 And to house and wall, saying, " Afford no shade ! 
 Ward not off the pouring rain and the sun's heat ; " 
 Till those men hasted to listen to the prophet Shu'aib, 
 Saying, ' king, have pity ; most of us are dead ! ' 
 But read the rest of the tale in the commentaries. 
 When that Omnipotent hand made the staff a serpent, 
 If you have reason, that portent should suffice. 
 You have sight indeed, but fail to mark carefully ; 
 Your eyes are dimmed and closed with fat. 
 
 The heavenly treasure lies " nearer to us than our neck-vein " 
 (P- 544)- 
 
 The Faqir was in this state when a divine voice came, 
 
 And God thus solved his difficulties, 
 
 Saying, " The voice told you to place an arrow *on the 
 
 bow, — 
 It did not bid you draw the bowstring to the utmost ; 
 It did not bid you draw the bow with all your might ; 
 It said, ' Adjust an arrow,' not ' Draw the bow fully.' 
 
 1 Koran xxvi. 189. The cloud emitted heat instead of rain, to punish 
 those who disregarded Shu'aib, or Jethro. 
 
story vi.] THE FAQIR AND THE TREASURE. 303 
 
 You elevated the bow to excess, 
 
 You magnified unduly the bowman's art, 
 
 Go ! abandon this Btrong bowmanship, 
 
 Fix an arrow on the string, but make it not fly far. 
 
 When it falls, dig in that spot and search, 
 
 Abandon force and seek the treasure with humility." 
 
 God is " what is nearer to you than your neck-vein," 
 You have cast the arrow of speculation afar off. 
 you, who have made ready your bow and arrows, 
 The game is close to you, and you shoot too far off. 
 The further a man shoots, the further off he is, 
 And the more removed from the treasure he seeks. 
 The philosopher kills himself with thinking, 
 Tell him that his back is turned to that treasure ; 
 Tell him that the more he runs to and fro, 
 The further he is removed from his heart's desire. 
 The Almighty says, "Make efforts in our ways," x 
 Not " Make efforts away from us," restless one. 
 Like Canaan, who went away, from shame to follow Noah, 
 Up to the top of that lofty mountain, 
 The more he sought safety on that mountain, 
 The further was he removed from the safe asylum. 
 
 So this Faqir, in search of that hidden treasure, 
 Day after day drew his bow stronger and stronger ; 
 And the harder he drew his bow, 
 The further was he from the seat of that treasure. 
 This parable applies to all times, 
 For the soul of the ignorant is pledged to misfortune. 
 Because the ignorant man is ashamed of a master, 
 Perforce he goes and opens a new school for himself. 
 That school is higher than your true master, beloved, 
 And hard of access, and full of scorpions and snakes. 
 Straightway overthrow it, and turn back again 
 To the green garden and sweet watered meadows. 
 Not like Canaan, who, through pride and ignorance, 
 Sought his ark of safety on a protecting mountain. 
 
 1 Koran xxix. 69. 
 
304 THE MASNAVI. [book vt 
 
 His far- shooting learning veiled his eyes, 
 
 While his heart's desire was all the while in his grasp. 
 
 Ah ! oftentimes have learning and genius and wit 
 
 Proved to the traveller to be Ghouls and highwaymen ! 
 
 " The majority of those in Paradise are the simple," 1 
 
 Who have escaped the snares of philosophy. 
 
 Strip yourself bare of overweening intellect, 
 
 That grace may ever be shed upon you from above. 
 
 Cleverness is the opposite of humility and submission, 
 
 Quit cleverness, and consort with simple-mindedness ! 
 
 Story VII. The Three Travellers (p. 545). 
 
 A Musulman was travelling with two unbelievers, a 
 Jew and a Christian, like wisdom linked with the flesh 
 and the devil. God was " nigh unto His faithful ser- 
 vant," 2 and when the first stage was completed He 
 caused a present of sweetmeats to be laid before the 
 travellers. As the Jew and the Christian had already 
 eaten their evening meal when the sweetmeats arrived, 
 they proposed to lay them aside till the morrow ; but the 
 Musulman, who was keeping fast, and therefore could 
 not eat before nightfall, proposed to eat them that night. 
 To this the other two refused to consent, alleging that 
 the Musulman wanted to eat the whole of the sweetmeats 
 himself. Then the Musulman proposed to divide them 
 into three portions, so that each might eat his own por- 
 tion when he pleased ; but this also was objected to by 
 the others, who quoted the proverb, " The divider is in 
 hell." The Musulman explained to them that this pro- 
 verb meant the man who divides his allegiance between 
 God and lust ; but they still refused to give way, and the 
 Musulman therefore submitted, and lay down to sleep in 
 the endurance of the pangs of hunger. Next morning, 
 when they awoke, it was agreed between them that each 
 should relate his dreams, and that the sweetmeats should 
 
 1 A Hadis. Cp. 1 Cor. i. 25, 26. 2 Koran ii. 182. 
 
story vii.] THE THREE TRA VELLERS. 305 
 
 be awarded to him whose dream was the best. The Jew 
 said that he had dreamed that Moses had carried him to 
 the top of Mount Sinai, and shown him marvellous visions 
 of the glory of heaven and the angels. The Christian 
 said he had dreamed that 'Isa had carried him up to 
 the fourth heaven and shown him all the glories of the 
 heavens. Finally the Musulman said that the Prophet 
 Muhammad had appeared to him in person, and after 
 commending him for his piety in saying his prayers and 
 keeping fast so strictly on the previous night, had com- 
 manded him to eat up those divinely provided sweetmeats 
 as a reward, and he had accordingly done so. The Jew 
 and the Christian were at first annoyed with him for thus 
 stealing a march upon them ; but on his pointing out that 
 he had no option but to obey the Prophet's commands, 
 they admitted that he had done right, and that his dream 
 was the best, as he had been awake, while they were 
 asleep. The moral is, that the divine treasure is revealed 
 as an immediate intuition to those who seek it with 
 prayer and humble obedience, and not to those who seek 
 to infer and deduce its nature and quality from the lofty 
 abstractions of philosophy. 
 
 Lofty philosophical speculation does not lead to the 
 knowledge of God (p. 547). 
 
 The Musulman said, " my friends, 
 
 My lord, the Prophet Muhammad, appeared to me, 
 
 And said, ' The Jew has hurried to the top of Sinai, 
 
 And plays a game of love with God's interlocutor ; 
 
 The Christian has been carried by Tsa^ Lord of bliss 
 
 Up to the summit of the fourth heaven ; 
 
 Thou who art left behind and hast endured anguish, 
 
 Arise quickly and eat the sweetmeats and confections ! 
 
 Those two clever and learned men have ascended, 
 
 And read their titles of dignity and exaltation ; 
 
 u 
 
306 THE MASNAVI. [book vi. 
 
 Those two exalted ones have found exalted science, 
 
 And rivalled the very angels in intellect ; 
 
 humble and simple and despised one, 
 
 Arise and eat of the banquet of the divine sweets ! " 
 
 They said to him, " Then you have been gluttonous ; 
 
 Well indeed ! you have eaten all the sweets ! " 
 
 He answered, " When my sovereign lord commanded me, 
 
 Who am I that I should abstain from obeying ? 
 
 Would you, O Jew, resist the commands of Moses 
 
 If he bade you do something, either pleasant or not ? 
 
 Would you, Christian, rebel against 'Isa's commands, 
 
 Whether those commands were agreeable or the reverse ? 
 
 How could I rebel against the ' Glory of the prophets ' ? 
 
 Nay, I ate the sweets, and am now happy." 
 
 They replied, " By Allah, you have seen a true vision ; 
 
 Tour vision is better than a hundred like ours. 
 
 Your dream was seen by you when awake, happy one, 
 
 For it was seen to be real by your being awake." 
 
 Quit excessive speculation and inordinate science, 
 'Tis service of God and good conduct that gains its end. 
 'Tis for this that God created us, 
 " We created not mankind save to worship us." * 
 What profit did his science bring to Samiri ? 2 
 His science excluded him from God's portals. 
 Consider what Qarun gained by his alchemy ; 
 He was swallowed up in the depths of the earth. 
 Abu-1 Jahl, again, what gained he from his wit 
 Save to be hurled head-foremost into hell for infidelity ? 
 Know real science is seeing the fire directly, 
 Not mere talk, inferring the fire from the smoke. 
 Your scientific proofs are more offensive to the wise 
 Than the urine and breath whence a physician infers. 
 If these be your only proofs, son, 
 Smell foul breath and inspect urine like physicians. 
 Such proofs are as the staff of a blind man, 
 
 1 Koran li. 56. 
 
 2 Samiri, the maker of the golden calf. Qarun Koran. 
 
STORY vil.] THE THREE TRA VELLERS. 307 
 
 Which prove only the blindness of the holder. 
 All your outcry and pompous claims and bustle 
 Only say, " I cannot see, hold me excused ! " 
 
 This is illustrated be an anecdote of a peasant who, 
 hearing a proclamation issued by the Prince of Tirmid, 
 to the effect that a large reward would be given to him 
 who should take a message to Samarcand in the space of 
 four days, hurried to Tirmid by relays of post-horses in 
 the utmost haste, and threw the whole city into alarm, 
 as the people thought that his extreme haste and bustle 
 must portend the approach of an enemy or some other 
 calamity. But when he was admitted to the presence of 
 the prince, all he had to say was, that he had hurried to 
 inform him that he could not go to Samarcand so quickly. 
 The prince was very angry with him for making all this 
 disturbance about nothing, and threatened to punish him. 
 
 The loses of chastisements (p. 5 5 o). 
 
 He said, " Alms of mercy repel calamity, 1 
 
 Alms cure thy sickness, son ! 
 
 'Tis not charitable to burn up the poor, 
 
 Or to put out the eyes of the meek." 
 
 The prince replied, " Kindness is good in its place, 
 
 Provided you do kindness in its proper place. 
 
 If at chess you put the king in the rook's place 
 
 That is wrong ; and so if you put the knight in the king s, 
 
 The law prescribes both rewards and chastisements. 
 
 The king's place is the throne, the horse's the gate. 
 
 What is justice but putting each in his place ? 
 
 What injustice but putting each in what is not his place ? 
 
 Nothing is vain of all that God has created, 
 
 Whether vengeance or mercy, or plain dealing or snares. 
 
 Not one of all these is good absolutely, 
 
 1 Freytag Arabum Proverbia, iii. 277. 
 
3 o8 THE MASNAVI. [book vi. 
 
 Nor is any one of them absolutely bad. 
 
 Each is harmful or beneficial according to its place, 
 
 Wherefore knowledge of these points is proper and useful. 
 
 Ah ! many are the chastisements sent to the poor 
 
 Which are more beneficial to him than bread and sweets ; 
 
 Because sweets out of season excite biliousness, 
 
 While blows make him pure from impurity. 
 
 Strike the poor man timely blows, 
 
 Which may save him from being beheaded later." 
 
 The peasant, in reply, urged the prince not to be over 
 hasty in punishing him, but to take counsel with suitable 
 advisers, as enjoined in various texts, 1 and in the Hadis 
 prohibiting monkery, and warned him that if he shunned 
 the advice and society of his equals he would assuredly 
 be led astray by wretched companions. 2 In illustration 
 of this a story is told of a mouse who conceived a great 
 affection for a frog living in a neighbouring pond. 3 That 
 he might be able to communicate with his friend at all 
 times, he fastened a string to the frog's leg, and the other 
 end of it to his own. The proverb says, " Occasional 
 intermission of visits augments love," * but ardent lovers 
 desire to be in communication with the object of their 
 love without intermission. The frog was at first unwilling 
 to enter into such close relations with an animal of another 
 species, but at last allowed himself to be persuaded to do 
 so, against his better judgment. Shortly afterwards a 
 raven swooped down on the mouse and carried him off, 
 and the frog, being fastened to the mouse, was dragged 
 off and destroyed along with it. The raven's friends said 
 to him, " How is it you managed to catch an animal that 
 lives in the water ? " and he replied, " Because it was so 
 silly as to consort with one of another species that lived 
 on dry land." 
 
 1 Koran lxvii. 22, iii. 155, xlii. 36. B Koran xliii. 37. 
 
 3 Anvari Suhaili, Chap. vii. Story III. 
 * Freytag, Aratram Proverbia, i. 287. 
 
story vir.] THE THREE TRAVELLERS. 309 
 
 Comparison of the lody to the mouse, anal the soul to the 
 frog(y. 5 53)- 
 
 The two friends discussed the matter long, 
 And after discussion this plan was settled, 
 That they should fetch a long string, 
 By means of which to communicate with one another. 
 The mouse said, " One end must be tied to your leg, 
 And the other end to the leg of me, your double, 
 That by this contrivance we two may be united, 
 And be mingled together like soul and body." 
 
 Body is like a string tied to soul's foot, 
 That string drags soul down to earth. 
 The soul is the frog in the water of ecstatic bliss ; 
 Escaping from the mouse of the body, it is in bliss. 
 The mouse of the body drags it back with that string ; 
 Ah ! what sorrow it tastes through being dragged back ! 
 If it were not dragged down by that insolent mouse, 
 The frog would remain at peace in its water. 
 On the last day, when you shall awake from sleep, 
 You will learn the rest of this from the Sun of truth ! 
 
 In illustration of the thesis that the sense which per- 
 ceives the unseen and spiritual world is superior to the 
 other senses, and is exempt from death and decay, the 
 poet tells an anecdote of Sultan Mahmud of Ghazni and 
 some robbers. One night, when walking about the city 
 alone, he fell in with a band of robbers. He told them 
 he was one of them, and proposed that each should tell 
 his own special talent. Accordingly one said he could 
 hear what the dogs said when they barked; another 
 that his sight was so good that when he saw a man at 
 night he could recognise him without fail next day ; 
 another said his talent lay in the strength of his arms, 
 whereby he dug holes through the walls of houses ; 
 another said he could divine by his sense of smell where 
 
3 io THE MA SNA VI. [book ti. 
 
 gold was hidden ; another said his wrist was so strong 
 that he could throw a rope farther than any one. At 
 last it came to the turn of the king, and he told them 
 that his talent lay in his beard, for when he wagged it 
 he could deliver criminals from the executioner.- The 
 robbers then went to the king's palace, and, each of them 
 co-operating by the exercise of his peculiar talent, they 
 broke into it, and plundered a large sum of money. 
 The king, after witnessing the burglary, withdrew from 
 them secretly, and, having summoned his Vazir, gave 
 orders for their apprehension. No sooner were the 
 robbers brought before the king than the one whose 
 talent lay in recognising by day those whom he had 
 seen in the darkness of night at ouce knew him, and 
 said to the others, " This is the man who said his talent 
 lay in his beard ! " Thus the only one whose talent 
 profited him at the time of need was he who could 
 recognise by day what he had previously seen by night ; 
 for he appealed to the king to exercise his talent of 
 deliverance, and the king listened to his entreaty, and 
 delivered him from the executioner. 
 
 He whose eyes discern God in the world is safe from 
 destruction (p. SS5). 
 
 He who, when he had once seen a person at night, 
 
 Eecognised him without fail when he saw him by day, 
 
 Saw the king upon the throne, and straightway cried, 
 
 " This was he who accompanied us on our nightly walk ; 
 
 This is he whose beard possessed such rare talent ; 
 
 Our arrest is due to his sagacity.'' 
 
 He added, " ' Yea, he was with you,' 1 this great king ; 
 
 He beheld our actions and heard our secrets. 
 
 My eyes guided me to recognise that king at night, 
 
 And dwelt lovingly on his face, like the moon at night. 
 
 1 Koran lvii. 4. 
 
STORY via.] THE PENSIONER OF THE PREFECT. 311 
 
 Now, therefore, I will implore his grace for myself, 
 For he will never avert his face from him that knew him." 
 Know the eye of the ' Knower ' is a safeguard in both 
 
 worlds, 
 For therein ye will find a very Bahrain to aid you. 
 For this cause Muhammad was the intercessor for faults, 
 Because his eye ' did not wander ' 1 from the King of 
 
 kings. 
 In the night of this world, when the sun is hidden, 
 He beheld God, and placed his hopes on Him. 
 His eyes were anointed with the words, ' We opened thy 
 
 heart,' 2 
 He beheld what Gabriel himself had not power to see. 3 " 
 
 The story of the frog is concluded by the lamentations 
 of the frog over his folly in consorting with an animal of 
 a different genus to his own, on which Reason warns him 
 that homogeneity lies in spirit, not in outward form ; 
 and this is illustrated by an anecdote of a man named 
 'Abdul Ghaus, who was the son of a fairy mother, and 
 consequently homogeneous with the fairies, though only 
 an ordinary man to outward appearance. 
 
 Story VIII. The Man who received a Pension from the 
 Prefect of Tabriz (p. 5 5 9). 
 
 These reflections on the nothingness of outward form 
 compared to spirit lead the poet to the corollary that 
 often men whose outward forms are buried in the grave 
 are greater benefactors to the poor and helpless than 
 men still living in the body. This is illustrated by the 
 story of the man who was maintained by the Prefect of 
 Tabriz. This man incurred heavy debts on the credit of 
 his pension, even as the Imam Ja'far Sadiq was able to 
 capture a strong fort single-handed through the power of 
 
 1 Koran liii. 17. 2 Koran xciv. 1. 3 Gulshan i Baz, 1. 120. 
 
312 THE MASNAVL [book vi. 
 
 God assisting him. When the creditors became pressing 
 the man journeyed to Tabriz to seek further aid ; but on 
 arriving there he found the Prefect was dead. On learn- 
 ing this he was much cast down, but eventually recognised 
 that he had erred in looking to a creature instead of 
 his Creator for aid, according to the text, " The infidels 
 equalise others with their Lord." 1 This obliquity of 
 spiritual sight, causing him to see a mere human bene- 
 factor, where the real benefactor was God alone, is illus- 
 trated by anecdotes of a man buying bread at Kashan, of 
 Sultan Khwarazm Shah deluded into misliking a fine 
 horse by the interested advice of his Vazir, and of Joseph, 
 who when imprisoned by Pharaoh was induced to trust 
 for deliverance to the intercession of the chief butler 
 rather than to God alone, for which cause " he remained 
 several years in prison." 2 A charitable person of Tabriz 
 endeavoured to raise funds for the poor man, and appealed 
 to the citizens to aid him, but only succeeded in collecting 
 a very small sum. He then visited the Prefect's tomb, 
 and implored assistance from him ; and the same night 
 the Prefect appeared to him in a dream, and gave him 
 directions where to find a great treasure, and directed 
 him to make over this treasure to the poor man. Thus 
 the dead Prefect proved a more liberal benefactor than 
 the citizens of Tabriz who were still living. 
 
 The poor man's regrets for having placed his trust in 
 man and not in God (p. 561). 
 
 When he recovered himself he said, " God, 
 
 I have sinned in looking for aid to a creature ! 
 
 Although the Prefect showed great liberality, 
 
 It was in no wise equal to Thy bounty. 
 
 He gave me a cap, but Thou my head full of sense ; 
 
 He gave me a garment, but Thou my tall form. 
 
 1 Koran vi. 1. " Koran xii. 42. 
 
stoet viii.] THE PENSIONER OF THE PREFECT. 313 
 
 He gave me gold, but Thou my hand which counts it ; 
 
 He gave me a horse, but Thou my reason to guide it ; 
 
 He gave me a lamp, but Thou my lucid eyes ; 
 
 He gave me sweetmeats, but Thou my appetite for them ; 
 
 He gave me a pension, but Thou my life and being ; 
 
 His gift was gold, but Thine true blessings ; 
 
 He gave me a house, but Thou heaven and earth ; 
 
 In Thy house he and a hundred like him are nourished. 
 
 The gold was of Thy providing, he did not create it ; 
 
 The bread of Thy providing, and furnished to him by Thee. 
 
 Thou also didst give him his liberality, 
 
 For thereby Thou didst augment his happiness. 
 
 I made him my Qibla, and directed my prayers to him ; 
 
 I turned away my eyes from Thee, the Qihla-maker ! 
 
 Where was he when the Supreme Dispenser of faith 
 
 Sowed reason in the water and clay of man, 
 
 And drew forth from Not-being this heavenly dome, 
 
 And spread out the carpet of the earth ? 
 
 Of the stars He made torches to illumine the sky, 
 
 And of the four elements locks with keys (of reason). 
 
 Ah ! many are the buildings visible and invisible 
 
 Which God has made between heaven's dome and earth. 
 
 Man is the astrolabe of those exalted attributes, 
 
 The attribute of man is to manifest God's signs. 
 
 Whatever is seen in man is the reflection of God, 
 
 Even as the reflection of the moon in water." 
 
 Say not two, know not two, call not on two ! 
 
 Know the slave is obliterated in his lord ! 
 
 So the lord is obliterated in God that created him ; 
 
 Yea, lost and dead and buried in his Creator ! 
 
 When you regard this lord as separate from God, 
 
 You annihilate at once text and paraphrase. 
 
 With eyes and heart look beyond mere water and clay, 
 
 God alone is the Qibla ; regard not two Qiblas ! 
 
 If you regard two you lose the benefit of both ; 
 
 A spark falls on the tinder and the tinder vanishes ! 
 
3'4 
 
 THE MA SNA VI. [bookvi. 
 
 Joseph kept in prison a long time for having placed his 
 hopes of release in man and not in God (p. $67). 
 
 In like manner Joseph, in the prison, 
 
 With humble and earnest supplications 
 
 Begged aid, saying, " When you are released, 
 
 And are occupied with your ministrations to the king, 
 
 Remember me, and entreat the king 
 
 To release me too from this prison." 
 
 How can one prisoner fettered in the snare 
 Procure release for a fellow prisoner ? 
 The people of the world are all prisoners, 
 Awaiting death on the stake of annihilation ; 
 Except one or two rare exceptions, 
 Whose bodies are in prison but their souls in heaven. 
 
 Afterwards, because Joseph had looked to man for aid, 
 He remained in prison for many years. 1 
 The Devil caused the man to forget Joseph, 
 And blotted Joseph's words from his remembrance ; 
 And on account of this fault of that holy man 
 God left him in the prison for many years. 
 
 Story IX. The King and his Three Sons (p. 571). 
 
 A certain king had three sons, who were the light of 
 his eyes, and, as it were, a fountain whence the palm-tree 
 of his heart drank the water of bliss. One day he called 
 his sons before him and commanded them to travel 
 through his realm, and to inspect the behaviour of the 
 governors and the state of the administration ; and he 
 strictly charged them not to go near a particular fort 
 which he named. But, according to the saying, " Man 
 hankers after what is forbidden," the three princes dis- 
 obeyed their father, and, before going anywhere else, 
 
 1 Koran xii. 42. 
 
STORY ix.] THE KING AND HIS THREE SONS. 315 
 
 proceeded to visit this fort. The result was, that they 
 fell into calamities, and had occasion to repeat the text, 
 " Had we but hearkened or understood, we had not been 
 among the dwellers in the flame." x The fort was full of 
 pictures, images and forms, and amongst them was a 
 portrait of a beautiful damsel, the daughter of the King 
 of China, which made such a deep impression on the 
 three princes that they all became distracted with love, 
 and determined to journey to the court of the King of 
 China and sue for the hand of his daughter. 
 
 The significance of forms 2 (p. 574). 
 
 Be not intoxicated with these goblets of forms, 
 Lest you become a maker and worshipper of idols. 
 Pass by these cups full of forms, linger not ; 
 There is wine in the cups, but it proceeds not from them. 
 Look to the Giver of the wine with open mouth ; 
 When His wine comes, is not cup too small to hold it ? 
 Adam, seek the reality of my love, 
 Quit the mere husk and form of the wheat. 
 When sand was made meal for " The Friend of God," 3 
 Know, master, the form of wheat was dispensed with. 
 Form proceeds from the world that is without form, 
 Even as smoke arises from fire. 
 
 The Divine art without form designs forms (ideals), 4 
 Those forms fashion bodies with senses and instruments. 
 Whatever the form, it fashions in its own likeness 
 Those bodies either to good or to evil. 
 
 1 Koran lxvii. 10. poet runs through nearly all these 
 
 2 Surat, or " form," means picture, meanings. 
 
 image, outward appearance as op- 3 Sale's Koran, p. 75, note, 
 
 posed to reality, conception or i I.e., the architypes in the "Intel- 
 
 "form of thought," the "archi- lectual Presence " or " world of com - 
 
 types" or "ideas" in the Divine mand," which are afterwards setforth 
 
 mind, " the Substantial forms " of in the " world of creation " or Ben- 
 
 the Realist philosophy. Here the sible objects. 
 
316 THE MA SNA VI. [book vi. 
 
 If the form be blessing, the man is thankful ; 
 
 If it be suffering, he is patient ; 
 
 If it be cherishing, he is cheerful ; 
 
 If it be bruising, he is full of lamentation ! 
 
 Since all these forms are slaves of Him without form, 
 
 Why do they deny their Lord and Master ? 
 
 They exist only through Him that is without form ; 
 
 What, then, means their disavowal of their Sustainer ? 
 
 This very denial of Him proceeds from Him, 
 
 This act is naught but a reflection from Himself ! 
 
 The forms' of the walls and roofs of houses 
 
 Know to be shadows of the architect's thought ; 
 
 Although stones and planks and bricks 
 
 Find no entrance into the sanctuary of thought, 
 
 Verily the Absolute Agent is without form, 
 
 Form is only a tool in His hands. 
 
 Sometimes that Formless One of His mercy 
 
 Shows His face to His forms from behind the veil of 
 
 Not-being, 
 That every form may derive aid therefrom, — 
 From its perfect beauty and power. 
 Again, when that Formless One hides His face, 
 Those forms set forth their needs. 
 If one form sought perfection from another form, 
 That would be the height of error. 
 Why then, simpleton, do you set forth your needs 
 To one who is as needy as yourself? 
 Since forms are slaves, apply them not to God, 
 Seek not to use a form as a similitude of God. 1 
 Seek Him with humbleness and self-abasement, 
 For thought yields naught but forms of thought. 
 Still, if you are unable to dispense with forms, 
 Those occurring independently of your thought are best. 2 
 
 1 See Koran xlii. 9. a I.e., the similitudes used in the Koran. 
 
story IX.] THE KING AND HIS THREE SONS. 317 
 
 The "Truth," which is our real self, lies hidden within our 
 phenomenal and visible self, and the Prophets reveal 
 it to us (p. 576). 
 
 " Now have we seen what the king saw at the first, 
 When that Incomparable One adjured us." 
 
 The prophets have many claims to our gratitude, 
 Because they forewarn us of our ultimate lot, 
 Saying, " What ye sow will yield only thorns ; 
 If ye fly that way, ye will fly astray. 
 Take seed of us to yield you a good harvest, 
 Fly with our wings to hit the mark with your arrow. 
 Now ye know not the truth and nature of the ' Truth,' l 
 But at the last ye will cry, ' That was the " Truth." ' 
 The Truth is yourself, but not your mere bodily self, 
 Your real self is higher than ' you ' and ' me.' 
 This visible ' you ' which you fancy to be yourself 
 Is limited in place, the real ' you ' is not limited. 
 Why, pearl, linger you trembling in your shell ? 
 Esteem not yourself mere sugar-cane, but real sugar. 
 This outward ' you ' is foreign to your real ' you ; ' 
 Cling to your real self, quit this dual self. 
 Tour last self attains to your first (real) self 
 Only through your attending earnestly to that union. 
 Your real self lies hid beneath your outward self, 
 For ' I am the servant of him who looks into himself.' " 
 
 " What a youth sees only when reflected in a glass, 
 Our wise old fathers saw long ago though hid in stones. 
 But we disobeyed the advice of our father, 
 And rebelled against his affectionate counsels. 
 We made light of the king's exhortations, 
 And slighted his matchless intimations. 
 Now we have all fallen into the ditch, 
 
 1 " The Truth," Al Haqq, the Di- and the Hadis, " Whoso knows him- 
 vine Noumenon. self knows his Lord. " 
 
 2 See Gulshan i Raz, Answer III., 
 
3 i8 THE MASNAVI. [book vi. 
 
 Wounded and crushed in this fatal struggle. 
 
 We relied on our own reason and discernment, 
 
 And for that cause have fallen into this calamity. 
 
 We fancied ourselves free from defects of sight, 
 
 Even as those affected by colour-blindness. 
 
 Now at last our hidden disease has been revealed, 
 
 After we have been involved in these calamities." 
 
 " The shadow of a guide is better than directions to God, 
 
 To be satisfied is better than a hundred nice dishes. 
 
 A seeing eye is better than a hundred walking-sticks, 
 
 Eye discerns jewels from mere pebbles." 
 
 The princes ascertained the name of the lady depicted 
 in the fort from an old Shaikh, who warned them of the 
 perils they would encounter on their journey to China, 
 and told them that the King of China would not bestow 
 his favour on those who tried to gain it by tricks and 
 clever stratagems, but solely on those who were prepared 
 to yield up their lives to him, according to the saying, " Die 
 before you die." This is illustrated by an anecdote of a 
 Chief of Bokhara, who made it a rule never to bestow his 
 bounty on beggars who asked for it, but only on those 
 who awaited his pleasure in silence. A certain Faqir 
 tried many stratagems to evade this rule, but his craft 
 was at once seen through by the Chief, and turned to his 
 own confusion. The thesis that the unbought free grace 
 of God is superior to any blessing obtainable by human 
 exertion and contrivance is further illustrated by an 
 absurd anecdote of two youths, one of whom trusted for 
 protection to his own contrivance, and found it a broken 
 reed. The Prophet said, " Two there are who are never 
 satisfied — the lover of the world and the lover of know- 
 ledge ; " and he who loves knowledge will continue to trust 
 in his knowledge, in spite of all exhortations and expe- 
 rience. But the eldest prince advised his brothers to 
 risk the perils and persevere in the journey, reminding 
 them that "Patience is the key of joy." Accordingly 
 
,tory IX.] THE KING AND HIS THREE SONS. 319 
 
 ;hey abandoned their country and their parents, like 
 [brahim Adham, who renounced the throne of Balkh, and 
 like the old Arabian king Amru'l Qais, who fled from 
 the pursuit of his female adorers to seek the Spiritual 
 Beloved in a far country. 
 
 How the princes discoursed with one another in figurative 
 language concerning their oeloved mistress (p. 581). 
 
 They told their secrets to one another in dark sayings, 
 
 Speaking beneath their breath in fear and trembling. 
 
 None but God was privy to their secrets, 
 
 None but Heaven was partner in their sighs. 
 
 Yea, they used technical expressions one to another, 
 
 And possessed intelligence to extract the sense. 
 
 The vulgar learn the words of this " language of birds," 
 And make boast of their mastery thereof; 
 But these words are only the outward form of the 
 
 language, 
 The " raw " man is ignorant of the birds' meaning. 
 He is the true Solomon who knows the birds' language, 
 A demon, though he usurp his kingdom, is quite another. 
 The demon has taken upon him the form of Solomon, 
 His knowledge is fraud, not "what we have been taught." 
 When Solomon was blessed with inspiration from God, 
 He learned birds' language from " what we were taught.'' 
 But thou art only a bird of the air ; understand then 
 That thou hast never seen the true spiritual birds ! 
 The nest of the Simurgh is beyond Mount Qaf, 2 
 Not every thought can attain thereto ; 
 Save thoughts which catch a glimpse thereof, 
 Aud after the vision are again shut off. 
 Yet not all shut off, rather intermitted for a wise end, 
 
 1 Koran xxvii. 16. birds " (Si murgh), and is used as a 
 
 3 Simurgh, " Oiseau extraordinaire type of the Divine Unity which em- 
 
 qui reside au Caucase," as M. Gar- braces all plurality. 
 
 cin de Tassy calls it, means " thirty 
 
320 THE MA SNA VI. [book vi. 
 
 For the blessing abides, though shut off and hidden ! 
 In order to preserve that body which is as a soul, 
 The Sun is veiled for a while behind a cloud ; 
 In order not to melt that soul-like body, 
 The Sun withdraws itself as from ice. 
 For thy soul's sake seek counsel of these inspired ones. 1 
 Ah ! rob not their words of their technical meanings ! 
 Zulaikha applied to Yusuf the names of all things, 
 Beginning with wild rue and ending with frankincense. 
 She veiled his name under all other names, 
 And imparted her secret meaning to her confidapts. 
 When she said, " The wax is melted by the fire," 
 She meant, " My lover is wroth with me." 
 So when she said, " See, the moon is risen ! " 
 Or, " Lo ! the willow-bough is putting forth leaves ; " 
 Or if she said, " The leaves quiver in the wind," 
 Or, " The wild rue yields perfume as it burns ; " 
 Or if she said, " The rose tells her tale to the Bulbul," 
 Or, " The king sings his love-strain ; " 
 Or if she said, " Ah ! what a blessed lot ! " 
 Or, " Who hath disturbed my heart's repose ? " 
 Or if she said, " The water-carrier hath brought water," 
 Or, " Lo ! the sun emerges from the clouds ; " 
 Or if she said, " Last night the victuals were boiled," 
 Or, " The food was perfectly cooked ; " 
 Or if she said, " My bread is without savour," 
 Or, " The heavens are revolving the wrong way ; " 
 Or if she said, " My head aches with pain," 
 Or, " My headache is now relieved ; " — 
 If she gave thanks, 'twas for being united to* Yusuf ; 
 If she wailed, 'twas that she was separated from him. 
 Though she gave vent to thousands of names, 
 Her meaning and purport was only Yusuf; 
 Was she an hungred, when she pronounced his name, 
 She became filled and cheered by his nourishment. 
 Her thirst was quenched by Yusuf's name, 
 1 i.e., the prophets and saints. 
 
stoktix.] THE KING AND HIS THREE SONS. 321 
 
 His name was spiritual water to her soul. 
 
 Was she in pain, by pronouncing his mighty name 
 
 At once her pain was turned into joy. 
 
 In the cold it was a warm garment ; 
 
 Her lover's name accomplished all this through love. 
 
 Strangers may pronounce the " pure name " of God, 
 
 Yet it effects no such marvels, for they lack love. 
 
 All that 'Isa accomplished by the name of Jehovah, 
 
 Zulaikha attained through the name " Yusuf ." 
 
 When the soul is intimately united with God, 
 
 To name the one is the same as naming the other. 
 
 Zulaikha was empty of self and filled with love of Yusuf, 
 
 And there flowed out of her jar what it contained. 
 
 The scent of the saffron of union made her smile, 
 
 The stench of the onion of separation made her weep. 
 
 Each to have in his heart a hundred meanings, — 
 
 Such is not the creed of true love and devotion. 
 
 "The Friend" is to the lover as day to the sun, 
 
 The material sun is a veil over the face of the real day. 
 
 Whoso distinguishes not the veil from "The Friend's" face 
 
 Is a worshipper of the sun ; of such an one beware ! 
 
 " The Friend " is the real day, and daily food of lovers, 
 
 The heart and the heart's torment of His lovers. 
 
 After enduring many toils and misfortunes the three 
 princes at last arrived in the metropolis of China, and 
 thereupon the eldest prince expressed his intention of 
 presenting himself before the king, as he could wait no 
 longer. His brothers tried to dissuade him from risking 
 his life, pointing out that if he acted on blind impulse 
 and vain conceit he would surely go astray, for " a con- 
 ceit hath naught of truth ; " l and they further urged him 
 to listen to the counsels of the Pir, or Spiritual Director. 
 But the eldest brother refused to be dissuaded from his 
 purpose, saying he would no longer hide his passion for 
 his beloved, like one who beats a drum under a blanket, 
 1 Koran x. 37. 
 
322 THE MASNAVI. [book vi. 
 
 but would proclaim it openly, and take the risk of what- 
 ever might ensue. He added that he was convinced 
 that he should obtain his desire in some way or other, if 
 not in the way that he expected; — according to the text, 
 " Whoso feareth God, to him will he grant a prosperous 
 issue, and will provide for him in a way he reckoned 
 not." 1 Seekers after God fancy that He is far from them, 
 and that they must travel far to reach Him; but these 
 are both erroneous suppositions; and just as arithmeticians 
 work out true answers to their problems by the " Method 
 of Errors," 2 so must the seekers of God from these errors 
 work out the conviction that God is very nigh to them 
 that call upon Him faithfully. To illustrate this an 
 anecdote is told of a man of Bagdad who was in great 
 distress, and who, after calling on God for aid, dreamt 
 that a great treasure lay hid in a certain spot in Egypt. 
 He accordingly journeyed to Egypt, and there fell into 
 the hands of the patrol, who arrested him, and beat him 
 severely on suspicion of being a thief. Calling to mind 
 the proverb that " falsehood is a mischief but truth a 
 remedy," 3 he determined to confess the true reason of 
 his coming to Egypt, and accordingly told them all the 
 particulars of his dream. On hearing them they believed 
 him, and one of them said, " You must be a fool to 
 journey all this distance merely on the faith of a dream. 
 I myself have many times dreamt of a treasure lying hid 
 in a certain spot in Bagdad, but was never foolish enough 
 to go there." Now the spot in Bagdad named by this 
 person was none other than the house of the poor man 
 ' of Bagdad, and he straightway returned home, and there 
 found the treasure. And he gave thanks, and recognised 
 how " God causes ease to follow troubles," 4 and how 
 "Men hate what is good for them," 5 and how God 
 delays the answer to prayer, and allows men to remain 
 
 I Koran lxv. 2. 3 Freytag, Arabum Proverbia, ii. 
 
 I.e., "The Rule of Position." 379. 
 Khuldsat iilllisab, Book iv. 4 Koran ii. 213. 
 
 6 Koran lxv. 7. 
 
story ix.] THE KING AND HIS THREE SONS. 323 
 
 poor and hungry for a season, in order to make them 
 call upon Him, even as the Prophet said, " My servant is 
 a lute which sounds best when it is empty." 
 
 Why the answer to prayer is delayed (p. 586). 
 
 Ah ! many earnest suppliants wail forth prayers, 
 
 Till the smoke of their wailing rises to heaven ; 
 
 Yea, the perfume of the incense of sinners' groans 
 
 Mounts up above the lofty roof of heaven. 
 
 Then 'the angels supplicate God, saying, 
 
 " Thou that hearest prayer and relievest pain, 
 
 Thy faithful slave is bowing down before Thee. 
 
 He knows of none on whom to rely save Thee ; 
 
 Thou bestowest favours on the helpless. 
 
 Every suppliant obtains his desire from Thee." 
 
 God makes answer, " The delay in granting his prayer 
 
 Is intended to benefit him, not to harm him. 
 
 His pressing need draws him from his negligence to me ; 
 
 Yea, drags him by the hair into my courts. 
 
 If I at once remove his need he will go away, 
 
 And will be destroyed in his idle sports. 
 
 Though he is wailing with heartfelt cry of ' Aider ! ' 
 
 Bid him wail on with broken heart and contrite breast. 
 
 His voice sounds sweet in my ears, 
 
 And his wailing and cries of ' God ! ' 
 
 In this way by supplication and lamentation 
 
 He prevails with me altogether." 
 
 It is on account of their sweet voices 
 That choice parrots and nightingales are prisoned in 
 
 cages. 
 Ugly owls and crows 1 are never prisoned in cages ; 
 Such a thing was never heard of in history. 
 
 The disappointments of the pious, be sure, 
 Are appointed for this wise purpose. 
 
 1 i.e., hardened sinners like Pharaoh. 
 
324 THE MA SNA VI. [bookvi. 
 
 The eldest brother then delayed no longer, but rushed 
 into the presence of the King and kissed his feet. The 
 King, like a good shepherd, was well aware of the troubles 
 and cravings of his sheep. He knew that the prince had 
 abjured earthly rank and dignity through love for his 
 daughter, even as a Sufi casts away his robe when over- 
 powered by ecstatic rapture. The only reason why the 
 prince had lagged behind in the race and not presented 
 himself to the King before was that hitherto he had 
 lacked the " inner eye " or spiritual sense which discerns 
 spiritual verities, and had been consequently blind to the 
 King's perfections. They who lack this inner spiritual 
 sense can no more appreciate' spiritual pleasures than a 
 man lacking the sense of smell can enjoy the perfume of 
 flowers, or a eunuch the society of fair women. But his 
 eyes had now been opened by the King's grace, and he 
 had escaped from the bondage of worldly lusts and illu- 
 sions, and, taught by experience, had resolved never again 
 to be led captive by them. 
 
 This is illustrated by the anecdote of the Qazi who was 
 beguiled by the wife of a dwarf. The dwarf and his wife 
 were very poor, and one day the dwarf said to his wife, 
 " God has given you arched brows and arrowy glances 
 and all manner of witchery ; go and ensnare some rich 
 man, so that we may extract money from him ! " So the 
 woman went to the court of the Qazi, pretending to have 
 a grievance ; and when she saw the Qazi she beguiled him, 
 and induced him to pay her a visit at night. While the 
 Qazi was sitting with her the dwarf returned home and 
 knocked violently at the door, and the Qazi, in a great 
 fright, hid himself in a large chest. The dwarf at once 
 fetched a porter, and told him to take the chest to the 
 bazar and sell it. On the way to the bazar the Qazi 
 cried out to the porter to fetch the Deputy ; and when 
 the Deputy came he redeemed the chest for one hundred 
 Dinars, and thus the Qazi escaped. Next year the 
 woman went to the court and tried to seduce the Qazi a 
 
story ix.] THE KING AND HIS THREE SONS. 325 
 
 second time ; but he said, " Begone ; I have escaped from 
 your toils once, and will not fall into them again." 
 The action of the Deputy in freeing the Qazi reminds 
 the poet of the saying of the Prophet, " Of him, of whom 
 I am the master, 'Ali also is master," and is therefore 
 able to free him from slavery. 
 
 The eldest prince at last fell sick of hope deferred, 
 and gave up the ghost. But though he failed to obtain 
 the King's daughter, the object of his earthly attachment, 
 he obtained union with the King, the real spiritual object 
 of his love, and the eternal fruition of dwelling in Him. 
 
 The joys of union with the Spiritual Beloved are 
 inexpressible in speech (p. 595). 
 
 In short, the King cherished him lovingly, 
 And he like a moon waned in that sun. 
 That waning of lovers makes them wax stronger, 
 Just as the moon waxes brighter after waning. 
 Ordinary sick persons crave a remedy for sickness, 
 But the lovesick one cries, " Increase my waning ! 
 I have never tasted wine sweeter than this poison, 
 No health can be sweeter than this sickness ! 
 No devotion is better than this sin (of love), 
 Years are as a moment compared to this moment ! " 
 
 Long time he dwelt with the King in this manner, 
 With burning heart, as a lively sacrifice. 
 
 Thus his life passed, yet he gained not the union he 
 
 wished. 
 Patient waiting consumed him, his soul could not bear it ; 
 He dragged on life with pain and gnashing of teeth. 
 At last life ended before he had attained his desire. 
 The form of his earthly Beloved was hidden from him ; 
 He departed, and found union with his Spiritual Beloved. 
 Then he said, " Though she lacks clothes of silk and wool, 
 
326 THE MA SNA VI. [book ti. 
 
 Tis sweeter to embrace her without those veils. 
 I have become naked of the body and its illusions, 
 I am admitted into the most intimate union." 
 
 The story admits of being told up to this point, 
 But what follows is hidden and inexpressible in words. 
 If you should speak and try a hundred ways to express it, 
 'Tis useless ; the mystery becomes no clearer. 
 You can ride on saddle and horse up to the sea-coast, 
 But then you must use a horse of wood (i.e., a boat). 
 A horse of wood is useless on dry land, 
 It is the special conveyance of voyagers by sea. 
 Silence is this horse of wood, 
 Silence is the guide and support of men at sea. 
 This Silence which causes you annoyance 
 Is uttering cries of love audible to the spiritual. 
 You say, " How strange the spiritual man is silent ! " 
 He answers, " How strange you have no ears ! 
 Though I utter cries, you hear them not ; 
 Sensual ears, however sharp, are deaf to my cries." 
 The spiritual man, as it were, cries in his sleep, 
 Uttering thousands of words of comfort ; 
 While the carnal man at his side hears nothing at all, 
 For he is asleep, and deaf to the other's voice. 
 
 But the perfect spiritualist who has broken his boat 
 Plunges into the sea as a fish of the sea (of Truth). 
 He is then neither silent nor speaking, but a mystery. 
 No words are available to express his condition. 
 That marvellous one is in neither of these states ; 
 'Twould be irreverent to explain his state more fully. 
 These illustrations are weak and inappropriate, 
 But no fitter ones are obtainable from sensible objects. 
 
 When the eldest prince died, the youngest was sick 
 and could not come ; but the second brother came to the 
 court to attend his funeral. There the King observed 
 him, and took pity on him and entreated him kindly. 
 He instilled into him spiritual knowledge of the verities 
 
story ix.] THE KING AND HIS THREE SONS. 327 
 
 hidden beneath phenomenal objects, and conveyed to 
 him as deep a perception of spiritual truths as is not 
 gained by a Sufi after years of fasting and retirement 
 from the world. It is a fact, that when the pure spirit 
 escapes from the bonds of the body, God gives it sight 
 to behold the things of the spirit. The logician denies 
 the possibility of this divine illumination of the heart, but 
 he is confuted by the Prophet, who swore " by the star " 
 that the Koran was revealed to him by divine illumina- 
 tion. 1 Those who cleave to their heresy (Bid'at) and 
 obstinate unbelief are like to incur the punishment in- 
 flcted on the tribe of 'Ad for disbelieving the Prophet 
 Hud. 2 Earthly forms are only shadows of the Sun of 
 the Truth, — a cradle for babes, but too small to hold 
 those who have grown to spiritual manhood. When the 
 prince was thus nourished by the spiritual food given 
 him by the King, which was such as the angels of heaven 
 subsist upon, not the unspiritual food of Christians and 
 those who give partners to God, he began to be puffed 
 up with self-conceit, and forgot what he owed to the 
 King, and rebelled against him. The King was cut to 
 the heart by his ingratitude, which exactly resembled 
 that of Nimrod. When Nimrod was an infant he was 
 taken by his mother to sea, and the ship being wrecked, 
 all that were in it perished, save only the infant Nimrod, 
 who was saved through the pity of 'Izra'il, the Angel of 
 Death. God spared him, and nurtured him without 
 the aid of mother or nurse ; but when he grew up he 
 proved ungrateful, and was puffed up with self-conceit and 
 egotism, and showed enmity against God and Abraham, 
 His servant. When the prince found himself cast off by 
 the King he came to himself, and repented and humbled 
 himself with deep contrition. The King then pardoned 
 him ; but his doom had already been decreed by God, and 
 he was slain by the King he had injured, acknowledging 
 the King's goodness to him with his latest breath. 
 1 Koran liii. 1. 2 Koran xlvi. 20. 
 
328 THE MASNAVI. [book vi. 
 
 The death of the second prince (p. 60 1). 
 
 In short, the vengeance of That Jealous One (God) 
 
 After one year bore him to the grave. 
 
 When the King awoke out of his trance to consciousness, 
 
 His Mars-like eyes shed tears of blood. 
 
 When that incomparable one looked into his quiver, 
 
 He saw that one of his arrow-shafts was missing. 
 
 He cried to God, " What has become of my arrow ? " 
 
 God answered, " Thy arrow is fixed in his throat ! " 
 
 That King, bountiful as the sea, had pardoned him; 
 
 Nevertheless his arrow had dealt him a mortal wound. 
 
 He was slain, and cried out with his last breath, 
 
 "The King is all in all, my slayer and my saviour. 
 
 If he is not both these, he is not all in all ; 
 
 Nay, he is both my slayer and my mourner ! " 
 
 That expiring martyr also gave thanks, 
 
 That the King had smitten his body, not his spirit ; 
 
 For the visible body must perforce perish, 
 
 Ere the spirit can live in happiness for evermore. 
 
 Though he incurred chastisement, it affected his body only, 
 
 And as a friend he now goes, free of pain, to his Friend. 
 
 Thus at first he clung to the King's stirrup, 
 
 But at last went his way guided by perfect sight. 
 
 Finally the youngest brother, who was the weakest of 
 all, succeeded where his brothers had failed, and obtained 
 his earthly mistress, the king's daughter, as his bride, 
 and the Spiritual Beloved as well. 
 
 Here the Masnavi breaks off; but, according to the 
 Bulaq edition, the following conclusion was supplied by 
 Jalalu-'d-Din's son, Bahau-'d-Din Sultan Valad : — 
 
story ix.] THE _KING AND HIS THREE SONS. 329 
 
 Part of the story remains untold ; it was retained 
 In his mind and was not disclosed. 
 The story of the princes remains unfinished, 
 The pearl of the third brother remains unstrung. 
 Here speech, like a camel, breaks down on its road ; 
 I will say no more, but guard my tongue from speech. 
 The rest is told without aid of tongue 
 To the heart of him whose spirit is alive. 
 
 Note on Apocryphal Supplements to the Masnavi, 
 
 In the Lucknow edition there follows an epilogue 
 written by Muhammad Ilahi Bakhsh, giving a continuation 
 of the story of the third brother, but nothing of the kind 
 is found in any of the other editions. 
 
 The Bulaq edition adds a so-called Book VII., but this 
 is known to be a comparatively recent forgery. Haji 
 Khalfa says : — " It is notorious that the Masnavi is con- 
 tained in six books, but a seventh book has made its 
 appearance, put forth by Isma'il Dadah, the commentator. 
 He also wrote a commentary on it, and therein replied 
 with eloquence and strenuousness to those who denied its 
 genuineness. He says in his commentary that when he 
 came to write out his fifth volume in the year 1035 A.H., 
 he met with Book VII. in a copy of the Masnavi dated 
 814 a.h. He bought it and read it through, and was 
 satisfied that it was undoubtedly a composition of the 
 author of the Masnavi. But the other Darveshes of the 
 Maulavi order denied, the genuineness of the Seventh 
 Book." 1 
 
 1 Haji Khalfa, v. 377. Ismd'il was a Darvesh of the Maulavi order, sur- 
 named Anquravi, from his native place Anguri, in Anatolia. , 
 
3 3 o THE MA SNA VI. [book vi. 
 
 The contents of this Seventh Book consist of com- 
 ments on various texts and traditions, illustrated by stories 
 of no interest. They have nothing in common with 
 the Epilogue of Muhammad Ilahi Bakhsh, found in £he 
 Lucknow edition. 
 
 PRINTED BY BALLANTYNE, HANSON AND CO. 
 EDINBURGH AND LONDON.