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Set your face towards “ The Truth,” forsake relations.'
For him who is drowning in the sea of not being,
The text " no relation? is the coin of his state.
Every relationship that arises from lust
Yields no issue but pride and high-mindedness.
If lust remained not in the midst,
All relations would become an empty tale.
When lust is doing its work in the midst,
One becomes a father, another a mother.
I say not what your father and mother are,
For it behoves you to regard them with reverence.
The deficient in sense is called sister, 3
The envious is named brother.
Your own enemy is called your son,"
And a stranger your kinsman.
Say then who are your paternal and inaternal uncles,
What proceeds from them but pain and wrinkles ?
The companions who are with you on the mystic path,
O brother, are also companions in foolish jesting: 5
If you sit in the street of their pleasantry,
What good can I say you see of them ?
All relations are a fairy tale, a spell, a bond,
By the soul of the prophet they are naught but a delusion.
With manliness deliver yourself like a valiant man,
But yet make not vain the truth of any.6
If one atom of the law be neglected,
You will be excluded from the faith in both worlds.
Beware! Omit not the duties of the law,
But at the same time have regard to yourself.


Jesus had no relations says Lahiji, possibly alluding to Matt. xii. 48. :“When the trumpet shall be sounded, there shall be no relation between them on that day, neither shall they ask aid of one another.”—Koran, Sura XXIII. 103. 960

* See couplet 186. * Koran, Sura LXIV. 14: “ Verily in your wives and children you have enemies." 5 Even the relationship of the Sufi tarikat must be renounced. L. • Compare Tennyson, “ In Memoriam,” xxxiii.

From gold and women comes naught but store of pain,
Abandon them as Jesus abandoned Mary.
Be a true believer," ? and forsaking the bond of sects,
Enter the cloister of faith as a Christian monk.3
While “ other” and “others” are set before your eyes,
Though you be in a mosque, it is no better than a Christian

When the vesture of “other” passes out of sight,
The cloister becomes to you as a mosque.
I know not in what religious state you are,
Cast out your adversary the flesh, that you may escape.
Idols, girdles, Christianity and church bells
All indicate the renouncing of name and fame.
If you would become a faithful servant,
Prepare yourself in faithfulness and sincerity.
Go, take yourself out of your own road,
Every moment renew your faith.
While infidelity dwells in your inmost soul,
Be not satisfied with this outward Islam.
Of yourself every moment renew your faith,
Be a believer, Be a believer, Be a believer!
Verily faith is born of infidelity,
That is not infidelity from which faith is increased.
Abandon study to be seen and heard of men,



· Hammer reads sozan, needle, and says there is a legend that Jesus at the time of his ascension had a needle stuck in the border of his garment, and could not obtain entrance to heaven till he had cast it away.

3“ Abraham was neither a Jew nor a Christian, but he was of the true religion, a true believer (Hanifun Muslimun), and not one of the idolators.”—Koran, Sura III. 60. This “religion of Abraham ”is, according to Deutsch (Remains, pp. 94, 128), the clue to Islam. The Hanifs, mentioned in the Talmud, seem to have instructed Muhammad in the Jewish faith and doctrines. I. e. renouncing all worldly relations. L.

Koran, Sura II. 59 : “Verily Muslims and Jews and Christians and Sabeiteswhoever of these believeth in God and the last day, and doeth that which is right, shall have his reward with the Lord.” Compare Acts x. 35: “In every nation he that feareth Him and worketh righteousness is accepted with Him.”

Cast off the Durvesh cloak, bind on the Magian girdle.
Be as our Magian sage in pure infidelity,
If you are a man, give your heart to manliness.
Purge yourself from affirmations and negations,
Give your mind wholly to the young Christian.

Idols and young Christians are the Light made manifest,
For it finds its exponent in the idol's face.
It leads captive all hearts,

It is now the minstrel,—now the cupbearer.
975 What a minstrel is he who by one sweet melody

Burns up the garners of a hundred devotees !'
What a cupbearer is he who by a single cup
Makes drunken two hundred men of threescore and ten!
If he enters the mosque at early dawn,
He leaves not a single wakeful man therein."
If he enters the cloister drunken at night,
He makes Sufis' stories an empty tale.
If he enters the college as a veiled drunkard,

The professor becomes helplessly drunken. 980 From love to him devotees lost their heads,

And became outcasts from house and home.
He makes one faithful, another an infidel,
He fills the world with tumult and wrong.
Taverns have been edified by his lips,
Mosques have been illumined by his cheek."
All my desire has been accomplished through him,
Through him I gained deliverance from infidel lust.
My heart was hid from knowledge of itself by a hundred veils,

1 Young Christian, i.e. the Pir or spiritual guide. L. ? I. e., their self regard. L. • They learn their waking to be an 'illusion.' L. * This is the effect of preaching the truth. L. 5 The tavern is the exponent of the Divine jalal, and the mosque of jamal. L.



By pride and vanity and self conceit and illusion.
That fair idol entered my door at early morn,
And wakened me from the sleep of negligence.
By his face the secret chamber of my soul was illumined.
Thereby I saw what I myself really am.
When I cast a look on his fair face
I heaved a sigh of wonder from my soul.
He said to me, “O Pharisee and hypocrite,
“ Thy life has been spent in seeking name and fame,
“ Behold this knowledge, devotion, self seeking and illusion,
“From what have they kept thee back, O laggard !
“ To cast one glance on my face for half a moment,
6 Is worth a thousand years of devotion.”
In fine the face of that world-adorner
Was disclosed and unveiled before my eyes.
The face of my soul was blackened with shame
To think of my life lost and my wasted days.
But when that moon, whose face was as the sun,
Saw that I had cast away hope from my soul,
He filled a goblet and gave it me to drink,
And from that draught fire was kindled within me.
“Now," quoth he, “ with this wine, tasteless and odourless, ?
“ Wash from thee the writing on the tablet of Being.”
When I had drained that pure draught to the last drop
I fell beside myself on the bare dust.
Now I neither exist in myself, nor do I not exist,
I am not sober, not sick, not drunken.
Sometimes like his eye I am joyful,
Sometimes like his curls I am fluttering
Sometimes by force of nature I am lying on ashes,
Sometimes at a look from him I am in the rose garden.3


1 The cup of Ma'rifat, or Divine knowledge. ‘L. · I. e., pure from phenomenal qualities. L.

• This is descriptive of the alternations of sahu, sobriety, and mahu, intoxication of union. L.



From that rose garden I have plucked this posy,
Which I have named “the mystic rose garden.'
Therein the roses of hearts' mystery are blooming,
Whereof none has told heretofore.
Therein the tongues of the lilies are all vocal;
The eyes of the narcissus are all far-seeing.
Regard each one with the eyes of the heart
Till your doubts have vanished from before you
Behold traditional and rational and mystic verities,
Ranged in clear order with knowledge of minutiæ.
Seek not with captious eyes to find blemishes,
For then the roses will turn to thorns in your sight.
Ingratitude is a mark of ignorance,
But knowledge of truth lies in gratitude.
I hope that when the noble calls me to mind,
He may say of me, Mercy be upon him.
I conclude and end with my own name,
“O Allah, grant me a · Lauded' end.” 2


''Azizi. Tholuck takes this as the titular name (Takhallas) of the poet, but it either refers to the noble mentioned in the commencement of the poem or to the pious reader.

. I.e., Mahmud.

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