(32) Thou hast no sovereignty over thine own passions, How canst thou sway good and evil? Thy hair turns white without thy concurrence, Whoso bows his head to the King of kings Will receive a hundred kingdoms not of this world; But the delight of bowing down before God Will seem sweeter to thee than countless glories." Haste to renounce thy kingdom, like Ibrahim bin Adham, To obtain, like him, the kingdom of eternity. At night that king would sleep on his throne,

Mahmud, the celebrated king of Ghazni, had a favorite named Ayaz, who was greatly envied by the other courtiers. One day they came to the king and informed him that 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 honor, 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." 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. 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 hug's conduct in this did not betoken any diminution of his love for Ayaz, because lover and beloved are always as ono 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 of God with their faces black." 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." Only he enjoined him to pronounce his sentence without delay, because "Waiting is punishment."

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 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.

(62) Ibrahim's abdication. Once that noble Ibrahim, as he sat on his throne, Heard a clamour and noise of cries on the roof, 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" He said, "Who ever searched for camels on a housetop?"

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.

(560) advising or rebuking him, then there arises in his soul a faction and an opposite faction, and he goes to war with himself. It must be so. And there are times when the democratical principle gives way to the oligarchical, and some of his desires die, and others are banished; a spirit of reverence enters into the young man’s soul and order is restored. Yes, he said, that sometimes happens. And then, again, after the old desires have been driven out, fresh ones spring up, which are akin to them, and because he their father does not know how to educate them, wax fierce and numerous. Yes, he said, that is apt to be the way. They draw him to his old associates, and holding secret intercourse with them, breed and multiply in him. Very true. At length they seize upon the citadel of the young man’s soul, which they perceive to be void of all accomplishments and fair pursuits and true words, which make their abode in the minds of men who are dear to the gods, and are their best guardians and sentinels. None better. False and boastful conceits and phrases mount upwards and take their place. They are certain to do so. And so the young man returns into the country of the lotus-eaters, and takes up his dwelling there in the face of all men; and if any help be sent by his friends to the oligarchical part of him, the aforesaid vain conceits shut the gate of the king’s fastness; and they will neither allow the embassy itself to enter, nor if private advisers offer the fatherly counsel of the aged will they listen to them or receive them.

(91) Up to the top of that lofty mountain, The more he sought safety on that mountain, 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, This parable applies to all times, Because the ignorant man is ashamed of a master, That school is higher than your true master, O beloved, And hard of access, and full of scorpions and snakes. Straightway overthrow it, and turn back again

(44) 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 equaled that shepherd in love and devotion, His love pitched its tent on the heavens, When the sea of love to God boiled up, It touched his heart, but it touches your ears only. Iyazi's rebuke to his passion, whish lusted to join in the "lesser warfare". I said, "O foul and faithless passion, Whence have you derived this inclination to war?

(1) Do not, like fools, crave mercy from the spear, 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. If He makes me rain, I produce rich crops;

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 AD. 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 as inhabited by Rafizis or rank Shi'as, naturally most obnoxious to a Sunni prince claiming descent from the first Khahif 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 condition, 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 traveler lying at the roadside at the point of death, who bore the name of Abu Bakr. As he was unable 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 saying of the Prophet, "God regards not your outward show and your wealth, but your hearts and your deeds." In this 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.

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 Yathrub, 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.

(28) "His military triumphs awakened no pride nor vainglory, as they would have done had they been effected for selfish purposes. In the time of his greatest power, he maintained the same simplicity of manners and appearances as in the days of his adversity. * * * It is this perfect abnegation of self, connected with this apparent heartfelt piety, running throughout the various phases of his fortune, which perplex one in forming a just estimate of Mahomet's character. * * * When he hung over the death-bed of his infant son Ibrahim, resignation to the will of God was exhibited in his conduct under this keenest of afflictions; and the hope of soon rejoining his child in Paradise was his consolation." (See Mahomet and His Successors.)

An Arab lived with his wife in the desert in extreme poverty, so that they became a reproach to their neighbours. 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 showing her how poverty was a better preparation for death than riches, and finally threatening to divorce her if she persisted in her querulous ways. The wife, however, 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.

(34) How would it be if That Liberal One were to give Their hearts' desire to his slaves without toil, And keep away from these feeble ones The ambushed snares of lust and temptations of Iblis?" The Qazi said, "If there were no bitter things, And no opposition of fair and foul, stone and pearl, And no lust or Satan or concupiscence, And no wounds or war or fraud, Pray, O destroyer of virtue, by what name and title Could the King of kings address His slaves?

(98) I ask of you no recompense for my prophesying; I am a guide; God buyeth my guidance for you, True, a guide deserves his wages; But what are my wages? The vision of The Friend. Abu Bakr indeed offered me forty thousand pieces of gold, How could I take brass beads for pearls of Aden?" I will tell you a tale; hearken attentively, Can eyes of hearts clouded with greed see clearly? The illusion of rank and riches blinds his sight,

(81) 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 cove,rt of my mercy, Each 'O 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, 'O Lord!' On their mouths and hearts are locks and bonds, God gave Pharaoh abundance of riches and wealth,

(1) 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, 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, 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

(2) "Since neither your great power nor your race any longer exist, and since neither do you deserve mercy, your rank shall be lowered. Not for you shall be the ball game. You shall spend your time making earthen pots and tubs and stones to grind corn. Only the children of the thickets and desert shall speak with you. The noble sons, the civilized vassals shall not consort with you, and they will foresake your presence. The sinners, the evil ones, the sad ones, the unfortunate ones, those who give themselves up to vice, these are the ones who will welcome you. No longer will you seize men suddenly [for sacrifice]; remember your rank has been lowered." Thus they spoke to all the people of Xibalba.

(1) This sad Faqir too put up his cries for aid, But at times he distrusted the efficacy of his prayers, Again, hope of the mercy of the Lord When he was hopeless and ceasing to pray in weariness He heard from God the word "Ascend!" God is an Abaser and an Exalter Behold the abasement of earth and uplifting of heaven; Without these two heaven would not revolve, O man! The abasement and exaltation of earth is otherwise, Half the year is barren, half green and verdant.

(5) (But while I as yet know not the issue, I can yet hope and pray.) Let the good kings obtain the rule. Let not the evil monarchs govern us , (but let the righteous gain the day and rule us), with deeds done in a good discernment, O thou pious wisdom, Âramaiti! sanctifying to men's minds the best of blessings for (their) offspring . Yea, for the Kine, (O Âramaiti !) let (Thy) toil be given , and may’st Thou cause her to prosper for our life.