(1) The Partridge next approached, graceful yet self-satisfied. Shyly she rises from her treasure of pearls in her garment of the dawn. With blood-rimmed eyes and red beak she flies with lightly-turning head, carrying her belt and sword.

She said: 'I like to wander among ruins for I love precious stones. They have lighted a fire in my heart and this satisfies me. When I burn with desire for them the pebbles I have swallowed become as if tinged with blood. But often I find myself between stones and fire, inactive and perplexed. O my friends, see how I live! Is it possible to awaken one who sleeps on stones and swallows gravel?

'My heart is wounded by a hundred sorrows because my love for precious stones has bound me to the mountain. Love for other things is transitory; the kingdom of the jewels is eternal, they are the essence of the everlasdng mountain. I know the mountains and the precious stones. With my belt and my sword I am always seeking the diamond, and I have yet to discover a substance of a loftier

nature than precious stones - even the pearl is not as beautiful. Also, the way to the Simurgh is difficult, and my feet are attached to the stones as if they were stuck in clay. How can I expect to go bravely into the presence of the mighty Simurgh, my hand on my head, my feet in the mud? Either I will die or I will discover precious stones. My nobility is evident, and he who does not share in my aim is not worth considering.'

The Hoopoe said: 'O you who have colours of all the stones, you limp a little and give lame excuses. Your heart's blood stains your claws and beak, and your search demeans you. What are jewels but coloured stones, yet the love of them hardens your heart. Without their colours they would be just ordinary little pebbles. He who possesses the perfume does not seek the colour; he who has the essence will not forsake it for the glitter of outward form. Seek the true jewel of sound quality and no longer be content with a stone.'

(1) The third bird said to the Hoopoe: 'I am full of faults, so how shall I set out on the road? Can a dirty fly be worthy of the Simurgh of the Caucasus? How can a sinner who turns away from the true path approach the King?'

The Hoopoe said: 'O despondent bird, do not be so hopeless, ask for grace and favour. If you so lightly throw away the shield your task truly will be difficult.'

(1) Another bird said to the Hoopoe: 'O you whose faith is sincere, I have not a breath of good will. I have spent my life in vexation, desiring the ball of the world. There is such a sadness in my heart that I never cease to mourn. I am always in a state of bewilderment and impotence; and when for a moment I have been content, then am I unbelieving. In consequence, I have become a dervish. But now I hesitate to start out on the road of spiritual knowledge. If my heart were not so full of sorrow I would be charmed with this journey. As it is I am in a state of perplexity. Now that I have put my case before you tell me what I ought to do.'

The Hoopoe said: 'You, who are given over to pride, who are swallowed up in self-pity, you do well to be disturbed. Seeing that the world passes, you yourself should pass it by. Abandon it, for whoever becomes identified with transient things can have no part in the things that are lasting. The sufferings you endure can be made glorious and not humiliating. That which in outward appearance is suffering can be a treasure for the seer. A hundred blessings will come to you if you make effort on the Path. But as you are, you are only a skin covering a dull brain.'

(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.'

(1) The Owl came forward with a bewildered air and said: 'I have chosen for my dwelling a ruined and tumbledown house. I was born among the ruins and there I take my delight - but not in drinking wine. I know hundreds of habited places, but some are in a state of confusion and others in a state of hatred. He who wishes to live in peace

must go to the ruins, as the madmen do. If I mope among them it is because of hidden treasure. The love of treasure draws me there, for it is to be found among the ruins. Also, I can conceal my anxious quest, and hope to find a treasure that is not protected by a talisman; if my foot should light on one, my heart's desire will be achieved. I well believe that love toward the Simurgh is not a fable, for it is not experienced by the heedless; but I am feeble, and am far from being firm in his love, since I love only my treasure and my ruins.'

The Hoopoe said to him: 'O you who are drunk with love of riches, suppose you do find a treasure! Ah well, you will die on this treasure, and life will have slipped away without your having attained the high aim of which at least you are aware. Love of gold is a characteristic of infidels. He who makes an idol of gold is another Thare. Will you not, perhaps, become as one of the Samiri of the Israelites who made the golden calf? Don't you know that everyone who has been corrupted by the love of gold will on the day of resurrection have his face changed, like a false coin, to the likeness of a mouse?'

(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) Another bird said to the Hoopoe: 'Tell me, you who are celebrated throughout the world, what must I do to be contented on this journey? If you tell me, my mind will be easier, and I shall be willing to be led in this enterprise. In fact, direction is necessary, so that one does not become apprehensive. Since I only wish to accept the direction of the invisible world I repel, with good reason, the false direction of earthly creatures.'

'As long as you live,' replied the Hoopoe, 'be content to remember God, and be on the watch against indiscreet talk. If you can do this the cares and sorrows of your soul will vanish. Live in God in contentment; turn like the dome of heaven for love of him. If you know of anything better, tell it, O poor bird, so that you may be happy for at least a moment.'

(1) Another bird said to the Hoopoe: 'I believe that I have acquired for myself all the perfection that is possible, and I have acquired it by painful austerities. Since I have obtained here the result that I wish, it is difficult for me to set out for this place you speak of. Have you ever known anyone leave a treasure to go painfully wandering over the mountains, in the wilderness, and across the plains?'

The Hoopoe replied: 'O diabolical creature, full of conceit and self-pride! You who are sunk in egoism! You who have such an aversion to doing! You have been seduced by your imagination and you are now far from divine things. The body of desire has the upper hand of your spirit; the devil has stolen your brain. Pride has taken possession of you. The light you think you have in the Spiritual Way is only a flickering flame. Your taste for heavenly things is

imaginary. Do not let yourself be seduced by the glimmer which you see. So long as your body of desire confronts you, be aware of yourself. You must fight this enemy, sword in hand. When a false light shows itself from your body of desire you must look on it as the sting of a scorpion, for which you must use parsley. Do not despair because of the obscurity of the way which I shall show you, and because the light that you will see there will give you no pretension to be a companion of the sun. So long as you continue to live, O my dear, in the pride of life, your readings of books and your puny efforts are not worth an obol. Only when you give up this pride and vanity will you be able to leave this exterior life without regret. So long as you hold on to conceit and self-pride and the things of outer life, a hundred arrows of vexation will pierce you from every side.'

(1) Another bird said to the Hoopoe: 'I love gold; for me if is like the almond in its shell. If I do not have gold I am bound hand and foot. Love of worldly things and love of gold have

filled me with vain desires which blind me to spiritual things.'

The Hoopoe replied: "O you who are dazzled by exterior forms, in whose heart the value of real things never dawns! You are Like a man who can see only in the dark, a nyctalope; you are like an ant, attracted by appearances. Try to understand the sense of things. Without its colour gold would be an ordinary metal; yet you are seduced by colour, like a child. Love of gold is not becoming to a real man; why, they hide it in the vagina of a mule! Does one hide precious things in such a place? If you let no one benefit by your gold you will not profit either. But if you give an obol to some poor wretch, both of you will profit. If you have gold you can benefit many; but if your shoulder is marked, that also is because of gold. For a shop, you must pay rent and sometimes the price is your own soul. You sacrifice everything for your business, even those to whom you are most attached, and in the end you have nothing. We can only hope that fortune will leave a ladder under the gallows. It does not mean that you should make no use at all of the things of the world, but you should spend on all sides that which you possess. Good fortune will come to you only as you give. If you cannot renounce life completely you can at least free yourself from the love of riches and honours.'

(1) The first bird said to the Hoopoe: 'O you who have been made our leader, tell us what makes you stand out from us. Since you seem to be as us, and we as you, in what lies the difference? What sins of the body or of the soul have we committed that we are ignorant while you have understanding?'

The Hoopoe replied: 'Know, O bird, that Solomon once saw me by chance; and that my good fortune was not the result of gold or silver, but of this lucky meeting. How can

a creature profit from obedience alone? Iblis himself obeys. Nevertheless, if anyone counsels the rejection of obedience then malediction shall be on him for ever. Practise obedience and you will win a glance from the true Solomon.'

(1) Another bird said to the Hoopoe: 'O Leader of the Way, what ought I to ask the Simurgh if I arrive at the place where he dwells? Since by him the world will be lighted up, I shall not know what to ask. If I knew what is the best thing to ask of the Simurgh on his throne, my mind would be easier.'

The Hoopoe replied: 'O Idiot! What! You don't know what to ask? Ask that which you wish most. A man should know what he wishes to ask, though the Simurgh himself is far better than anything you can wish. Will you learn from him what you wish to ask?'

(1) The Heron came in all haste and at once began to speak about himself. ' My charming house is near the sea among the lagoons, where none hears my song. I am so inoffensive that no one complains of me. Sad and melancholy, I stand pensively on the salt sea's verge, my heart filled with longing for the water, for if there were none what would become of me! But since I am not one of those who dwell in the sea, I am like to die, my lips parched, on its shore. Though the waters boil and the waves break at my feet, I cannot swallow a single drop; yet if the ocean should lose even a little of its water my heart would burn with vexation. For a creature such as I my passion for the sea is enough. I have not the strength to go in quest of the Simurgh, so I ask to be excused. How could one like me, who seeks only a drop of water, possibly attain union with the Simurgh?'

Said the Hoopoe: 'O ignorant of the sea, don't you know that it is full of crocodiles and other dangerous creatures? Sometimes its water is bitter, sometimes salt; sometimes it is calm, sometimes boisterous; always changing, never stable; sometimes it flows, sometimes it ebbs. Many great ones have been swallowed up in its abyss. The diver in its depths holds his breath lest he should be thrown up like a straw. The sea is an element devoid of loyalty. Do not trust it or it will end by submerging you. It is resdess because of its love for its friend. Sometimes it rolls great billows, sometimes it roars. Since the sea cannot find what it desires, how will you find

there a resting place for your heart! The ocean is a rill which rises in the way that leads to its friend; why then should you remain here content, and not strive to see the face of the Simurgh?'

(13) For a foolish man usually puts on folly like a robe, and like a garment of sorrow, he puts on shame. And he crowns himself with ignorance, and takes his seat upon a throne of nescience. For while he is without reason, he leads only himself astray, for he is guided by ignorance. And he goes the ways of the desire of every passion. He swims in the desires of life and has sunk. To be sure, he thinks that he finds profit when he does all the things which are without profit. The wretched man who goes through all these things will die, because he does not have the mind, the helmsman. But he is like a ship which the wind tosses to and fro, and like a loose horse which has no rider. For this (man) needed the rider, which is reason. For the wretched one went astray because he did not want advice. He was thrown to and fro by these three misfortunes: he acquired death as a father, ignorance as a mother, and evil counsels - he acquired them as friends and brothers. Therefore, foolish one, you should mourn for yourself.

(5) 'Twas not to know the number in which are The motors here above, or if 'necesse' With a contingent e'er 'necesse' make, 'Non si est dare primum motum esse,' Or if in semicircle can be made Triangle so that it have no right angle. Whence, if thou notest this and what I said, A regal prudence is that peerless seeing In which the shaft of my intention strikes. And if on 'rose' thou turnest thy clear eyes, Thou'lt see that it has reference alone To kings who're many, and the good are rare. With this distinction take thou what I said, And thus it can consist with thy belief Of the first father and of our Delight. And lead shall this be always to thy feet, To make thee, like a weary man, move slowly Both to the Yes and No thou seest not; For very low among the fools is he Who affirms without distinction, or denies, As well in one as in the other case; Because it happens that full often bends Current opinion in the false direction, And then the feelings bind the intellect.

(1) Another bird said to the Hoopoe: 'Tell us, O you who wish to lead us to the unknown Majesty, what is most appreciated at that court? It is necessary when going to kings to bear precious gifts; only vile men approach them with empty hands.'

The Hoopoe replied: 'If you follow my advice you will take to the country of the Simurgh what is not found there. Is it fitting that one should take what is there already? True knowledge is found there, secrets are found there, obedience

to higher beings is found there. Take then the ardour of love and the longing of the spirit; no one can offer other than this. If a single sigh of love goes to that place it will carry the perfume of the heart. That place is consecrated to the essence of the soul. If a man should heave one sigh of true contrition he will forthwith be in possession of salvation.'

(1) The Hoopoe continued: 'After the valley of which I have spoken, there comes another - The Valley of Understanding, which has neither beginning nor end. No way is equal to this way, and the distance to be travelled to cross it is beyond reckoning.

'Understanding, for each traveller, is enduring; but knowledge is temporary. The soul, like the body, is in a state of progress or decline; and the Spiritual Way reveals itself only in the degree to which the traveller has overcome his faults and weaknesses, his sleep and his inertia, and each will approach nearer to his aim according to his effort. Even if a gnat were to fly with all its might could it equal the speed of the wind? There are different ways of crossing this Valley, and all birds do not fly alike. Understanding can be arrived at variously - some have found the Mihrab, others the idol. When the sun of understanding brightens this road each receives light according to his merit and he finds the degree assigned to him in the understanding of truth. When the mystery of the essence of beings reveals itself clearly to him

the furnace of this world becomes a garden of flowers. He who is striving will be able to see the almond in its hard shell. He will no longer be pre-occupied with himself, but will look up at the face of his friend. In each atom he will see the whole; he will ponder over thousands of bright secrets.

' But, how many have lost their way in this search for one who has found the mysteries! It is necessary to have a deep and lasting wish to become as we ought to be in order to cross this difficult valley. Once you have tasted the secrets you will have a real wish to understand them. But, whatever you may attain, never forget the words of the Koran, "Is there anything more?"

'As for you who are asleep I cannot commend you for this), why not put on mourning? You, who have not seen the beauty of your friend, get up and search! How long will you stay as you are, like a donkey without a halter! '

(2) Khorassan was in a state of prosperity because of the wise rule of Prince Amid. He was attended by a hundred Turkish slaves whose countenances shone like the full moon, their bodies were slender cypresses, their legs as silver, and their breath was musk. They wore ear-rings of pearl whose reflection lighted up the night and made it seem as day; their turbans were of the finest brocade, and round their necks were collars of gold; their breasts were covered with silver cloth, and their belts enriched with precious stones. All were mounted on white horses. Whoever looked at one of them lost his heart at once. By chance, a Sufi, clothed in rags and baiefoot, saw this body of young men in the distance, and asked: 'What is this cavalcade of houris?' He was told, 'These young men are the pages of Amid, the prince of this city.' WTen the idiot of God heard this, the vapour of folly went to his head and he cried: 'O God, the possessor of the glorious canopy, teach Amid to take care of his servants.'

If you are like this idiot, have also his boldness; lift yourself up like a slender tree; but if you have no leaves do not be daring and do not jest. The daring of the fools of God is a good thing. They cannot tell if the way is good or bad, they only know how to act.

(1) Another bird said to the Hoopoe: ' I am effeminate, and can only hop from one branch to another. Sometimes I am wanton and dissolute, at other times I am abstinent. Sometimes my desires drag me to the taverns, sometimes my spirit draws me to prayer. Sometimes, in spite of myself, Satan leads me astray; at other times angels guide me back. Between these two I am in the pit and the prison; what can I do save lament, like Joseph?'

The Hoopoe replied: 'This happens to every man, according to his nature. If we had been guiltless from the beginning God would not have had to send his messengers and prophets. Through obedience you can attain felicity. O you who loll in the sweating room of indolence and yet are full of idle wishes, while you continue to feed the dog of desire your nature is worse than that of an impotent hermaphrodite.'

(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) Another bird said to the Hoopoe: ' My heart is aglow with pleasure for I live in a charming spot. I have a golden palace, so beautiful that everyone admires it, and there I exist in a world of contentment. How can I be expected to give it up? In this palace I am as a king among birds, why then should I expose myself to hardships in the valleys of which you speak? Must I give up both my palace and my royalty?

No reasonable creature would forsake the garden of Irem to undertake so toilsome and difficult a journey!'

The Hoopoe replied: you who are without aspiration

and energy! Are you a dog? or do you wish to be an attendant in the hammam? This lower world is only a hot-room and your palace is part of it. Even if your palace is a paradise, nevertheless, death will one day turn it into a prison of suffering. Only if death ceases to exercise his power over creatures would it be expedient for you to remain content in your golden palace.'

A sage's jest concerning a palace A king built a palace which cost him a hundred thousand dinars. Outside it was adorned with gilded towers and cupolas, and the furniture and carpets made the interior a paradise. When it was finished he invited men from every country to visit him. They came and presented gifts, and he made them all sit down with him. Then he asked them: 'Tell me what you think of my palace. Has anything been forgotten which mars its beauty?' They all protested that never had there been such a palace on earth and never would its like be seen again. All, that is, except one, a Sage, who stood up and said: ' Sire, there is one small crevice which to me seems a blemish. Were it not for this blemish, paradise itself would bring gifts to you from the invisible world.'

'I don't see this blemish,' said the king angrily. 'You are an ignorant person and you only wish to make yourself important.' 'No, proud King,' replied the Sage. 'This chink of which I speak is that through which Azrael, the angel of death, will come. Would to God you could stop it up, for otherwise, what use is your gorgeous palace, your crown and your throne? When death comes the)'' will be as a handful of dust. Nothing lasts, and it is this which spoils the beauty of your dwelling. No art can make stable that which is unstable. Ah, do not put your hopes of happiness upon

a palace! Do not let the courser of your pride caracole. If no one dares speak plainly to the king and remind him of his faults, that is a great misfortune.'