(3) 'Dear Birds,' she began, 'I am one who is engaged in divine warfare, and I am a messenger of the world invisible. I have knowledge of God and of the secrets of creation. When one carries on his beak, as I do, the name of God, Bismillah, it follows that one must have knowledge of many hidden tilings. Yet my days pass restlessly and I am concerned with no person for I am wholly occupied by love for the King. I can find water by instinct, and I know many other secrets. I talk with Solomon and am the foremost of his (lO followers. It is astonishing that he neither asked nor sought for those who were absent from his kingdom, yet when I was away from him for a day he sent his messengers everywhere, and, since he could not be without me for a moment, my worth is established for ever. I carried his letters, and I was his confidential companion. The bird who is sought after by the prophet Solomon, merits a crown for his head. The bird who is well spoken of by God, how can he trail his feathers in the dust? For years I have travelled by sea and land, over mountains and valleys. I covered an immense space in the time of the deluge; I accompanied Solomon on his journeys, and I have measured the bounds of the world.

(5) 'An astonishing thing! The first manifestation of the Simurgh took place in China in the middle of the night. One of his feathers fell on China and his reputation filled the world. Everone made a picture of this feather, and from it formed his own system of ideas, and so fell into a turmoil. This feather is still in the picture-gallery of that country; hence the saying, " Seek knowledge, even in China 1 " 'But for his manifestation there would not have been so much noise in the world concerning this mysterious Being. This sign of his existence is a token of his glory. All souls carry an impression of the image of his feather. Since the description of it has neither head nor tail, beginning nor end, it is not necessary to say more about it. Now, any of you who are for this road, prepare yourselves, and put your feet on the Way.'

(90) And I saw till the †shepherds and† eagles and those vultures and kites came, and †they cried to the ravens† that they should break the horn of that ram, and they battled and fought with it, and it battled with them and cried that its help might come.

(2) The Hoopoe said: 'O birds without aspiration! How shall love spring bountifully in a heart devoid of sensibility? Begging the question like this, which seems to gratify you, will result in nothing. He who loves sets out with open eyes towards his goal making a plaything of his life.

"When the Simurgh manifested himself outside the veil, radiant as the sun, he produced thousands of shadows on earth. When he cast his glance on these shadows there appeared birds in great numbers. The different types of birds that are seen in the world are thus only the shadow of the Simurgh. Know then, O ignorant ones, that when you understand this you will understand exactly your relation to the Simurgh. Ponder over this mystery, but do not reveal it. He who acquires this knowledge sinks into the immensity of the Simurgh; though he must not think that he is God on that account.

"If you become this of which I speak you will not be God, but you will be immersed in God. Does a man thus immersed become transubstantiated? When you understand of whom you are the shadow you will become indifferent to life or death. If the Simurgh had not wished to manifest himself he would not have cast his shadow; if he had wished to remain hidden his shadow would not have appeared in the world. All that which is produced by his shadow becomes visible. If your spirit is not fit to see the Simurgh, neither will your heart be a bright mirror, fit to reflect him. It is true

(30

that no eye is able to contemplate and marvel at his beauty, nor is it capable of understanding; one cannot feel towards the Simurgh as one feels towards the beauty of this world. But by his abounding grace he has given us a mirror to reflect himself, and this mirror is the heart. Look into your heart and there you will see his image.'

(1) Another bird came up to the Hoopoe and said: 'O protectress of the army of Solomon! I have not the strength to undertake this journey. I am too weak to cross the valleys. The road is so difficult that I shall lie down and die at the first stage. There are volcanoes in the way. Also, it is not expedient for everyone to engage in such an enterprise. Thousands of heads have rolled like the balls in polo, for many have perished who went in quest of the Simurgh. On such a road, where many sincere creatures have hidden their heads in fear, what shall become of me, who am only dust?'

The Hoopoe replied: 'O you of the doleful countenance I Why is your heart so oppressed? Since you are of so little value in the world it is all the same whether you be young and valiant or old and feeble. The world is truly ordure; creatures perish there at every door. Thousands turn yellow as silk, and perish in the midst of tears and affliction. It is better to lose your life in the quest than to languish miserably. If we should not succeed, but die of grief, ah well, so

(5 °)

much the worse, but, since errors are numerous in this world, we may at least avoid acquiring new ones. Thousands of creatures are craftily occupied in the pursuit of the dead body of the world; so, if you give yourself up to this commerce, above all with guile, will you be able to make your heart an ocean of love? Some say that the wish for spiritual things is presumption, and that no mere upstart can attain them. But isn't it better to sacrifice one's life in pursuit of this desire than to be identified with a business? I have seen everything and done everything, and nothing will shake my resolve. For a long time I have had to do with men and have seen how few there be who are truly unattached to riches. So long as we do not die to ourselves, and so long as we are identified with someone or something, we shall never be free. The spiritual way is not for those wrapped up in exterior life. Set your foot in this Way if you are a man who can act, and do not indulge in feminine shifts. Know surely, that even if this quest were impious, it would still be necessary to undertake it. Certainly, it is not easy; the fruit is without leaves on the tree of love. Tell him who has leaves to renounce them.

'When love possesses a man it lifts his heart, it plunges him in blood, it throws him prostrate outside the curtain, it gives him no rest for a single instant; it kills him yet still demands the price of blood. He drinks the water of tears and eats bread leavened with mourning; but be he more feeble than an ant, love will lend him strength.'

(81) He learned birds' language from "what we were taught." But thou art only a bird of the air; understand then That thou hast never seen the true spiritual birds! The nest of the Simurgh is beyond Mount Qaf, Not every thought can attain thereto; Save thoughts which catch a glimpse thereof, Yet not all shut off, rather intermitted for a wise end, For the blessing abides, though shut off and hidden! In order to preserve that body which is as a soul, The Sun is veiled for a while behind a cloud;

(1) Then all the birds, one after another, began to make foolish excuses. If I do not repeat them, pardon me, reader, for it would take too long. But how can such birds hope to entangle the Simurgh in their claws? So the Hoopoe continued her discourse:

'He who prefers the Simurgh to his own life must struggle bravely with himself. If your gizzard will not digest a single grain how shall you share in the feasting of the Simurgh? When you hesitate over a sip of wine how will you drink a large cup, O paladin? If you have not the energy for an atom how shall you find the treasure of the sun? If you can drown in a drop of water, how will you go from the depths of the sea to the heavenly heights? This is not a simple perfume; and neither is it a task for him who has not a clean face,' When the birds had thought this over they again spoke to the Hoopoe: 'You have taken upon yourself the task of showing us the way, you, the best and most powerful of birds. But we are feeble, with neither down nor feathers, so how shall we be able at last to reach the Sublime Simurgh? If we should arrive it would be a miracle. Tell us something

about this marvellous Being by means of a similitude, or, blind as we are, we shall understand nothing of the mystery If there were some relation between this Being and ourselves it would be much easier for us to set out. But, as we see it, he may be compared to Solomon, and we to begging ants. How can an insect in the bottom of a pit mount up to the great Simurgh? Shall royalty be the portion of the beggar?'

(1) In the northern ocean there is a fish, called the Leviathan, many thousand li in size. This leviathan changes into a bird, called the Rukh, whose back is many thousand li in breadth. With a mighty effort it rises, and its wings obscure the sky like clouds. At the equinox, this bird prepares to start for the southern ocean, the Celestial Lake. And in the Record of Marvels we read that when the rukh flies southwards, the water is smitten for a space of three thousand li around, while the bird itself mounts upon a typhoon to a height of ninety thousand li, for a flight of six months' duration. Just so are the motes in a sunbeam blown aloft by God. For whether the blue of the sky is its real colour, or only the result of distance without end, the effect to the bird looking down would be just the same as to the motes. If there is not sufficient depth, water will not float large ships. Upset a cupful into a small hole, and a mustard-seed will be your boat. Try to float the cup, and it will stick, from the disproportion between water and vessel. So with air. If there is not a sufficient depth, it cannot support large birds. And for this bird a depth of ninety thousand li is necessary; and then, with nothing save the clear sky above, and no obstacle in the way, it starts upon its journey to the south.

(1) When they had pondered over the story of Shaikh San'an, the birds decided to give up all their former way of life. The thought of the Simurgh lifted them out of their apathy; love for him alone filled their hearts, and they began to consider how to Start on the journey. They said: 'First, we must have a guide to tie and untie the knots. We need a leader who will tell us what to do, one who can save us from this deep sea. We will obey him from our hearts and do what he says, be it pleasant or unpleasant, so that our ball will fall on the mallet of the Caucasus. Then the atom will be united to the majestic sun; and the shadow of the Simurgh will fall on us. Now, let us draw lots for a leader. He on whom the lot falls shall be our guide; he shall be great among the small.'

Then began a commotion, everyone talking at once, but when everything was ready, the twittering and chattering died down and the birds fell silent. The drawing was conducted with due ceremony, and eventually the lot fell on the spirited Hoopoe. All with one accord agreed and promised to obey her even at the risk of their lives, and to spare neither soul nor body. The Hoopoe came forward and a crown was placed on her head.

At the setting-out place, so great was the number of birds who flocked there that they hid the moon and the fish; but when they saw the entrance to the first valley, they flew up to the clouds in fright. Then, with much fluttering of wings and feathers and mutual encouragement, their eagerness to renounce every"thing revived. But the task before them was heavy and the way was long. Silence brooded over the road which stretched before them and a bird asked the Hoopoe why it was so deserted. 'Because of the awe that the King inspires, to whose dwelling it leads" she answered.

(1) Then came the Parrot with sugar in her beak, dressed in a garment of green, and round her neck a collar of gold. The hawk is but a gnat beside her brilliance; earth's green carpet is the reflection of her feathers, and her words are distilled sugar. Listen to her: 'Vile men whose hearts are iron have shut me in a cage, so charming am I. Held fast

in this prison I long for the source of the water of immortality guarded by Khizr. Like him I am clothed in green, for I am a Khizr among birds. I should like to go to the source of this water, but a moth has not strength to lift itself to the Simurgh's great wing; the spring of Khizr is enough for me.'

The Hoopoe replied: 'O you who have no idea of felicity! He who is not willing to renounce his life is no man. Life has been given to you so that for an instant you may have a worthy friend. Set out upon the Way, for you are not an almond you are only the shell. Join the company of worthy men and enter freely in their Way.'

(3) Next came the Hawk, with head erect, and the bearing of a soldier. He said: 'I who delight in the company of kings pay no regard to other creatures. I cover my eyes with a hood so that I may put my feet on the king's hand. I am perfectly trained in polite behaviour and practise abstinence like any penitent so that when I am taken before a king I can perform my duties exactly as is expected of me. Why should I see the

Simurgh, even in a dream? Why should I rush heedlessly to him? I do not feel called upon to take part in this journey. I am content with a morsel from the king's hand; his court is good enough for me. He who plays for royal favours obtains his desire; and to be agreeable to the king I have only to take flight through the boundless valleys. I have no other wish than to pass my life joyfully in this fashion - either waiting for the king or hunting at his pleasure.'

(1) Next came the golden Peacock, with feathers of a hundred - what shall I say? - a hundred thousand colours! He displayed himself, turning this way and that, like a bride. 'The painter of the world,' he said, 'to fashion me took in his hand the brush of the Jinn. But although I am Gabriel among birds my lot is not to be envied. I was friendly with the serpent in the earthly paradise, and for this was ignominiously driven out. They deprived me of a position of trust, they, who trusted me, and my feet were my prison. But I

am always hoping that some benevolent guide will lead me out of this dark abode and take me to the everlasting mansions. I do not expect to reach the king you speak of, it will suffice me to reach his gate. How can you expect me to strive to reach the Simurgh since I have lived in the earthly paradise? I have no wish except to dwell there again. Nothing else has any meaning for me.'

The Hoopoe replied: 'You are straying from the true Way. The palace of this King is far better than your paradise. You cannot do better than to strive to reach it. It is the habitation of the soul, it is eternity, it is the object of our real desires, the dwelling of the heart, the seat of truth. The Most High is a vast ocean; the paradise of earthly bliss is only a little drop; all that is not this ocean is distraction. When you can have the ocean why will you seek a drop of evening dew? Shall he who shares the secrets of the sun idle with a speck of dust? Is he who has all, concerned with the part? Is the soul concerned with members of the body? If you would be perfect seek the whole, choose the whole, be whole.'

(1) This bird said to the Hoopoe: 'O you who know the road of which you have told us and on which you wish us to accompany you, to me the way is dark, and in the gloom it appears to be very difficult, and many parasangs in length.'

The Hoopoe replied: 'We have seven valleys to cross and only after we have crossed them shall we discover the Simurgh. No one has ever come back into the world who

has made this journey, and it is impossible to say how many parasangs there are in front of us. Be patient, O fearful one, since all those who went by this road were in your state.

'The first valley is the Valley of the Quest, the second the Valley of Love, the third is the Valley of Understanding, the fourth is the Valley of Independence and Detachment, the fifth of Pure Unity, the sixth is the Valley of Astonishment, and the seventh is the Valley of Poverty and Nothingness beyond w'hich one can go no farther.

'When you enter the first valley, the Valley of the Quest, a hundred difficulties will assail you; you will undergo a hundred trials. There, the parrot of heaven is no more than a fly. You will have to spend several years there, you will have to make great efforts, and to change your state. You will have to give up all that has seemed precious to you and regard as nothing all that you possess. When you are sure that you possess nothing, you will still have to detach yourself from all that exists. Your heart will then be saved from perdition and you will see the pure light of Divine Majesty and your real wishes will be multiplied to infinity. One who enters here will be filled with such longing that he will give himself up completely to the quest symbolized by this valley. He will ask of his cup-bearer a draught of wine, and when he has drunk it nothing else will matter except the pursuit of his true aim. Then he will no longer fear the dragons, the guardians of the door, which seek to devour him. When the door is opened and he enters, then dogma, belief and unbelief - all cease to exist.'