(33) Night moths typify the secret wisdom, because they are hard to discover and are concealed by the darkness (ignorance). Some are emblems of death, as Acherontia atropos, the death's-head moth, which has a marking on its body somewhat like a human skull. The death-watch beetle, which was believed to give warning of approaching death by a peculiar ticking sound, is another instance of insects involved in human affairs.

(62) 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" That. Bokharian then cast himself into the flame, But his love made the pain endurable; And as his burning sighs ascended to heaven, The heart of man is like the root of a tree,

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 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 Bokhara he would be put to death, or at least imprisoned for the rest of his life. He replied, "O 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 regardless 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 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 mistress, of the Virgin Mary being visited by the "Blessed Spirit" or Angel Gabriel, 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, 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 by his mistress which city of all those he had seen was most pleasing in his sight.

(171) Then he said, "Though she lacks clothes of silk and wool, '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, 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,

(13) "What manner of bird is this?" cried Chuang Tzŭ. "With strong wings it does not fly away. With large eyes it does not see." So he picked up his skirts and strode towards it with his cross-bow, anxious to get a shot. Just then he saw a cicada enjoying itself in the shade, forgetful of all else. And he saw a mantis spring and seize it, forgetting in the act its own body, which the strange bird immediately pounced upon and made its prey. And this it was which had caused the bird to forget its own nature. "Alas!" cried Chuang Tzŭ with a sigh, "how creatures injure one another. Loss follows the pursuit of gain." So he laid aside his bow and went home, driven away by the park-keeper who wanted to know what business he had there. For three months after this, Chuang Tzŭ did not leave the house; and at length Lin Chü asked him, saying, "Master, how is it that you have not been out for so long?" "While keeping my physical frame," replied Chuang Tzŭ, "I lost sight of my real self. Gazing at muddy water, I lost sight of the clear abyss. Besides, I have learnt from the Master as follows:—"When you go into the world, follow its customs." Now when I strolled into the park at Tiao-ling, I forgot my real self. That strange bird which flew close past me to the chestnut grove, forgot its nature. The keeper of the chestnut grove took me for a thief. Consequently I have not been out." When Yang Tzŭ went to the Sung State, he passed a night at an inn.

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 favorite of the king. The falcon repeated that he was indeed a favorite 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 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.

(4) Then the savior continued and said, "O unsearchable love of the light! O bitterness of the fire that blazes in the bodies of men and in their marrow, kindling in them night and day, and burning the limbs of men and [making] their minds become drunk and their souls become deranged. [And that which is imprisoned] in them (bodies)—within males and females [by day and] night—and that moves them [powerfully, burns] secretly and visibly. For the males [move; they move upon the females] and the females upon [the males. Therefore it is] said, "Everyone who seeks the truth from true wisdom will make himself wings so as to fly, fleeing the lust that scorches the spirits of men." And he will make himself wings to flee every visible spirit." And Thomas answered, saying, "Lord, this is exactly what I am asking you about, since I have understood that you are the one who is beneficial to us, as you say." Again the savior answered and said, "Therefore it is necessary for us to speak to you, since this is the doctrine of the perfect. If, now, you desire to become perfect, you shall observe these things; if not, your name is 'Ignorant', since it is impossible for an intelligent man to dwell with a fool, for the intelligent man is perfect in all wisdom. To the fool, however, the good and bad are the same—indeed the wise man will be nourished by the truth and (Ps.1:3) "will be like a tree growing by the meandering stream"—seeing that there are some who, although having wings, rush upon the visible things, things that are far from the truth. For that which guides them, the fire, will give them an illusion of truth, [and] will shine on them with a [perishable] beauty, and it will imprison them in a dark sweetness and captivate them with fragrant pleasure. And it will blind them with insatiable lust and burn their souls and become for them like a stake stuck in their heart which they can never dislodge. And like a bit in the mouth, it leads them according to its own desire. And it has fettered them with its chains and bound all their limbs with the bitterness of the bondage of lust for those visible things that will decay and change and swerve by impulse. They have always been attracted downwards; as they are killed, they are assimilated to all the beasts of the perishable realm." Thomas answered and said, "It is obvious and has been said, '[Many are those who cry [out] to those who do not know [the repose of] [their] soul.'" And [the savior] answered, saying, "[Blessed is] the wise man who [sought after the truth, and] when he found it, he rested upon it forever and was unafraid of those who wanted to disturb him."