It is related that the Prophet was once present at a banquet, and after he had eaten and drunk, his servant Anas threw the napkin which he had used into the fire, and the napkin was not burnt, 'but only purified by the fire. On another occasion a caravan of Arabs was traveling in the desert, and was in sore distress through lack of water, whereupon the Prophet miraculously increased the water in a single water-skin, so that it sufficed to supply the needs of all the travelers. Moreover, the negro who carried the water-skin was rendered as white and fair as Joseph. Again, a heathen woman came to the Prophet carrying her infant, aged only two months, and the infant saluted the Prophet as the veritable apostle of God. Again, when the prophet was about to put on his sandals, an eagle swooped down upon one of them and carried it off, when a viper was seen to drop from the sandal. The Prophet was at first inclined to grumble at this stroke of ill-luck; but when he saw the viper his discontent was turned into thankfulness to God, who had thus miraculously saved him from being bitten by the viper.

'Ali, the "Lion of God," was once engaged in conflict with a Magian chief, and in the midst of the struggle the Magian spat in his face. 'Ali, instead of taking vengeance on him, at once dropped his sword, to the Magian's great astonishment. On his inquiring the reason of such forbearance, 'Ali informed him that the "Lion of God" did not destroy life for the satisfaction of his own vengeance, but simply to carry out God's will, and that whenever he saw just cause, he held his hand even in the midst of the strife, and spared the foe. The Prophet, 'Ali continued, had long since informed him that he would die by the hand of his own stirrup-bearer (Ibn Maljun), and the stirrup-bearer had frequently implored 'Ali to kill him, and thus save him from the commission of that great crime; but 'Ali said he always refused to do so, as to him death was as sweet as life, and he felt no anger against his destined assassin, who was only the instrument of God's eternal purpose. The Magian chief, on hearing 'Ali's discourse, was so much affected that he embraced Islam, together with all his family, to the number of fifty souls.

A man cried out to the people, "I am a prophet; yea, the most excellent of the prophets." The people seized him by the collar, saying, "How are you any more a prophet than we are?" He replied, "Ye came to earth from the spirit-world as sleeping children, seeing nothing of the way; but I came hither with my eyes open, and marked all the stages of the way like a guide." On this they led him before the king, and begged the king to punish him. The king, seeing that he was very infirm, took pity on him, and led him apart and asked him where his home was. The man replied, "O king, my home is in the house of peace (heaven), and I am come thence into this house of reproach." The king then asked him what he had been eating to make him rave as he did, and he said if he lived on mere earthly bread he should not have claimed to be a prophet. His preaching was entirely thrown away on worldly men, who only desire to hear news of gold or women, and are annoyed with all who speak to them of the eternal life to come. They cleave to the present life so fast that they hate those who tell them of another. They say, "Ye are telling us old fables and raving idly;" and when they see pious men prospering they envy them, and, like Satan, become more opposed to them. God said, "What thinkest thou of him who holdeth back a servant of God when he prayeth? " The king then said to him, "What is this inspiration of yours, and what profit do you derive from it?" The man answered, "What profit is there that I do not derive from it? I grant I am not rich in worldly wealth, yet the inspiration God teaches me is surely as precious as that which He taught the bees. God taught them to make wax and honey, and He teaches me nobler things than these. Whoso has his face reddened with celestial wine is a prophet of like disposition with Muhammad, and whoso is unaffected by that spiritual drink is to be accounted an enemy to God and man."

A woman bore many children in succession, but none of them lived beyond the age of three or four months. In great distress she cried to God, and then beheld in a vision the beautiful gardens of Paradise, and many fair mansions therein, and upon one of these mansions she read her own name inscribed. And a voice from heaven informed her that God would accept the sorrows she had endured in lieu of her blood shed in holy war, as, owing to her sex, she was unable to go out to battle like the men. On looking again, the woman beheld in Paradise all the children she had lost, and she cried, "O Lord ! they were lost to me, but were safe with Thee!" This story is followed by anecdotos of Hamza going out to battle without his coat-of-mail, of the Prophet advising a man who complained of being cheated in his bargains to take time before completing them, and of the death of Bilal, Muhammad's crier, and by illustrations of the illusive nature of the world, of the difference between things self-evident and mere matters of inference, and between knowing a thing through illustrations and on the authority of others and knowing it as it really is in its essence. The difference between knowing a thing merely by similitudes and on the authority of others, and knowing the very essence thereof.

AFTER the usual address to Husamu-'d-Din follows a comment on the precept addressed to Abraham, "Take four birds and draw them towards thee, and cut them in pieces." The birds are explained to be the duck of gluttony, the cock of concupiscence, the peacock of ambition and ostentation, and the crow of bad desires, and this is made the text of several stories. Beginning with gluttony, the poet tells the following story to illustrate the occasion of the Prophet's uttering the saying, Infidels eat with seven bellies, but the faithful with one." One day some infidels begged food and lodging of the Prophet. The Prophet was moved by their entreaties, and desired each of his disciples to take one of the infidels to his house and feed and lodge him, remarking that it was their duty to show kindness to strangers at his command, as much as to do battle with his foes. So each disciple selected one of the infidels and carried him off to his house; but there was one big and coarse man, a very giant Og, whom no one would receive, and the Prophet took him to his own house. In his house the Prophet had seven she-goats to supply his family with milk, and the hungry infidel devoured all the milk of those seven goats, to say nothing of bread and other viands. He left not a drop for the Prophet's family, who were therefore much annoyed with him, and when he retired to his chamber one of the servant-maids locked him in. During the night the infidel felt very unwell in consequence of having overeaten himself, and tried to get out into the open air, but was unable to do so, owing to the door being locked. Finally, he was very sick, and defiled his bedding. In the morning he was extremely ashamed, and the moment the door was opened he ran away. The Prophet was aware of what had happened, but let the man escape, so as not to put him to shame. After he had gone the servants saw the mess he had made, and informed the Prophet of it; but the Prophet made light of it, and said he would clean it up himself. His friends were shocked at the thought of the Prophet soiling his sacred hands with such filth, and tried to prevent him, but he persisted in doing it, calling to mind the text, "As thou livest, O Muhammad, they were bewildered by drunkenness," and being, in fact, urged to it by a divine command. While he was engaged in the work the infidel came back to look for a talisman which he had left behind him in his hurry to escape, and seeing the Prophet's occupation he burst into tears, and bewailed his own filthy conduct. The Prophet consoled him, saying that weeping and penitence would purge the offence, for God says, "Little let them laugh, and much let them weep;" and again, "Lend God a liberal loan;" and again, "God only desireth to put away filthiness from you as His household, and with cleansing to cleanse you." Prophet then urged him to bear witness that God was the Lord, even as was done by the sons of Adam, explained how the outward acts of prayer and fasting bear witness of the spiritual light within. After being nurtured on this spiritual food the infidel confessed the truth of Islam, and renounced his infidelity and gluttony. He returned thanks to the Prophet for bringing him to the knowledge of the true faith and regenerating him, even as 'Isa had regenerated Lazarus. The Prophet was satisfied of his sincerity, and asked him to sup with him again. At supper he drank only half the portion of milk yielded by one goat, and steadfastly refused to take more, saying he felt perfectly satisfied with the little he had already taken. The other guests marveled much to see his gluttony so soon cured, and were led to reflect on the virtues of the spiritual food administered to him by the Prophet.

A prince, while engaged on a hunting excursion, espied a fair maiden, and by promises of gold induced her to accompany him. After a time she fell sick, and the prince had her tended by divers physicians. As, however, they all omitted to say, "God willing, we will cure her," their treatment was of no avail. So the prince offered prayer, and in answer thereto a physician was sent from heaven. He at once condemned his predecessors' view of the case, and by a very skilful diagnosis, discovered that the real cause of the maiden's illness was her love for a certain goldsmith of Samarcand. In accordance with the physician's advice, the prince sent to Samarcand and fetched the goldsmith, and married him to the lovesick maiden, and for six months the pair lived together in the utmost harmony and happiness. At the end of that period the physician, by divine command, gave the goldsmith a poisonous draught, which caused his strength and beauty to decay, and he then lost favour with the maiden, and she was reunited to the king. This Divine command was precisely similar to God's command to Abraham to slay his son Ishmael, and to the act of the angel in slaying the servant of Moses, and is therefore beyond human criticism.

A Mosalman was traveling with two unbelievers, a Jew and a Christian. Like wisdom linked with the flesh and the devil. God was "nigh unto His faithful servant," and when the first stage was completed He caused a present of sweetmeats to be laid before the travelers. As the Jew and the Christian had already eaten their evening meal when the sweetmeats arrived, they proposed to lay them aside till the morrow; but the Mosalman, who was keeping fast, and therefore could not eat before nightfall, proposed to eat them that night. To this the other two refused to consent, alleging that the Mosalman wanted to eat the whole of the sweetmeats himself. Then the Mosalman proposed to divide them into three portions, so that each might eat his own portion when he pleased; but this also was objected to by the others, who quoted the proverb, "The divider is in hell" The Mosalman explained to them that this proverb meant the man who divides his allegiance between God and lust; but they still refused to give way, and the Mosalman therefore submitted, and lay down to sleep in the endurance of the pangs of hunger. Next morning, when they awoke, it was agreed between them that each should relate his dreams, and that the sweetmeats should be awarded to him whose dream was the best. The Jew said that he had dreamed that Moses had carried him to the top of Mount Sinai, and shown him marvelous visions of the glory of heaven and the angels. The Christian said he had dreamed that 'Isa had carried him up to the fourth heaven and shown him all the glories of the heavens. Finally the Mosalman said that the Prophet Muhammad had appeared to him in person, and after commending him for his piety in saying his prayers and keeping fast so strictly on the previous night, had commanded him to eat up those divinely provided sweetmeats as a reward, and he had accordingly done so. The Jew and the Christian were at first annoyed with him for thus stealing a march upon them; but on his pointing out that he had no option but to obey the Prophet's commands, they admitted that he had done right, and that his dream was the best, as he had been awake, while they were asleep. The moral is, that the divine treasure is revealed as an immediate intuition to those who seek it with prayer and humble obedience, and not to those who seek to infer and deduce its nature and quality from the lofty abstractions of philosophy.

A sick man laboring under an incurable disease went to a physician for advice. The physician felt his pulse, and perceived that no treatment would cure him, and therefore told him to go away and do whatever he had a fancy for. This was the advice given by God to the Israelites when they were seen to be incurable by the admonitions of the prophets. "Do what you will, but God's eye is on all your doings." The sick man blessed the physician for his agreeable prescription, and at once went to a stream, where he saw a Sufi bathing his feet. He was seized with a desire to hit the Sufi on the back, and, calling to mind the physician's advice, at once carried his wish into effect. The Sufi jumped up, and was about to return the blow, but when he saw the weakly and infirm condition of his assailant he restrained himself. He disregarded his present angry impulse, and had regard to the future, so that the non-existent future became to him more really existent than the existing present. Here the poet digresses to point out that when wise men recognize the true relative importance of the present and the future they cease to shrink from death and annihilation, which lifts them to a higher and nobler life. This is illustrated by an anecdote of Mahmud of Ghazni, quoted from Faridu- 'd-Din 'Attar. Mahmud, in one of his campaigns, took prisoner a Hindu boy, who at first regarded him with the greatest dread, in consequence of the stories he had heard of him from his mother, but afterwards experienced Mahmud's kindness and tenderness, and came to know him and love him. So it is with death. According to the Hadis "Those who have passed away do not grieve because of death, but because of wasted opportunities in life." The Masnavi is "a shop of poverty and self-abnegation," and a treasury containing only the doctrines of "Unity;" and if its stories suggest aught else, that is due to the evil promptings of Iblis, who also misled the Prophet himself to attribute undue power to the idols Lat and 'Uzza and Manat, in a verse which was afterwards cancelled. The Sufi, being full of the spirit of self-abnegation, did not retaliate on his weak, assailant but led him before the Qazi. On learning the facts of the case the Qazi said, "This Faqir is sick to death, and you, being a Sufi, are, according to your profession, dead to the world. How, then, can I award a penalty against him in your favor? I am a judge, not of the dead, but of the living." The Sufi was dissatisfied with this view of the case, and again pressed the Qazi to do him justice. On this the Qazi asked the sick Faqir how much money he had, and on his replying, "Six dirhams," took pity on him, and let him off with a fine of three dirhams only. The moment the sentence was pronounced the sick Faqir went up to the Qazi and struck him a blow on the back, and cried out, "Now take the other three dirhams and let me go!" The Sufi then pointed out to the Qazi that by his ill-timed leniency to the Faqir he had brought this blow upon himself, and urged him to apply in his own case those principles of mercy and forgiveness which he had proposed in the case of another. The Qazi said that, for his part, he recognized every blow and misfortune that might befall him as divinely ordained, and sent for his good, according to the text, "Laugh little and weep much," and that his judgment in the matter of the Faqir had not been dictated by impulse, but by inspiration. The Sufi again asked him how evils and misfortunes could proceed from the divine fount of good, and the Qazi replied that what seems good and evil to us has no absolute existence, but is merely as the foam on the surface of the vast ocean. Moreover, every misfortune occurring to the faithful in this life will be amply compensated for in the life to come. The Sufi asked why this world should not be so arranged that only good should be experienced in it, and the Qazi replied by telling him an anecdote of a Turk and a tailor. The Turk, who typifies the careless pleasure-seeker, was so intent on listening to the jokes and amusing stories of the tailor, typifying the seductive world, that he allowed himself to be robbed of the silk which was to furnish him with a vesture for eternity. The Sufi again retorted that he did not see why the world would not get on better without the evil in it, and the Qazi replied with the poet's favorite argument that there would be no possibility of being virtuous if there were no temptations to be vicious. As Bishop Butler says, this life is a state of probation, and such a state necessarily involves trials and difficulties and dangers to be resisted and overcome.

To illustrate the rich recompense that is awarded to those who are faithful in tribulation, the story of Bilal is next recounted at length. Bilal was an Abyssinian slave belonging to a Jew of Mecca, and had incurred his master's displeasure in consequence of having embraced Islam. For this offence his master tortured him by exposing him to the heat of the midday sun, and beating him with thorns. But notwithstanding his anguish, Bilal would not recant his faith, and uttered only the cry, "Ahad, Ahad!" "The One, the One God!" At this moment Abu Bakr, the "Faithful witness," happened to pass by, and was so struck by his constancy that he resolved to buy him of the Jew. After much higgling and attempts at cheating on the Jew's part he succeeded in doing so, and at once set him free. When the Prophet heard of this purchase he said to Abu Bakr, "Give me a share in him;" but Abu Bakr told him, somewhat to his annoyance, that he had already set him free. Notwithstanding this Bilal attached himself to the Prophet, and was afterwards promoted to the honourable post of the Prophet's Mu'azzin. This is followed by the story of Hilal, another holy man who, like Bilal and Luqman and Joseph, served a noble in the capacity of groom. His affections were set on things above, and he was ever pressing upwards towards the high mark of spiritual exaltation, and saying, like Moses, "I will not stop till I reach the confluence of the two seas, and for years will I journey on." Herein he presented a great contrast to ordinary men, who are ever giving way to their lusts, and so being dragged down into the state of mere animals, or even lower. Hilal's master was a Mosalman, yet one whose eyes were only partially open to the truth. He was in the habit of asking his guests their age; and if they answered doubtfully, saying, "Perhaps eighteen, or seventeen, or sixteen, or even fifteen," he would rebuke them, saying, "As you seem to be putting yourself lower and lower, you had better go back at once to your mother's womb." These guests are a type of men who lower themselves from the rank of humanity to that of animals. This master, however, was blind to Hilal's spiritual excellence, and allowed him to drag on a miserable existence in his stables. At last Hilal fell sick; but no one cared for him, till the Prophet himself, warned by a divine intimation, came to visit him, and commiserated his wretched condition. Hilal proved himself to be faithful through tribulation; for, instead of grumbling at his lot, he replied, "How is that sleep wretched which is broken by the advent of the Sun of prophecy? or how can he be called athirst on whose head is poured the water of life?" In truth, Hilal had by degrees become purified from the stain of earthly existence and earthly qualities, and washed in the fountain of the water of life, i.e., the holy revelations of the Prophet, till he had attained the exalted grade of purity enjoined on those who would study God's Word aright.

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.

(1) How the Prophet whispered to 'Ali's stirrup-bearer "The Prophet whispered in the ear of my servant The Prophet also warned by inspiration me, his friend, My servant cried, "O kill me first, That I may not become guilty of so grievous a sin!" I replied, "Since my death is to come from thee, How can I balk the fateful decree?" He fell at my feet and cried, "O gracious lord, For God's sake cleave now my body in twain, That such an evil deed may not be wrought by me,

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.

(31) His disciples all became mad with horror, Each one, like the assassins of Kardkoh, Each who aimed at the body of the Shaikh, No stroke took effect on that man of spiritual gifts, Each who had aimed a blow at his neck, Saw his own throat cut, and gave up the ghost; He who had struck at his breast They who knew better that lord of felicity, Who had not courage enough to strike a deadly blow, Their half-knowledge held their hands back;

(23) This may be illustrated by the following anecdote: A certain scavenger went into the perfume sellers' bazaar, and, smelling the sweet scents, fell down unconscious. People came round him and sprinkled rose-water upon him and held musk to his nose, but he only became worse. At last one came who had been a scavenger himself; he held a little filth under the man's nose and he revived instantly, exclaiming, with a sigh of satisfaction, "Ah! this is perfume indeed!" Thus in the next life a worlding will no longer find the filthy lucre and the filthy pleasures of the world; the spiritual joys of that world will be altogether alien to him and but increase his wretchedness. For the next world is a world of Spirit and of the manifestation of the Beauty of God; happy is that man who has aimed at and acquired affinity with it. All austerities, devotions, studies have the acquirement of that affinity for their aim, and that affinity is love. This is the meaning of that saying of the Koran, "He who has purified his soul is happy." Sins and lusts directly oppose the attainment of this affinity; therefore the Koran goes on to say, "and he who has corrupted his soul is miserable." Those who are gifted with spiritual insight have really grasped this truth as a fact of experience, and not a merely traditional maxim. Their clear perception of it leads them to the conviction that he by whom it was spoken was a prophet indeed, just as a man who has studied medicine knows when he is listening to a physician. This is a kind of certainty which requires no support from miracles such as the conversion of a rod into a snake, the credit of which may be shaken by apparently equally extraordinary miracles performed by magicians.

A certain man had a Hindu slave, whom he had brought up along with his children, one of whom was a daughter. When the time came for giving the girl in marriage many suitors presented themselves, and offered large marriage portions to gain her alliance. At last her father selected one who was by no means the richest or noblest of the number, but pious and well-mannered. The women of the family would have preferred one of the richer youths, but the father insisted on having his own way, and the marriage was settled according to his wishes. As soon as the Hindu slave heard of this he fell sick, and the mistress of the family discovered that he was in love with her daughter, and aspired to the honor of marrying her. She was much discomposed at this unfortunate accident, and consulted her husband as to what was best to be done. He said, "Keep the affair quiet, and I will cure the slave of his presumption, in such a way that, according to the proverb, 'The Shaikh shall not be burnt, yet the meat shall be well roasted.'" He directed his wife to flatter the slave with the hope that his wish would be granted, and the girl given to him in marriage. He then celebrated a mock marriage between the slave and the girl, but at night substituted for the girl a boy dressed in female attire, with the result that the bridegroom passed the night in quarrelling with his supposed bride. Next morning he had an interview with the girl and her mother, and said he would have no more to do with her, as, though her appearance was very seductive at a distance, closer acquaintance with her had altogether destroyed the charm. Just so the pleasures of the world seem sweet till they are tried, and then they are found to be very bitter and repulsive. The Prophet has declared that "Patience is the key of joy;" in other words, that he who controls and restrains himself from grasping at worldly pleasures will find true happiness; but this precept makes no lasting impression on the bulk of mankind. When bitter experience overtakes them, as the pain of burning afflicts children, or moths sporting with fire, or the pain of amputation a thief, they curse the delusive temptations which brought this pain upon them; but no sooner is the pain abated than they run after the same pleasures as eagerly as ever. This is divinely ordained, that "God may bring to naught the craft of the infidels." Their hearts have, as it were, been kindled on the tinder-box of bitter experience, but God has put out the sparks of good resolution, and caused them to forget their experience and vows of abstinence according to the text, "Often as they kindle a beacon-fire for war doth God quench it." This is illustrated by an anecdote of a man who heard a footstep in his house at night, and at once struck a light; but the thief put it out without being observed, and the man remained under the impression that it had gone out of itself. This leads the poet again to dwell on his favorite theme of the sole agency of Allah. Then, to supply the necessary corrective of this doctrine, another anecdote is told concerning Mahmud and Ayaz. The courtiers grumbled because Ayaz received the stipend of thirty courtiers, and Mahmud by a practical test convinced them that the talents of Ayaz equalled those of thirty men. The courtiers replied that this was due to God's grace, not to any merit on the part of Ayaz; and the king confuted them by pointing out that man's responsibility and merit, or demerit, for his actions are recognized in the Koran. Iblis was condemned for saying to God, "Thou hast caused me to err," and Adam was commended or saying, "We have blackened ourselves." And elsewhere it is said, "Whosoever shall have wrought an atom's weight of good shall behold it; and whoso shall have wrought an atom's weight of evil shall behold it."