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 everything 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 became so persistent in their annoyances that the bear lost patience, and seizing the largest stone he could find, dashed it at them in order to crush them utterly; but unfortunately 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.

(6) My Leader, who could see me bear myself Like to a man that rouses him from sleep, Exclaimed: "What ails thee, that thou canst not stand? But hast been coming more than half a league Veiling thine eyes, and with thy legs entangled, In guise of one whom wine or sleep subdues?" "O my sweet Father, if thou listen to me, I'll tell thee," said I, "what appeared to me, When thus from me my legs were ta'en away." And he: "If thou shouldst have a hundred masks Upon thy face, from me would not be shut Thy cogitations, howsoever small. What thou hast seen was that thou mayst not fail To ope thy heart unto the waters of peace, Which from the eternal fountain are diffused.

(6) O ye proud Christians! wretched, weary ones! Who, in the vision of the mind infirm Confidence have in your backsliding steps, Do ye not comprehend that we are worms, Born to bring forth the angelic butterfly That flieth unto judgment without screen? Why floats aloft your spirit high in air? Like are ye unto insects undeveloped, Even as the worm in whom formation fails! As to sustain a ceiling or a roof, In place of corbel, oftentimes a figure Is seen to join its knees unto its breast, Which makes of the unreal real anguish Arise in him who sees it, fashioned thus Beheld I those, when I had ta'en good heed. True is it, they were more or less bent down, According as they more or less were laden; And he who had most patience in his looks Weeping did seem to say, "I can no more!"

(6) And him I saw return to all the lights Of his highway nine hundred times and thirty, Whilst I upon the earth was tarrying. The language that I spake was quite extinct Before that in the work interminable The people under Nimrod were employed; For nevermore result of reasoning (Because of human pleasure that doth change, Obedient to the heavens) was durable. A natural action is it that man speaks; But whether thus or thus, doth nature leave To your own art, as seemeth best to you. Ere I descended to the infernal anguish, 'El' was on earth the name of the Chief Good, From whom comes all the joy that wraps me round 'Eli' he then was called, and that is proper, Because the use of men is like a leaf On bough, which goeth and another cometh. Upon the mount that highest o'er the wave Rises was I, in life or pure or sinful, From the first hour to that which is the second, As the sun changes quadrant, to the sixth."

(5) A certain sheikh once had a disciple whom he favoured above his other disciples, thus exciting their envy. One day the sheikh gave each of them a fowl and told each to go and kill it in a place where no one could see him. Accordingly each killed his fowl in some retired spot and brought it back, with the exception of the sheikh's favourite disciple, who brought his back alive, saying, "I have found no such place, for God sees everywhere." The sheikh said to the others, "You see now this youth's real rank; he has attained to the constant remembrance of God."

(3) I saw one made in fashion of a lute, If he had only had the groin cut off Just at the point at which a man is forked. The heavy dropsy, that so disproportions The limbs with humours, which it ill concocts, That the face corresponds not to the belly, Compelled him so to hold his lips apart As does the hectic, who because of thirst One tow'rds the chin, the other upward turns. "O ye, who without any torment are, And why I know not, in the world of woe," He said to us, "behold, and be attentive Unto the misery of Master Adam; I had while living much of what I wished, And now, alas! a drop of water crave. The rivulets, that from the verdant hills Of Cassentin descend down into Arno, Making their channels to be cold and moist, Ever before me stand, and not in vain; For far more doth their image dry me up Than the disease which strips my face of flesh. The rigid justice that chastises me Draweth occasion from the place in which I sinned, to put the more my sighs in flight.

(210) 126 To say: The judge is awake; Thot is up; 126 the sleepers are awake; they that are in Kns.t bestir themselves 126 before the great bittern, which comes forth from the marsh and Wepwawet who comes forth from the tamarisk-bush. 127 The mouth of N. is pure; the Two Enneads purify N.; 127 pure is this tongue which is in his mouth. 127 The abomination of N. is dung; N. rejects urine. 127 N. loathes his abomination. 128 The abomination of N., it is dung; he eateth not that abomination, 128 just as at the same time Set shrinks from these two companions who voyage over the sky. 128 R` and Thot, take N. with you, 129 that he may eat of that which ye eat, that he may drink of that which ye drink, 129 that he may live on that which ye live, that he may sit on that which ye sit, 129 that he may be mighty by that whereby ye are mighty, that he may voyage in that wherein ye voyage. 130 The booth of N. is an arbour among the reeds; 130 the abundance of N. is in the Marsh of Offerings; 130 his food is among you, ye gods; the water of N. consists of wine like that of R`, 130 N. compasses the sky like R`; N. traverses the sky like Thot.

(21) And we are even as greedy and foolish birds; Every moment our feet are caught in a fresh snare ; Yea, 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, O Almighty One! Sleep of the body the soul's awakening. 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.

(94) Or canst secure thyself from his talons! The Koran cries out even to the last day, "O people, given up as a prey to ignorance, If ye have imagined me to be only empty fables, Ye yourselves who abuse me will see yourselves Annihilated, and made like a tale that is told!" A gnat came in from the garden and fields, And called on Solomon for justice, Saying, "O Solomon, you extend your equity Fish and fowl dwell under the shelter of your justice;

(6) "Be mindful," said he, "of the accursed ones Formed of the cloud-rack, who inebriate Combated Theseus with their double breasts; And of the Jews who showed them soft in drinking, Whence Gideon would not have them for companions When he tow'rds Midian the hills descended." Thus, closely pressed to one of the two borders, On passed we, hearing sins of gluttony, Followed forsooth by miserable gains; Then set at large upon the lonely road, A thousand steps and more we onward went, In contemplation, each without a word. "What go ye thinking thus, ye three alone?" Said suddenly a voice, whereat I started As terrified and timid beasts are wont. I raised my head to see who this might be, And never in a furnace was there seen Metals or glass so lucent and so red As one I saw who said: "If it may please you To mount aloft, here it behoves you turn; This way goes he who goeth after peace."

(57) Behold, thou poor Soul in thy Bath of Thorns, where is thy Home? Art thou at Home in this World? Why then dost thou not seek the Favour and Friendship of the World? Why dost thou not hunt after the temporal Honour, after Pleasure and Riches, that it may go well with thee in this World? Why dost thou make thyself a Fool to the World, and art every one's Owl and Footstool? Why dost thou suffer thyself to be despised and abused by those that are inferior to thee, and know less than thou? Why shouldst thou not be stately and brave with those seeming holy Hypocrites? And then thou wouldst be beloved, and no Body would abuse thee; and thou wouldst be more safe and secure in thy Body and Goods, than in this Way, wherein thou art but the World's Owl and Fool.

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 proposed 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." The men of the city warned him again and again of the danger, and rebuked him for his foolhardiness, reminding him that not improbably Satan was tempting him to his own destruction, as he tempted the men of Mecca at the battle of Bedr. The stranger, however, would not be dissuaded, but persisted 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 bidding 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," 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.

(390) 683 To say: N. is pure, his ka is pure. 683 How well is N., how well is N.--the bodily health of Horus! 683 How well is N., how well is, N.--the bodily health of Set! 683 The bodily health of N. is (to be) between you. 684 It is N. who stretched the cord (of a bow) as Horus, who draw the string as Osiris. 684 It is that one (the dead) who has gone; it is this one (Osiris) who comes (again). 685 Art thou Horus? A face is upon thee; thou shalt be set on thy head. 685 Art thou Set? A face is upon thee; thou shalt be laid on thy back. 685 This foot of N. [which he has placed upon thee is the] foot of Mfd.t; 685 [that] hand of N., which he has placed upon thee, is the hand of Mfd.t, who lives in the "house of life." 686 N. strikes thee in thy face, 686 so that thy saliva runs away. [He ------- so that] thy cheek ---. 686 iw-serpent, lie down; n`w-serpent, glide away.

(2) His tail was wholly quivering in the void, Contorting upwards the envenomed fork, That in the guise of scorpion armed its point. The Guide said: "Now perforce must turn aside Our way a little, even to that beast Malevolent, that yonder coucheth him." We therefore on the right side descended, And made ten steps upon the outer verge, Completely to avoid the sand and flame; And after we are come to him, I see A little farther off upon the sand A people sitting near the hollow place. Then said to me the Master: "So that full Experience of this round thou bear away, Now go and see what their condition is. There let thy conversation be concise; Till thou returnest I will speak with him, That he concede to us his stalwart shoulders." Thus farther still upon the outermost Head of that seventh circle all alone I went, where sat the melancholy folk. Out of their eyes was gushing forth their woe; This way, that way, they helped them with their hands Now from the flames and now from the hot soil.

(1) Silent, alone, and without company We went, the one in front, the other after, As go the Minor Friars along their way. Upon the fable of Aesop was directed My thought, by reason of the present quarrel, Where he has spoken of the frog and mouse; For 'mo' and 'issa' are not more alike Than this one is to that, if well we couple End and beginning with a steadfast mind. And even as one thought from another springs, So afterward from that was born another, Which the first fear within me double made. Thus did I ponder: "These on our account Are laughed to scorn, with injury and scoff So great, that much I think it must annoy them. If anger be engrafted on ill-will, They will come after us more merciless Than dog upon the leveret which he seizes," I felt my hair stand all on end already With terror, and stood backwardly intent, When said I: "Master, if thou hidest not Thyself and me forthwith, of Malebranche I am in dread; we have them now behind us; I so imagine them, I already feel them."

(15) Hail, N. , thy figure is that which thou hadst on earth, thou art living and renewed every day. Thy face is unveiled, and thou seest the lord of the horizon; he gives bread to N. at his hour of the day and at his appointed time in the night. Horus has avenged thee, he has smashed the jawbones of thy enemies, he has smitten the violent one at the door of his fortress

(2) At Jerusalem there is a pool, called Bethesda, having five porches. In these lay impotent folk: blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatever disease he had.

(21) From His displeasure He evolves a Paradise; He feels displeasure at His own acts, In this city of events He is the Lord, If He crushes His own instruments, 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, So night cancels the business of the daytime, Again, night is cancelled by the light of day, Though darkness produces this sleep and quiet,

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 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 companions to abjure lust and pride, and to go and do likewise.

(18) On another occasion Bayazid said, "Were God to offer thee the intimacy with Himself of Abraham, the power in prayer of Moses, the spirituality of Jesus, yet keep thy face directed to Him only, for He has treasures surpassing even these." One day a friend said to him, "For thirty years I have fasted by day and prayed by night and have found none of that spiritual joy of which thou speakest." Bayazid answered, "If you fasted and prayed for three hundred years, you would never find it." "How is that?" asked the other. "Because," said Bayazid, "your selfishness is acting as a veil between you and God." "Tell me, then, the cure." "It is a cure which you cannot carry out." However, as his friend pressed him to reveal it, Bayazid said, "Go to the nearest barber and have your beard shaved; strip yourself of your clothes, with the exception of a girdle round your loins. Take a horse's nosebag full of walnuts, hang it round your neck, go into the bazaar and cry out, 'Any boy who gives me a slap on the nape of my neck shall have a walnut.' Then, in this manner, go where the Qadi and the doctors of the law are sitting." "Bless my soul!" said his friend, "I really can't do that, do suggest some other remedy." "This is the indispensable preliminary to a cure,' answered Bayazid, "but, as I told you, you are incurable."