CORNELL 
 
 UNIVERSITY 
 
 LIBRARY 
 
 THIS BOOK IS ONE OF 
 A COLLECTION MADE BY 
 
 BENNO LOEWY 
 
 1854-1919 
 
 AND BEQUEATHED TO 
 CORNELL UNIVERSITY 
 
Cornell University Library 
 BL1010 .C76 1877 
 
 Sacred anthology Oriental) : a book of 
 
 olln 
 
 3 1924 029 165 260 
 
Cornell University 
 Library 
 
 The original of tliis bool< is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029165260 
 
IN UNIFORM STYLE. 
 
 THE CARLYLE ANTHOLOGY. 
 
 Selected, with the author's sanction, by 
 Edward Barrett. i2mo, $2.00 
 
 THE MILTON ANTHOLOGY. 
 
 Selected from the Prose Writings. 
 l2mo, $2.00. 
 
 THE SACRED ANTHOLOGY. 
 
 (Oriental.) A Book of Ethnical Scrip- 
 tures. Collected and edited by M. D. 
 Conway. i2mo, $2.00. 
 
THE 
 
 SACRED ANTHOLOGY 
 
 (ORIENTAL) 
 
 A BOOK OF ETHNICAL SCJRIPTURJES 
 
 COLLECTED AND EDITED 
 BY 
 
 MONCURE DANIEL CONWAY 
 
 Author of " 27^e Earthward Pilgrimage,^^ etc. 
 
 ^rifJLTJ <5 ov Ti^ irdftirav a'K6'kXv7ai^ rjVTiva TZo7J\m 
 Aaol (jiiiiiil^ovar Qeov vv tii; karl Kal ahrrj. 
 
 Hesiod. 
 
 FIFTH EDITION. 
 
 NEW TOEK 
 b:ENRY HOLT AND COMPANY 
 
 1877 
 
f\LpZ'/3'S-(p 
 
 i Entered according to Act of Congress, in the year 1S73, by 
 
 MONCURE DANIEL CONWAY, 
 
 In the Office of the Librarian of Congress, at Washington. 
 
 John F. Trow & Son, 
 
 Printers, 
 S05-313 East i2t/i St., 
 
 KEW YORK. 
 
PREFACE TO THE FIFTH EDITION 
 
 The reverence of races for their scriptures is some- 
 times ascribed to superstition. But the increasing 
 interest of scholars in them attests deeper sources 
 of that reverence. Though these vinritings represent 
 crude pre-scieutific ages, it is not without reason 
 that a higher value is generally set on them than 
 'upon the literatures of more enlightened times. 
 The fact that they have survived so long is a con- 
 firmation of their excellence. The fashion of the 
 world passes away, and that which proceeds from 
 the surface perishes with the surface. That which 
 comes from the depth reaches proportionately far. 
 Deep answers unto deep. It is to be especially 
 considered that the ancient scriptures originated 
 with, and were for a long tiilie preserved through, 
 ages which had not the art of printing, when the toil 
 of repeated transcriptions was necessarily a means of 
 filtration. We are quite able in the present day to 
 estimate the disadvantages of our facilities for the 
 multiplication of books, along with their preponderant 
 
iv PREFACE. 
 
 advantages, and must look to a very distant time for 
 such a purification from that M'hich is ephemeral as 
 shall result in the European Vedas. No doubt in the 
 far past also much that was worthless was written, 
 but we may feel assured that the labour of preserving 
 the records and thoughts of preceding ages would be 
 governed by strict laws of use, and that in these 
 ethnical scriptures we receive only what was able to 
 impress many generations, — filtered literatures. 
 
 But there is another important consideration by 
 which the charm of ancient scriptures may be par- 
 tially explained. They originated in a primitive 
 phase of the moral nature of man which cannot be 
 repeated in cultured and complex societies, and can 
 be known only by these its simple records. We have 
 our Psychology or other sciences to put love and 
 conscience in their crucible, and tell us the constitu- 
 ents ; but in those early ages the splendour of the 
 moral sentiment was turned directly upon Nature, 
 making it glorious with fair and fiery shapes; and 
 the emotions, the speculations, the prayers and hymns 
 of human hearts under that awakening light were 
 spontaneous and unconscious. The movements of 
 the human mind partook of the necessity by which 
 bees build their cells and. birds their nests. To study 
 their records is to know the archaeology of the heart 
 of man. In Sakunt^la we read of a ybgi in his sacred 
 grove, who had so long been absorbed in devout medi- 
 
PREFACE. V 
 
 tation tliat his. motionless form had become to the 
 wild creatures a part of the AA-ood: the bird had reared 
 her young in his matted hair, the serpent had 
 cast its skin across his knees. We may be sure that 
 in the hermit's thought there had gone on equally 
 natural and necessary processes. Nay, that in him 
 were beginning the moral forces which have shaped 
 each of us, and to learn his dreams is to spell out 
 the first faint sentences of our own biography. 
 
 The present selection from ancient religious writ- 
 ings was begun twenty years ago without any i'nten- 
 tion of publishing the extracts I was in the habit of 
 making from such works; the collection grew through 
 the interest manifested in such lessons by the as- 
 semblies in which it has long been my happiness to 
 read them ; and finally they were printed in obedience 
 to the desire of many who had been accustomed to 
 hear them, and in response to what appeared to some 
 trusted advisers, as well as to myself, a want of our 
 time. No one can be more conscious than myself 
 of my inability to meet this want with anything like 
 completeness, or of the faults and inadequacy of my 
 collection ; but it seemed to me, and to the best ad- 
 visers I could consult, better to let the flame appear, 
 even though I should be blamed for the smoke in 
 which it must be involved. I have been too grateful 
 for aU criticisms which have enabled me to secure 
 greater accuracy in the later editions to be troubled 
 
vi FREFACE. 
 
 by any demonstrations in them of my own short- 
 comings. But while availing myself, especially in 
 the present edition, of all serious criticisms that I 
 have seen, there have been some comments which 
 seem to call for explanations which I take this op- 
 portunity of offering. 
 
 The question has been raised, What may be said 
 to constitute such a work as can be included under 
 the title of ' scriptures ' ? I hasten to admit that the 
 Sacred Anthology contains some writings that can- 
 not be strictly defined by the phrase in its secondary 
 title — 'ethnical scriptures.' In these instances my 
 desire to introduce passages full of truth and beauty, 
 and at the same time not very accessible, overcame 
 my desire for technical conformity with the only title 
 I could find descriptive of the main purport of the 
 volume. At the same time, it may be maintained 
 that these instances are few, and that the word 
 ' scripture ' is not so limited as to exclude those 
 classics of a nation which have exerted a wide and 
 profound influence on its religious life. The division 
 of sacred books into canonical and uncanonical is, in 
 every country, more or less arbirtrary, and often of 
 doubtful value. Thus in the case of Skdi, — from 
 whom I have largely quoted, — no writer, perhaps, 
 after Mohammed is so universally read in his own 
 country, or oftener quoted by public tpachers. To 
 this day the chant of the dervish is frequently taken 
 
PREFACE. vii 
 
 from his glowing sentences, — especially the last nine 
 lines of CLXXVii. p. 123 of this volume. The same, 
 measurably, may be said of Hafiz ' the Tongue of the 
 Secret,' of NLzami, of Kheyam. Their parables and 
 verses have survived time and tide until now. 
 
 These the siroc could not melt, 
 Fire their fiercer flaming felt, 
 And their meaning was more white 
 Than July's meridian light. 
 Sunshine cannot bleach the snow, 
 Nor time unmake what poets know. 
 
 It was only to be expected that the freshness of 
 thought and felicity of expression discoverable in 
 many of the ancient scriptures should excite surprise, 
 and lead to a suspicion among some not acquainted 
 with Oriental writings, that they had been manipu- 
 lated into nearer accord with modern thought or 
 ethical principles. Having no theological or other 
 ulterior purpose in publishing this collection, it did 
 not occur to me to assert its good faith until I read in 
 one journal a suggestion to the contrary, — followed, I 
 was glad to observe, by a prompt retractation. It is 
 now stated emphatically that, so far as my work is 
 concerned, or I have been able to verify the work of 
 others, the extracts herein given are in every case what 
 they profess to be — genuine translations from origi- 
 nals when offered as such ; in the four or five cases 
 where they are paraphrases, so marked in the margin ; 
 and when given as versions, are also so indicated. 
 
viii PREFACE. 
 
 The versions by Sir William Jones, Ealph Waldo 
 Emerson, and others, are, so far as I can discover, 
 careful renderings of the originals, with one excep- 
 tion — that of the familiar legend of Abou Ben Adhem 
 \by Leigh Hunt, who does appear to have modified 
 the original sentiment. In the tradition as reported 
 by D'Herbelot, Abou says to the angel, ' Write me as 
 one who loves those who love the Lord,' and not, as 
 in Leigh Hunt's line, 'Write me as one who loves 
 his fellow-men.' I believe this to be the only case 
 in the volume in which any rendering or version 
 has altered the sense of the original. There are 
 many instances in which alterations in the language 
 of ordinary translations occur, but such emendations 
 have been made under consultations with Oriental 
 scholars, and their admissibility tested by comparison 
 with the originals whenever doubtful. The object of 
 such alterations has been to get nearer to the sense 
 of the original, or to avoid some coarseness in the 
 expression ; for some of the English translations have 
 been made by missionaries not- always erudite and 
 refined, and others date from a period when the 
 knowledge of Sanskrit, Pkli, and other ancient tongues 
 was much less advanced than at present. In my 
 desire to preserve only what is morally elevated and 
 finely expressed, and at the same time that alone 
 which is genuine, I have had to omit many passages 
 which, except for some blemish whose omission would 
 
PREFACE. ix 
 
 change the main sense, I would gladly have inserted. 
 And perhaps it may be as well to state here, that 
 while many of the omissions which have surprised 
 my critics are no doubt attributable to my ignor- 
 ance, the larger number of instances specified refer 
 to passages which could not be inserted except with 
 such modifications as I could by no means consent to 
 make, or have made. If among the many necessary 
 suppressions there is any one which misrepresents the 
 sense of the original, I am unconscious of it, and will 
 do my best to correct the error if it be pointed out. 
 
 The method adopted in this work must, I was well 
 aware, disappoint some. While sharing their desire 
 for such a chronological arrangement of Eastern scrip- 
 tures as might suggest the evolution of ethical prin- 
 ciples and religious faith in the world, I am by no 
 means competent for such a task. The subject of 
 Chronology, difficult in itself, is as yet seriously com- 
 plicated by national bias and religious rivalries. It 
 being essential to preserve a spirit of impartiality, 
 I have nevertheless considered that some indication 
 of the supposed antiquity of ancient books was neces- 
 sary to an appreciation of their character, and such I 
 have inserted at the end of the volume, where such 
 estimates would appear less obtrusive or dogmatic 
 than if embodied in the work by the subordination 
 of one sage or scripture to another. The wisest alter- 
 native to a chronological arrangement seemed to me 
 
X PREFACE. 
 
 that wliicli I have chosen, — a grouping according to 
 subjects. The chief drawback of this plan has been 
 pointed out by Professor Max Mtiller in his kindly 
 review of this work in The Academy (Oct. 31, 1874). 
 Naturally, it will appear odd and unsatisfactory to 
 Oriental scholars to find writings widely divergent in 
 time and ethnical origin quoted side by side, even 
 though they relate to the same subject. But it was 
 hardly possible to avoid this in a book such as I have 
 aimed to produce. It was my hope to bring near 
 to the home and to the assembly some of the great 
 thoughts and solemn aspirations by which races and 
 generations are linked each to each, and contribute 
 something — though but a chapter — to the larger, the 
 human Lectionary. To this end it is as necessary that 
 the Old and New shall have their lessons brought 
 together as for other ends it is necessary that they 
 shall be distinguished. 
 
 I trust that the references in the Index may prevent 
 confusion as to the origin of the citations. I must 
 also express regret for my inability to make these 
 references altogether satisfactory as regards the 
 translators on whom I have mainly depended. The 
 alterations which it was found necessary, for reasons 
 already stated, to make in many of the pieces selected, 
 forbade my assigning them to works where they cannot 
 textually be found, and which are therefore only 
 generally acknowledged in the List of Authorities. In 
 
PREFACE. xi 
 
 other cases the translations have been made especi- 
 ally for this work, or have been taken from MSS. — ■ 
 such as those of H. H. Wilson — which have not been 
 before printed in any English work. The readings 
 being often compiled from passages taken from many 
 different pages, could not be referred to any parti- 
 cular page. These are the chief reasons why I have 
 been compelled reluctantly to supply but meagre in- 
 formation concerning some intermediate authorities in 
 the margin, even after adding all that I could with 
 any fairness in the present edition. 
 
 The same reasons which have prevented my at- 
 tempting to arrange the materials of this book in 
 any chronological order, have operated yet more 
 strongly to restrain me from endeavouring to supply 
 any estimate of their comparative character. It may 
 well be questioned whether, amid the sectarian divi- 
 sions of the globe, the man exists who can weigh 
 the various religions of mankind with entire freedom 
 from all bias derived from his own race or education ; 
 and, if that were possible, it would be still doubtful 
 whether the materials for satisfactory generalisation 
 exist in accessible forms. The seriousness of the 
 awakened interest in the religious and moral develop- 
 ment of the East has been especially manifested in 
 the extent to which theoretical labels formerly at- 
 tached to Oriental systems have disappeared. I be- 
 lieve there have been few who have set out from any 
 
xii PREFACE. 
 
 of the familiar classifications of religions— this more 
 devout, that more moral, a third more intellectual,— 
 but have found their lines of limitation confused at 
 every step in real study of the subject. It must be 
 a long time yet before any race can fully appreciate 
 the degree to which the superiority or even the char- 
 acter attached to its own Sacred Books are the result 
 of association and loyal feeling. ' The fact is,' says 
 Professor Max Miiller in his review of this book, 
 'that what we call the beauty or charm of any of 
 the sacred books can be appreciated by those only 
 whose language has been fashioned, whose very 
 thoughts have been nurtured by them. The words 
 of our own Bible cause innumerable strings of our 
 hearts to vibrate till they make a music of memories 
 that passes all description. The same inaudible music 
 accompanies all sacred books, but it can never be 
 rendered in any translation. To the Arab there is 
 nothing equal to the cadence of the Korkn; to us 
 even the best translation of Mohammed's visions 
 sounds often dull and dreary. This cannot be helped, 
 but it is but fair that it should be borne in mind 
 as a caution against declaring too emphatically that 
 nobody else's mother can be so fair and dear as our 
 own.' 
 
 If the scholar to whose splendid labours the learned 
 owe the resuscitated text of the Rig- Veda, and the 
 
PREFACE. xii 
 
 people generally their awakened interest in tlie litera- 
 ture and religion of the East, s,hall be able to crown 
 these labours with a realisation of his noble dream, 
 ^the translation of all sacred scriptures into the 
 languages of Europe, — we may hope that a sooiure 
 foundation will have been laid for that comparative 
 Science of Eeligion whose method must recognise the 
 distinctive value of each, and whose promise is th6' 
 evolution from all of the right Eeligion of Humanity. 
 
PREFACE. 
 
 ' Thb utterance does not wholly perish which mrmy 
 •jeoples utter ; nay, this is the voice of God.' 
 
 A conviction somewhat like this of the Greek poet, 
 transcribed on the title-page of this volume, led to its 
 being undertaken. The purpose of the work is simply 
 moral. The editor has believed that it would be useful 
 for moral and religious culture if the sympathy of 
 Eeligions could be more generally made known, and 
 the con,verging testimonies of ages and races to great 
 principles more widely appreciated. He has aimed to 
 separate the more universal and enduring treasures 
 contained in ancient scriptures, from the rust of super- 
 stition and the dross of ritual. He has omitted much, 
 the value of which seemed chiefly local or temporary ; 
 much which appeared to him, though true, deficient in 
 impressiveness of statement ; much more, no doubt, 
 because unknown to him : but he would be much 
 misunderstood if his suppressions should be regarded 
 as intended to disparage the many cherished passages 
 
xvi PREFACE. 
 
 of sacred writings not to be found in this book. Each 
 nation has its full scriptures, and it is among the hopes 
 with which this selection is offered to the public that 
 it may lead to a more general and reverent study of 
 them. 
 
 Under the necessary limitations of such a work, 
 the editor has — beyond the Hebrew and Christian 
 scriptures — confined his selections to those books of 
 a moral or religious character which, having com- 
 manded the veneration of the races among whom 
 they were produced, are still the least accessible to 
 European readers. 
 
CONTENTS. 
 
 Pi OB 
 LAWS , 1 
 
 RELIGION 36 
 
 THEISM 69 
 
 •WORSHIP 106 
 
 WISDOM 126 
 
 SUPERSTITION 145 
 
 KNOWLEDGE 173 
 
 ETHICS OF INTELLECT 188 
 
 CHAEITT 335 
 
 LOVE AND FRIENDSHIP 269 
 
 NATURE 383 
 
 MAN 303 
 
 CHARACTER 313 
 
 CONDUCT OF LIFE 330 
 
 HUMILITY 351 
 
 GREATNESS 369 
 
 JUSTICE AND GOVERNMENT 385 
 
 ACTION 414 
 
 BORROW AND DEATH 434 
 
xviii CONTENTS. 
 
 PAOB 
 SANCTIONS • . 465 
 
 PBINCIPAL AUTHORITIES 607 
 
 CHRONOLOGICAL NOTES 513 
 
 EXPLANATORY NOTES 516 
 
 INDEX OF SUBJECTS 517 
 
 INDEX OF AUTHORS 529 
 
SACRED ANTHOLOGY. 
 
 LAWS. 
 
 I. 
 
 The Inward Sinai. 
 
 This commandment whicli I command thee this 
 day, is not hidden from thee, nor is it far off. It is 
 not in the heavens, that thou shouldst say, Who 
 will go up for us to- the heavens, and bring it to us, 
 that we may hear it, and do it ? Nor is it beyond the 
 sea, that thou shouldst say. Who will go over the 
 sea for us, and bring it to us, that we may hear it, 
 and do it ? But the word is very nigh to thee, in 
 thy mouth, and in thy heart, that thou mayest do 
 it. 
 
 II. 
 Laws. 
 
 Thou shalt not make for thyself a graven image, 
 nor any likeness of what is in heaven above, or what 
 is in the earth beneath, or what is in the water under 
 the earth : thou shalt not bow down -thyself to them, 
 nor shalt thou serve them. 
 
 Honour thy father and thy mother. 
 
2 SACRED ANTHOLOGY. 
 
 Thou shalt not commit murder. 
 
 Thou shalt not steal. 
 
 Thou shalt not bear false witness against thy 
 neighbour. 
 
 Thou Shalt not covet anything which is thy neigh- 
 bour's. 
 
 Thou shalt not injure a stranger nor oppress him. 
 
 Ye shall not aflict any widow or fatherless child. 
 
 Ye shall do no injustice in judgment, in metiog, 
 in weight, or in measure. Just balances, just weights, 
 a just ephah, and a just hin, shall ye have. 
 
 Thou shalt love thy neighbour as thyself. 
 
 m. 
 
 Prohihitions. 
 
 Thou shalt abstain from acquiring or keeping, by 
 fraud or violence, the property of another. 
 
 Thou shalt abstain from those who are not the 
 proper objects of thy desire. 
 
 Thou shalt abstain from deceiving others by word 
 or deed. 
 
 Thou shalt abstain from intoxication. 
 
 rv. 
 
 Four Virtuous Inclinations. 
 
 Seeking for others the happiness one desires for 
 one's self. 
 
LA WS. 
 
 Compassionate interest in the welfare of all beings. 
 Love for and pleasure in all beings. 
 Impartiality, preventing preference or prejudice. 
 
 The Eightfold Path. 
 
 1, Correct religious ideas;' 2, correct thought : 3, 
 correct speaking (exactitude in words) ; 4, correct eon- 
 duct ; 5, correct life (free from sin and ambition) ; 
 6, correct application (or energy in seeking Nirvana, 
 the supreme Felicity) ; 7, correct memory ; 8, correct 
 meditation in perfect tranquillity. 
 
 VI. 
 
 False Reliances. 
 
 Be not presumptuous through any advantage in 
 the world. 
 
 Be not too much world-adorning. 
 
 Be not reliant on much wealth. 
 
 Be not reliant on monarchs. 
 
 Be not reliant on excessive respect. 
 
 Be not reliant on kindred or great ancestry. 
 
 Be not reliant on life ; for death comes at last. 
 
 VII. 
 
 Morality. 
 
 To a man contaminated by sensuality, neither the 
 Vedas, nor liberality, nor sacrifices, nor observances, 
 nor pious austerities will procure felicity. 
 
4 SACRED ANTHOLOGY. 
 
 A wise man must faithfully discharge all his 
 moral duties, even though he docs not constantly 
 perform the ceremonies of religion. He will fall 
 very low if he performs ceremonial acts only, and 
 fails to discharge his moral duties. 
 
 There are two roads which conduct to perfect 
 vii-tue, — to be true, and to do no evil to any crea- 
 ture. 
 
 VIII. 
 
 Seed and Fruit. 
 
 Brighu, whose heart was the pure essence of vir- 
 tue, who proceeded from Manu himself, thus addressed 
 the great Sages : — Hear the infallible rules for the 
 fruit of deeds in this universe. 
 
 Action, either mental, verbal, or corporeal, bears 
 good or evil fruit as itself is good or evil ; and from 
 the actions of men proceed their various transmigra- 
 tions in the highest, the mean, and the lowest degree. ' 
 
 Of that threefold action, be it known in this 
 world that the heart is the instigator. 
 
 Goodness is declared to be true knowledge ; 
 darkness, gross ignorance ; passion, an emotion of 
 desire or aversion : these qualities attend all souls. 
 
 Study of sacred knowledge, devotion, purity, self- 
 control, performance of duty, meditation on the divine 
 being, accompany the quality of goodness. 
 
 Interested motives for acts of religion or morality 
 perturbation of mind on slight occasions, commission 
 of acts forbidden by law, and habitual indulgence in 
 
LA WS. 5 
 
 selfish gratifications, are attendant on the quality of 
 passion. 
 
 Covetousness, ignorance, avarice, detraction, im- 
 piety, a habit of soliciting favours, and inattention 
 to necessary business, belong to the quality of dark- 
 ness. 
 
 To the quality of darkness belongs every act of 
 which a man is ashamed : to passion, every act by 
 which a man seeks exaltation and celebrity : to good- 
 ness every act by which he hopes to acquire divine 
 knowledge, which he is never ashamed of doing, and 
 which brings placid joy to his conscience. 
 
 Souls endued with goodness attain always the 
 state of deities ; those filled with ambitious passions, 
 the condition of men ; and those immersed in dark- 
 ness, the nature of beasts : this is the triple order of 
 transmigration. 
 
 IX. 
 
 Justice. 
 
 I hav*e no control over what may be helpful or 
 hurtful to me, but as God willeth. Had I the know- 
 ledge of his secrets I should revel in the good, and 
 evil should not touch me. 
 
 Make the best of things ; and enjoin what is just, 
 and withdraw from the ignorant. 
 
 Lay not burdens on any but thyself. 
 
 Be good to parents, and to kindred, and to orphans, 
 and to the poor, and to a neighbour, be he of your 
 own people or a stranger, and to a fellow-traveller, 
 and to the wayfarer, and to the slave. 
 
6 SACRED ANTHOLOGY. 
 
 ye who believe ! stand fast to justice when ye 
 bear witness before God, though it be against your- 
 selves, or your parents, or your kindred; whether the 
 party be rich or poor. God is nearer than you to both ; 
 therefore follow not passion, lest ye swerve from the 
 truth. 
 
 Verily the hypocrites shall be in the lowest abyss. 
 
 God hath not given a man two hearts within him. 
 
 Clothe: not the truth Avith falsehood, and hide not 
 the truth when ye know it. 
 
 Will ye enjoin what is right upon others, and 
 forget yourselves ? 
 
 believers I stand up as witnesses for God by 
 righteousness : and let not ill-will to any induce you 
 to act unjustly. Act uprightly : this will approach 
 nearer unto piety. 
 
 Let every soul look weU. to what it sendeth on 
 before for the morrow. 
 
 X. 
 
 Reciprocity. 
 
 The man of perfect virtue, wishing to be estab- 
 lished himself, seeks also to establish others; wish- 
 ing to be enlarged himself, he seeks also to enlarge 
 others. 
 
 To be able! to judge of others by what is in our- 
 selves, may be called the Art of Virtue. He who 
 requires much from himself and little from others, • 
 will shield himself from resentment. 
 
 It is only the virtuous man who can love or who 
 
LA WS. 7 
 
 can hate others. The Sage said, ' Sin, my doctrine is 
 that of an all-pervading unity ? ' He went out, and 
 the disciples said, 'What do these words mean?' 
 Tsang said, ' The doctrine of our master is to be true 
 to the principles of our nature, and the benevolent 
 exercise of them to others, — ^this and nothing more.' 
 
 Some one said, ' AVhat do you say concerniag the 
 principle that injury should be recompensed with 
 kindness ? ' The Sage replied, ' With what then wUl 
 you recompense kindness ? Eecompense kindness 
 with kindness, and injury with justice.' 
 
 Tsze-Kung asked, ' Is there one word which may 
 serve as a rule for one's whole life ? ' Confucius 
 answered, ' Is not Eeciprocity such a word ? What 
 you do not wish done to yourself, do not to others.' 
 
 When you are labouring for others, let it be with 
 the same zeal as if it were for yourself. 
 
 XI. 
 
 Duties. 
 
 Contentment, returning good for evQ, resistance to 
 sensual appetites, abstinence from Ulicit gain, purifica- 
 tion, control of the senses, knowledge of sacred writ- 
 ings, knowledge of the Supreme Mind, veracity, and 
 freedom from anger, form the tenfold system of duties. 
 
 Let a man continually take pleasure in truth, in 
 justice, in laudable practices, and in purity ; let him 
 keep in subjection his speech, his arm, and his appe- 
 tite. 
 
8 SACRED ANTHOLOGY. 
 
 Wealth and pleasures repugnant to law, let him 
 shun ; and even lawful acts which may cause future 
 pain, or be oflfensive to mankind. 
 
 Let him not have nimble hands, restless feet, or 
 voluble eyes ; let him not be crooked in his ways ; let- 
 him not be flippant in his speech, nor intelligent in 
 doing mischief. 
 
 Let him walk in the path of good men. 
 
 XII. 
 
 Laws. 
 
 Let none of you treat his brother in a way which 
 he himself would dislike. 
 
 Do not glory or boast. 
 
 Adhere so firmly to the truth that your Yea shall ' 
 be yea, and your Nay, nay. 
 
 Do not talk much or vainly. 
 
 Do not entrust your affairs to the weak and fri- 
 volous. 
 
 Do not be fond of unseemly jesting, or of scandal, 
 or of backbiting. 
 
 Let not your anger induce you to utter a word of 
 abuse, which can only bring reproach and disgrace- 
 upon you, and expose you to retribution. 
 
 Whoso represses anger, and controls his tongue, 
 and purifies his soul, has conquered every evil. 
 
 Be not hasty in punishing an evil-doer. 
 
 If any one among you has committed a sin, let him 
 purge himself therefrom, and let not impunity induce 
 him to commit the like again. 
 
LAIVS. 
 
 Place your whole trust in God, who knoweth 
 every secret : he will sujBfice you as a just ruler, and 
 pronounce a fair decision. 
 
 XIII. 
 
 Equity. 
 
 Thou shalt not raise a false report : thou shalt not 
 join thy hands with a wicked man to be an injurious 
 witness. Thou shalt not follow the great to do evil ; 
 nor shalt thou incline towards the great so as to per- 
 vert judgment ; nor shalt thou be partial to a poor 
 man in his cause. 
 
 "When thou meetest the ox or the ass of thine 
 enemy going astray, thou shalt surely bring it back 
 to him. When thou seest the ass of him who hateth 
 thee lying under his burden, and wouldst forbear 
 to help him, thou shalt surely help him. 
 
 Thou shalt not pervert the judgment of thy poor 
 in his cause. Keep far from a false matter. And 
 thou shalt not take a bribe ; for a bribe blLndeth the 
 eye of the clear-sighted, and perverteth the words 
 of the just. A stranger also thou shalt not oppress ; 
 for ye know the heart of a stranger, since ye were 
 strangers in the .land of Egypt. 
 
 Six days mayest thou do thy work ; but on the 
 seventh day thou shalt rest, in order "that thine ox 
 and thine ass may rest, and the son of thy handmaid 
 and the stranger may be refreshed. . 
 
lo SACRED ANTHOLOGY. 
 
 XIV, 
 Duties. 
 
 Speak to all the congregation of the children of 
 Israel, and say to them, Ye shall be holy : every 
 one of you shall revere his mother and his father. 
 Turn ye not to idols, nor make for yourself molten 
 gods. 
 
 When ye reap the harvest of your land, thou shalt 
 not vrhoUy reap the corners of thy field, neither shalt 
 thou gather the gleanings of thy harvest. And thou 
 shalt not glean thy vineyard, neither shalt thou 
 gather every grape of the vineyard ; thou shalt leave 
 them for the poor and stranger. Ye shall not steal, nor 
 deal falsely, nor lie one to another. Thou shalt not 
 oppress thy neighbour, nor rob him ; nor shall the 
 wages of a hired servant abide with thee all night 
 until the morning. 
 
 Thou shalt not curse the deaf, nor put a stumbling- 
 block before the blind. 
 
 Ye shall do no injustice in judgment : thou shalt 
 not respect the person of the poor, nor honour the 
 person of the mighty : in righteousness shalt thou 
 judge thy neighbour. 
 
 Thou shalt not go about, a tale-bearer among thy 
 people ; nor shalt thou stand up against the blood of 
 thy neighbour. 
 
 Thou shalt not hate thy brother in thy heart: thou 
 shalt freely reprove thy neighbour, and not suffer sin 
 upon him. Thoii shalt not avenge, nor bear any 
 
LAWS. 
 
 II 
 
 malice against the children of thy people, but thou 
 shalt love thy neighbour as thyself. 
 
 Nor shall -ye use divination, or observe times. 
 
 In the presence of the hoary head thou shalt rise 
 up, and honour the face of the old man. 
 
 Apply not to see necromancers, nor seek after 
 wizards. 
 
 And when a stranger sojourneth with thee in your 
 land, ye shall not vex him. As one born amongst 
 you shall be the stranger that dwelleth with you, and 
 thou shalt love him as thyself. 
 
 The land shall not be sold for ever. 
 
 XV. 
 
 Humanity. 
 
 Thou shalt not deliver up to his master the slave 
 who hath escaped from his master unto thee : he shall 
 dwell with thee, in the midst of thee, in that place 
 which he shall choose in one of thy gates, whenever 
 he pleases : thou shalt not oppress him. 
 
 Thou shalt not oppress a hired servant who is 
 poor and needy, whether he be oiae of thy own 
 brethren, or of thy strangers that are in the land^ 
 within thy gates. In his day thou shalt give him his 
 hire, and before the sun shall have gone down upon 
 him : because he is poor, and setteth his heart upon it 
 Thou shalt remember that thou wast a bondman in 
 E^pt. 
 
 Thou shalt not muzzle the ox when he is treading 
 
 the corn. 
 
12 SACRED ANTHOLOGY. 
 
 XVI. 
 Injustice. 
 
 By the heaven, and by the Night-comer I 
 But who shall teach thee what the Night-comer is ? 
 'Tis the Star of piercing radiance. 
 Over every soul is set a guardian. 
 Ye honour not the orphan, 
 Nor urge ye one another to feed the poor ; 
 And ye devour heritages, devouring greedily. 
 And ye love riches with exceeding love. 
 Woe to those who stint the measure : 
 Who when they take by measure from others, exact 
 
 to the fuU ; 
 But when they mete to them, diminish. 
 Yet surely there are guardians over you^ 
 Illustrious recorders — 
 Cognisant of your actions. 
 
 XVII. 
 
 JuiAice. 
 
 Let him who is departing from justice consider 
 with himself, ' I shall perish.' 
 
 The great will not regard as poverty the low 
 estate of that man who abides with equity. 
 
 Loss and gain come not without cause : it is the 
 ornament of the wise to preserve ervenness of mind. 
 
 To rest impartial as the fixed balance is the 
 ornament of the wise. 
 
 Forsake on the moment any advantage gained 
 
LAWS. ,3 
 
 without equity. Th.e true merchandise of merchants 
 is to guard and do by the things of others as they do 
 by their own. 
 
 The property which is acquired by fraud will 
 perish in the ratio of its seeming increase. 
 
 That black knowledge called fraud is not in those 
 who desire the greatness called rectitude. 
 
 Even their body wiU fail the fraudulent ; but even 
 the world of the gods will not fail the just. 
 
 XVIII. 
 
 Purposes. 
 
 The world was given us for our own edification, 
 Not for the purpose of raising up sumptuous build- 
 ings; 
 Life for the discharge of moral and religious duties, 
 Not for pleasurable indulgence ; 
 "Wealth to be liberally bestowed, 
 Not avariciously hoarded ; 
 And learning to produce good actions, 
 Not empty disputes. 
 
 XIX. 
 
 Excellencies. 
 
 Buddha was residing at Jetavana. In the night 
 a heavenly being, illuminating Jetavana with his 
 radiance, approached him, saying — 'Many gods and 
 men, aspiring after good, have held divers things to 
 be blessings; declare the things that, are excellent.' 
 Buddha said — 
 
14 SACRED ANTHOLOGY. 
 
 ' To serve the wise, and not the foolish, and to 
 honour those worthy of honour ; these are excel- 
 lencies. 
 
 ' To dwell in the neighbourhood of the good, to 
 bear the remembrance of good deeds, and to have 
 a soul filled with right desires ; these are excel- 
 lencies. 
 
 * To have knowledge of truth, to be instructed in 
 science, to have a disciplined mind, and pleasant 
 speech ; these are excellencies. 
 
 ' To honour father and mother, to provide for wife 
 and child, and to follow a blameless vocation ; these 
 are excellencies; 
 
 ' To be charitable, act virtuously, be helpful to 
 relatives, and to lead an innocent life ; these are excel- 
 lencies. 
 
 ' To be pure, temperate, and persevering in good 
 deeds ; these are excellencies. 
 
 'Humility, reverence, contentment, gratitude, 
 attentiveness to religious instruction ; these are excel- 
 lencies. 
 
 ' To be gentle, to be patient under reproof, at dne 
 seasons to converse with the rehgious ; these are 
 excellencies. 
 
 * Self-restraint and chastity, the knowledge of the 
 great principles, and the hope of the eternal repose ;* 
 these are excellencies. 
 
 'To have a mind unshaken by prosperity or 
 adversity, inaccessible to sorrow, secure and tranquil ; 
 these are excellencies. 
 
LAWS. IS 
 
 ' They that do these things are the invincible ; 
 on every side they walk in safety; they attain the 
 perfect good.' 
 
 XX. 
 
 Beatitudes. 
 
 And seeing the multitudes, Jesus went up into the 
 mountain ; and when he had sat down, his disciples 
 came to him. And he opened his mouth, and taught 
 them, saying : — 
 
 Blessed are the poor in spirit ; for theirs is the 
 kingdom of heaven. 
 
 Blessed are the meek ; for they shall inherit the 
 earth. 
 
 Blessed are they who mourn ; for they shall be 
 comforted. 
 
 Blessed are they who hunger and thirst after right- 
 eousness ; for they shall be filled. 
 
 Blessed are the merciful ; for they shall obtain 
 mercy. 
 
 Blessed are tlie pure in heart ; for they shall see 
 God. 
 
 Blessed are the peace-makers ; for they shall be 
 called children of God. 
 
 Blessed are they who are persecuted for righteous- 
 ness' sake ; for theirs is the kingdom of heaven. 
 
 Blessed are ye, when men revile you, and persecute 
 you, and say everything that is bad against you, 
 falsely, for my sake. Eejoice, and be exceeding 
 glad ; for great is your reward in heaven ; for so did 
 they persecute the prophets that were before you. 
 
i6 SACRED. ANTHOLOGY. 
 
 xxr. 
 
 Beatitud,es. 
 
 This is the way of the wise — to be humble and of 
 a contrite spirit. Be like the bed of the ocean, which 
 retains its water ; like the earthen vessel, which pre- 
 serves the wine ; like the threshold, over which every 
 one steps ; and like the peg on the wall, on which 
 every one hangs his cloak. 
 
 They that sow in tears shall reap in joy. 
 
 The meek shall possess the land. A benevolent 
 eye, humility of spirit, and a mind free from pride 
 characterise the true disciples of Abraham. 
 
 Those who aspire after what is holy and pure shall 
 have assistance from above. 
 
 He who is merciful towards his feUow-creatures 
 shall receive mercy. 
 
 With the pure thou wilt show thyself pure. 
 
 Love peace and pursue peace ; love mankind, and 
 bring them near unto the law. The moral condition 
 of the world depends on three things — Truth, Justice, 
 and Peace. 
 
 Those who are afflicted, and do not afflict in 
 return, who suffer everything for the love of God, 
 and bear their burden with a gladsome heairt, shall be 
 rewarded according to the promise, ' Those who love 
 the Lord shall be as invincible as the rising sun in, 
 his might.' 
 
XXII. 
 
 Offices and Duties. 
 
 I beseech you therefore, brethren, by the mercies of 
 God, to present your bodies a living sacrifice, holy, well- 
 pleasing to God, which is your reasonable worship ; 
 and be not conformed to the fashion of this world, but 
 be transformed by the renewal of your mind, that ye 
 may learn by experience what is the will of God, what 
 is good, and well-pleasing, and perfect. For through 
 the grace given to me, I warn every one among you 
 not to think of himself more highly than he ought to 
 think, but to think soberly, according to the measure 
 of faith which God hath imparted to each. For as in 
 one body we have many members, and the members 
 have not all the same office, so we, though many, form 
 one body in Christ, and each of us is a member 
 of it in common with the rest. Having then gifts 
 which difier, according to that which hath been 
 bestowed upon us, if we have prophecy, let us 
 prophesy according to the proportion of our faith ; or 
 if service, let us attend to the service ; he that 
 teacheth, let him attend to teaching; or he that, 
 exhorteth, to exhortation ; he that giveth, let him do it 
 with liberality ; he that presideth over others, with dili- 
 gence ; he that doeth deeds of mercy, with cheerfulness. 
 Let your love be unfeigned. Abhor that which is 
 evil, cleave to that which is good. In brotherly love, 
 be affectionate to one another ; in honour, give each' 
 other the preference. Be not backward in zeal;. 
 
1 8 SACRED ANTHOLOGY. 
 
 be fervent in spirit, serving the Lord. Rejoice in 
 hope ; be patient in affliction ; be given to hospitality. 
 Bless those who persecute you ; bless, and curse not. 
 Eejoioe with those who rejoice ; weep with those who 
 weep. Be of one mind among yourselves. Set not 
 your minds on high things, but content yourselves 
 with what is humble. Be not wise in your own con- 
 ceit. Render to no one evil for evil ; have regard to 
 what is honourable in the sight of all men. If it be 
 possible, so far as dependeth on you, live at peace with 
 all men. Dearly beloved, avenge not yourselves, but 
 rather make room for wrath ; if thy enemy hunger, 
 feed him ; if he thirst, give him drink. Be not over- 
 come by evil, but overcome evil with good. 
 
 XXIll. 
 
 The LawfulfiUed in Love. 
 
 Render to all what is due to them; tribute to 
 whom tribute is due ; honour to whom honour. Owe 
 no one anything but fraternal love ; for he tliat 
 loveth others hath fulfilled the law. For these. Thou' 
 shalt not commit adultery, Thou shalt not kill. 
 Thou shalt not steal. Thou shalt not covet, and 
 every other commandment, are summed up in this 
 precept, Thou shalt love thy neighbour as thyself. 
 Love worketh no ill to one's neighbour ; therefore 
 love is the fulfilling of the law. The night is far 
 spent, the day is at hand ; let us then throw ofi' the 
 ■works of darkness, and put on the armour of light 
 Let us walk becomingly, as in the day. 
 
LA WS. 19 
 
 XXIV. 
 
 Toleration. 
 
 Him that is weak in his faith receive with kind- 
 ness, and not to pass judgment on his thoughts. Who 
 art thou that judgeth the servant of another ? To his 
 own lord he standeth or falleth. 
 
 One man esteemeth on day above another ; another 
 esteemeth every day alike : let each one be fully per- 
 suaded in his own mind. He that regardeth the day, 
 regardeth it to the Lord ; and he that regardeth not 
 the day, to the Lord he doth not regard it. None of 
 us liveth to himself, and no one dieth to himself. But 
 thou, why dost thou judge thy brother ? And thou, 
 too, why dost thou despise thy brother ? Let us no 
 longer judge one another ; but let this rather be your 
 judgment, not to put a stumbling-block, or an occasion 
 to fall, in a brother's way. Let us strive to promote 
 peace, and the edification of each other. Happy is he 
 who doth not condemn himself in that which he 
 alloweth ! 
 
 XXV. 
 
 The Law of Love. 
 
 Whosoever lifts up his hand against his neighbour, 
 though he do not strike him, is called an ojffender and 
 sinner. 
 
 Sins committed against our fellow-creatures neither 
 repentance nor the day of atonement can purge away, 
 if amends have not been previously made, and the 
 injured brother appeased. 
 
20 SACRED ANTHOLOGY. 
 
 If thou hast done harm to any one, be it ever so 
 little, consider it as much ; if thou hast done him a 
 favour, be it ever so great, consider it as little. Has 
 thy neighbour shown thee kindness ? do not under- 
 value it; and has he caused thee an injury? do not 
 overrate it. 
 
 "Whoso looketh upon the wife of another with a 
 lustful eye is considered as if he had committed 
 adultery. 
 
 Let thy Yea be just, and thy Nay be likewise just. 
 
 XXVI. 
 
 The Law of Love. 
 
 Think not that I came to destroy the law or the 
 prophets : I came not to destroy, but to fulfil. 
 
 Ye have heard that it was said to them of old 
 time, ' Thou shalt not kill ; and whoever shall kiU ; 
 shall be in danger of the judges.' But I say to 
 you, that whoever is angry with his brother shall he 
 in danger of the judges. 
 
 If thou bring thy gift to the altar, and there remem- 
 ber that thy brother hath aught against thee, leave there 
 thy gift .before the altar, and go away ; first be recon- 
 ciled to thy brother, and then come and offer thy gift. 
 
 Ye have heard that it was said, ' Thou shalt not 
 commit adultery.' But I say to you, that whoever 
 looketh on a woman to lust after her, hath committed 
 adultery with her already in his heart. 
 
 Again, ye have heard that it was said to them of 
 old time, ' Thou shalt not swear falsely, but shalt per-' 
 
ZAWS. 21 
 
 form to the Lord thine oaths.' But I say to you, 
 Swear not at all ; but let your language be, Yea, yea ; 
 JNay, nay ; for whatever is more than these cometh 
 of evil. 
 
 XXVII. 
 
 Love of Enemies. 
 
 Rejoice not when thine enemy faileth, and let not 
 thy heart be glad when he stumbleth. 
 
 Who can deservedly be called a conqueror ? He 
 who conquers his rancorous passions, and endeavours 
 to turn his enemy into a friend. 
 
 Thou shalt not say, ' I will love the wise, but the 
 unwise I will hate ; ' but thou shalt love all mankind. 
 
 Thou shalt love thy neighbour : even if he be a 
 crinoinal, and has forfeited his life, practise charity 
 towards him in the last moments. 
 
 What thou wouldst not like to be done to you, do 
 not to others : this is the fundamental law. 
 
 XXVIII. 
 
 Love of Enemies. 
 
 Ye have heard that it was said, ' Thou shalt love 
 thy neighbour and hate thine enemy.' But 1 say to 
 you. Love your enemies, and bless them that persecute 
 you ; that ye may become the children of your Father 
 in heaven ; for he maketh his sun to rise on the evU 
 and the good, and sendeth rain on the just and unjust. 
 
 XXIX. 
 
 Hypocrisy. 
 
 Take heed that ye do not your righteousness 
 
22 SACRED ANTHOLOGY. 
 
 before men, to be seen by tbem ; otherwise yis have 
 no reward with your Father who is in heaven. There- 
 fore when thou doest alms, do not sound a trumpet 
 before thee, as the hypocrites do in the synagogues 
 and in the streets, that they may have glory of men. 
 Truly do T say to you, they have received their 
 reward. But when thou doest alms, let not thy left 
 hand know what thy right hand doeth. 
 
 And when ye worship, ye shall not be as the hypo- 
 cites are ; for they love to pray standing in the syria* 
 gogues and in the comers of the streets, that they 
 may be seen by men. Truly do I say to you, they 
 have received their reward. But enter thou, when 
 thou worshippest, into thy closet, and, when thou 
 hast shut thy door, adore thy Father who is in secret. 
 
 And use not vain repetitions, as the heathen do, ia 
 prayer ; for they think that they shall be heard for 
 the multitude of their words. Be not ye therefore 
 like them ; for your Father knoweth what things ye 
 have need of^ before ye ask him. 
 
 XXX. 
 
 Earihhound Vision. 
 
 "Where thy treasure is, there will thy heart be 
 also. The eye is the lamp of the body. If thine 
 eye be clear, thy whole body will be in ligh* ; but if 
 thine eye be disordered, thy whole body "will be in 
 darkness. If then the light that is within thee is 
 darkness, how great that darkness I No one can serve 
 two masters; for either he will hate one, and love 
 
LA WS. 23 
 
 the other ; or else he will cleave to one, and despise 
 the other. Ye cannot serve God and mammon. 
 Therefore I say to you, Be not anxious for your life, 
 what ye shall eat ; nor yet for your body, what ye 
 shall put on. Is not the life more than food, and the 
 body than raiment ? Who of you by anxious thought 
 can add to his life one cubit ? and why are ye anxious 
 about raiment ? Consider the lilies of the field, how 
 they grow. They toil not, neither do they spin ; and 
 yet I say to you, that not even Solomon in all his 
 glory was arrayed like one of these. Be not ye then 
 anxious about the morrow ; for the morrow will be 
 anxious about itself. Sufficient for the day is the evil 
 thereof. 
 
 XXXI. 
 
 Measure for Measure. 
 
 Judge not, that ye be not judged. For with what 
 judgment ye judge, ye will be judged ; and Vidth 
 what measure ye mete, it wiU be measured to you. 
 And why dost thou look at the mote that is in thy 
 brother's eye, and not perceive the beam in thine own 
 eye ? Or how wilt thou say to thy brother. Let me 
 take the mote out of thine eye ; when, lo I the beam 
 is in thine own eye ? First cast the beam out of thine 
 own eye ; and then wilt thou see clearly to take the 
 mote out of thy brother's eye. 
 
 Give not that which is holy to dogs, lest they turn 
 and rend you ; neither cast ye your pearls before 
 swine, lest they trample them under their feet. 
 
24 SACRED ANTHOLOGY. 
 
 All things, then, whatever ye would that men 
 should do to you, d'o ye also so to them ; for this is 
 the law and the prophets. 
 
 xxxir. 
 
 Being and Seeming. 
 
 Beware of the false prophets, who come to you in 
 sheep's clothing, but inwardly are ravening wolves. 
 Ye may know them by their fruits. Do men gather 
 grapes of thorns, or figs of thistles ? So every good 
 tree beareth good fruit ; but a bad tree beareth bad 
 fruit. A good tree cannot bear bad fruit, nor can a 
 bad tree bear good fruit. Not every one that saith 
 to me. Lord, Lord, will enter into the kingdom of 
 heaven ; but he that doeth the will of my heavenly 
 Father, 
 
 XXXIII. 
 
 Hypocrisy. 
 
 One hand cannot expiate the wrong of the other. 
 
 Secret alms pacify anger. Eabbi Yanai said to 
 one giving alms in a public manner, ' You had better 
 not have given him anything ; in the way you give 
 it him, you must have hurt his feelings.' 
 
 Study not the law that thou mayest be called a 
 wise man, a Eabbi, and a teacher ; but study for love of 
 the law. 
 
 Silence is praise unto God. If speaking is worth 
 a silang (coin), silence is worth two. As excessive 
 eulogies cannot enhance the value of the diamond, so 
 many praises cannot add to the glory of Cod. 
 
LA WS. 25 
 
 XXXIV. 
 
 Measure for Measure. 
 
 Judge not thy fellow-man until thou be similarly- 
 situated. 
 
 Judge all men with leniency. 
 
 An itinerant trader in spices, who travelled in the 
 neighbourhood of Ziporah, called aloud, ' Who will buy 
 the balm of life ?' A crowd thronged around him to buy 
 the elixir, to whom he said, ' If you want to possess 
 this life-prolonging balm, here it is;' and taking the 
 Psalm from his pocket, read aloud — 'Where is the 
 man that desireth life ? who loveth many days to 
 live happy ? Guard thy tongue from speaking evil, 
 and thy lips from uttering guile.' 
 
 At the beginning of the world, God instituted this 
 just retribution — measure for measure ; and if all the 
 laws of nature should be reversed, this law would stand 
 for ever. 
 
 With the measure we mete we shall be measured 
 again. 
 
 It would greatly astonish me if there could be any 
 one found in this age who would receive an admonition; 
 if he be admonished to take the splinter out of his 
 eye, he would answer ' Take the beam out of thine 
 own.' 
 
 What is the meaning of the passage 'Examine 
 yourselves and search ? ' He who will reprove others 
 must himself be pure and spotless. 
 
 So thy public be well-meaning and of good prin- 
 
26 SACRED ANTHOLOGY. 
 
 ciples, let thy fountains of wisdom and law pour forth 
 their supplies publicly ; and if not, restrain thyself, 
 and be reserved. 
 
 XXXV. 
 
 The Golden Rule. 
 
 Love thy neighbour as thyself: this is a funda- 
 mental law in the Bible. 
 
 Let the honour of thy feUow-man be as dear to thee 
 as thy own ; be as careful of his property as of thine 
 own. True charity, in order to brave every vicissitude 
 of life, must be free from all worldly considerations, 
 like the love Jonathan bore David. 
 
 Imitate God in his goodness. Be towards thy 
 fellow-creatures as he is towards the whole creation. 
 Clothe the naked ; heal the sick ; comfort the afflicted; 
 be a brother to the children of thy Father. 
 
 XXXVI. 
 
 The Tree hnown hy Fruits. 
 
 Man is as the tree of the field. Why is the foliage 
 of the fruit-tree less exuberant and less noisy than 
 that of the forest-tree ? ' We can well dispense with 
 many leaves and much sound,' answered the first ; ' we 
 are distinguished by the delicious fruits we bear, and 
 heed not noise about our existence.' 
 
 Virtue alone is productive of goodly fruits, which 
 yield abundance, not only for the time being, but for 
 the future, bringing blessings upon posterity. But 
 sm is barren. 
 
 He whose knowledge surpasses his good deeds 
 
LAWS. 37 
 
 may be compared to a tree with many branches and' a 
 scanty root. Every wind shakes and uproots it. But 
 he whose good deeds excel his knowledge, may be 
 compared to a tree with few branches and strong roots; 
 if all the hurricanes in the world should come and 
 storm against it, they could not move it from its place. 
 
 XXXVII. 
 
 Appearances. 
 
 On a certain highway two roads branched off in 
 opposite directions : the one, level and straight in the 
 beginning, soon turned out rugged, and overgrown 
 with thorns and briars ; the other proved itself, when 
 first taken, to be narrow, and beset with many diffi- 
 culties, but ultimately led smoothly and without inter- 
 ruption to the desired goal. 
 
 XXXVIII. 
 
 J^'riends. 
 
 Three friends man has in his life — wealth, family, 
 and his good actions. When in the hour of approach- 
 ing death man calls on his friends to deliver him, 
 wealth and family avail not ; but his good actions 
 respond, 'Even before thou hast asked us, we have 
 preceded thee, and have smoothed thy way.' 
 
 XXXIX. 
 
 Knowledge and Action. 
 
 A man who studies the law, and acts in accordance 
 with its commandments, is likened to a man who 
 
28 SACRED ANTHOLOGY. 
 
 builds a house, tlie foundation of which is made of 
 freestone, and the superstructure of bricks. Storm, 
 and flood cannot injure the house. But he who 
 studies the law, and is destitute of good actions, is 
 likened unto the man who builds the foundation of his 
 house of brick and mortar, and raises the upper storeys 
 with solid stone. The flood will soon undermine and 
 overturn the house. 
 
 XL. 
 
 Knotoledge and Action. 
 
 Every one then that heareth these sayings of mine, 
 and doeth them, shall be likened to a wise man, who 
 built his house upon a rock ; and the rain descended, 
 and the streams came, and the winds blew, and beat 
 upon that house ; and it fell not ; for it was founded 
 upon a rock. And every one that heareth these say- 
 ings of mine, and doeth them not, shall be likened 
 to a foolish man, who built his house upon the sand ; 
 and the rain descended, and the streams came, and 
 the winds blew, and beat upon that house ; and it 
 fell ; and great was its ruin. 
 
 XLI. 
 
 The Golden Rule. 
 
 Do not force on thy neighbour a hat that hurts 
 thine own head. 
 
 He that hath true faith, hath formed himself in 
 reverence, zeal, and charity. 
 
 Fools torment the spirit of their body. He who 
 
LA WS. 29 
 
 neglecteth the duties of life is unfit for this, much lesa 
 for any higher, world. 
 
 XLir. 
 Princifles. 
 
 Who hath God, hath all ; who hath him not, hath 
 less than nothing. 
 
 Too much cunning undoes. 
 
 Power weakeneth the wicked. God arms the 
 harmless. 
 
 Man's best candle is his understanding. 
 
 Deep lies the heart's language. 
 
 God stays long, but strikes at last. 
 
 What God made he never mars. 
 
 No wisdom equals silence. 
 
 The hand that gives gathers. 
 
 The higher the fool, the greater the fall. 
 
 Wise and stout never want a staff. 
 
 Truth is the best buckler. 
 
 Better God than gold. 
 
 To-day gold, to-morrow dust. 
 
 In every fault there is folly. 
 
 What is not wisdom is danger. 
 
 XLIII, 
 
 Royal Duties. 
 
 my children I praise God and love men. For 
 it is not fasting, nor solitude, nor monastic life, that 
 will procure you eternal life, but only doing good.. 
 Forget not the poor, nourish them; remember that 
 
30 SACRED ANTHOLOGY. 
 
 riches come from God, and are given you only for a 
 short time. Do not bury your wealth in the ground.; 
 Be fathers to orphans. Be judges in the cause of 
 widows, and do not let the powerful oppress the Aveak. 
 Put' to death neither innocent nor guilty. Do not fear 
 the lot of the impious. Desert not the sick. Drive 
 out of your heart all suggestions of pride, and remem- 
 ber that we are all perishable ; to-day full of hope, 
 to-morrow in the cofl&n. Abhor lying, drunkenness, 
 and debauchery. Endeavour constantly to obtain 
 knowledge. 
 
 XLIV. 
 
 OW, and New. 
 
 There are those that offer the gifts according to the 
 law, who serve the mere delineation and shadow of 
 the heavenly things, as Moses was admonished — 'See 
 that thou make all things according to the pattern 
 which was shown thee in the mount.' 
 
 If that first covenant had been faultless, then a 
 place would not have been sought -for a second. For 
 finding fault therewith, he saith, ' Behold, the days 
 are coming, saith the Lord, when I wOl make with 
 the house of Israel and with the house of Judah 
 a new covenant ; not according to the covenant 
 which I made with their fathers : I will put my 
 laws into their mind, and on their hearts wiU I 
 write them ; and I will be to them a God, and they 
 shall be to me a people. And they shall not teach 
 every one his fellow-citizen, and every one his brother^ 
 saying, Know the Lord ; for all shall know me, from 
 
LA WS. 3-1 
 
 the least to the greatest.' Iii that he saith, 'a new 
 covenant,' he hath made the first old ; but that which 
 is becoming old, and worn out with age, is ready to 
 vanish away. 
 
 XLV. 
 
 Rules of Life. 
 
 The sage asked the Spirit of Wisdom, ' How is it 
 possible to seek the preservation and prosperity of the 
 body, without injury to the soul, and the deliverance 
 of the soul without injury of the body ? ' 
 
 The Spirit of Wisdom replied : — 
 
 'Slander not, lest ill-fame and wickedness come 
 to thee therefrom ; for it is said every other demon 
 attacks in the front, but Slander, which assaults from 
 behind. 
 
 ' Form no covetous desire, that avarice may not 
 deceive thee, and that the benefit of the world may 
 not be tasteless to thee, and that of the spirit un- 
 heeded. 
 
 ' Practise not wrathfulness, since a man, when he 
 practises wrath, becomes then forgetful of his duties 
 and good works. 
 
 ' Suffer not anxiety, since he that is anxious is 
 heedless of the enjoyment of the world and of the 
 spirit, and decay results to his body and soul. 
 
 'Commit no lustfulness, lest, from thine own 
 actions, injury and regret come to thee. 
 
 ' Bear no envy, that life may not be tasteless for 
 thee. 
 
32 SACRED ANTHOLOGY, 
 
 ' Commit no sin through shame. 
 
 'Practise not slothful sleep, lest the duties and 
 good works which it is necessary for thee to do remain 
 undone. 
 
 ' Utter no Ul-timed gossip. 
 
 ' Be diligent and discreet, and eat of thine own 
 regular industry ; and form a portion for God and the 
 good. This practice, in thy occupation, is the greatest 
 good work. 
 
 ' Plunder not from the wealth of others, lest thy 
 own industry become unheeded ; since it is said that 
 whoever eats anything not from his own regular in- 
 dustry, but from another, is as one who devours men's 
 heads. 
 
 ' With enemies, struggle with equity, 
 
 ' With friends, proceed with their approbation. 
 
 ' With a malicious man, carry on no conflict, and 
 nowise molest him. 
 
 ' With the covetous man, be not a partner, and 
 trust him not with the leadership. 
 
 ' With an ignorant man, be not a confederate; with 
 a foolish man, make no dispute ; from an ill-natured 
 man, take no loan. 
 
 ' With a slanderer, go not to the door of kings.' 
 
 XLVI. 
 
 Saving Virtues. 
 
 Man of to-day, be thou wise or foolish, three things 
 above all take to heart. If thou hopest to break thy 
 chain, with these thou shalt be rescued.. Reason with- 
 holds its guidance from those who possess them not. 
 
LAWS. S3 
 
 Whatever sect thou mayest embrace, with these alone 
 thou canst resign thyself to any suffering. Know 
 them : rectitude, judgment, inoflfensiveness. 
 
 XL VII. 
 
 Health. 
 
 Let. the student honour his food, and eat it with- 
 out contempt. Food eaten with constant respect 
 gives muscular force and sustains manhood ; but, eaten 
 irreverently, destroys both. Excessive eating is pre- 
 judicial to health and virtue. 
 
 When one among aU the student's organs faUs, by 
 that single failure his divine knowledge passes away, 
 as water flows through one hole in a leathern bottle. 
 
 XLVIII. 
 
 Sowing and Reaping. 
 
 I was sitting in a boat, in company with some 
 persons of distinction, when a vessel near us sank, 
 and two brothers fell into deep water. One of the 
 company promised a mariner a hundred dinars if he 
 would save both the brothers. The mariner came 
 and saved one, and the other perished. I said, ' Of 
 a truth, the other had no longer to live, and therefore 
 he was taken out of the water the last.' The mariner 
 promptly replied, ' What you say is true ; but I had 
 also another motive for saving this, in preference to 
 the other; because once, when I was tired in the 
 desert, he mounted me on a camel ; and from the 
 hand of the other I received a whipping in my child- 
 
34 SACRED ANTHOLOGY. 
 
 hood.' I replied, ' Truly the great God is just, so 
 that whosoever doeth good shall himself experience 
 good, and he who committeth evU shall suflFer evil.' 
 As far as you can avoid it, distress not the mind of 
 any one, for in the path of life there are many thorns. 
 Assist the exigencies of others, since you also stand in 
 need of many things. 
 
 XLIX. 
 
 Lives that are Laws. 
 
 Devout men are the title and inscription of the 
 Book of the Law. They are the demonstration of all 
 the truths, the solution of all the mysteries. Their 
 outward life bears us to the path of obedience ; their 
 hidden life wins us to self-denial. They began their 
 career before the ages, and they work for eternity. 
 They have effaced from their hearts and minds every 
 trace of pride and hypocrisy. They have trodden the 
 ways of God, even when they appeared powerless to 
 move, so feeble were they. These are the friends of 
 God : they have discovered divine secrets : they guard 
 them with devout silence. 
 
 Laws Universal. 
 
 The rays of intelligence make the order of vener- 
 able teachers. They are all and equally born to 
 unite science and virtue. 
 
 The Great Repose (Nirvd,na) results from the com- 
 prehension of the equality of all laws ; there is only 
 one, not two or three. I explain the law to creatures, 
 
LA WS. 35 
 
 after ha-ving recognised tlieir inclinations. It is as a 
 clotid, with a garland of lightning, spreads joy on the 
 earth ; the water falls on all creatures, herbs, bushes, 
 trees ; and each pumps up to its own leaf and blossom 
 what it requires for its several end. So falls the rain 
 of the law upon the many -hearted world. The law 
 is for millions ; but it is one and alike beautiful to 
 all : it is deliverance and repose. 
 
 LL 
 
 Last, Words of Moses. 
 
 Give ear, ye heavens ! while I speak, 
 
 And let the earth hear the words of my moutL 
 
 Let my doctrine drop as the rain, 
 
 And my speech distil as the dew. 
 
 As showers on the tender herb. 
 
 And as copious rain on the grass : 
 
 For I proclaim the name of God. 
 
 Ascribe ye greatness unto our God ; 
 
 He is the Eock, perfect is his work ; 
 
 For all his ways are just : 
 
 A God of truth and without iniquity. 
 
 Just and right is he. 
 
 Eemember the days of old, 
 
 Consider the years of successive generations ; 
 
 Ask thy father, and he will declare to thee : 
 
 Truly, God loveth the people : 
 
 AH its saints are in thy hand : 
 
 And at thy feet sat down, 
 
 That they might receive thy commands. 
 
RELIGION. 
 
 LII. 
 
 Syrripathy of Religions. 
 
 If thou art a Mussulman, go stay with the ^Franks ; 
 if a Christian, join the Jews ; if a Shiah, mix with the 
 schismatics : whatever thy religion, associate with men 
 of opposite persuasion. If in hearing their discourses 
 thou art not in the least moved, but canst mix with 
 them freely, thou hast attained peace, and art a master 
 of creation. 
 
 Hdfiz says, ' The object of all religions is alike. 
 All men seek their beloved ; and all the world is love's 
 dwelling : why talk of a mosque or a church ? ' 
 
 Ndnac says, 'He alone is a true Hindu whose heart 
 is just ; and he alone g, true Mussulman whose life is 
 true.' 
 
 The Parsi sentence says, ' Each prophet who ap- 
 pears is not to be opposed to his predecessors, nor 
 yet complacently to exalt his law.' 
 
 LIII. 
 
 Religion. 
 
 Wherewith shall I come before the Lord, 
 And bow myself before God on high 1 
 
RELIGION. 37 
 
 Shall I come before him with burnt-offerings, 
 
 With calves of a year old ? 
 
 Will he be pleased with thousands of rams ? 
 
 With ten thousand rivers of oil % 
 
 Shall I, then, give my first-bom for my transgression, 
 
 The fruit of my body for the sin of my soul ? 
 
 He hath declared to thee, man, what is good ; 
 
 And what doth the Lord thy God require from thee. 
 
 But to do justice, and to love mercy. 
 
 And to walk humbly with thy God ? 
 
 LIV. 
 
 Toleraiion. 
 
 There is no doubt in this Book : it is a direction to 
 the devout. 
 
 Who believe in the unseen, and out of what is 
 bestowed upon them bestow to others : 
 
 These are guided by their Lord, and with these it 
 shall be well. 
 
 men of Mecca, adore your Lord ! 
 
 Announce to those who believe and do the things 
 that are right, that for them are gardens through which 
 rivers flow : so oft as they eat of the fruit therein they 
 shall say, ' This same was our sustenance of old.' 
 
 The Jews say, ' The Christians lean on nought ; ' 
 
 • On nought lean the Jews,' say the Christians. 
 
 Yet both read the same Scriptures. So with like 
 words say they who have no knowledge. 
 
 The east and the west belongeth to God ; therefore 
 whichever way ye turn, there is the face of God. 
 
38 SACRED ANTHOLOGY. 
 
 But until thou follow their religion, neither Jews 
 nor Christians will be satisfied with thee. Say to them, 
 ' The direction of God is the true direction. 
 
 ' We believe in God, and that which hath been 
 sent to us, and that which hath been sent to 
 Abraham and Ismael and Isaac and Jacob, and the 
 tribes ; and that which hath been given to Moses and 
 to Jesus, and that which was given to the prophets 
 frorn their Lord. No difierence do we make between 
 any of them : and to God are ,we resigned. 
 
 ' Will ye dispute with us about God ? He is our 
 Lord and your Lord. We have our works, and you 
 have your works; and unto him we are sincerely 
 devoted.' 
 
 LV. 
 Old Paths. 
 
 Thus saith the Lord : 
 
 Stand ye in the ways, and see, 
 
 Ask for the old paths, — 
 
 Which is the good way ? walk therein, 
 
 And ye shall find for yourselves rest. 
 
 To what purpose comethto me incense from Sheba ? 
 
 Your sacrifices are not pleasant to me. 
 
 They have not heeded my law, but rejected it. 
 
 Trust ye not in lying words, saying, 
 
 • The temple of God, the temple of God are these ;' 
 
 But thoroughly amend your ways. 
 
 And do justice between man and man. 
 
RELIGION. 39 
 
 The True Man.^ ^ ,,, 
 
 .^.-Bftaa does not become a Erahmann by his 
 haic, by his family, or by both ; in whom there is 
 truth and righteousness, he is the true Man.^ 
 
 He who has cut all fetters, and who never trembles : 
 he who is independent and unshackled, him I call 
 indeed a Man. 
 
 He who is free from anger, dutiful, virtuous, with- 
 out weakness and subdued ; he who utters true speech, 
 instructive, and free from hardness, so that he offend 
 no one, him I call indeed a Man. 
 
 He whose knowledge is deep, who possesses wis- 
 dom, who knows the right way ; he who is tolerant 
 with the intolerant, mild with fault-finders, free from 
 passion among the passionate, him I caU indeed a 
 Man. 
 
 The manly, the noble, the hero, the great sage, 
 the guileless, the master, the awakened, him I call the 
 right and true Man. 
 
 LVII. 
 
 Attainment. 
 
 Whatever the Mind longs for, whatever the hands 
 reach, whatever , the Eeason considers, these, Lord, 
 are thy forms ! I am pervaded by thee ; thou con- 
 tainest me ; and I have sheltered me under thy pro- 
 tection. Thou art scriptures and laws, planets and 
 
40 SACRED ANTHOLOGY. 
 
 suns, the formed and the formless ; and the Day and 
 Night are thy eyes. Those who possess knowledge, 
 and whose minds are pure, see the whole world as the 
 form of Wisdom, which is thine ! 
 
 Holy acts of sacrifice are performed by those who 
 are devoted to their o'wti duties, whose conduct is 
 right and free from blemish, who are good, and tread 
 in good jjaths. 
 
 Men attain the joy of heaven in their human form: 
 they attain beatitude. These are absorbed with the 
 desire for good conduct ; they are free from all impedi- 
 ments ; they are pure. When the intellect is pure as 
 •well as the heart, to it the region of the Deity be- 
 comes visible. 
 
 LVIII. 
 
 Catholicity. 
 
 When therefore Jesus knew that the Pharisees had 
 heard that Jesus made and baptized more disciples 
 than John (though Jesus himself did not baptize, as did 
 his disciples), he left Judea, and went again to Galilee. 
 And he must necessarily pass through Samaria. He 
 Cometh therefore to a city of Samaria called Sychar, 
 hear the piece of land which Jacob gave to his son 
 Joseph. And Jacob's well was there. Jesus, being 
 wearied with the journey, was sitting by the well. It 
 was about the sixth hour. 
 
 There cometh a woman of Samaria to draw water. 
 Jesus saith to her. Give me to drink. For his dis- 
 ciples had gone away into the city to buy food. The 
 
RELIGION. 41 
 
 Samaritan woman saith to him, How is it that thou, 
 who art a Jew, askest drink of me, who am a Sama- 
 ritan woman? For Jews have no dealings with 
 Samaritans. Jesus aaswered and said to her. If thou 
 hadst known the gift of God, and who it is that saith 
 to thee, Give me to drink, thou wouldst have asked of 
 him, and he would have given thee li^dng water. The 
 woman saith to him. Sir, thou hast nothing to draw 
 with, and the well is deep. Whence hast thou the 
 living water ? Art thou greater than our father Jacob, 
 who gave us the well, and drank thereof himself, and 
 his sons and his cattle ? Jesus answered and said to 
 her, Every one that drinketh of this water, will thirst 
 again ; but whosoever drinketh of the water that I 
 shall give him, wOl never thirst ; but the water that I 
 give him shall become within him a well of water 
 springing up to everlasting life. The woman saith to 
 him. Sir, I perceive that thou art a prophet. Our 
 fathers worshipped on this mountain ; and ye say, 
 that in Jerusalem is the place where men ought to 
 worship. Jesus saith to her, Believe me, woman, the 
 hour is coming, when ye shall neither on this moun- 
 tain, nor in Jerusalem, worship the Father. But the 
 hour is coming, and now is, when the true worshippers 
 will worship the Father in spirit and in truth, for 
 such worshippers the Father seeketh God is spirit ; 
 and they who worship him must worship in spirit and 
 in truth. 
 
42 SACRED ANTHOLOGY. 
 
 LIX. 
 
 The Present Time. 
 
 The disciples asked him, saying, Rabbi, eat. But 
 he said to them, I have food to eat that ye know not 
 of. The disciples therefore said to one another, Hath 
 any one brought him anything to eat ? Jesus saith 
 to them. My food is to do the will of him that sent 
 me, and to finish his work. Do ye not say. There are 
 yet four months, and the harvest cometh ? Lo 1 I say 
 to you, lift up your eyes, and look on the fields, that 
 they are white for harvest. Already is the reaper 
 receiving wages, and gathering fruit into everlasting 
 life, that both the sower and the reaper may rejoice 
 together. And herein is fulfilled the true sayingj One 
 soweth, and another reapoth. I have sent you to, 
 reap that whereon ye have not laboured. Others have 
 laboured, and ye have entered into their labour. 
 
 LX. 
 
 The Heart. 
 
 Thou wilt be asked, ' By what dost thou know God V 
 Say, 'By what descendeth on the heart.' 
 For could that be proved false, souls would be 
 utterly helpless. 
 
 There is in thy soul a certain knowledge, which, if 
 thou display it to mankind, they wiU tremble like a 
 branch agitated by a strong wind. 
 
 The choicest effulgence is the shining of know- 
 ledge on men of understanding. 
 
RELIGION. 43 
 
 Jemshid ! thou seest God in his servant, and the 
 servant in God. 
 
 Say unto mankind, ' Look not upon the self-existent 
 with this eye ; ask for another eye — the eye of the 
 heart. 
 
 ' How can he who knoweth not himself know the 
 Lord? 
 
 * True self-knowledge is knowledge of God.' 
 
 LXI. 
 
 Obedience. 
 
 The first time that I was called to the world above, 
 the heavens and stars said unto me, ' Sd,san ! we 
 have bound up our loins in the service of the Most 
 High, and never withdrawn from it, because he is 
 worthy of praise ; and we are filled with astonishment 
 how mankind can wander so wide from the commands 
 of God I' 
 
 LXII. 
 
 Inner Light. 
 
 Walk as children of light, — for the fruit of the 
 light is in all goodness, and righteousness, and truth, 
 — proving what is acceptable to the Lord ; and have 
 no fellowship with the unfruitful works of darkness, 
 but rather reprove them. For the things done in 
 secret by them it is a shame even to speak of. 
 But all things, when reproved, are made manifest by 
 the light ; for whatever maketh manifest is light. 
 
 See then that ye walk circumspectly ; not as 
 unwise men, but as wise ; buying up for yourselves 
 
44 SACRED ANTHOLOGY. 
 
 opportunities, because the days are evil. Wherefore be 
 not unwise, but understanding what the will of the 
 Lord is. And be not drunk with wine, in which is 
 dissoluteness, but be filled with the Spirit, speaking 
 to one another in psalms, and hymns, and spiritual 
 songs, singing and making melody in your heart to 
 the Lord. 
 
 LXIII. 
 
 Sentiment and Principle. 
 
 Nathan came unto David, and said unto him, 
 ' There were two men in one city ; the one rich, the 
 other poor. The rich man had exceeding many flocks 
 and iierds ; but the poor man had nothing, save one 
 little ewe-lamb, which he had bought and nourished, 
 and it grew up together with him and his children ; 
 it did eat of his own food, and drank of his own cup, 
 and lay in his bosom, and was as a child unto him. 
 And then came a traveller unto the rich man, and he 
 spared to take of his own flock to dress for the way- 
 farer, but he took the poor man's lamb, and dressed it 
 for the man that was come to him.' 
 
 And David's anger was greatly kindled, and he said, 
 ' As God liveth, the man that hath done this thiag 
 deserveth to die ; and he shall restore the lamb four- 
 fold, because he did this thing, and because he had 
 no pity.' 
 
 And Nathan said unto David, ' Thou art the man 1 ' 
 
RELIGION. 45 
 
 LXIV. 
 Practical Religion. 
 
 Let patience have its perfect work 
 
 A double-minded man is unstable in all bis ways. 
 
 Let no one when he is tempted say, 'I am tempted 
 by God.' Each one is tempted when he is led away 
 by his own lust. 
 
 Every good gift and every perfect gift cometh 
 from the Father of Lights, with whom is no change, 
 nor shadow of turning. 
 
 Let every man be swift to hear, and slow to speak. 
 
 Be doers of the word, and not hearers only, 
 deceiving yourselves. For if any one is a hearer 
 of the word, and not a doer, he is like a man 
 beholding his face in a glass, who goes away, and 
 immediately forgets what manner of man he was. 
 But he who looks into the perfect law of liberty, 
 and remains there, being not a forgetful hearer, 
 but a doer of the work, this man will be blessed 
 in his deed. If any one thinks that he is religious, 
 and bridles not his tongue, he deceives his own heart ; 
 this man's religion is vain. Pure religion and unde- 
 filed before the Father is this — to visit the father- 
 less and widows in their affliction, and to keep one's 
 self unspotted from the M^orld. 
 
 What doth it profit, my brethren, if any one say 
 that he hath faith, and have not works ? Can his 
 faith save him ? If a brother or sister be naked, and 
 destitute of daily food, and one of you say to them 
 
46 SACRED ANTHOLOGY. 
 
 ' Depart in peace, be warmed and be filled ; ' notwith- 
 standing ye give them not the things needful for the 
 body, what doth it profit ? Faith, if it hath not 
 works, is in itself dead. 
 
 LXV. 
 
 The Prophet. 
 
 The paths to God are more in number than the 
 breathings of created beings. 
 
 Every prophet whom I send goeth forth to estab- 
 lish religioh, not to root it up. 
 
 my prophet ! the sun is thy supporter. 
 
 Siamer ! I will call thee aloft and make thee my 
 companion. Many times daily thou escapest from 
 the body, and comest near unto me ; therefore will I 
 make thee sit in my company. 
 
 The doers of good shall reach me through this 
 religion for ever and ever. 
 
 LXVI. 
 
 The Good Man. 
 Blessed the man 
 
 Who walketh not in the counsel of the wicked, 
 And standeth not in the way of sinners, 
 And sitteth not in the seat of scorners ; 
 But his delight is in the law of the Lord ; 
 And in his law both he meditate day and night. 
 He shall be like a tree planted by streams of 
 water. 
 
RELIGION. 47 
 
 That yieldeth its fruit in its season, 
 And whose leaf doth not wither : 
 All that he doeth shall prosper. 
 Not so the wicked ; 
 
 But they are like chaflf, which the wind driveth 
 away. 
 
 LXVII. 
 
 Truthfulness. 
 
 Lo ! thou desirest truth in the inmost parts ; 
 Therefore, in the hidden parts teach me wisdom! 
 Create in me a pure heart, God, 
 And renew a right spirit within me, 
 And let a free spirit sustain me. 
 For thou delightest not in sacrifice; 
 A burnt-offering thou acceptest not. 
 The sacrifices of God are a lowly spirit ; 
 A lowly and contrite heart, God, thou wilt not 
 despise. 
 
 LXVIII. 
 
 Asceticism. 
 
 Eeligious exercises performed to obtain reputation, 
 or for an air of sanctity, are of little worth, and come 
 from inferior influences on the soul. Penances per- 
 formed by a man attached to foolish doctrines, self- 
 tormentings, or exercises tormenting to others, these 
 have their source in the region of shadows. The pen- 
 ance of the body is to be chaste ; the penance of the 
 words is to speak always with truth and kindness ; 
 the penance of thought is to control self, to purify the 
 soul, to be silent, and disposed to benevolence. 
 
48 SACRED ANTHOLOGY. 
 
 LXIX. 
 
 AsceJticisra. 
 
 The Grand Being (Buddha) aj)plied himself to 
 practise asceticisra of the extremest nature. He ceased 
 to eat : he held his breath, and the air, unable to pass 
 through his nostrils, turned upward into his head, 
 causing exceeding pain. 
 
 Then it was that the royal Mara sought occasion 
 to tempt him. Pretending compassion, he said, 
 ' Beware, Grand Being I Your state is pitiable to 
 look on ; you are attenuated beyond measure, and 
 your skin is dark and discoloured. You are practising 
 this mortification in vain. I can see that you wUl not 
 live through it.' 
 
 Him the Grand Being answered : ' Thou, G 
 Mara I hast eight generals. Thy first is Delight .in 
 Lust ; thy second is Wrath ; thy third is Concupi- 
 scence ; thy fourth is Desire ; thy fifth is Impudence ; 
 the sixth is Arrogance ; thy seventh is Doubt ; and 
 thine eighth -is Ingratitude. These are thy generals, 
 who cannot be escaped by those whose hearts are set 
 on honour and wealth. But I know that he who can 
 contend with them shall escape beyond all sorrow, and 
 enjoy the most glorious happiness. Therefore I have 
 not ceased to practise mortification, knowing that 
 even were I to die while thus engaged, it would stiU be 
 a most excellent thing. 
 
 Then Mara fled in confusion. 
 
 After he had departed, the Grand Being reflected 
 as to why this extreme mortification failed to brino- him 
 
RELIGION. 49 
 
 into the patli of perfect knowledge. Then in a vision 
 came Indra, bringing a three-stringed guitar, and 
 sounded it at a short distance from him. One string 
 too tightly strained, gave a harsh and unpleasant sound; 
 the second, not strained enough, had no resonance; 
 the third, moderately stretched, gave forth the 
 sweetest music. Having thus done, Indra returned 
 to his abode ; and the Grand Being having pondered 
 on the meaning of the vision, drew a lesson from 
 the string moderately stretched, and determined for 
 the future to practise asceticism with moderation. He 
 resumed his practice of sitting contemplatively under 
 a tree ; in order that he might have sufficient bodily 
 strength to effect his purpose, he again collected alms, 
 and ate enough for his needs, and so regained his 
 health and his beauty. 
 
 But the five Brahmins who had followed him saw 
 this, and they were offended, and left him. 
 
 LXX. 
 
 The Middle Path. 
 
 Five Brahmins followed the Prince Gotama when 
 he left his father's palace, into the forest of Uruwela. 
 There they remained with him six years, hoping to 
 see him obtain perfection through his austerities; but 
 when, instead of increasing, his austerities ceased, and 
 Gotama regained his health and beauty by eating- 
 sufiicient food, they deserted him. When Gotama 
 had become Buddha, he searched for these five 
 
so SACRED ANTHOLOGY. 
 
 Brahmins, and found them at Benares. To them he 
 addressed this his first discourse : — 
 
 ' priests I these two extremes should be avoided 
 — an attachment to sensual gratifications, whieh are 
 degrading and profitless ; and severe penances, which 
 produce sorrow, and are degrading and useless. 
 
 ' priests I avoiding both these extremes, Buddha 
 
 has perceived a middle path for the attainment of 
 
 • mental vision, true knowledge, subdued passions, and 
 
 the perception of the paths leading to the supreme 
 
 good. 
 
 ' j)riests I this middle path has eight divisions^ 
 namely, correct doctrines, correct perceptions of those 
 doctrines, speaking the truth, purity of conduct, a 
 sinless occupation, perseverance in duty, holy medi- 
 tation, and mental tranquillity.' 
 
 LXXI. 
 
 Goodness. 
 
 Buddha said, 'Who is the good man ? The religious 
 man only is good. And what is goodness ? First and 
 foremost, it is the agreement of the wUl with the con- 
 science (reason). Who is the great man % He who is 
 strongest in the exercise of patience. He who patiently 
 endures injury and maintains a blameless life — he is a 
 man indeed ! And who is a worshipful man ? A man 
 whose heart has arrived at the highest degree of 
 enlightenment.' 
 
RELIGION, 51 
 
 LXXII. 
 The Undejiled. 
 
 Blessed are the undefiled in the way, 
 
 Who walk in the law of the Lord. 
 
 Happy they that keep his testimonies ; 
 
 Who with their whole heart seek him : 
 
 They also do not iniquity ; 
 
 They walk in his ways. 
 
 Wherewith shall a young man make pure his way? 
 
 By observing thy laws. 
 
 I wiU walk at liberty, for I seek thy precepts : 
 
 I will speak of thy testimonies before kings, and 
 not be ashamed. 
 
 It hath been good for me that I have been afflicted, 
 
 That I might learn thy statutes. 
 
 Had not thy law been my great delight, 
 
 I should long. ago have perished in mine affliction. 
 
 Thy statutes are my songs in the house of my 
 pilgrimage. 
 
 I have seen a limit to aU perfection : 
 
 Thy commandment is exceedingly wide. 
 
 How I love thy law ! 
 
 It is my meditation all the day. 
 
 Thy law is a lamp unto my feet, 
 
 And a light unto my path. 
 
 The opening of thy law enlighteneth. 
 
 Giving understanding to the simple. 
 
 Thou hast commanded righteousness in thy tes- 
 timonies, 
 
52 SACRED ANTHOLOGY. 
 
 And perfect truth. 
 Thy law is very pure ; 
 Therefore thy servant loveth it. 
 Thy righteousness is everlasting. 
 And thy law is Truth. 
 
 LXXIII. 
 
 The Stronghold. 
 
 They who trust in God shall be like Mount Zion : 
 It cannot be moved, it remaineth for ever. 
 Mountains are around Jerusalem, 
 And God is round his people. 
 The rod of the wicked shall not rest 
 Upon the lot of the righteous ; 
 Lest the righteous should put forth their hands to 
 iniquity. 
 
 LXXIV. 
 
 Love without Repentance. 
 
 Up, my soul ! a friend greets thee ; and with the 
 joyless joy is fellow-traveller. Through love is my 
 heart made crystal-pure, an offering to the great heart. 
 Ye pious I tell me not of love's repentance. What 
 good is there in mourning 1 Falsehood says, ' Repent ;' 
 Truth says only, 'Love !' That which is awf^y from 
 God remaineth not : put away from thee all remem- 
 brance of it. We are troubled with traditions. 
 show me the way to harmony ! Heavy laden, the 
 heart must journey on ; yet depart not from the path 
 to harmony, for there is the beginning and the end : 
 
RELIGION. S3 
 
 glory not till thou hast attained it. Yet, as thou 
 journeyest, speak not of the past, but only of the 
 future ; recall not even tears of blood if thou hast 
 shed them : sing only of the great secret I Nor think 
 thou of fleeing the world, which wastes the soul. 
 Abide in Love's shadow ; let aU else pass on. 
 
 \ 
 
 LXXV. 
 
 Ideals. 
 
 The Father disseminated symbols in souls. He 
 has concealed himself, but not shut up his proper fire 
 and his wisdom. Nothing imperfect proceeds from 
 the paternal principle. The holy powers build up 
 the body of a holy man. To the persevering mortal 
 the blessed immortals are swift. Every intellect 
 apprehends Deity. You should not defile the spirit, 
 nor give depth to the superficial. In the centre of 
 the heavenly sphere sits the holy woman ; from her 
 right hand springs the fountain of souls, from her 
 left hand the fountain of virtues. The celestial orbs 
 repeat above the movements of wise spirits on the 
 earth. 
 
 LXXVI. 
 
 Truth. 
 
 The fruit of every virtuous act which thou hast 
 done, good man, since thy birth, shall depart from 
 thee to the dogs, if thou deviate from the truth. 
 friend to virtue I that supreme spirit, which thou 
 believest one and the same with thyself, resides in 
 
S4 SACRED ANTHOLOGY. 
 
 thy bosom perpetually, and is an all-knowing inspector" 
 of thy goodness or of thy wickedness. 
 
 LXXVII. 
 
 Interior Life. 
 
 Amid Shastras, prayers, and penances I roamed, 
 but found not many jewels. Daily and nightly ablu- 
 tions have left the mind's impurity. (, Among all men 
 he is the chief whose pride the society of the good has 
 effaced. He who knows his own lowness is higher 
 than all. God removes all stain from him whose 
 mind is clear of iU. He who has uprooted evil from 
 his heart sees his whole nature renewed. Of all places, 
 that is the best where God dwells in the mind. 
 
 LXXVIII. 
 
 Self-surrender. 
 
 Let not then sin reign in your mortal body, bring- 
 ing you into subjection to its lusts, nor yield up your 
 members to sin as instruments of unrighteousness; 
 but yield up yourselves to God, as being alive from 
 the dead, and your members to God, as instruments of 
 righteousness. 
 
 Whomsoever ye choose to obey as a master, his 
 bondsmen ye are, whether of sin, whose fruit is death, 
 or of obedience, whose fruit is righteousness. 
 
 Having been delivered from the slavery of sin, 
 and having become the servants of God, ye have 
 holiness as the fruit, and eternal life as the end. - 1 
 
RELIGION. 55 
 
 LXXIX. 
 
 Love. 
 
 I am the simple heart : if you do not believe 
 it, look into my breast through the glass of my exter- 
 nal form. 
 
 The flame of nay broken heart rises upwards : 
 to-day a fiery surge rages in my breast, 
 
 heart ! tiiou dost not possess what people call 
 gold ; but yet the alchemist knows how to extract 
 gold from thy pale cheek. 
 
 travellers on the right road ! do not leave me 
 behind. I see far, and my eye espies the resting- 
 place. 
 
 1 walk on a path where every step is concealed. 
 I speak in a place where every sigh is concealed. 
 
 The birds in the meadow melt away in love, and 
 are yet silent. 
 
 For me there is no difference between the ocean of 
 love and the shore of safety. 
 
 I am the man in whose ear melodies attain their 
 perfection. 
 
 Desires are not to be found within my dwelling- 
 place : when thou comest, come with a content heart. 
 
 Come, let us turn towards a pulpit of light ; let us 
 lay the foundation of a new Kaaba ^ with stones from 
 Mount Sinai. 
 
 The waU of the sacred Kaaba is broken, and the 
 basis of the sanctuary is gone ; let us buUd a faultless 
 fortress on a new foundation. 
 
S6 SA CRED ANTHOLOG V. 
 
 I will bum this heart, and make a new, another 
 heart. 
 
 In the desert love builds triumphal arches with 
 shifting sands. 
 
 Love ! am I permitted to take the banner of thy 
 grandeur from ojff the shoulder of heaven, and put it 
 on my own ? 
 
 LXXX. 
 
 Progression. 
 
 Every one that feedeth on milk is unacquainted 
 with the word of righteousness ; for he is a babe ; but 
 solid food belongs to those who are of full age, who by 
 use have their senses exercised to discern both good 
 and evil. Let us then, leaving the first principles 
 of the doctrine of Christ, press on to perfection. 
 
 LXXXI. 
 
 The Heart. 
 
 "Whoever hath this world's goods, and seeth his 
 brother having need, and shutteth up his compassion 
 from him, how dwelleth the love of God in him ? 
 
 My children, let us not love in word, nor in 
 tongue, but in deed and in truth. And hereby we 
 know that we are of the truth, and shall assure our 
 hearts before him ; because if our heart condemn us, 
 God is greater than our heart, and knoweth all things. 
 Beloved, if our heart condemn us not, we have con- 
 fidence towards God. Beloved, believe not every 
 spirit, but try the spirits, whether they are of God ; 
 
RELIGION. 57 
 
 because many false prophets have gone forth into the 
 world. 
 
 LXXXII. 
 
 Love. 
 
 Beloved, let us love one another ; for love is from 
 God, and every one that loveth hath been born of 
 God, and knoweth God : he that loveth not hath not 
 known God ; for God is love. No one hath ever seen 
 God. If we love one another, God dwelleth in us, and 
 his love is perfected in us. Hereby we know that we 
 dwell in him, and he in us, because he hath given 
 us of his Spirit. And we have known and believed 
 the love that God hath in regard to us. God is love ; 
 and he that dwelleth in love dwelleth in God, and 
 God in him. 
 
 There is no fear in love, but perfect love casteth 
 out fear ; because fear hath torment ; and he that 
 feareth is not made perfect in love. We love, because 
 he first loved us. He that loveth not his brother, 
 whom he hath seen, how can he love God, whom he 
 hath not seen 1 
 
 LXXXIII. 
 
 The Divine Father. 
 
 Behold the love the Father hath bestowed upon 
 us, that we should be called God's children. If ye 
 know that he is just, ye know that whoso doeth justice 
 hath been born of him. 
 
 Now are we children of God, and it hath not yet 
 been manifested what we shall be. We know that, 
 when it shall be manifested, we shall be like him ; 
 
58 SACRED ANTHOLOGY. 
 
 because we shall see him as he is. And every one 
 that hath this hope in him purifieth himself, even aa 
 he is pure. 
 
 My children, let no one deceive you ; he that 
 doeth righteousness is righteous. 
 
 LXXXIV. 
 
 The Essence of Religion. 
 
 All have a quarter of the heavens to which they 
 turn them ; but wherever ye be, hasten emulously 
 after good : God wUl one day bring you all together. 
 
 Mohammed is no more than an apostle ; other 
 apostles have already passed away before him. If he 
 die, therefore, or be slain, will ye turn back ? But he 
 who turneth back shall not injure God at all. 
 
 God loveth those who endure with steadfastness. 
 
 And say not of those who are slain on God's path 
 that they are dead. Nay, they are living I 
 
 Say the Christians and Jews, ' Sons are we of God, 
 and his Beloved.' Nay, ye are but a part of the men 
 whom he hath made. 
 
 ye who believe, worship God ! Desire union 
 with him. Contend earnestly on his path, that you 
 may attain to happiness. 
 
 In the footsteps of the prophets caused we Jesus, 
 the pon of Mary, to foUow, confirming the law which 
 was before him. 
 
 To thee have we sent the Koran, with truth con- 
 firmatory of previous scriptures, and their safeguard. 
 Judge therefore between them by what God hath sent, 
 and follow not their desires by deserting the truth 
 
RELIGION. 59 
 
 which hath come to thee. To every one of you have 
 we given a rule and a beaten road. 
 
 If God had pleased, he would surely have made 
 you all one people ; but he would test you by what he 
 hath given to each. Be emulous then in good deeds. 
 To God shall ye all return, and he will tell you con- 
 cerning the subjects of your disputes. 
 
 The Messiah, the son of Mary, is but an apostle : 
 other apostles have flourished before him ; and his 
 mother was a just person : they both ate food. 
 
 Say, God is God alone 1 
 
 God the eternal I 
 
 LXXXV. 
 
 Optiifnism. 
 
 I am an aged child ; Reason is my nurse. To me 
 belong all things that exist. Creation and destruction 
 are my constant will. The world is but a shell ; I am 
 the kernel. Why shall I fear when dust returns to 
 dust ? I am not dust. Submit thyself to God, and 
 live in peace. Take no merit for thy good, or guilt 
 for thy error. Good and ill dispose of thee, not thou 
 of them. Intellect inquires how or why. Love be- 
 holds everything in the Divine. 
 
 LXXXVI. 
 
 Pauline Sayings. 
 
 Who is weak and I am not weak ? 
 
 Prove your own selves. 
 
 We have no power against the truth, but (only) 
 for the truth. 
 
6o SACRED ANTHOLOGY. 
 
 Finally, brethren, farewell ! Be perfect, be of good 
 comfort, be of one mind, live in peace, and the God 
 of love and peace shall be with you. 
 
 Work out your own salvation with fear and 
 trembling ; for it is God that worketh in you. 
 
 Do all things without murmuring or doubts, that 
 ye may be blameless and pure, children of Grod, with- 
 out reproach, in a crooked and perverse generation. 
 
 Not that I have already attained, or have been 
 perfected ; but I press on, if I may also lay hold of 
 that for which I was laid hold of by Christ. Brothers, 
 I do not reckon myself to have laid hold of it ; but one 
 thing I do — ^forgetting the things that are behind, and 
 stretching forth to the things that are before, I press 
 toward the mark for the prize of the heavenly caUing 
 of God in Christ. 
 
 Wh«ereto we have reached in that let us walk. 
 
 Eejoice in the Lord always ; again I will say it, 
 Eejoice ! Let your moderation be known to all men. 
 Be anxious about nothing. The peace of God, which 
 passeth all understanding, will keep your hearts and 
 minds in Christ. 
 
 LXXXVII. 
 
 The Ideal Christ. 
 
 We henceforth know no one according to the flesh; 
 and if we have even known Christ according to the 
 flesh, yet now we no longer know him. Therefore, if 
 any one is in Christ, he is a new creation ; the old 
 things have passed away; behold, all things have 
 become new. 
 
RELIGION. 61 
 
 LXXXVIII. 
 Courage. 
 
 But we have this treasure in earthen vessels, that 
 the exceeding greatness of the power may be of God, 
 and not of us ; being troubled on every side, yet not 
 distressed ; perplexed, but not in despair ; persecuted, 
 but not forsaken; cast down, but not destroyed; always 
 bearing about in the body the dying of Jesus, that the 
 life also of Jesus may be manifested in our body. 
 
 For which cause we are not faint-hearted ; but 
 though our outward man is perishing, yet the inward 
 man is renewed day by day. For our light affliction, 
 which is but for a moment, worketh out for us, in a 
 higher and still higher degree, an everlasting weight 
 of glory ; while we look not at the things which are 
 seen, but at the things which are not seen ; for the 
 things which are seen are but for a time ; but the 
 things which are not seen endure. 
 
 LXXXIX. 
 
 Conscience. 
 
 There is no respect of persons with God. As 
 many as have sinned without a law, will die without 
 a law ; and as many as have sinned under a law, will 
 be judged by a law ; for it is not the hearers of a law 
 who are righteous before God, but the doers of a law 
 wUl be accounted righteous. When the nations 
 who have no law do by nature what is required by 
 the Law, these are a law to themselves ; since they 
 
62 SACRED ANTHOLOGY. 
 
 show that what the Law requireth is written in their 
 hearts, their conscience bearing witness, and their 
 thoughts in turn accusing or defending them. 
 
 For he is not a Jew who is one outwardly, nor is 
 that circumcision which is outward in the flesh ; but 
 he is a Jew who is one inwardly ; and circumcision is 
 of the heart, spiritual, not literal, whose praise is not 
 of men, but of God. 
 
 xc. 
 
 The New Heaven and New EaHh. 
 
 And I saw a new heaven and a new earth ; for 
 the first heaven and the first earth had passed away, 
 and the sea was no more. And I saw the holy city, 
 New Jerusalem, coming down out of heaven from 
 God, prepared as a bride adorned for her husband. 
 And I heard a loud voice out of the throne, saying, 
 Behold, the tabernacle of God is with men, and he 
 will dwell with them, and they shall be his people, 
 and God himself will be with them, their God ; and 
 God will wipe away every tear from their eyes, and 
 death shall be no more, neither shall mourning, nor 
 crying, nor pain be any more ; for the former things 
 are passed away. 
 
 And he that sat upon the throne said. Behold, I 
 make all things new. To him that thirsteth I will 
 give of the fountain of the water of life freely. He 
 that overcometh shall inherit these things, and I will 
 be his God, and he shall be my son. 
 
 And the twelve gates were twelve pearls ; every 
 
RELIGION. 
 
 63 
 
 several gate was of one pearl. And the street of the 
 city was pure gold, like transparent glass. And I 
 saw no temple therein ; for the Lord God is its 
 temple. And the nations will walk by the light of 
 it ; and the kings of the earth bring their glory into 
 it ; and the gates of it shall not be shut by day, for 
 there wUl be no night there ; and they will bring the 
 glory and the honour of the nations into it. And 
 there shall not enter into it anything unclean, or that 
 worketh abomination and falsehood. 
 
 And he showed me a river of water of life, clear as 
 qrystal, coming out of the throne of God. Between the 
 street of the city and the river, on one side and on 
 the other, is the tree of life, bearing twelve kinds of 
 fruit, and yielding its fruit every month ; and the 
 leaves of the tree are for the healing of the nations. 
 
 XCI. 
 
 Pious Selfishness. 
 
 A certain holy man having quitted a monastery, 
 and a society of religious men, became a member of a 
 college. I asked what was the difference bet-ween 
 being a learned or a religious man, that could induce 
 him to change his society ? He repHed, ' The devotee 
 saved his own blanket out of the waves, and the 
 learned man endeavours to rescue others from drown- 
 ing.' 
 
 XCIL 
 
 Pious Selfishness. 
 
 The liberal man who eats and bestows, is better 
 than the religious man who fasts and hoards. Who- 
 
64 SACRED ANTHOLOGY. 
 
 soever hath forsaken luxury to gain the approbation 
 of mankind, hath fallen from lawful into unlawful 
 voluptuousness. The hermit who sitteth in retire- 
 ment not for the sake of God, what shall the hopeless 
 wretch behold in a dark mirror ? A little and a little, 
 collected together, become a great deal; the heap in 
 the bam consists of single grains, and drop and drop 
 form an inundation. 
 
 XCIII. 
 
 Union with God. 
 
 A man endued with a purified intellect, having 
 humbled his spirit by resolution ; who hath freed 
 himself from passions and dislike; who worshippeth 
 with discrimination, eateth with moderation, and is 
 lowly of speech, of body and of mind ; who preferreth 
 the devotion of meditation, and who constantly placeth 
 his confidence in dispassion ; who is freed from osten- 
 tation, tyrannic strength, vainglory, lust, anger, and 
 avarice; and who is exempt from selfishness, and 
 m all things temperate, is formed for union with 
 God.* 
 
 XCIV. 
 
 The Friend. 
 
 He my servant is dear unto me who is free from 
 enmity, the friend of aU nature, merciful, exempt from 
 pride and selfishness, the same in pain and pleasure, 
 patient of wrongs, contented, constantly devout, of 
 subdued passions, and firm resolves. He also is my 
 
RELIGION. 6s 
 
 beloved of whom mankind are not afraid, and who of 
 mankind is not afraid ; and who is free from the 
 influence of impatience, and the dread of harm. He 
 my servant is dear unto me who is unexpecting, just 
 and pure, impartial, free from distraction of mind ; 
 who is the same in friendship and hatred, in honour 
 and dishonour ; who is unsolicitous about the event 
 of things ; to whom praise and blame are as one ; who 
 is of little speech, pleased with whatever cometh to 
 pass, and who is of a steady mind. 
 
 xcv. 
 The Inner Life. 
 
 Children only, and not the learned, speak of the 
 speculative and the practical doctrines as two. 
 
 Self is the friend of self, and in like manner, self 
 is its own enemy. A man should raise himself by 
 himself ; he should not suffer his soul to be depressed. 
 
 The holy man planteth his own seat firmly on the 
 spot that is undefiled, neither too high nor too low, and 
 sitteth upon the sacred grass. 
 
 A man is devout when his mind is regulated 
 within himself, and he is exempt from lust and every 
 inordinate desire. 
 
 He deliffhteth in his own soul. He becometh 
 
 O 
 
 acquainted with that boundless pleasure which is far 
 more worthy of the understanding than that which 
 ariseth from the senses ; depending upon which, the 
 mind moveth not from its principles; which having 
 obtained, he respecteth no other acquisition so great 
 as it. 
 
66 SACRED ANTHOLOGY. 
 
 It is to be obtained by resolution, by the man 
 who knoweth his own mind. Wheresoever the 
 unsteady mind roameth, he should subdue it, bring 
 it back, and place it in his own breast. Supreme 
 happiness attendeth the man whose mind is thus at 
 peace. Endued with this devotion, and looking on all 
 things alike, he beholdeth the supreme sovd in all 
 things and all things in the supreme soul. 
 
 xcvi. 
 Fate Inward. 
 
 Verily thy Lord is round about mankind. 
 
 Man prayeth for evU as he prayeth for good. 
 
 Every man's fate° hath God fastened about his 
 neck. 
 
 Eead thy book : thou needest none but thyself to 
 make out an account against thee this day. 
 
 For his own good only shall the guided yield to 
 guidance, and to his own loss only shall the erring 
 err; and th& heavy-laden shall not be laden with 
 another's load. Not to any shall the gifts of thy Lord 
 be denied. 
 
 Give full measure when you measure, and weigh 
 with just balance. 
 
 Follow not that of which thou hast no knowledge. 
 
 Of knowledge only a little to you is given. 
 
 Walk not proudly in the earth. 
 
 Speak kindly. 
 
 To him who is of kin render his due, also to the 
 poor and to the wayfarer : yet waste not. 
 
RELIGION. 67 
 
 If ye do well, to your own behoof will ye do 
 well: and if ye do evil, against yourselves will 
 ye do it. 
 
 Guided indeed is he whom God guideth. And 
 he whom God guideth shall have none to mislead 
 him. 
 
 Nothing hath been said to thee which hath not 
 been said of old to apostles before thee. 
 
 Thou shalt see every nation kneeling : to its own 
 book shall every nation be summoned. 
 
 XCVII. 
 
 Toleration. 
 
 For a week Abraham would scarce break his fast 
 for fear some hungry traveller might pass needing his 
 store. Daily he looked out upon the desert, and on a 
 day he beheld the bent form of an aged man, his hair 
 white as snow, tottering toward his door. ' Guest of 
 mine eyes,' said Abraham, ' enter thou with welcome, 
 and be pleased to share my bread and salt.' The 
 stranger entered, and to him was given the place of 
 honour. When the cloth was spread, and the family 
 had gathered round the board, each uttered ' Bismillah' 
 ('In the name of God ') save one : the aged guest 
 uttered no word. Abraham said, ' Old man, is it not 
 right when thou dost eat thy food to repeat the name 
 of God?' The stranger said, 'My custom is that of 
 the fire-worshipper.' Then Abraham arose in wrath, 
 and drove the aged Geber from his house. Even aa 
 he did so a swift-winged spirit stood before the patri- 
 
63 SACRED ANTHOLOGY. 
 
 arch and said — ' Abraham ! for a hundred years the 
 divine bounty has flowed out in sunshine and rain, in 
 bread and life, to this man : is it for thee to with- 
 hold thy hand from him because his worship is 
 not thine ? ' 
 
THEISM. 
 
 xcvin. 
 God. 
 
 Moses cried, ' Where, Lord, shall I find thee ? ' 
 God said, 'Know that when thou hast sought, thou 
 hast already found me.' 
 
 One asked a Bedouin, 'How knowest thou that 
 God exists ? ' 
 
 He answered, ' Does the dawn then need a torch 
 to be seen ? ' 
 
 The Methnevi says, ' Supreme Being soars above 
 thought and imagination : we are lost when we would 
 comprehend or even suspect that which he is. How 
 vain then to seek words worthy of that being I Let it 
 suffice us to adore in reverent silence.' 
 
 xcix. 
 The Supreme Soul. 
 
 Soul of the Soul ! Neither thought nor reason 
 comprehend thy essence, and no one knows thy attri- 
 butes. Souls have no idea of thy being. The prophets 
 themselves sink in the dust of thy road. Although 
 intellect exists by thee, has it yet ever found the path 
 
70 SACRED ANTHOLOGY. 
 
 of thy existence ? thou who art in the interior and 
 in the exterior of the soul ! thou art and thou art not 
 that whicli I say. In thy presence reason grows dizzy ; 
 it loses the thread that would direct it in thy way. 
 I perceive clearly the universe in thee, and yet dis- 
 cover thee not in the world. AU, beings are marked 
 with thy impress, but thyself hast no impress visible ; 
 thou reservest the secret of thine existence. 
 
 0. 
 
 Hymn to Brahma. 
 
 Thanks to thee, Lord, whose form is unknown, who 
 
 art the soul of all beings ! 
 Whose purposes are not understood, 
 Whose appellations are not known, 
 Whose name cannot be spoken I 
 Thou art unchangeable, and nothing in this world 
 
 exists independently of thee. 
 Thou, in the form of sunbeams, preservest the world ; 
 The word True denotes thy form. 
 Thanks to thee whose heart is full of wisdom. 
 The visible, the invisible I 
 
 Delusion. 
 
 It is the ignorant who take for a God that which 
 is not so. Men will boast of consciousness, and of 
 their right to a property. This is the delusion of those 
 unacquainted with the great Good. 
 
THEISM. 71 
 
 Lord of all creatures I destroy the conceitedness 
 of ignorant people who deem themselves learned I 
 Thou residest in the pure heart. 
 
 CII, 
 
 Hymn to Vishnu. 
 
 Thou, Lord, art one with Supreme Wisdom, and 
 with the lower wisdom I 
 
 All knowledge is thy form I 
 
 Thou art hidden, indescribable, without name, incon- 
 ceivable ! 
 
 Thou art pure, eternal, and very great ! 
 
 Thou art smaller than the smallest, and greater than 
 the greatest. 
 
 Seeming many, thou art one. 
 
 All things are in thee : 
 
 Like the many-hued fire, lurking in endless forms, 
 thou dost quicken the world and answer the 
 need of each. 
 
 Unknown, all-knowing ! 
 
 Thou art the true one. 
 
 Thou art the part and the whole. 
 
 Thou art above concealment. 
 
 The preserver of all regions. 
 
 Thy abode is the excellence of the earth, and to thee 
 earth flies for refuge. 
 
 universal pervader ! 
 
 Where need of thee is, there art thou I 
 
72 SACRED ANTHOLOGY. 
 
 cm. 
 The Unknowahle. 
 
 Inscription on a temple of Isis at Said: — 'I am 
 that which has been, which is, which will be, and no 
 one has yet lifted the veU that covers me.' 
 
 CIV. 
 
 The Unknowable. 
 
 Ye know not him who produced these things : 
 Something else is within you. The chanters of hymns 
 go about enveloped in mist, unsatisfied with idle 
 words. 
 
 cv. 
 The Unsearchable. 
 
 the depth of the riches, and of the wisdom, and 
 of the knowledge of God I How unsearchable are his 
 purposes, and his ways past finding out I , For who 
 hath known the mind of the Lord ? or who hath been 
 made his counsellor ? or who first gave to him, and 
 shall receive a return ? From him, and through hiTn^ 
 and to him are aU things. 
 
 CVL 
 Seeking God. 
 
 When thou saidst. Seek ye my face, 
 My heart replied. Thy. face. Lord, will I seek. 
 Though my father and mother forsake me, 
 Yet the Lord will receive me. 
 
 1 have believed, that I shall behold the goodness of 
 
 the Lord 
 
THEISM. 
 
 73 
 
 In the laud of the living. 
 Wait then for the Lord ; be of good courage, 
 And he shall strengthen thy heart : 
 Wait, then, for the Lord ! 
 
 CVII. 
 
 The, Unknowable. 
 
 In the thirtieth year after the ruin of the city, I 
 was in Babylon, and lay troubled upon my bed, and 
 my thoughts came uj) over my heart : for I saw the 
 desolation of Sion, and the wealth of them that dwelt 
 in Babylon. My spirit was sore moved, so that I 
 began to speak words full of fear to the Most High, 
 and said : Lord, who bearest rule I thou spakest at 
 the beginning, when thou didst plant the earth, and 
 that thyself alone, and commandedst the people . . . and 
 yet tookest thou not from them a wicked heart. Are 
 their deeds then any better that inhabit Babylon, that 
 they should therefore have the dominion over Sion ? 
 
 And the messenger that was sent unto me, whose 
 name was Uriel, said. Go thy way, weigh me the weight 
 of the fire, or measure me the blast of the wind, or call 
 me again the day that is past. 
 
 Then answered I and said. What man is able to 
 do that ? 
 
 And he said, I have asked thee only of the fire 
 and wind, and of the day wherethrough thou hast 
 passed, of things from which thou canst not be sepa- 
 rated, and yet canst thou give me no answer of them : 
 how .then shouldst thou comprehend the way of th^ 
 Highest ? 
 
74 SACRED ANTHOLOGY. 
 
 Then said I, It were better that we were not at 
 all, than that we should live in wickedness, and suffer, 
 and know not wherefore. 
 
 Then he said, I went into a forest and the trees 
 took counsel, and said, Come, let us go and make war 
 against the sea, that it may depart away before us, 
 and that we may make us more woods. The floods of 
 the sea in like manner took counsel, saying. Let us go 
 up and subdue the woods, that there we may make ua 
 another country. The thought of the Wood was vain, 
 for the fire consumed it. The thought of the floods 
 came to naught, for the sand stopped them. If thou 
 wert judge betwixt these two, which wouldst thou 
 justify, or which wouldst thou condemn ? 
 
 I said, VerUy it is a foolish thought that they 
 both have devised, for the ground is given to the 
 wood, and the sea hath his place to bear his floods. 
 
 Then answered he me. Thou hast given a right 
 judgment, but why judgest thou not thyself also ? As 
 the ground is given to the wood, and the sea to his 
 floods, even so they that dwell upon the earth may 
 understand nothing but that which is upon the earth ; 
 and he alone that dwelleth above the heavens can 
 understand things above the height of the heavens. 
 
 Then answered I and said, I beseech thee, Lord, 
 let me have understanding : for it was not my mind 
 to be curious of high things, but of such as pass by 
 Tis daily. 
 
 Then answered he me and said. The more thou 
 searchest, the more shalt thou wonder. 
 
THEISM. 75 
 
 CVIII. 
 
 In my Heatt. 
 
 In my heart I place the feet. 
 
 The golden feet of God. 
 
 If he be, mine, what can I need ? 
 
 My God is everywhere : 
 
 Within, beyond man's highest word, 
 
 My God existeth Still : 
 
 In sacred books, in darkest night. 
 
 In deepest, bluest sky. 
 
 In those who know the truth, and in 
 
 The faithful few on earth. 
 
 cix, 
 Tlie Unrecognised. 
 
 The height and depth of all the world is centred 
 in thee, Lord : I know not what thou art ; thou art 
 what thou alone canst be. 
 
 Once upon a time the fishes of a certain river took 
 counsel together, and said, 'They teU us that our life 
 and being is from the water, but we have never seen 
 water, and know not what it is.* Then some among 
 them wiser than the rest said,' ' We have heard that 
 there dwelleth in the sea a very wise and learned fish 
 who knoweth all things ; let us journey to him, and 
 ask him to show us water, or explain unto us what 
 it is.' So several of their number set out upon their 
 travels, and at last came to the sea wherein this sage 
 fish resided. On hearing their request he answered 
 them thus : 
 
76 SA CRED ANTHOLOG Y. 
 
 ' ye who seek to solve the knot I 
 Ye live in God, yet know him not 
 Ye sit upon the river's brink, 
 Yet crave in vain a drop to drink. 
 Ye dwell beside a countless store, 
 Yet perish hungry at the door.' 
 
 ex. 
 
 Pantheism. 
 
 Foolish are they who are perpetually inquiring 
 where the Deity resides. God dwells in all things in 
 his fulness. Kine are of divers colours, but all milk is 
 alike ; altar-flowers are of many species, but all wor- 
 ship is one ; systems of faith are different, but God is 
 
 one. 
 
 If a man knows not himself, how should he know 
 
 the Deity ? 
 
 CXI. 
 
 2Vi6 Nearest. 
 
 God best knoweth the impious. 
 
 With him are the keys of the secret things ; none 
 knoweth them but he : he knoweth whatever is on the 
 land and in the sea ; and no leaf falleth but he 
 knoweth it : neither is there a grain in the darknesses 
 of the earth, nor a green thing or sere, but it is noted 
 in his decree. 
 
 . We created man : and we know what his soul 
 whispereth to him, and we are closer to him, than his 
 neck-vein. 
 
THEISM. yy 
 
 Thou needest not raise thy voice : he knoweth the 
 secret whisper, and the yet more hidden. 
 
 No vision taketh him in, but he taketh in all 
 vision. 
 
 CXII. 
 
 The Living Deity. 
 
 friend ! to what good occupy thyself with the 
 mystery of Being? Why trouble thy heart thus, and 
 thy soul with soaring speculations? Live happily, 
 pass thy time with joy ; in the end thy advice will 
 not be asked about the making of that which is. 
 
 Behold the morning! Eise up, youth, and 
 quickly fill thyself with this rosy wine sparkling in 
 the crystal cup of the dawn! The time will come 
 when thou shalt seek long, but never recover, this 
 moment of existence which hath surprised us in this 
 illusive world. 
 
 ' The morning has already thrown off the veil of 
 darkness. Wherefore thy sadness ? Rise up ! Jjet us 
 breathe again the morning air before having to long- 
 for it ; for, alas ! long enough will the morning breathe 
 when we breathe not. 
 
 They say that on the last day there wiU be settle- 
 ments, and that the dear God will give himself up to 
 wrath. But from goodness itself only good can eman- 
 ate. Fear not ; the end shall be full of sweetness. 
 
 Diversity of worship has divided the human race 
 into seventy-two nations. From among all their dog- 
 mas I have selected one, — Divine Love. 
 
 thou who art master of the most hidden secrets 1 
 
78 SACRED ANTHOLOGY. 
 
 give me faith if thou wouldst have me betake myself 
 to prayer. 
 
 CXIII. 
 
 God as the Dawn. 
 
 We meditate on the adorable light of the divine 
 Parent. May he direct our minds ! 
 
 Lord, thou art every day manifested with the 
 rays of morning, imparting life to the torpid and 
 giving form to the shapeless masses of beings. 
 
 Heaven and earth take refuge with thee as a child 
 with its mother. 
 
 I celebrate the thought of the beneficent Father 
 •and the sovereign Mother, from whom all creatures 
 have proceeded, an ofispring sharing their immortality. 
 
 cxiv. 
 The Spirit of the Age. 
 
 The Supreme One said : — I am made evident by 
 my own power ; and as often as there is a decline of 
 ■\^irtue, and an insurrection of vice and injustice in 
 the world, I make myself evident ; and thus I appear 
 from, age to age, for the preservation of the just, the' 
 destruction of the wicked, and the establishment of 
 Virtue. 
 
 cxv. 
 
 Divine Love. 
 
 • When will you take us as a dear father takes his 
 ^on by both hands, ye gods, for whom the sacred 
 grass has been trimmed ? i 
 
THEISM. 7g 
 
 On what errand of yours are you going in heaven, 
 not on earth ? 
 
 If you were mortals and your worshipper an 
 immortal, then never should your praiser be without 
 welcome, as the deer to the pasture, nor should he go 
 on the path of death. 
 
 cxvi. 
 The Divine Mother, 
 
 But Zion saith, God hath forsaken me. 
 And the Lord hath forgotten me. 
 Can a woman forget her sucking-child. 
 So as not to have compassion on the son of her 
 womb ? 
 
 Yea, she may forget ; yet will I not forget thee. 
 
 CXVII. 
 
 The Best. 
 
 God appears in the best thought, the truth of 
 speech, and the sincerity of action, giving through his 
 pure Spirit health, prosperity, devotion, and eternity 
 to this universe. He is the Father of all truth. 
 
 CXVIII. 
 
 The Veil of God. 
 
 God hath made all atoms in space mirrors, and 
 fronteth each one with his perfect face. 
 
 Wouldst know where I found the Supreme ? One 
 step beyond myself. 
 
 Behind the veil of self shines unseen the beauty 
 of the Loved One. 
 
8o SACRED ANTHOLOGY. 
 
 CXIX. 
 Ignorant Certainty. 
 
 The souls are seething, the hearts beat high to 
 know what will there be looked upon as good and true. 
 God I before thy knowledge our own doth vanish. 
 
 Seest thou two or three imbeciles who hold the 
 world between their two hands, and who, in their 
 candid ignorance, believe themselves the wisest of the 
 universe ? Be not disturbed that, in their extreme 
 ' contentment, they regard all as heretics who are not 
 simpletons. 
 
 Some people there are who by presumption suffer 
 the fall of pride, others are carried away in the search 
 for the luxuries of a celestial palace : when the riddles 
 of existence are solved they will appear to have equally 
 fallen far, far, far from thee, God ! 
 
 No one has ever penetrated the secret of the great 
 principle ; no one has ever taken a step beyond him- 
 self. I observe, and I have seen only inadequacy, 
 since a pupil looking up to my master — inadequacy in 
 all of woman born. 
 
 thou, in the search for whom a world is in 
 dizziness and in distress ! the saintly mendicant and 
 the rich man are equally far from the means of reach- 
 ing thee : thy name blends with the existence of all, 
 but all are deaf; thou art present under the eyes of 
 all, but all are blind. 
 
 devotee I it is by humility, and not by prayers, 
 
THEISM. 8 1 
 
 that thy spiritual affairs will take a favoiirable turn ; 
 for what is a prayer without sincerity and without 
 humility ? 
 
 The flame of my love bums to its height. The 
 beauty of that which has captivated me is perfect. 
 My heart speaks, nay tongue is dumb. God, — how 
 strange 1 I am devoured with thirst, and before me 
 springs a fountain fresh and clear ! 
 
 cxx. 
 The Ineffable. 
 
 All nations and languages repeat the name of 
 God, even infancy lisps it, — ^Allah, Tangarf, Yezddn, 
 Elohim. Yet cannot his praise be duly expressed by 
 mortal till the dumb man shall be eloquent, and stocks 
 and stones find a voice ; till the silent universe rejoices 
 in language. 
 
 The sun sinks down in the ocean, and azure-hued 
 vapours arise ; it is Nature's incense of devotion per- 
 fuming the heavens. 
 
 Eide thou on for eternity through the glowing 
 heavens, mounted on thy fantasy, thou shalt not stride 
 beyond his threshold I 
 
 Soar thou beyond all limit to the roof of the 
 universe, thou shalt behold one tile of his dwelling, — 
 one, tile, no more. 
 
 cxxi. 
 Ood. 
 
 Thou art the eternal One, in whom all order is 
 centred ; Lord of all things visible and invisible ; 
 Prince of mankind ; Protector of the universe ! 
 
82 SACRED ANTHOLOGY. 
 
 From thee doth intellect clcscend upon the rulers 
 of the earth ! 
 
 Thou dost embrace all things I 
 
 Thou art the Infinite and Incomprehensible, who 
 Btandest alone, ruler of the eternal fountains of light 1 
 
 The ordainer of all good things ! 
 
 Who givest inspiration and guidance unto all 1 
 
 From thee cometh light ! 
 
 Merciful One, exalted above all defects, descend 
 into our intellects, and purge us of every iU I 
 
 Turn our sorrow into joy ! 
 
 To thee do we cling ! 
 
 From thee all things seek their light I 
 
 Thou art the hope of the worlds I 
 
 Thou art the helper of mankind, one and aU I 
 
 CXXII. 
 
 Ood. 
 
 Which is the great name of God ? 
 
 Communicate to me his least name and I will 
 return to thee his greatest. Every day he is in 
 action : one day of his is equal to a thousand years 
 of man's. thou whose light manifests itself in the 
 vesture of the world ! thy names are manifested in the 
 nature of man; thy knowledge shows itself in the 
 science of thy prophets ; thy bounty is manifested in 
 the bounty of great hearts. Recognise the mark of 
 jGrod in every place, and never place the foot without 
 its owTi limit. The world is the image of God. 
 
THEISM. 83 
 
 CXXIII, 
 GoSj in All. 
 
 In thee, in me, in every other, the Lord of Life 
 resides : in vain art thou angry with me, not bear- 
 ing my approach : this is perfectly true, all must be 
 esteemed equal : be not, tnerefore, proud of thy 
 estate, however magnificent. 
 
 cxxiv, 
 God. 
 
 On that effulgent power which is God himself, and 
 is called the Light of the radiant Sun, do I meditate ; 
 governed by the mysterious light which resides in me 
 for the purposes of thought. 
 
 I myself am an irradiated manifestation of the 
 Supreme Being. 
 
 There is only one Deity, the great soul. He is 
 called the Sun, for he is the soul of all beings. 
 
 That which is One, the wise call it in divers 
 manners. Wise poets, by words, make the beautiful- 
 winged manifold, though he is One. 
 
 cxxv. 
 Mind in "Nature. 
 
 There is one supreme Mind which transcends all 
 other minds. It may move, but cannot be moved ; 
 distant, yet near; it pervades the system of worlds, 
 and is yet infinitely beyond it. 
 
 The man who considers all beings as existing even 
 in the Supreme Spirit, and the Supreme Spirit as 
 
84 SACRED ANTHOLOGY. 
 
 pervading all beings, hencefortli views no creature 
 with contempt. 
 
 In him who knows that all spiritual beings are the 
 same in essence with the Supreme, what room is there 
 for delusion of mind or for sorrow ? 
 \ . They who are ignorautly devoted to the mere 
 ceremonies of religion are fallen into thick darkness, 
 but they have a thicker gloom who are solely attached 
 to fruitless speculation. 
 
 That diviner Sun, hid in the golden vase of visible 
 light, even the same in essence am I. As my form 
 sinks to ashes, may this flame pass by adoration to 
 beatitude I 
 
 OXXVI. 
 
 Divine Love. 
 
 And all the publicans and the sinners were drawing 
 near to Jesus to hear him. And the Pharisees and the 
 scribes murmured, saying, This man receiveth sintfers, 
 and eateth with them. And he spoke to them this 
 parable, saying : 
 
 A certain man had two sons, and the younger of 
 them said to his father. Father, give me the portion 
 of the property that falleth to me. And he divided 
 to them his living. And not many days after, the 
 younger son gathered all together, and went abroad 
 into a far coimtry ; and there wasted his substance in 
 riotous living. And when he had spent all, there 
 arose a great famine in that country ; and he beo-an 
 ^ be in want. And he went and joined himself to 
 one of the citizens of that country ; and he sent him 
 
THEISM. 8s 
 
 into his fields to feed swine. And lie longed to fill 
 himself vsdth the husks that the swine ate ; and no 
 one gave to him. And when he came to himself, he 
 said, How many hired servants of my father's have 
 bread enough and to spare, and I perish here with 
 hunger I I will arise and go to my father, and will 
 say to him. Father, I have sinned against heaven and 
 before thee ; I am no longer worthy to be called thy 
 son ; make me as one. of thy hired servants. 
 
 And he arose, and went to his father. But when 
 he was yet a great way oflT, his father saw him, and 
 was moved with compassion, and ran. and fell on his 
 neck, and kissed him. And the son said to him, 
 Father, I have sinned against heaven, and before thee ; 
 I am no longer worthy to be called thy son. But the 
 father said to his servants, Bring out the best robe, 
 and put it on him, and put a ring on his hand, and 
 sandals on his feet. And bring the fatted calf ; kill 
 it, and let us eat and make merry. For this my son 
 was dead, and is alive again ; he was lost, and is found. 
 And they began to make merry. 
 
 Now his elder son was in the field ; and as he 
 came and drew near to the house, he heard music and 
 dancing. And calling one of the servants, he inquired 
 what these things meant. And he said to him. Thy 
 brother is come; and thy father hath killed the fatted 
 calf, because he hath received him safe and sound. 
 But he was angry, and would not go in; and his 
 father came out, and entreated him. And he answer- 
 ing said to his father, Lo I for so many years have I 
 
86 SACRED ANTHOLOGY. 
 
 served thee, and never transgressed thy command ; 
 and yet to me thou never gavest a kid, that I might 
 make merry with my friends. But as soon as this 
 thy son came, who devoured thy living with harlots, 
 thou didst kill for him the fatted calf. And he said 
 to him, Son, thou art ever with me, and all that I have 
 is thine. It was meet that we should make merry and 
 be glad ; for this thy brother was dead and is alive 
 again; he was lost, and is found. 
 
 cxxvn. 
 Ignorant Devotion. 
 
 Now while Paul was waiting at Athens, his spirit 
 was stirred within him when he saw the city fuU 
 of idols. Therefore he reasoned in the synagogue 
 Avith the Jews and the devout [Greeks], and ia the 
 market daily with those that met him. And some of 
 the Epicurean and Stoic philosophers also conversed 
 with him And some said. What doth this babbler 
 mean to say ? and others, He seemeth to be a setter, 
 forth of foreign gods. And they took him and brought 
 him to Mars' hill, saying, May we know what this 
 new doctrine is^ of which thou speakest ? For thoU 
 bringest certain strange things to our ears. We 
 would know therefore what these things mean. Now 
 aU the Athenians, and the strangers residing among 
 them, spent their leisure for nothing else but to tell 
 or to hear something new. Then Paul stood in their 
 midst on Mars' hill, and said. Men of Athens, in all 
 
THEISM. gy 
 
 things I perceive that ye are very devout. "While 
 passing along and observing your objects of worship, 
 I found also an altar with this inscription, * To an 
 unknown God.' What therefore ye, without know- 
 ledge of it, worship, that do I make known to you. 
 The God of heaven and earth dwelleth not in temples 
 made with hands ; nor doth he receive service at the 
 hands of men, as though he needed anything, since it 
 is he that giveth to all life and breath and all things. 
 And he made of one blood every nation of men to 
 dwell on all the face of the earth, having fixed 
 appointed times, and the bounds of their habitation ;. 
 that they should seek God, if haply they might feel 
 after him, and find him, though he is not far from 
 every one of us. For in him we live, and move, and 
 have our being ; as also some of your own poets have 
 said : ' We are his children.' 
 
 CXXVIII. 
 
 Light. 
 
 This is the message which we have heard from 
 him, and announce to you, that God is light, and in 
 him is no darkness at all. If we say that we have 
 fellowship with him and walk in darkness, we speak not 
 and do not the truth ; but if we walk in the light, as 
 he is in the light, we have fellowship one with another. 
 He that saith he is in the light, and hateth his brother, 
 is in the darkness until now. He that loveth his 
 brother abideth in the light. 
 
88 SACRED ANTHOLOGY. 
 
 CXXIX. 
 Divine Love. 
 
 thou who burnest in heart for those who burn in 
 hell, how long wilt thou then be crying, 'Have compas-. 
 sion on them, God !' Who art thou to teach and he 
 to learn ? 
 
 We (heretics) seek not to torment men in their 
 dreams ; we do not cause them to burthen the mid- 
 night with cries — ' my God ! my God ! ' 
 
 Has thy empire, Lord, gained in splendour by 
 my obedience ? and my sins, have they diminished 
 thy immensity ? And if because I have done ill 
 thou shouldst do ill to me, what were the difference 
 between thee and me ? 
 
 cxxx. 
 
 Pantheism. 
 
 ' Whoso knoweth himself, knoweth God.' 
 
 Thy soul is the sufficient proof of the existence of 
 
 God : when by reflection thou hast penetrated to that 
 
 deep within, thou shalt discover there the Universal 
 
 Worker at his work. 
 
 OXXXL 
 
 Theism. 
 
 A religious act proceeding from selfish views in this 
 world, as a sacrifice for rain, or in the next, as an" obla- 
 tion in hope of future reward, is concrete and interested; 
 but an act performed with a knowledge of God, and 
 without self-love, is abstract and disinterested. 
 
 Equally perceiving the supreme mind in all beings, 
 
THEISM. 
 
 89 
 
 and all things in the supreme mind, the trae worshipper 
 sacrifices his own spirit by fixing it on the Spirit of 
 God, and approaches the nature of the One, who shines 
 by his own efiulgence. 
 
 Let every Brahmin with fixed attention consider 
 all nature, visible and invisible, as existing in the 
 divine mind ; for when he contemplates the boundless 
 universe existing in the divine mind, he cannot give 
 his heart to iniquity. 
 
 The divine mind alone is the whole assemblage of 
 gods : all worlds are seated therein : and the divine 
 mind no doubt produces the connected series of acts 
 performed by embodied beings. 
 
 He may contemplate earth, air, fire, water, the 
 subtile ether, in his own body and organs ; in his heart 
 the Star ; in his motion, Vishnu ; in his vigour, Hara ; 
 in his speech, Agni; in digestion, Mitra; in produc- 
 tion, Brahma : but he must consider the supreme 
 omnipresent Reason as sovereign of them all. 
 
 Him some adore as transcendently present ift 
 elementary fire ; others in Manu, the lord of creatures; 
 some as more distinctly present in Indra, the sun ; 
 others in pure air; others as the most high eternal 
 Thought. 
 
 The man who perceives in his own mind the 
 Supreme Mind present in all creatures, acquires equa- 
 nimity toward them aU, and shall be absorbed at last 
 in the highest essence, even the eternal One himself. 
 
 — Here ended the sacred instructor ; and every 
 twice-born man who by attentive study of these laws 
 
90 SACRED ANTHOLOGY. 
 
 shall become habitually virtuous, will attain the happi-* 
 ness which he seeks. 
 
 OXXXII. 
 
 Nature a Mirror of God. 
 
 The varied pictures I have drawn on space, 
 
 Behold what fair and goodly sights they seem ; 
 One glimpse I gave them of my glorious face. 
 
 And lo 1 'tis now the universal theme. 
 
 CXXXIII. 
 
 The Divine Unity. 
 Look not askance ; the Holy One will ever be the same. 
 The God of aU, though oft invoked by many a dif- 
 ferent name. 
 
 cxxxiv. 
 
 Inner Light. 
 
 AU the earth I'd wandered over, seeking still the 
 
 beacon light, 
 Never tarried in the daytime, never sought repose at 
 
 nignt ; 
 Till I heard a reverend preacher all the mystery 
 
 declare. 
 Then I looked within my bosom, and 'twas shining 
 
 brightly there. 
 
 cxxxv. 
 God. 
 
 thou the cool shade at the door of weariness 1 
 Even the wicked are panting for thee. 
 
THEISM. 5 J 
 
 A drop of the rain of thy compassion 
 
 Cleanses me from all my blackness. 
 Do thou accept me with the children, 
 
 thou my G-od, and the God of all I 
 Show us the road that we may reach thy door. 
 
 thou towards whom is the way of all men ! 
 .Our days thou increasest beyond measure ; 
 
 Thy mercy purifies us from all sins : 
 Khusraii with thee seeks refuge, 
 
 thou my shade and the shade of all t 
 
 CXXXVL 
 
 Gods. 
 
 The gods that have not made the heavens and the 
 earth shall perish from the earth and from under 
 these heavens. 
 
 cxxxvii. 
 
 Supreme Reason (called Heaven). 
 
 I know that one must watch incessantly over him- 
 self ; that Heaven has an intelligence which nothing 
 escapes, and that its decrees are without appeal. I 
 know that it regards all things ; that it enters into 
 all ; that it is present incessantly to all. 
 
 Heaven penetrates to the depth of all hearts, as 
 daybreak illumines the darkest room. We should 
 strive to reflect its light, as two instruments in full 
 accord respond to one another. 
 
9* SACRED ANTHOLOGY. 
 
 CXXXVIII. 
 Ecstasy. 
 
 Lord, whose secrets are for ever veiled, 
 
 And whose perfection knows not a beginning! 
 
 End and beginning both are lost in thee ; 
 
 No trace of them is found in thy eternal realm. 
 
 My words are lame ; my tongue, a stony tract ; 
 
 Slow wings my foot, and wide is the expanse. 
 
 Confused are my thoughts; but this is thy best 
 
 praise — 
 In ecstasy alone I see thee face to face I 
 
 cxxxix. 
 The Sun. 
 
 The pride of the height, the clear firmament, the 
 beauty of heaven, with his glorious show : the sun 
 when it appeareth, declaring at his rising, a mar- 
 vellous instrument, the work of the Most High. 
 
 The sun that giveth light looketh upon all things, 
 and the work thereof is fuU of the glory of God. 
 
 He seeketh out the deep and the heart. 
 
 He revealeth the steps of hidden tbino-s. 
 
 He hath garnished the excellent works of his 
 wisdom, and he is from everlasting to everlasting. 
 
 AH these things live and remain for ever for all 
 uses, and they are all obedient. 
 
 All things correspond one to another: and he 
 hath made nothing imperfect. 
 
THEISM. ^^ 
 
 One thing establisheth the good of another, and 
 who shall be satisfied in beholding his glory ? 
 
 CXL. 
 
 God the Blinding Glory. 
 
 thou who existest from eternity, and abidest for 
 ever ! sight cannot bear thy light, praise cannot express 
 thy perfection. 
 
 Thy light melts the understanding, and thy glory 
 baffles wisdom : to think of thee destroys reason ; thy 
 essence confounds thought. 
 
 Science is like blinding desert sand on the road to 
 thy perfection ; the town of literature is a mere ham- 
 let compared with the world of thy knpwledge. 
 
 My foot has no power to travel on this path which 
 misleads sages : I have no power to bear the odour of 
 this wine ; it confounds my knowledge. 
 
 Man's so-called foregight and guiding reason wander 
 about bewildered in the streets of the city of thy glory. 
 
 Human knowledge and thought combined can only 
 spell the first letter of the alphabet of thy love. 
 
 CXLI. 
 
 Supreme Beauty. 
 
 In eternity without beginning, a ray of thy beauty 
 began to gleam, when Love- sprang into being, and 
 cast flames over all nature. 
 
 On that day thy cheek sparkled even under thy 
 veil, and all this beautiful imagery appeared on the 
 mirror of our fancies. 
 
94 SACRED ANTHOLOGY. 
 
 Eise, my soul 1 that I may pour thee forth on the 
 pencil of that Supreme Artist, who comprised in a 
 turn of his compass all this wonderful scenery. 
 
 From the moment that I heard the divine sentence, 
 * I have breathed into man a portion of my Spirit,' I 
 was assured that we were his and he ours. 
 
 Where are the glad tidings of union with thee, 
 that I may abandon all desire of life ? I am a bird of 
 holiness, and would fain escape from the net of this 
 world. 
 
 Shed, Lord, from the cloud of heavenly guidance 
 one cheering flower, before the moment when I must 
 rise up like a partiole of dry dust ! 
 
 The sum of our transactions in this universe is 
 nothing ; bring on the wine of devotion, for the pos- 
 sessions of this world vanish. 
 
 The true object of heart and soul is the glory of 
 union with our beloved : that object reaUy exists', 
 but without it heart and soul would have no 
 existence. 
 
 Oh 1 the bliss of that day when I shall depart from 
 this desolate mansion, shall seek rest for my soul, and 
 shall follow the traces of my beloved ; 
 
 Dancing with love of his beauty, like a mote in a 
 sunbeam, till I reach the spring and fountain of delight, 
 whence yon sun derives all his lustre 1 
 
 CXLII. 
 
 The 3Iost Just. 
 
 Every soul that maketh choice of justice shall 
 attain unto God. 
 
THEISM. 95 
 
 The Most Just raised me aloft, and I beheld the 
 place of bodies like a drop in the ocean of souls ; and 
 I saw the place of souls like a drop in the place of in- 
 telligences, and the place of intelligences like a drop in 
 the ocean of the Divine Essence. 
 
 CXLIII. 
 
 The Sustainer. 
 
 God, the portion of my inheritance and of my cup 1 
 Thou sustainest my lot. 
 
 The lines have fallen for me in pleasant places ; 
 Truly I have a goodly inheritance. 
 
 1 will bless the Lord who giveth me counsel ; 
 By night also my reins instruct me. 
 
 I place the Most High before me continually ; 
 Because he is at my right hand I shall not be 
 
 moved. 
 Therefore my heart rejoiceth, and my glory ex- 
 
 ulteth ; 
 My flesh also dwelleth in security. 
 For thou wilt not abandon my soul to the lowermost 
 
 world. 
 Nor suffer thy devoted, one to see corruption. 
 Thou wilt show me the path of life : 
 In thy presence is fulness of joy ; 
 At thy right hand are pleasures for evermore. 
 
 CXLIV. 
 
 Divine Goodness. 
 
 The Lord is my shepherd, I shall not wg,nt. 
 
 He maketh me to lie down in green pastures ; 
 
96 SACRED ANTHOLOGY. 
 
 He leadeth me beside still waters. 
 
 He refresheth my soul ; he leadeth me 
 
 In straight paths, for his name's sake. 
 
 Even though I should walk through a valley of the 
 
 shadow of death, 
 I would fear no evil ; for thou wouldst be with me ; 
 Thy staff and thy crook would comfort me. 
 Thou spreadest before me a table in the sight of mine 
 
 enemies : 
 Thou anointest my head with oil ; 
 My cup overfloweth. 
 Surely goodness and loving-kindness will foUow me 
 
 all the days of my life ; 
 And I shall dwell in the house of the Lord for ever. 
 
 OXLV. 
 
 Fountain of Joy. 
 
 God ! thy loving-kindness is in the heavens ; 
 
 Thy faithfulness reacheth to the clouds. 
 
 Thy righteousness is as the lofty mountains ; 
 
 Thy judgments are a great deep : 
 
 Man and beast thou preservest. 
 
 How precious is thy loving-kindness, God ! 
 
 Therefore the children of men take refuge in the 
 
 shadow of thy wings ; 
 They are satisfied with the plenteousness of thy house ; 
 And of the river of thy pleasures thou givest them to 
 
 drink. 
 For with thee is the fountain of life ; 
 In thy light we see light. 
 
THEISM. 97 
 
 CXLVI. 
 
 Repose on Rectitude. 
 
 If God build not the house. 
 
 In vain do they labour who build it ; 
 
 If God keep not the city, 
 
 In vain doth he watch who keepeth it. 
 
 Vain is it for you to rise up early. 
 
 To go late to rest. 
 
 To eat the bread of sorrows : 
 
 He giveth to his beloved in their sleep. 
 
 CXLVII. 
 
 Tlie Near God. 
 
 God ! thou hast searched me and known me : 
 Thou knowest my down-sitting and mine up rising ; 
 Thou understandest my thoughts from afar. 
 Thou surroundest my path and my bed, 
 And art acquainted with all my ways. 
 When there is not a word on my tongue, 
 Lo, thou knowest perfectly my thought. 
 Thou enclosest me behind and before. 
 And layest thy hand upon me. 
 Thy knowledge is too wonderful for me ; 
 It is high, I cannot attain unto it. 
 Whither can I go from thy spirit ? 
 Or whither can I flee from thy presence ? 
 If I should ascend the heavens, thou art there ; 
 And if I should make my bed in the lower world, lo! 
 thou art there. 
 
98 SACRED ANTHOLOGY. 
 
 Should I take the wings of the morning, 
 Should I dwell in the farthest part of the sea, — 
 Even there thy hand would lead me. 
 And thy right hand would hold me. 
 Should I say, Surely darkness will conceal me, — • 
 Even the night would be light about me. 
 Even darkness maketh nothing dark to thee ; 
 But the night enlighteneth as the day : 
 Darkness is to thee as light. 
 
 I will give thanks to thee, for I am fearfully, wonder- 
 fully made : 
 How precious, therefore, are my thoughts of thee, God I 
 How great is the sum of them ! 
 When I awake, I am still with thee. 
 
 CXLVIII. 
 
 The Refuge. 
 
 When my spirit fainteth within me, 
 
 Then thou knowest my path. 
 
 I look on my right hand and see. 
 
 But there is no one that knoweth me ; 
 
 Kefuge faileth me ; 
 
 No one careth for my soul. 
 
 I cry unto thee, God ! 
 
 I say, Thou art my refuge. 
 
 My portion in the land of the living. 
 
THEISM. 99 
 
 CXLIX. 
 
 Tlie Near God. 
 
 Eabia, footsore and weary, followed the pilgrims to 
 Mecca, but when she saw them praying around the 
 holy temple Kaaba, she beat her breast and cried, ' 
 heart I weak follower of the weak ! Thou hast traversed 
 land and sea to seek in this far-off place the God who 
 had long ago come to thee I ' 
 
 CL. 
 
 The Unchangeable. 
 
 When the night overshadowed Abraham, he beheld 
 a star. ' This,' said he, ' is my Lord ; ' but when it 
 set, he said, ' I love not gods which set.' 
 
 And when he beheld the moon uprising, ' This,' said 
 he, 'is my Lord ; ' but when it set, he said, ' Surely if 
 my Lord guide me not, I shall surely be of those who 
 go astray.' 
 
 And when he beheld the sun uprise, he said, ' This 
 is my Lord ; this is the greatest.' But the sun too 
 went down. 
 
 And Abraham said, * my people I I turn my 
 face to the Father of the heavens and the earth I ' 
 
 CLI. 
 
 The Light. 
 
 In the name of God, the Compassionate, the 
 Merciful. 
 
loo SACRED AJSTHGLOGY. 
 
 All that is in the heavens and the earth praiseth 
 God, and he is the mighty, the wise : 
 
 He is the first and the last; the seen and the 
 hidden ; and he knoweth all things ! 
 
 He will bestow on you light to walk in. 
 
 God is the light of the heavens and of the earth. 
 His light is like a niche in which is a lamp — the lamp 
 encased in glass — ^the glass as it were a glistening 
 star. From a blessed tree is it lighted — ^the olive 
 neither of the East nor of the West, whose oil would 
 well-nigh shine out even though fire touched it not. 
 It is light upon light. 
 
 Hast thou not seen how all in the heavens and in 
 the earth uttereth the praise of God 1 — the very birds 
 as they spread their wings ? Every creature knoweth 
 its prayer and its praise ! 
 
 The East and the West are God's : therefore which- 
 ever way ye turn, there is the face of God. 
 
 He will guide to himself him who turneth to him, 
 those who believe, and A\'hose hearts rest securely on 
 the thought of God. What ! shall not men's hearts 
 repose in the thought of God ? They who believe and 
 do the things that be right, blessedness awaiteth them. 
 
 CLII. 
 
 The Supreme Study. 
 
 thou whose name is the beginning of the book of 
 the chUd at school ! thy remembrance is to the eldest 
 sage the torch of his nightly meditation. 
 
 Without thee the tongue fails the barbarians though 
 they know the language of Arabia. 
 
THEISM. loi 
 
 Having the heart full of thy remembrance, the 
 novice as well as the adept in contemplation becomes 
 a king of beatitude, and attains the throne of gladness. 
 
 Whatever road I take joins the highway that leads 
 to thee. 
 
 The desire to know thy being is the life of those 
 who meditate. 
 
 The world is a school, the philosopher a teacher of 
 thy truth ; and he who has found that there is nothing 
 but thee has attained the final knowledge. 
 
 CLIII. 
 
 The Rejected Stone. 
 
 God reigneth ; let the earth be glad ; 
 Let the multitude of lands beyond the sea rejoice. 
 Clouds and darkness are round about him ; 
 Righteousness and justice are the foundation of 
 
 his throne. 
 His lightnings enlighten the world ; 
 The heavens declare his righteousness. 
 Light is sown for the righteous, 
 And joy for the upright in heart. 
 The stone which the builders refused 
 Is become the chief corner-stone. 
 This hath been from the Most High : 
 It is wonderful in our eyes. 
 This is the day which God hath made ; 
 We will exult and rejoice in it. 
 
I02 SACRED ANTHOLOGY. 
 
 CLIV. 
 
 Morning. 
 
 Behold the dawn approaching from the Eastl 
 Evil shadows depart ; health comes with her glow. 
 The purple-tinted radiance streams into every dwell- 
 ing, and the sacred mother gently unseals the eyelids 
 of her sleeping children. Over land and sea she 
 passes swiftly, restoring all living things to conscious- 
 ness. The bird rises from its nest, and man passes to 
 his task. Now let all pure flames ascend ; let the 
 dawn kindle sacred fires in every dwelling. The 
 altar-fire is born of the rubbed stick, and man begeta 
 the immortals. 
 
 CLV. 
 
 The Fire-Worshipper. 
 
 Think not that our fathers were adorers of fire ; for 
 that element was only an exalted object on the lustre 
 of which they fixed their eyes : they humbled them- 
 selves before God ; and if thy understanding be ever 
 so little exerted, thou must acknowledge thy depen- 
 dence on the being supremely pure. 
 
 CLVI. 
 
 The Soul's Thirst. 
 
 God, thou art my God ; early will I seek thee : 
 
 My soul thirsteth for thee, 
 
 My flesh longeth for thee, 
 
 In a land dry and weary, where is no water. 
 
 As with rich dainties my soul is satisfied, 
 
THEISM. I01 
 
 While with joyful lips my mouth praiseth thee, 
 
 When I call thee to mind on my bed, 
 
 When in the watches of the night I meditate on thee. 
 
 Because thou hast been my help, 
 
 Therefore in the shadow of thy wings I will rejoice. 
 
 CLVII. 
 
 Ascription. 
 
 Who can bless thee, or give thanks for thee or to 
 thee ? When shall I praise thee, Father ; for it is 
 neither possible to comprehend thy hour nor thy 
 time ? Wherefore shall I praise thee, — as being some- 
 thing of myself, or having anything of mine own, 
 or rather as being another's ? Thou art what I am, 
 thou art what I do, thou art what I say. Thou art 
 all things, and there is nothing which thou art not. 
 Thou art thou, all that is made, and all that is not 
 made — the mind that understandeth ; the Father 
 that maketh ; the good that worketh ; the good that 
 doeth all things. Of matter, the most subtile and 
 slender part is air ; of the air, the soul ; of the soul, 
 the mind ; of the mind, God. By me the truth sings 
 praise to the truth, the good praiseth the good. 
 All I receive a reasonable homage from all things. 
 Thou art God ; thy man crieth these things unto thee, 
 by the fire, by the air, by the earth, by the water, by 
 the spirit, by all beings. 
 
I04 SACRED ANTHOLOGY. 
 
 CLVIII. 
 Waiting. 
 
 I -wait for God, my soul waiteth ; 
 
 And in his word I hope. 
 
 My soul watcheth for the Lord, 
 
 More than they that watch for the morning — 
 
 Than they that watch for the morning. 
 
 Lord my heart is not haughty, 
 
 Nor are mine eyes lofty ; 
 
 Neither do I employ myself in great things. 
 
 Or in things too wonderful for me. 
 
 Truly I have composed and quieted my spirit. 
 
 As a weaned child towards its mother : 
 
 As a weaned child is my spirit within me. 
 
 CLIX. 
 
 God. 
 
 Thou pure and perfect God ! thine is the world's 
 beauty and dominion. Thy beauty transcends the 
 Bun, and thy completeness the universe of forms. I 
 call thee not high nor low, recognising no limit to thy 
 being : thou art highest, thou art deepest : all beings' 
 essence. How can I know thee who art beyond the vision 
 of reason ? So concealed, thou art the more revealed to 
 the eye of the heart. The world were an empty tablet 
 but that thou hast written thereon thy eternal thought. 
 Of thy divine poem the first word is Eeason, and the 
 last is Man. And whoso shall trace the words from first 
 to last shall find them the unbroken series of thy 
 
THEISM. 105 
 
 favours, the varied names of thy love. Antagonistic 
 natures blend in sweet accord : in fine ether, behold 
 the solid sphere suspended ; fire and water work to- 
 gether for that great harmony from which the good 
 sprang into being. Such harmony is the sign of the 
 best. In mines gleam the gems, and the earth hath 
 its green vesture ; but deep within me shall that har- 
 mony be found singing praises, with the revolving 
 spheres, to the fairest and best. 
 
W E S H I p. 
 
 CLX. 
 
 The Rosary. 
 
 He needs no other rosary whose thread of life is 
 strung with beads of love and thought. 
 
 CLXI. 
 
 Worship of Wisdom. 
 
 This world is not for him who doth not worship. 
 
 Know that the worship of spiritual wisdom is far 
 better than the worship with offerings of things. In 
 wisdom is to be found every work without exception. 
 
 Although thou wert the greatest of offenders, thou 
 shalt be able to cross the gulf of sin with the bark of 
 wisdom. 
 
 There is not anything in this world to be compared 
 ■with wisdom for purity. 
 
 Wisdom is all hands and feet, and all ear; it 
 sitteth in the midst of the world, possessing the vast 
 whole. It is the reflected light of every faculty. It 
 etandeth at a distance and is yet present. It is that 
 which now destroyeth, now produceth. It is the light 
 of lig'hts. It presideth in every breast. 
 
WORSHIP. 107 
 
 He ■who is perfected by practice, in due time findeth 
 it in his own souL 
 
 CLXII. 
 
 Worskiip. 
 
 Keep silence well I Mean praise is not valued 
 among the munificent. 
 
 Gotama made a new song for the old god. 
 
 To the ancient guide of man, disappointing no 
 desires, a friend to friends, — to him we address this 
 song. 
 
 This earth belongs to Varuna (the king of heaven) 
 and the wide sky : he is also contained in this drop of 
 water. 
 
 He who should flee far beyond the sky, even he 
 would not be rid of Varuna. 
 
 Thou art true; thou searchest out sin; thou art 
 without blemish. 
 
 Let us be sinless before Varuna, who is gracious 
 even to him who has committed sin. 
 
 No real foe of God is known in heaven nor on 
 earth. 
 
 The storm-gods (Maruts) are thy allies. 
 
 His path is easy and without thorns who does 
 what is right. 
 
 Many snares pass by him who is with God (Indra) 
 in his work. 
 
 To the giver thou givest. 
 
 The shelter which thou affordest to him who 
 praises thee, grant them threefold to the man • that 
 gives. 
 
loS SACRED ANTHOLOGY. 
 
 Formerly, and now, and also in the future, let us 
 give praise to thee, Varuna ! for in thee, uncon- 
 querable ! are all laws grounded, immovable as a 
 
 rockl 
 
 CLxm. 
 The Intelligible. 
 
 Our voluntary sorrows germinate in us as the growth 
 of the particular life we lead. 
 
 On beholding yourself, fear. 
 
 • Believe yourself to be above body, and you are. 
 
 Those robust souls perceive truth through them- 
 selves, and are of a more inventive nature ; such a 
 soul being saved through its own strength. 
 
 We should fly from the multitude of men going 
 along in a herd. 
 
 The powers build up the body of a holy man. 
 
 Not knowing that every god is good, ye are faith- 
 lessly vigilant. Fiery hope should nourish you in the 
 angelic region. 
 
 To the persevering mortal the blessed iramortals 
 are swift. 
 
 All things are governed and subsist in faith, truth, 
 and love. 
 
 The oracle says, Divinity is never so much turned 
 away from man, and never so much sends him in 
 novel paths, as when we make an ascent to the most 
 divine of speculations or works, in a confused and dis- 
 ordered manner (as it were), with unhallowed lips oi 
 unbathed feet. For of those who are thus negligent, 
 the progressions are imperfect, the impulses are vain 
 and the paths are blind. 
 
WORSHIP. log 
 
 The orders prior to heaven possess mystic silence. 
 Every intellect apprehends deity. 
 
 The intelligible is food to that which understands. 
 Ton will not apprehend it by an intellectual energy 
 as when understanding some particular thing. It is 
 not proper to understand that intelligible with vehe- 
 mence, but with the extended flame of an extended 
 intellect; a flame which measures all things, except 
 that intelligible. But it is requisite to understand 
 this. For if you incline your mind, you will under- 
 stand it, though not vehemently. It becomes you, 
 therefore, bringing with you the pure convertible eye 
 of your soul, to extend the pure intellect to the intel- 
 ligible, that you may learn its nature because it has a 
 subsistence above intellect. 
 
 CLXIV. 
 
 Ohservances. 
 
 Without purity of mind, to what end is the wor- 
 ship of God ? 
 
 Why say, ' I will go to Benares ? ' why long for the 
 sacred wells ? How shall the true Benares be attained 
 by the evil-doer ? 
 
 Though we roam the wUds, sanctity is not in them; 
 nor is it in the sky ; nor on earth at the confluence 
 of holy streams. Make thy body pure and thou shalt 
 behold the King. 
 
 The devout man by the gradual progress of hia 
 soul shall attain his desire. He who is converted into 
 pure mind knows the great secret. 
 
no SACRED ANTHOLOGY. 
 
 Convert thy body into a temple, and restrain 
 thyself : give up evil thoughts, and see God with thy 
 internal eye. When we know him we shall know 
 ourselves. 
 
 AVithout personal experience, the mere savour of 
 the scripture will not remove the fears of the aspirant ; 
 as darkness is never disjjellcd by a painted flame. 
 
 Though he roam to sacred Concan, no dog will turn 
 into a lion ; going to holy Benares will make no ig 
 an elephant ; and no pilgrimage will make a saint of 
 one whose nature is different. 
 
 Be thy creed or thy prayers what they may, unless 
 thou hast a little truth thou shalt not attain the path 
 to happiness. He who possesses the truth is the 
 twice-born. 
 
 The source of final happiness is inherent in the 
 heart ; he is a fool who seeks it elsewhere : he is like 
 the shepherd who searched for the sheep which was in 
 his bosom. 
 
 Why should, you collect stones from the hills, and 
 build fine temples ? Why torment yourselves so, 
 while the God as a living being constantly dwells 
 within you ? 
 
 Better the house-dog than the inanimate household 
 goddess ; and better than all demigods is the Lord of 
 the universe. 
 
 That light, like the morning star, that dwells in 
 the inmost heart of every man, is our refuge. 
 
WORSHIP. _ 111 
 
 CLXV, 
 
 WwsTxi'p. 
 
 We worship the pure, the Lord of purity. 
 
 We worship the universe of the true spirit, visible, 
 invisible, and all that sustains the welfare of the good 
 creation. 
 
 We praise all good thoughts, all good words, all 
 good deeds, which are and will be, and keep pure all 
 that is good. 
 
 Thou true happy Being I we strive to think, to 
 speak, to do only what, of all actions, may promote the 
 two lives, — the body and the mind. 
 
 We beseech the spirit of earth, by means of these 
 best works (agriculture), to grant us beautiful and fertile 
 fields, for believer and unbeliever, for ricK and poor. 
 
 We worship the Wise One who formed and fur- 
 thered the spirit of earth. 
 
 We worship him with our bodies and souls. 
 
 We worship him as being united with the spirits 
 of pure men and women. 
 
 We worship the promotion of all good, all that is 
 very beautiful, shiaing, immortal, bright, everything 
 that is good., 
 
 CLXVI. 
 
 Tem'ples. 
 
 Mussulmans say that after the form of the taber- 
 nacle of God in heaven, made out of a single ruby, is 
 built the holy temple of Kaaba. As angels move 
 around that holy seat above, so move the pilgrims 
 seven times round that sacred house in Mecca. 
 
112 SA CRED ANTHOLOGY. 
 
 Once when some pilgrims journeyed to Kaaba, 
 they found themselves in a fruitless vale beholding a 
 lofty house of stone. They sought with zeal to find 
 God, but found him not. Long had they the house 
 of stone encircled with their march, when from within 
 a voice was heard saying, ' Why stand ye here to 
 worship stone ? Go and adore in God's true house — • 
 the house of truth, home of the heart ! Blessed is he 
 who enters there ! ' Tebrisi, leaving the desert, made 
 a pilgrimage to his own home, and found it a temple. 
 
 CLXvn. 
 The House of God. 
 
 Ndndc lay on the ground, absorbed in devotion, 
 with his feet towards Mecca. A Moslem priest seeing 
 him cried, ' Base infidel ! how dar'st thou turn thy feet 
 towards the house of Allah V Ndndc answered, ' And 
 thou — turn them if thou canst towards any spot 
 where the awful house of God is not ! ' 
 
 CLXvm. 
 Worship. 
 
 He is a man of high understanding and noble 
 aspirations who, without the help of others, recognises 
 a ray of the divine power in the smallest things of the 
 world ; who shapes his inward and outward character 
 accordingly, and shows due respect to himself and to 
 others. True greatness, in spiritual and in worldly 
 matters, does not shrink from the minutise of busi- 
 
WORSHIP. IT3 
 
 ness, but regards their performance as an act of divine 
 worship. 
 
 Every man of sense and understanding knows that 
 the best way of worshipping God is in allaying the 
 distress of the times, and in improving the condition 
 of man. 
 
 Have the religions of the worldly tendencies of 
 mankind no common ground ? Is there not every- 
 where the same enrapturing beauty which beams 
 forth from so many thousand hidden places ? Broad 
 indeed is the carpet which God has spread, and beauti- 
 ful the colours which he has given it. 
 
 The lover and the beloved are in reality one. 
 
 Idle talkers speak of the Brahmin as distinct from 
 his idol. 
 
 There is but one lamp in this house, in the raya 
 of which, wherever I look, a bright assembly meets 
 me. 
 
 CLXIX. 
 
 God. 
 
 Let us adore that excellent splendour of the divine 
 creating and renovating Sun, in order that he may 
 inspire our devotions. 
 
 CLXX. 
 
 Meditation. 
 
 May that soul of mine, which mounts aloft in my 
 waking and my sleeping hours, an ethereal spark from 
 the light of lights, be united by devout meditation 
 
114 SACRED ANTHOLOGY. 
 
 witli the Spirit supremely blest and supremely intel- 
 ligent 1 
 
 May that soul of mine, the guide by which the 
 lowly perform their menial work and the -wise versed 
 in science, worship that soul which is the primal 
 oblation within all creatures, be united by devout medi- 
 tation with the Spirit supremely blest and supremely 
 intelligent I 
 
 May that soul of mine, which is a ray of perfect 
 wisdom, pure intellect, and permanent existence, the 
 inextinguishable light set in mortal bodies, without 
 which no good act is performed, be united by de- 
 vout meditation with the Spirit supremely blest and 
 supremely intelligent ! 
 
 May that soul of mine, in whose eternal essence 
 is comprised whatever has past, is present, or wiU 
 be hereafter, be united by devout meditation with 
 the Spirit supremely blest and supremely intel- 
 ligent ! 
 
 May that soul of mine, which contains aU sacred 
 scriptures and texts, as spokes held in the axle of the 
 chariot- wheel, and into which the essence of all created 
 forms is interwoven, be united by devout meditation 
 with the Spirit supremely blest and supremely intel- 
 ligent ! 
 
 May that soul of mine, which, distributed also 
 through others, guides mankind as the charioteer 
 guides his steeds, — the soul fixed in my breast, exempt 
 from old age, swift in its course, — be united by divine 
 meditation with the Spirit supremely blest and 
 supremely intelligent I 
 
WORSHIP. 
 
 CLXXI. 
 
 Litany. 
 
 Preserver of preservers ! 
 
 Maker of tlie pure ! 
 
 Thou adored by the free intelligences, who have 
 found felicity and proximity to thee, and shed illum- 
 ination on bodies ! 
 
 Who recallest from evil to good, of spotless purity ! 
 
 Lord of the revolutions of time, 
 
 Accomplishment of desires ! 
 
 Thou art exalted above aU that is visible through 
 thy resplendence ; 
 
 And nothing can be detached from thee ! 
 
 Mankind cannot duly apjaraise, in respect of their 
 excellence, those who are low in degree; 
 
 How then can they worthily extol that Being, 
 hidden by his brilliance, who melts them in his efful- 
 gence ? 
 
 Thy worshippers are dejected from their inability 
 to attain that height : 
 
 All pure things are moved by affection towards 
 thee; 
 
 Pure souls repose their hope in thee 1 
 
 CLXXII. 
 
 Ancient Prayers. 
 
 The prayer for the afflicted in King Solomon's 
 temple was, ' Thou, Lord, knowest the heart ; grant 
 
ii6 SACRED ANTHOLOGY. 
 
 him that which thou in thy wisdom knowest would be 
 best for his good, and no more I ' 
 
 Our Father who art in heaven, proclaim the unity 
 of thy name, and establish thy kingdom perpetually, 
 and reign over us to aU eternity 1 
 
 Our Father who art in heaven, thy will be done 
 on high ; vouchsafe to bestow a peaceful and tranquil 
 mind to those who honour thee on earth : but do, 
 Lord, what seems good in thy sight. Give me only 
 bread to eat and raiment to put on I 
 
 Forgive, Lord, those who have this day offended 
 me ! 
 
 Let us, Lord, not fall into the power of sin, 
 transgression, or iniquity, and lead us not into tempta- 
 tion. Subdue our inclinations that they may be 
 subservient to thee ! 
 
 Thine Lord is the greatness, power, glory, and 
 majesty. 
 
 Our Father in Heaven I Hallowed be thy name 1 
 Thy kingdom come I Thy will be done in the earth 
 as it is done in heaven I Give us this day our daily 
 bread. Forgive us our trespasses, since even we for- 
 give those who trespass against us. Lead us not 
 into temptation, but deliver us from evil ! 
 
 CLxxm. 
 The Spiritual Pilgrimage. 
 
 The birds of the world gathered together and 
 said, 'How can we form a nation without a king? 
 
WORSHIP. 117 
 
 This state of things cannot endure ; we should join our 
 efforts to find for ourselves a king.' 
 
 Into their assembly came the lapwing, bearing on 
 its breast the sign that it had entered on the sacred 
 path, and on its head the crown of truth. It claimed 
 to have been the companion of Solomon, who knew the 
 language of birds, and said, 'I know well my king, but 
 alone cannot find him. If you will accompany me, I 
 will bring you into his presence. His name is Simorg; 
 he is the true king of birds. He dwells on a high tree, 
 situated on the summit of a mountain, and before him 
 are thousands of veils of light and darkness. The 
 journey to him is long, it is over the firm earth and 
 the deep sea, and there is need of a brave heart for 
 those who shall voyage thither.' 
 
 To this prophet the nightingale first replied, ' The 
 secrets of love are known to me. All the night I chant 
 its songs. In my care are the roses and the hearts of 
 lovers. If I am deprived of the sight of xs\y beloved 
 rose, I am desolate, and my songs cease. Lost in the 
 love of the rose, I dream not of my own existence. To 
 attain unto Simorg is beyond my energies ; the love of 
 the rose suffices the nightingale.' 
 
 The lapwing said, ' thou who remainest behind, 
 clinging to the external form of things ! cease to find 
 thy delight in that which hath charmed thee. The 
 love of the rose has already pierced thy heart with 
 thorns ; it has bi-ought thee anxiety, and yet rules over 
 thee. The rose is beautiful, but in a few days it fades, 
 and thou fillest the air with thy plaints. Leave the 
 
ii8 SACRED ANTHOLOGY. 
 
 rose; each spring it smiles for thee, but it does not sigh 
 with thee.' 
 
 Then came forward the parrot, its wings bearing 
 the verdure of the fields, on its beak a morsel of sugar. 
 ' The wicked people,' it said, ' have imprisoned me in 
 an iron cage. In this prison I have longed for the 
 water of immortality. Thither I would repair to 
 quench my thirst ; but I have no ambition to raise 
 myself to the wing of Simorg.' 
 
 ' Thou hast not,' said the lapwing, ' the true idea 
 of happiness. To attain that, one must know how to 
 renounce life, and desire something more than immor- 
 tality, thinking only of finding the Beloved One.' 
 
 Next the peacock presented itself, adorned with a 
 thousand colours. ' To form me,' it said, 'the painter 
 of the invisible world gave his pencil to the genii. 
 Once I lived in Paradise, but for my friendship with 
 the serpent was driven thence, and sent to mourn 
 in solitude at the ugliness of my feet. But I have 
 always hoped to recover that fair abode. Can Simorg 
 raise me to it ? I have nothing to do in this world ; 
 I can find repose only in Paradise.' 
 
 The lapwing replied, ' thou who hast wandered 
 from the true path ! know that the palace of this king 
 is far above that of any earthly monarch. It is the 
 eternal habitation of a soul filled with aspirations, the 
 dwelling-place of the heart, the foundation of Truth. 
 That height is an ocean of which Eden is but one drop. 
 Paradise % Can one sharing the secrets of the sun 
 pause for an atom of dust V 
 
 Then came the duck. ' In the two worlds,' it said, 
 
WORSHIF. iig 
 
 'there is no creature more pure than me. I bathe myself 
 punctually at all the canonical hours ; I behold in water 
 the carpet of prayer. Among birds I am a penitent of 
 pure vows, of pure vestment, and pure habitation. 
 Saith not the Koran " All that lives, lives by water ? " 
 As for me, I cannot pass by water, and so I cannot 
 cross the valleys nor raise myself to Simorg.' 
 
 'And what are the two worlds of which thou 
 speakest?' said the lapAving. 'Two drops of water, 
 thy past and future, with no difference between 
 them.' 
 
 The partridge said, 'I live among stones. The 
 reign of the mountain -rock is eternal, and I find no 
 essence in nature superior to gems.' 
 
 The lapwing said, ' He who has found the jewel 
 of knowledge will not be content with a pebble.' 
 
 The bird of Paradise said, ' By me Fdridoun and 
 J^mshid attained their glory ; it is by the influence 
 of my shadow that monarchs reign. Why should I 
 seek the friendship of the high Simorg when I dispose 
 of crowns at my will ? ' 
 
 The lapwing replied, 'Temporal royalty is often 
 gained at the cost of spiritual royalty. Amid all his 
 splendours Mdhmud said, " I had rather be a gleaner 
 in the fields than a monarch." ' 
 
 The falcon presented himself, with his gay cap, pre- 
 pared for the chase. ' I sit on the hand of the king,' 
 he said, ' and disdain to look upon other beings in the 
 world.' 
 
 ' The favour of kings is capricious,' said the lap- 
 
I20 SACRED ANTHOLOGY. 
 
 wing ; ' apprehension waits on tlie prince. It will be 
 safer for tliee to avoid that fire.' 
 
 The heron spoke of its dread to part from ita 
 streams to attempt the lofty flight to Simorg ; the 
 wagtaU complained of its feebleness. Other birds, in 
 chorus, said, ' We cannot attain unto this great king. 
 How shall such insects as we rise to Simorg ? ' 
 
 Then spake the prophet -bird, '0 feeble ones! 
 'tis the passionless heart rather than the weak wing 
 which prevents your ascent. Know, ye ignorant ones, 
 that when Simorg unveils his face, brilliant like the 
 sun, millions of shadows are born throughout the earth. 
 Such shadows are ye. All the birds of the world are 
 but shadows of Simorg. Meditate on this mystery 
 with intelligence. They who are filled with such 
 thoughts lose themselves in that Supreme One, as 
 shadows are lost in the shining light. He hath made 
 thee, heart ! a mirror to reflect himself. If thou 
 lovest the beauty of thy soul, fill thy heart with con- 
 templation of its beauty. Make it a mirror to reflect 
 the light of thy soul. It is thy king ; its habitation 
 is like the sun in its beauty. Behold in thine own 
 heart thy king : behold his throne in an atom. Then 
 shall the shadow thou art lose itself in the light which 
 had caused it, and to which it had ever pointed.' 
 
 CLXXIV. 
 
 The Mystical Dance', 
 
 Among the religious customs of the dervishes is 
 
won SHIP. 121 
 
 an astronomical dance, in which the dervish imitates 
 the movements of the heavenly bodies, by spinning on 
 his own axis, whUst at the same time he revolves round 
 the sheikh in the centre, representing the sun ; and, as 
 he spins, he sings the song of Saiyid NimatuUah of 
 Kuhistan. 
 
 Spin the ball ! I reel, I bum. 
 Nor head from foot can I discern, 
 Nor my heart from love of mine, 
 Nor the wine-cup from the wine. 
 AU my doing, all my leaving. 
 Reaches not to my perceiving ; 
 Lost in whirling spheres I rove. 
 And know only that I love. 
 
 I am seeker of the stone. 
 Living gem of Solomon ; 
 From the shore of souls arrived, 
 In the sea of sense I dived ; 
 But what is land or what is wave 
 To me, who only jewels crave ? 
 Love is the air-fed fire intense. 
 And my heart the frankincense ; 
 As the rich aloes' flames, I glow, 
 Yet the censer cannot know, 
 I 'm all-knowing yet unknowing ; 
 Stand not, pause not, in my going. 
 
122 SACRED ANTHOLOGY. 
 
 Ask not me, as Muftis can, 
 
 To recite the Alcoran ; 
 
 Well I love the meaning sweet, — 
 
 I tread the book beneath my feet. 
 
 Lo ! the God's love blazes higher. 
 
 Till all difference expire. 
 
 What are Moslems ? What are Giaours ? 
 
 All arc Love's and all are ours. 
 
 I embrace the true believers, 
 
 But I reck not of deceivers. 
 
 Firm to Heaven my bosom clings, 
 
 Heedless of inferior things ; 
 
 Down on earth there underfoot. 
 
 What men chatter know I not. 
 
 Devoutness. 
 
 CLXXV. 
 
 Devoutly look, and nought 
 
 But wonders shall pass by thee ; 
 
 Devoutly read, and then 
 
 All books shall edify thee ; 
 
 Devoutly speak, and men 
 
 Devoutly listen to thee ; 
 
 Devoutly act, and then 
 
 The strength of God acts through thee. 
 
 CLXXVI. 
 
 Love in Nature. 
 
 The rain of his infinite mercy refresheth all places, 
 and the table of his bounty is spread far and near. 
 merciful God, who out of thine hidden treasures 
 
WORSHIP. 123 
 
 affordest daily sustenance to the Gviebre and the 
 infidel, how canst thou exclude thy friends, thou who 
 deignest thus favoiirably to regard thine enemies \ 
 Clouds and wind, the moon, the sun, and the sky are 
 all busied, that thoU, man, mayst obtain thy bread, 
 and eat it not in neglect. For thy sake, all these 
 revolve and are obedient : it is not therefore consistent 
 with the rules of justice that thou only shouldst not 
 obey. 
 
 CLXXVII. 
 
 The Unknowable. 
 
 Those who constantly reside at the temple of hia 
 glory confess the insufficiency of their worship, saying, 
 'We have not worshipped thee in the manner tnat 
 thou oughtest to be served.' And they who would 
 describe the form of his beauty are wrapt in amaze- 
 ment, declaring, 'We have not known thee as thou 
 oughtest to be known.' If any one should require me 
 to describe him, how shall the disheartened describe 
 that which hath no form ? A devout man in deep 
 contemplation, with his head reclined on the bosom 
 of meditation, was immersed in the ocean of vision. 
 When he recovered from that state, one of his com- 
 panions, by way of pleasantry, said, ' What miraculous 
 present have you brought us from this garden which 
 you have been visiting ? ' He answered, ' It was my 
 intention that, when I reached the rosebush, I would 
 fill my lap with flowers, for presents to my friends ; 
 but when I came to the spot, the odour so overpowered 
 my senses, that my skirt dropped out of my hands.' 
 
124 SACRED ANTHOLOGY. 
 
 Bird of the desert, learn thou love of the moth, that 
 expireth in flame Avithout a sigh. They who pretend to 
 he informed are ignorant, for they who have known 
 him have not yet recovered their senses. thou who 
 towerest above the heights of imagination, thought, or 
 conjecture; surpassing all that has been related, and 
 excelling aU that wo have heard or read : the banquet 
 is ended, the assembly dismissed, and life draws to a 
 close, and we stiU rest in our first encomium of thee I 
 
 CLXXVIII, 
 
 Adoration. 
 
 He who adores the highest (Vishnu), pride van- 
 ishes from his heart as fire becomes invisible under 
 the shining of the full moon. 
 
 He whose heart is pure and good, who is without 
 pride, is mild, persevering, simple and plain, who con- 
 siders every creature as his friend, and who loves every 
 soul as his own, who behaves uniformly to every one 
 with kindness and love, who wishes to do good, and 
 has abandoned vanity, — in his heart resides the Lord 
 of Life. 
 
 As the earth is adorned by the beautiful plants it 
 puts forth, so is he beautified in whose heart dwells 
 the Lord of Life. 
 
 Hold that person sacred whose heart knows no 
 more than two things — that he himself and all others 
 consist in the Deity. 
 
WORSHIP. 125 
 
 CLXXIX, 
 
 Mystical Altar-Flowers. 
 
 That is the best worship which is made without 
 the expectation of the attainment of any particular 
 object ; the worst is that which is performed for the 
 accomplishment of a particular end. 
 
 He who adores the Supreme Being should behold 
 him in every creature and every creature in him. 
 
 The worshipper shall do homage to himself. He 
 shall think in himself that the spirit which exists in 
 the crown of his head has dispelled the darkness 
 of his body, internal and external, and endowed the 
 whole form and the sense, so that he may consider 
 and say, ' I am divine,'" and lay hold on the sword of 
 knowledge. 
 
 The Lord of Life (Vishnu) should not be wor- 
 shipped with flowers that have faded. Those that 
 grow in thine own garden are far better than those of 
 any other. With the flowers gathered there must be 
 reverence — itself a flower. 
 
 There is in the intellect a sacred lotus to which 
 every breath is wafted, and in it lost. He who shall 
 contemplate this flower in the intellect shall find it full 
 of splendour, beyond the collective light of many- 
 moons, and near unto the Deitv, 
 
WISDOM- 
 
 CLXXX. 
 
 Wisdom. 
 
 Whoso seeketh wisdom shall have no great travail; 
 for he shall find her sitting at his door. She goeth 
 about seeking such as are worthy of her, showeth her- 
 self favourably to them in the highways, and meeteth 
 them in every thought. Love is the keeping of her 
 laws. The multitude of the wise is the welfare of the 
 world. 
 
 Wisdom is the worker of all things : for in her is 
 an understanding spirit, holy, one only, manifold, 
 subtile, lively, clear, undefiled, simple, not subject to 
 hurt, loving the thing that is good, quick, which can- 
 not be letted, ready to do good ; kind to man, stead- 
 fast, sure, free from care, having all power, over- 
 seeing all things; and going through aU understand- 
 ing, pure and most subtle spirits. Wisdom is more 
 moving than any motion: she passeth through all 
 things by reason of her pureness. For she is the 
 breath of the power of God, and a pure influence flowing 
 from the glory of the Almighty : therefore can no 
 
WISDOM. 127 
 
 defiled thing fall into her. For she is the brightness 
 of the everlasting light, the unspotted mirror of the 
 power of God, and the image of his goodness. And 
 being but one, she can do all things ; and remaining in 
 herself, she maketh all things new : and in all ages 
 entering into holy souls, she maketh them friends of 
 God and prophets. She is more beautiful than the 
 sun, and above all the order of the stars: beins' 
 compared with the light, she is found before it ; for 
 after day cometh night, but vice shall not prevail 
 against wisdom. 
 
 CLXXXI. 
 
 Wisdom. 
 
 As a solid rock is not shaken by the wind, wfse 
 people falter not amidst blame and praise. 
 
 Good people walk on whatever befall; the good do 
 not murmur, longing for pleasure. 
 
 Those whose mind is well grounded in the elements 
 of knowledge, those whose frailties have been con- 
 quered, and who are fuU of light, are free (even) in 
 this world. 
 
 Such a one, who does his duty, is tolerant like the 
 earth. 
 
 His thought is quiet, quiet are his word and deed, 
 when he has obtained freedom by true knowledge. 
 
 CLXXXII. 
 
 Folly. 
 
 Long is the night to him who is awake ; long is a 
 mile to him who is tired ; long is life to the foolish. 
 
128 SACRED ANTHOLOGY. 
 
 If a traveller does not meet with one who is liia 
 better or his equal, let him firmly keep to his solitary 
 journey ; there is no companionship, with a fool. 
 
 ' These sons belong to me, and this wealth belongs 
 to me,' says the fool. He himself does not belong to 
 himself. 
 
 The fool who knows his foolishness is wise, at 
 least so far ; but a fool who thinks hijnself wise, he is 
 called a fool indeed. 
 
 If a fool be associated with a wise man all his 
 life, he will perceive the truth as little as a spoon per- 
 ceives the taste of soup. 
 
 CLXXXIII. 
 
 Wisdom. 
 
 The sage asked the spirit of wisdom thus, ' Is wis- 
 dom good, or skill ?' The spirit of wisdom answered, 
 ' Wisdom that has not goodness with it, is not to be 
 considered as wisdom ; and skill that has no wisdom 
 in it, is not to be considered as skill.' 
 
 CLXXXIV. 
 
 A Fable. 
 
 Vishnu spake, ' Bal ! take thy choice : with five 
 wise men shalt thou enter hell, or with five fools pass 
 into paradise. ' Gladly answered Bal, ' Give me, Lord, 
 hell with the wise ; for that is heaven where the wise 
 dwell, and folly would make of heaven itself a hell 1' 
 
WISDOM. 129 
 
 CLXXXV. 
 
 Foretliouglit. 
 
 There is notliing too difficult to be obtained by 
 those who, before they act, reflect well themselves, and 
 thoroughly consult with chosen friends. 
 
 There are failures even in acting well. The work 
 not done by suitable methods will fail, although many 
 stand up to protect it. The chariot is weak at sea, 
 and the ship on land. 
 
 There will be an end to his life who, having 
 climbed out to the end of a branch, ventures to go 
 farther. 
 
 A crow will overcome an owl in the daytime. Is 
 there anything difficult for him who acts with right 
 instruments at the right time ? 
 
 The self-restraint of the energetic, is like the draw- 
 ing back of the foot of a ram in order to butt. 
 
 If a rare opportunity come, let a man do that 
 which is rarely done. 
 
 They may successfully meditate the conquest of 
 the world who can think silently and wait for the 
 right time. 
 
 CLXXXVI. 
 
 Wisdom,. 
 
 No weapon has yet pierced the fortress of wisdom. 
 To discern truth in everything, and by whomsoever 
 spoken, this is wisdom. 
 
 To speak so that the meaning may easily enter the 
 mind ; to discern the subtilest thought in the words 
 of others ; this is wisdom. 
 
I30 SACRED ANTHOLOGY. 
 
 To secure the friendsliip of the great is true wis- 
 dom, and it is wisdom to keep it unchanged, and not 
 opening and closing like the lotus flower. 
 
 It is folly not to fear what ought to be feared ; it 
 is wisdom to fear what should be feared. 
 
 No terrifying calamity surprises the wise, who can 
 see far. 
 
 Those who possess wisdom possess everything; those 
 who have not wisdom, whatever they may possess, have 
 nothing. 
 
 CLXXXVII, 
 
 Wisdom. 
 
 Happy the man who findcth wisdom, 
 
 And the man who obtainoth understanding I 
 
 For the merchandise of it is better than the 
 
 merchandise of silver, 
 And the gain of it than fine gold. 
 More precious is it than pearls. 
 And all thou canst desire is not equal to it 
 Length of days is in her right hand ; 
 In her left hand are riches and honour. 
 Her ways are ways of pleasantness, 
 And aU her paths are peace. 
 
 CLXXXVIII. 
 
 Intellect. 
 
 Though high-bom, and decked with every favour 
 of fortune, without intelligence no man is exalted. 
 
 Though he be in poverty, though of lowly birth 
 and uncouth form, kings shaU bend before the wise 
 thinker. 
 
WISDOM. 131 
 
 To wisdom's sceptre every crown must bow ; a 
 king sways an estate : genius commands an immea- 
 surable reabn. 
 
 CLXXXIX. 
 
 Wisdom and Folly. 
 
 The heart of a wise man is in his right hand j 
 The heart of a fool in his left. 
 
 cxc. 
 Hidden Wisdom. 
 
 For consider, brethren, who ye are that have been 
 called ; not many wise men after the fashion of the 
 world, not many mighty, not many noble ; but the 
 foolish things of the world did God choose, to put to 
 shame the wise ; and the weak things of the world 
 did God choose, to put to shame the things whicJx are 
 strong ; and the mean things of the world, and the 
 things which are despised, the things which are not, 
 to bring to nought things that are. 
 
 We do speak wisdom among the perfect ; not, 
 however, the wisdom of this world, nor of the rulers 
 of this world, who are coming to nought; but we 
 speak God's wisdom in a mystery, the hidden wisdom, 
 which God determined on before the world was, for our 
 glory ; which none of the rulers of this world compre- 
 hended ; for had they comprehended it, they would 
 not have crucified him worthiest of honour ; but, as it 
 is written : ' The things which eye hath not seen, and 
 ear hath not heard, and which have not entered into 
 the heart of man, the great things which God hath 
 
132 SACRED ANTHOLOGY. 
 
 prepared for those that love liim.' For God hath 
 revealed them to us by his spirit; for this spirit 
 searcheth all things, even the depths of God. For 
 who among men knoweth the things of a man, but 
 the spirit of the man which is in him ? even so the 
 things of G6d knoweth no one but the spirit of God. 
 But the unspiritual man receiveth not the things of 
 the spirit of God ; they are foolishness to him, and 
 he cannot know them, because they are spiritually 
 discerned. But he that is spiritual judgeth of all 
 things, yet he himself is judged by no one. 
 
 I was not able to speak to you as to spiritual men, 
 but as to babes. I fed you with milk, not with meat ; 
 for ye were not yet able to bear it. Nor indeed are ye 
 able even now. For while there is among you rivalry 
 and strife, are ye not unspiritual, and walking after 
 the manner of men ? For while one saith, I am of 
 Paul, and another, I am of ApoUos, are ye not like 
 common men ? 
 
 Who then is Apollos, and who is Paul, but min- 
 isters through whom ye believed, and that as the Lord 
 gave to each ? I planted, Apollos watered ; but God 
 gave the growth. So then, neither he that planteth 
 nor he that watereth is anything, but God that giveth 
 the growth. Ye are God's building. According to 
 the gift of God to me, I have laid the foundation, and 
 another buildeth thereon ; but let every one take heed, 
 how he buildeth thereon. If any one build upon this 
 foundation with gold, silver, precious stones, wood, 
 hay, stubble, the work of every one will be made mani- 
 
WISDOM. 133 
 
 fest ; the day will show it ; it shall be revealed as by 
 fire what every one's work is. 
 
 Know ye not, that ye are God's temple, and that 
 the breath of God dwelleth in you ? If any one de- 
 face th the temple of God, God will deface him; for 
 the temple of God is holy, and such are ye. All 
 things are yours ; whether Paul, or ApoUos, or Cephas, 
 or the world, or life, or death, or things present, or 
 things to come, — all are yours. 
 
 cxcr. 
 Speech. 
 
 My deficiency and backwardness in the strenuous 
 discharge of personal service at the palace of sove- 
 reignty resembles the story told of Buzerchemeher, 
 how that, when a number of the sages of Hind were 
 discoursing of his virtues, they could discover in him 
 only this fault, that he hesitated in his speech, so that 
 his hearers were kept a long time in suspense before 
 he delivered his thoughts. Buzerchemeher overheard 
 their conversation, and observed, 'It is better to 
 deliberate before I speak, than to repent of what 1 
 have said.' Old men of experience, who know the 
 value of words, reflect and then speak. Expend not 
 your breath in talking idly ; speak to the purpose, and 
 mind not if your delivery should be slow. First 
 think, and then speak, but stop before they say, ' It is 
 enough.' Man exceUeth the brute creation by the 
 faculty of speech, but you are beneath the brute if 
 you make an improper use of that gift. 
 
134 SACRED ANTHOLOGY. 
 
 They asked Ldkman of whom he had learned 
 philosophy : he answered, ' Of the blind, because they 
 never advance a step until they have tried the ground.' 
 Try your way before you stir your foot. 
 
 CXCII. 
 
 Sloth. 
 
 One night, in the desert of Mecca, from the great 
 want of sleep, I was deprived of all power to stir ; I 
 reclined my head on the earth, and desired the camel- 
 driver not to disturb me. How far shall the feet of 
 the poor man proceed when the camel is weary of his 
 load ? Whilst the body of the fat man is becoming 
 lean, the lean man may die of fatigue. He replied : 
 • brother ! Mecca is in front, and robbers in the rear; 
 by proceeding you escape, and if you sleep you die. 
 It is pleasant to sleep on the road in the desert tinder 
 the acacia-tree in the night of decampment, but you 
 must consider it as abandoning life.' 
 
 CXCIII. 
 
 Common Sense. 
 
 A firmer friend no one gets than sagacity. 
 
 He is happy who in himself possesses fame and 
 wit while living ; for bad counsels have often been 
 received from another's breast. 
 
 A better burthen no man bears on the way than 
 good sense : this is thought better than riches in a 
 strange place ; such is the recourse of the indigent. 
 
WISDOM. 
 
 135 
 
 Harm seldom befalls the wary. 
 Silent and prudent, joyous and liberal, should 
 everyone be until his hour of death. 
 
 cxciv. 
 Wisdom. 
 
 They asked Ldkman from whom he had learnt 
 urbanity ; he replied, ' From those of rude manners ; 
 for whatsoever I saw in them that was disagreeable, I 
 avoided doing the same.' Not a word can be said, 
 even in the midst of sport, from which a wise man 
 will not derive instruction ; but if an hundred chap- 
 ters of philosophy are read to an ignorant person, it 
 wiU seem to his ears foUy and sport. 
 
 Listen to the discourse of the learned man with 
 the utmost attention, although his actions may not 
 correspond with his doctrine. It behooveth a man to 
 receive instruction, although the advice be written on 
 a wall. 
 
 cxcv. 
 Ears thai hear. 
 
 Once I travelled to Hejdz along with some young 
 men of virtuous disposition, who had been my inti- 
 mate friends and constant companions. Frequently, 
 in their mirth, they recited spiritual verses. There 
 happened to be in the party an Abid, who thought 
 unfavourably of the morals of Durwaishes, being 
 iffnorant of their suflerinffs. At length we arrived at 
 the grove of palm-trees of Beni Hullal, when a boy, 
 of a dark complexion came out of one of the Arab 
 
136 SACRED ANTHOLOGY. 
 
 families, and sang in such a strain as arrested tne 
 birds in their flight through the air. I beheld the 
 Abid's camel dancing, and after flinging his rider, he 
 took the road of the desert. I said, ' Sheik ! those 
 strains delighted the brutes, but made no impression 
 on you : knowest thou what the nightingale of the 
 morning said to me ? What kind of a man art thou, 
 who art ignorant of love ? The wind blowing over 
 the plains causes the tender branches of the ban-tree 
 to bend before it, but afi"ects not the hard stone. 
 Everything that you behold is exclaiming the praises 
 of God, as is well known unto the understanding 
 heart : not only the nightingale and the rosebush are 
 chanting praises to God, but every thorn is a tongue 
 to extol him.' 
 
 cxcvi. 
 Silence and Speech. 
 
 There is one that keepeth silence and is found 
 wise ; and another by much babbling becometh hate- 
 ful. To slip upon a pavement is better than to slip 
 with the tongue. A wise sentence shall be rejected 
 when it cometh out of a fool's mouth ; for he will not 
 speak it in due season. The heart of fools is in their 
 mouth ; but the mouth of the wise is in their heart. 
 
 CXCVII. 
 
 Wisdom and Folly. 
 
 Galen, on seeing a blockhead lay hold of the collar 
 of a wise man, and disgrace him, said, ' If this man 
 fjad been really wise, matters would not have come to 
 
WISDOM. 137 
 
 this pass with the ignorant. Strife and contention 
 will not happen between two wise men, and a wise 
 man will not contend with a blockhead. If an igno- 
 rant fellow in his brutality speaks rudely, the wise 
 man will answer him with mildness. Two wise men 
 will not break a hair ; it is the same case between an 
 obstinate person and one of a mild disposition ; but if 
 they are both ignorant, they wiU break a chain.' 
 
 cxcviii. 
 Learning from Enemies. 
 
 A preacher, who had a detestable voice, but 
 thought he had a very sweet one, bawled out to no 
 purpose. The people of the town, on account of the 
 respectability of his office, submitted to the calamity, 
 and did not think it advisable to molest him, until 
 one of the neighbouring preachers, who secretly was 
 ill-disposed towards him, came once to see him, and 
 said, ' I saw a dream, may it prove good 1 ' He asked, 
 ' What did you see ? ' He replied, ' I thought you 
 had a sweet voice, and that the people were enjoying 
 tranquillity from your discourse.' The preacher, after 
 reflecting a little on the subject, said, ' What a happy 
 dream this is that you have seen, which has discovered 
 to- me my defect, in that I have an unpleasant voice, 
 and that the people are distressed at my preaching ! 
 I have vowed that, in future, I will read only in a low 
 tone. The company of friends was disadvantageoxis 
 to me, because they look on my bad manners as 
 excellent ; my defects appear to them skill and per- 
 
138 SACRED ANTHOLOGY. 
 
 fection ; and my tborn is regarded as the rose and 
 the jasmine. Where is the enemy, with an impudent 
 and piercing eye, who shall point out my fault ? ' 
 
 cxcix. 
 
 lUumination. 
 
 Buddha said, A man who devotes himself to 
 religion is like a man who takes a lighted torch into 
 a dark house ; the darkness is at once dissipated, and 
 here is light 1 Once persevere in the search after wis- 
 dom, and obtain knowledge of truth — error and delu- 
 sion entirely rooted out — Oh ! what perfect illumina- 
 tion will there be I 
 
 Buddha said, In reflection, in life, in conversa- 
 tion, in study, I never for a moment forget the 
 supreme end, Eeason. 
 
 Let one behold heaven and earth, and think, ' These 
 are impermanent' — and so the mountains and rivers, 
 the varied forms of life and the productions of nature, 
 all passing away ! Attaining to this condition of 
 mind, in a moment there will be illumination. 
 Throughout an entire day's conduct to keep the 
 thought steadily on religion (Eeason), and from this 
 religious conduct to realise a deep principle of faith ; 
 this indeed is blessedness without measure I 
 
 CO. 
 
 Harmful Help. 
 
 A man with a disagreeable voice was reading the 
 Koran aloud, when a holy man passing by asked 
 
WISDOM. 139 
 
 what was his monthly stipend. He answered, ' No- 
 thing at all.' He resumed, ' Why then do you take 
 so much trouble ? ' He rephed, ' I read for the sake 
 of God.' The other rejoined, ' For God's sake read 
 not.' 
 
 cci. 
 Fitness. 
 
 A little man, being struck with a pain in Lis eyes, 
 went to a farrier, desiring him to apply a remedy. 
 The farrier, applying to his eyes what he was used to 
 administer to quadrupeds, the man became blind ; 
 upon which he complained to the magistrate. The 
 magistrate said, ' Get away, there is no plea for the 
 damages ; for if this fellow had not been an ass, he 
 would not have applied to the farrier.' The appli- 
 cation of this story is, that whosoever employs an 
 inexperienced person on a weighty matter, besides 
 suffering repentance, wUl, in the opinion of the wise, 
 be considered of a weak understanding. The wise 
 man, of enlightened mind, entrusts not an important 
 business to one of mean abilities. The mat-maker, 
 although a weaver, yet is not employed in the silk 
 manufactory. 
 
 CCII. 
 
 Inward Fortune. 
 
 Out of mud springs the lotus flower ; out of clay 
 comes gold and many precious things ; out of oysters 
 
I40 SACRED ANTHOLOGY. 
 
 the pearls ; briglitest silks, to robe fairest forms, are 
 spun by a worm ; bezoar from the bull, musk from 
 the deer are produced ; from a stick is born flame ; 
 from the jungle comes sweetest honey. As from 
 sources of little worth come the precious things of 
 earth, even so is it with the child on whom happy 
 Fortune hath smiled. He needs not lofty birth or 
 noble kin. His victory is sure. 
 
 CCIII. 
 
 Fruitless Toil. 
 
 Two persons took trouble in vain, and used fruitless 
 endeavours, — he who acquired wealth, without enjoy- 
 ing it, and he who taught wisdom, but did not practise 
 it. How much soever you may study science, when 
 you do not act wisely, you are ignorant. The beast 
 whom they load with books is not profoundly learned 
 and wise : what knoweth his empty skull whether he 
 carrieth firewood or books ? 
 
 Whosoever acquired knowledge, and did not prac- 
 tise it, resembleth him who ploughed, but did not 
 sow. 
 
 A learned man without works is a bee without 
 honey. Say to the austere and uncivil bee, 'When 
 you cannot afford honey, do not sting.' 
 
 cciv. 
 Use of Knowledge. 
 
 Science is to be used for the preservation of 
 religion, and not for the acquisition of wealth. Who- 
 
WISDOM. 141 
 
 soever prostituted his abstinence, reputation, and 
 learning for gain, formed a granary and then con- 
 sumed it entirely. 
 
 A learned man without temperance is a blind 
 man carrying a link : he showeth the road to others, 
 but doth not guide himself. ' He who through inad- 
 vertency trifled with life, threw away his money 
 without purchasing anything. 
 
 GOV. 
 
 Reason. 
 
 The reason which can be reasoned is not the 
 Eternal Eeason, the name which can be named is not 
 the Eternal Name. 
 
 Eeason is great ; heaven is great; earth is great. 
 
 Man takes his law from the earth ; the earth takes 
 its law from heaven ; heaven takes its law from reason 5 
 reason takes its law from what it is in itself. 
 
 That which in its depth seems the first ancestor 
 of all things, may be regarded as the mother of the 
 universe. I know not its name, but give it the title 
 of Eeason. 
 
 Virtue in its grandest aspect is neither more nor 
 less than following reason. 
 
 Eeason is indefinite ; yet therein are forms ; im- 
 palpable, yet therein are things ; profound and dark, 
 yet therein is essence. This essence is most true ; and 
 fi-om of old until now it has never lost its name. It 
 passes into all things that have a beginning. 
 
 To have such an apprehension of the reason that 
 
142 SACRED ANTHOLOGY. 
 
 was of old as to regulate present things, and to know 
 tteir beginning in the past, this I call having the clew 
 of reason. 
 
 Great reason is all-pervading. It can be on the 
 rioht hand, and at the same time on the left. All 
 things wait upon it for life, and it refuses none. 
 
 In love it nourishes aU things, and it is ever free 
 from ambitious desires. It may be named with the 
 smallest. It may be named with the greatest. 
 
 Lay hold on the great form of reason, and the 
 whole world will go to you. It will go to you and 
 suffer no injurj^ ; and its rest and praise will be glo- 
 rious. 
 
 Use the light to guide you home to its own bright- 
 ness. 
 
 ccvi. 
 Silence. 
 
 Nothing is so good for an ignorant man as silence ; 
 and if he was sensible of this he would not be igno- 
 rant. When you possess not perfection and excellence, 
 you had better keep your tongue within your teeth. 
 The tongue brings men into disgrace. The nut 
 without a kernel is of light weight. A stupid man 
 was training an ass, and spent all his time upon it. 
 Somebody said, ' blockhead I what art thou en- 
 deavouring to do ? for this foolish attempt expect 
 reprehension from the censorious. Brutes will not 
 acquire speech from thee; learn thou silence from 
 them.' Whosoever doth not reflect before he giveth 
 an answer, will generally speak improperly. Either 
 
WISDOM. 143 
 
 arrange your words as a man of sense, or else sit quiet 
 like a brute. 
 
 Whosoever interrupts the conversation of others 
 to make a display of his own wisdom, certainly be- 
 trays his ignorance. The sages have said, that a wise 
 man speaketh not until they ask him a question. 
 Although the temperament of the discourse may be 
 trae, yet it is difficult to admit his pretensions. 
 
 ccvn 
 ThougM. 
 
 All that we are is the result of what we have 
 thought : it is founded on our thoughts, it is made up 
 of our thoughts. If a man speaks or .acts with a pure 
 thought, nappmess follows him, like a shadow that 
 never leaves him. 
 
 ' He abused me, he beat me, he defeated me, he 
 robbed me,' — hatred in those who harbour such 
 thoughts will never cease. 
 
 For hatred does not cease by hatred at any time : 
 hatred ceases by love ; this is an old rule. 
 
 As rain breaks through an ill-thatched house, 
 passion will break through an unreflecting mind. 
 
 These wise people, meditative, steady, always 
 possessed of strong powers, attain to Nirvdna (the 
 supreme condition). 
 
 By rousing himself, by reflection, by restraint and 
 control, the wise man may make for himself an island 
 which no flood can overwhelm. 
 
 The wise man possesseth reflection as his best jewel. 
 
144 SACRED ANTHOLOGY. 
 
 A Bhiksliu who delights in reflection, who looks 
 with fear on thoughtlessness, moves about like fire, 
 burning all his fetters, small or large. 
 
 As a fletcher makes straight his arrow, a wise man 
 makes straight his trembling and unsteady thought, 
 which is difficult to keep, difficult to turn. 
 
 If a man's thoughts are unsteady, if he does not 
 know the true law, if his peace of mind is troubled, 
 his knowledge will never be perfect. 
 
 "Whatever a hater may do to a hater, or an enemy 
 to an enemy, a wrongly directed mind will do us 
 greater mischief. 
 
 CCVIII. 
 
 Silence and Speech. 
 
 To what shaU be likened the tongue in a man's 
 mouth ? It is the key of the ' treasury of wisdom : 
 when the door is shut, who can discover whether he 
 deals in jewels or in small ware ? Although, in the 
 estimation of the wise, silence is commendable, yet at 
 a proper season free speech is preferable. Two things 
 indicate an obscure understanding, — to be silent when 
 we ought to converse, and to speak when we should 
 be silent. 
 
SUPEESTITION. 
 
 CCIX. 
 
 Old and New. 
 
 Then came to him the disciples of John, saying. 
 Why do we and the Pharisees fast, and thy disciples 
 fast not ? And Jesus said to them. No one putteth a 
 patch of undressed cloth on an old garment ; for the 
 piece that fiUeth in teareth away from the garment, and 
 a worse rent is made. Nor do men put new wine into 
 old skins ; else the skins burst, and the wine runneth 
 out, and the skins are spoilt. But they put new wine 
 into new skins, and both are preserved together. 
 
 OCX. 
 
 Pure Intention. 
 
 One night Gabriel from his seat in paradise heard 
 the voice of God sweetly responding to a human heart. 
 The angel said, ' Surely this must be an eminent servant 
 of the Most High, whose spirit is dead to lust and lives 
 on high.' The angel hastened over land and sea to find 
 this man, but could not find him in the earth or 
 heavens. At last he exclaimed, ' Lord ! show me 
 
146 SA CRED ANTHOL OGY. 
 
 the way to this object of thy love.' God answered, 
 ' Turn thy steps to yon village, and in that pagoda thou 
 shalt behold him.' The angel sped to the pagoda, and 
 therein found a solitary man kneeling before an idol. 
 Eeturning, he cried, ' master of the world ! hast thou 
 looked with love on a man who invokes an idol in a 
 pagoda V God said, ' I consider not the error of igno- 
 rance : this heart, amid its darkness, hath the highest 
 place.' 
 
 ccxi. 
 Sects. 
 
 Jesus came and abolished the law of Moses : 
 Mahomet followed him, and introduced his five 
 prayers a day. The followers of both of these say 
 that after their Prophet no other is to be expected, 
 and they occupy themselves talking thus idly from 
 morning to evening. But meanwhile tell me, since 
 you are living under one of these dispensations, do 
 you enjoy more than others, or less, the sun and 
 moon ? 
 
 CCXII. 
 
 Ancient Heresy. 
 
 King Vena was devoted to austere religion, and 
 possessed of a mild disposition and greatness of mind. 
 A certain person of splendid form entered where the 
 king sat in his assembly surrounded by the priests, and 
 moved on silently before them all, reading a book. 
 To him the king spoke, saying, ' Who art thou ? 
 What is the object of thy devotion and meditation ? 
 Why art thou here ? Speak thou the truth.' 
 
SUPERSTITION. 147 
 
 Then did this stranger say, ' king ! in vain art 
 thou governing thy kingdom with justice. Know 
 thou me as one adoring Virtue, before which even 
 gods must bow. I speak truth and never falsehood.' 
 
 King Vena said, ' But what is thy virtue and thy 
 religion, and what works dost thou perform ? ' 
 
 The stranger thus spoke, ' That object — ^virtue — 
 worshipped by the gods, is the source of all honour. 
 Mercifulness is above aU those virtues which are per- 
 formed to obtain salvation. 
 
 'Attend, king, unto me 1 I perform no ceremo- 
 nies, nor study the Vedas, nor practise austerities, nor 
 incantations. What are offerings to the gods ? Our 
 highest work is to reverence the holiest man.' 
 
 King Vena said, ' What is the nature of this thy 
 virtue of mercifulness ? ' 
 
 The stranger answered, ' king ! when the life of 
 a human being ends, the body has no longer a separate 
 existence, but re-unites with the elements of which it 
 was composed. The friends of that person are afflicted 
 with grief, and they perform a sacrifice, and afterwards 
 continue to offer sacrifices on the day of that person's 
 death. This, best of kings, is delusion. Where do 
 these deceased ones dwell, and on what do they sub- 
 sist ? Who has seen them, or knows their form ? 
 The priests are satisfied by eating the sweetmeats 
 offered for the dead, but w^hat can the dead derive 
 from them ? 
 
 ' This token of love is surely A^ain. 
 
 ' And concerning the ceremonies and austere devo- 
 
143 SACRED ANTHOLOGY. 
 
 tions in honour of your gods, hear what I shall say. 
 In all these rites innocent animals are sacrificed, and 
 in one a man is slain on the altar. This is called the 
 bestowal of gifts. But he who destroys an innocent 
 being, even in the most solemn ceremony, has effected 
 only evil. What virtue can there be in a ceremony 
 where even innocence is not a barrier against (deified) 
 vanity ? What fruit does the performer derive from 
 it % He eats the dust of the ground. Know this well, 
 king, that whatever ceremonies prescribed in the 
 Vedas bring needless pain or death, contain no virtue 
 and conduct to no beatitude. A Vedas void of mercy 
 is a holy scripture only in name. 
 
 ' king 1 not even a god could possess virtue did 
 he not also possess mercy. And he alone is the true 
 worshipper of God — be he Brahmin or Pariah — who 
 cherishes all beings with generosity and compassion. 
 
 ' King Vena, attend thou, while I relate the virtues 
 by which the people with whom I dwell attain earthly 
 happiness and seek eternal beatitude. The first virtue 
 is mercifulness, which they exercise with a tranquil 
 heart, and a mild and cheerful disposition. Their 
 second virtue is to worship the God from whom are 
 all beings.' 
 
 The king interrupted the stranger, saying, * These 
 rivers, like the Ganges, which are said to be holy, and 
 productive of great virtues, thinkest thou they are 
 truly such ? ' 
 
 The stranger replied, ' king! if great virtues could 
 be found in holy streams, in whom would they not be 
 
SUFERSTITION. 149 
 
 found ? But in truth, virtue and eternal sanctity dwell 
 not in the inanimate pond of water or mountain of 
 rock, but where God lives. And he is the Supreme in 
 all things. Do thou, king, accept this pure faith, 
 which shall bring with it happiuess ! ' 
 
 From that time King Vena ceased to care for the 
 Vedas, and ceased to perform ceremonies or sacrifices, 
 and went no more on any pilgrimage. Sorrowing for 
 this, his father and mother retired from their splen- 
 dour, and from the world, and dwelt in the woods. 
 Following their king, the people forsook the temples, 
 and offered no more sacrifices. Seeing this,, and that 
 the bestowal of gifts to the gods was ceasing in the 
 land, seven Eishis or holy persons came to King 
 Vena, and entreated him to return to their faith. 
 They said, ' These acts, great king, that thou art 
 performing, are not of our sacred traditions, nor fit for 
 our religion, but are such as shall be performed by 
 mankind at the entrance of Kali, or last and sinful 
 age, when thy new faith shall be received by all, and 
 the ser^nce of the gods be entirely relinquished.' 
 
 But the king dismissed the seven saints, saying 
 he found in himself that which he held higher than 
 their traditions. 
 
 This excited the wrath of the Munis, the seven 
 powerful priests called sons of Brahma : these spread 
 out the sacred grass, and having performed a holy 
 Mantra over it, thereon burned King Vena to ashes. 
 
ISO SACRED ANTHOLOGY. 
 
 Note. 
 A PuPcinic myth says that when King Vena thus 
 perished, there sprang from his right hand one who 
 milked the earth of wealth and wisdom, the very 
 great Prithu, lord of the earth, versed in virtue, 
 through whom Vena was raised to the blessed seat of 
 Vishnu. 
 
 CCXIII. 
 
 Knowledge. 
 
 Mohammed said, Instruct in knowledge I He who 
 instructs, fears God ; he who speaks of knowledge, 
 praises the Lordj who disputes about it, engages in 
 holy warfare; who seeks it, adores the Most High; who 
 spreads it, dispenses alms to the ignorant ; and who 
 possesses it, attains the veneration and good-will of all. 
 Knowledge enables its possessor to distinguish what 
 is forbidden from what is not ; it lights the way to 
 heaven ; it is our friend in the desert, our society in 
 solitude ; our companion when far away from our 
 homes ; it guides us to happiness ; it sustains us in 
 misery ; it raises us in the estimation of friends ; it 
 serves as an armour against our enemies. With 
 knowledge, the servant of God rises to the heights of 
 excellence. The ink of the scholar is more sacred 
 than the blood of the martyr. God created Reason, 
 and it was the most beautiful being in his creation : 
 and God said to it, ' I have not created anything 
 better or more perfect or more beautiful than thou: 
 blessings will come down on mankind on thy account. 
 
SUPERSTITION. 151 
 
 and they \A'ill be judged according to the use they 
 ina,ke of thee.' 
 
 _,. . . ccxiv. 
 
 Divination. 
 
 Seek not to divine by the measures of the earth, 
 nor by the dimensions of the sun. Dismiss the 
 sounding course of the moon, for it perpetually runs 
 through the forces of necessity. The advancing pro- 
 cession of stars is not for your sake. The wide-spread 
 serial wing of birds, and the sections and viscera of 
 victims, are never true : all these are mere puerile 
 sports, the foundation of fraud and mercantile religion. 
 Fly from these if you intend to open the Paradise of 
 piety, where virtue, wisdom, and equity are collected 
 together. 
 
 Explore the river of the soul, whence or in what 
 order having become a servant to the body, you may 
 again rise to that order from which you flowed, 
 uniting earthly work to sacred reason. 
 
 Verge not downward. 
 
 The world possesses intellectual, inflexible sus- 
 tain ers. 
 
 Attain thou to the sphere of intelligence, at whose 
 centre is the fountain of virtue, which is all within 
 you. 
 
 The immortal depth of the soul should be the 
 leader; but vehemently extend all your eyes up- 
 ward. 
 
 The soul being a splendid fire, through the power 
 of the Father remains immortal, is the mistress of hfe, 
 and combines in it the perfections of the world. 
 
152 SACRED ANTHOLOGY. 
 
 The Supreme Intelligible is to be apprehended 
 with the flov/er of the intellect. 
 
 ccxv. 
 
 Necromancy. 
 
 Bind lip the testimony ; 
 
 Seal the commandment among my disciples 1 
 
 I will wait for God, 
 
 And in him will I trust. 
 
 Behold, the children whom God hath given me 
 
 Are for signs and symbols to the people. 
 
 And when they shall say unto you, 
 
 ' Seek unto them that have familiar spirits. 
 
 And unto wizards that chirp and mutter,' 
 
 Shall not a people seek unto their God ? 
 
 For the living shall they resort unto the dead ? 
 
 To the law and to the testimony ! 
 
 Shall they not speak according to this word, 
 
 Who have no dawning light % 
 
 They shall turn their faces upward ; 
 
 And they shall look unto the earth , 
 
 And find trouble, obscurity, and thick darkness. 
 
 CCXVI. 
 
 Religions Exercises. 
 
 "When Caundilya, the warrior, saw his son dead, 
 he fainted through grief : as he lay on the ground his 
 kinsmen sat down by him. A holy man named 
 Capila said to him, 'There is no stability. Youth, 
 
SUPERSTITION. 153 
 
 beauty, life, collected wealth, dominion, the society of 
 friends, are all uncertain : in this the wise are not 
 deceived. Whither are the lords of the world gone, 
 with their armies, their valour, and their equipage ? 
 The earth itself remains to this day a witness of their 
 separation from it. In the transient world, which never 
 affords permanent pleasure, let the wise strengthen 
 devotion and multiply the delights of holiness.' 
 
 Caundilya, hearing this, rose up, and said, * What 
 then have I to do with my vain palace ? I will go as a 
 pilgrim into the desert.' 
 
 Capila rejoined, ' He who has controlled his own 
 spirit and desires, who has knowledge, piety, and a 
 good character, gathers the fruit of a pilgrimage. Even 
 in the sacred forest inflamed passions cause crime ; 
 and m the mansion, self-control brings piety to dwell. 
 The virtuous man's home is his desert of devotion. 
 They whose food is only to sustain life, whose voice is 
 only to speak truth, make hardships easy. Thyself 
 art the sacred river, — its waters truth ; its banks, right 
 conduct ; its waves, benevolence. Here wash thy lips, 
 son of Pandu I for the interior soul is not purified 
 by holy water ! If truth be placed in a balance with a 
 thousand sacrifices of horses, truth will outweigh a 
 thousand sacrifices. 
 
 CCXVII. 
 
 Convention. 
 
 At that time Jesus went on the sabbath through 
 the grain-fields ; and his disciples were hungry, and 
 
154 SACRED ANTHOLOGY. 
 
 began to pluck tlie ears of grain, and to eat. But the 
 Pharisees, seeing it, said to him, Lo! thy disciples are 
 doing that which it is not lawful to do on the sabbath. 
 But he. said to them, Have ye not read what David 
 did, when he and those who were with him were 
 hungry ? how he went into the house of God, and 
 they ate the shewbread, which it was not lawful for 
 him to eat, nor for those who were with him,- but for 
 the priests alone ? Or have ye not read in the fjaw, 
 that on the sabbaths the priests of the temple profane 
 the sabbath, and are blameless ? But I say to you, 
 that something greater than the temple is here. If 
 ye had known what this meaneth, ' I desire charity 
 and not sacrifice,' ye would not have condemned the 
 guiltless. 
 
 And he said to them. Who of you that owneth one 
 sheep, if it fall into a pit on the sabbath, will not lay 
 hold of it, and lift it out ? Of how much more worth 
 now is a man than a sheep ! (When the Jews perse- 
 cuted Jesus again for violating the sabbath, he said, 
 My Father is working up to this time, and I work.) 
 
 CCXVIII. 
 Traditions. 
 
 Then come to Jesus Pharisees and scribes from 
 Jerusalem, saying. Why do thy disciples transgress the 
 tradition of the elders ? for they wash not their hands 
 when they eat bread. But he answered and said to 
 them. Why do ye transgress the commandment of 
 God for the sake of your tradition ? Hypocrites ! 
 well did Isaiah prophesy concerning you, saying, 
 
SUPERSTITION. 155 
 
 ' This people honouretli me with their lips, but their 
 heart is far from me. But iu vain do they worship 
 me, teaching as doctrines the commandments of men.' 
 
 He said to his disciples, Every plant which my 
 heavenly Father did not plant will be rooted up. 
 
 Out of the heart proceed evil thoughts, murders, 
 adulteries, fornications, thefts, false testimony, blas- 
 phemies. These are the things which defile a man ; 
 but to eat with unwashed hands defileth not a man. 
 
 ccxix. 
 Marvels. 
 
 And the Pharisees and Sadducees came to try him, 
 and asked him to show them a sign from heaven, And 
 he answering said to them. When it is evening, ye 
 say. Fair weather ! for the sky is red. And in the 
 morning, A storm to-day! for the sky is red and 
 lowering. Ye know how to judge of the face of the 
 sky, and can ye not discern the signs of the times ? 
 
 coxx. 
 Priest and Prophet. 
 
 And the Pharisees, hearing that he had put the 
 Sadducees to silence, assembled together ; and one 
 of them, a lawyer, asked, trying him. Teacher, which 
 commandment is great in the law ? And he said to 
 him, ' Thou shalt love the Lord thy God with all thy 
 heart, and with all thy soul, and with all thy mind.' 
 This is the great and first commandment. There is a 
 second like it : ' Thou shalt love thy neighbour as 
 
iS6 SACRED ANTHOLOGY. 
 
 thyself.' On these two commandments hang all the 
 law and the prophets. 
 
 Then Jesus spoke to the multitudes, and to hia 
 disciples, saying, The scribes and the Pharisees sit in 
 ; the seat of Moses. They say, and do not. They bind 
 j heavy burdens, and lay them on men's shoulders, and 
 will not themselves move them with a finger. And 
 all their works they do to be observed by men. They 
 make broad their phylacteries, and enlarge their 
 fringes, and love the first place at feasts, and the 
 chief seats in the synagogues, and salutations in the 
 markets, and to be called by men, Eabbi. But be 
 not ye called Rabbi ; for one is your teacher : and ye 
 are all brothers. And call no one your Father on 
 the earth ; for one is your Father, he who is in heaven. 
 Nor be ye called leaders : for one is your leader, the 
 Christ. The greatest among you will be your servant. 
 And whoever shall exalt himself- will be humbled ; 
 and whoever shall humble himself will be exalted. 
 
 But woe to you, scribes and Pharisees, hypocrites ! 
 because ye shut up the kingdom of heaven against 
 men ; for ye go not in yourselves, nor suffer those- 
 who are entering to go in. Woe to you, scribes and 
 Pharisees, hypocrites ! for ye compass sea and land 
 to make one proselyte ; and when he is made, ye 
 make him twofold more a son of hell than yourselves. 
 "Woe to you, scribes and Pharisees, hypocrites I 
 for ye pay tithes of the mint, and the dill, and the 
 cummin, and have omitted the weightier matters of 
 
SUPERSTITION. 157 
 
 the law, justice, and mercy and faith. Blind guides I 
 who strain out a gnat, and swallow a camel. 
 
 Woe to you, scribes and Pharisees, hypocrites I 
 for ye make clean the outside of the cup and the 
 platter, but within they are full of robbery and licen- 
 tiousness. 
 
 Ye are like whited sepulchres, which outwardly 
 indeed appear beautiful, but within are full of dead 
 men's bones, and of all uncleanness. Even so ye also 
 outwardly appear righteous to men, but within ye are 
 full of hypocrisy and iniquity. 
 
 Woe to you, scribes and Pharisees, hypocrites I 
 because ye build the sepulchres of the prophets, and 
 adorn the tombs of the righteous, and say. If we had 
 been in the days of our fathers, we would not have 
 been partakers with them in the blood of the prophets. 
 Ye bear witness against yourselves, that ye are the 
 sons of those who killed the prophets. Fill ye up 
 then the measure of your fathers I 
 
 I send to you prophets, and wise men, and scribes ; 
 some of them ye wiU kill and crucify, and some of 
 them ye will scourge in your sjmagogues, and perse- 
 cute from city to city ; that on you may come all the 
 righteous blood shed upon the earth, from the blood of 
 righteous Abel to the blood of Zechariah, son of 
 Barachiah, whom ye slew between the temple and the 
 altar. Truly do I say to you, all these things will 
 come upon this generation. 
 
 Jerusalem, Jerusalem I that killest the prophets, and 
 Stonest those who are sent to thee ! How often would I 
 
158 SACRED ANTHOLOGY. 
 
 have gathered thy children together, as a hen gathereth 
 her chickens under her wings, and ye would not ! Lo, 
 your house is left to you desolate ! For I say to you, 
 ye will not see me henceforth, till ye shall say, 
 Blessed is he. that cometh in the name of the Lord ! 
 
 And Jesus went out, and was going from the 
 temple ; and his disciples came to him, to show him 
 the buildings of the temple. And he answering said 
 to them. See ye not all these ? Truly do I say to you, 
 there will not be left here one stone upon another, that 
 shall not be thrown down 1 
 
 ccxxi. 
 
 The Estahlished Cliurch. 
 
 And when he had come into the temple, the chief 
 priests and the elders of the people came to him as 
 he was teaching, and said, By what authority doest 
 thou these things ? and who gave thee this authority ? 
 And Jesus answering said to them, I also will ask you 
 one question ; which if ye answer me, I too will tell 
 you by what authority I do these things. The baptism 
 of John, whence was it ? From heaven, or from men? 
 And they reasoned among themselves, saying, If we 
 say, from heaven, he will say to us, "Why then did ye 
 not believe him ? But if we say, from men, we fear 
 the multitude ; for aU regard John as a prophet. And 
 they answered Jesus and said. We do not know. "And 
 he said to them. Neither do I tell you by what autho- 
 rity I do these things. 
 
 But what think ye ? A man had two sons : he 
 
SUPERSTITION. 159 
 
 came to the first, and said, Son, go, work to-day in 
 the vineyard. And he answered and said, I will not. 
 Afterward he repented, and went. And he came to 
 the other and said the same. And he answered and 
 said, I will, sir ; and went not. Which of the two 
 did the will of his father ? They say, the first. Jesus 
 saith to them. Truly do I say to you, that the publi- 
 cans and the harlots go into the kingdom of God 
 before you. For John came to you as a preacher of 
 righteousness, and ye did not believe him ; but the 
 publicans and the harlots believed him ; and ye, when 
 ye had seen it, did not afterward repent, that ye 
 might believe him. 
 
 CCXXII. 
 The Kingdom Within. 
 
 And being asked by the Pharisees when the king- 
 dom of God was coming, he answered, The kingdom 
 of God Cometh not in such a manner as to be watched 
 for ; nor will they say, Lo here I or Lo there ! for 
 behold, the kingdom of God is within you. 
 
 CCXXIII. 
 
 Hypocrisy. 
 
 And in the hearing of all the people he said to his 
 disciples, Beware of the scribes, who like to walk about 
 in long robes, and love salutations in the markets, 
 and the chief seats in the synagogues, and the first 
 places at feasts ; who devour widows' houses, and for 
 a pretence make long prayers. These will receive a 
 far oreater condemnation. 
 
i6o SACRED ANTHOLOGY. 
 
 CCXXIV. 
 Tradition. 
 
 On the last day, wbicli is tlie great day, of the feast, 
 Jesus stood and cried aloud, saying, If any one thirst, 
 let him come to me, and drink. He that believeth in 
 me, from within him shall flow rivers of living water. 
 Some of the multitude therefore, when they heard 
 these words, said, This is in truth the prophet. Others 
 said. This is the Christ. Others said, Doth the Christ 
 then come from Galilee ? Hath not the Scripture said, 
 that the Christ cometh from the seed of David, and 
 from Bethlehem, the town where David was ? So 
 there was a division among the multitude because of 
 him. And some of them wished to seize him ; but no 
 one laid hands on him. 
 
 The ofl&cers came to the chief priests and Phari- 
 sees, who said to them, Why did ye not bring him ? 
 The officers answered, Never man spake Uke this 
 man. The Pharisees answered them, Have ye also 
 been deceived ? Hath any one of the rulers be- 
 lieved in him ? or of the Pharisees ? but this multi- 
 tude that know not the Law are accursed. Nicodemus " 
 saith to them, being one of them. Doth our law judge 
 a man, unless it first hear from him, and know what 
 he doeth ? They answered and said to him, Art thou 
 too from Galilee ? Search and see that no prophet 
 ariseth from Galilee. 
 
 Jesus said to the Jews, If ye continue in my word, 
 ye are truly my disciples; and ye will know the truth. 
 
SUPERSTITION. i6r 
 
 and the truth will make you free. They answered him, 
 We are Abraham's offspring, and have never been in 
 bondage to any one ; how sayest thou, Ye will be made 
 free ? Jesus answered them, Truly, truly do I say to 
 you, every one that committeth sin is a bond-servant 
 of sin. If ye were Abraham's children, ye would do 
 the works of Abraham. But now ye seek to kill me, 
 a man that hath spoken to you the truth, which I 
 received from God ; this did not Abraham. 
 
 ccxxv. 
 Superstition and Silver. 
 
 Many of those who had practised magical arts 
 brought their books together, and burned them before 
 aU men ; and they counted the price of them, and 
 found it fifty thousand pieces of silver. 
 
 And about that time there arose no small tumult 
 concerning the faith. For a certain man named 
 Demetrius, a silversmith, made silver shrines of Diana, 
 and brought no small gain to the craftsmen. And 
 having called them together, with the workmen of 
 like occupation, he said, Sirs, ye know that by this 
 craft we have our wealth ; and ye see and hear that 
 this Paul hath persuaded and turned away much 
 people, not only of Ephesus, but of almost all Asia, say- 
 ing, that those are not gods which are made with 
 hands. And there is not only danger that this branch 
 of our business will come into disrepute, but also that 
 the temi:)le of the great goddess Diana will be despised, 
 and her magnificence destroyed, whom all Asia and 
 the world worship. 
 
iG2 SACRED ANTHOLOGY. 
 
 And hearing this, they became full of wrath, and 
 kept crying o'nt, Great is Diana of the Ephesians! 
 And the city was filled with confusion; and they 
 rushed with one accord into the theatre, having 
 seized Gains and Aristarchus, men of Macedonia, 
 Paul's companions in travel. And when Paul wished 
 to go into the people, the disciples would not sufi'er 
 him. And some also of the Asiarchs, who were his 
 friends, sent to him, and entreated him not to venture 
 into the theatre. Some therefore were crying one 
 thing, and some another; for the assembly was in 
 confusion, and the greater part knew not wherefore 
 they had come together. And they brought forward 
 Alexander out of the multitude, the Jews putting him 
 forward ; and Alexander beckoned with his hand, 
 desiring to make his defence to the people. But when 
 they knew that he was a Jew, all with one voice for about 
 two hours cried out, Great is Diana of the Ephesians! 
 
 ccxxvi. 
 Liheration. 
 
 When ye knew not God, ye were in slavery to 
 those who in their nature are not gods ; but now, 
 after having known God, or rather having been known 
 by God, how is it that ye are turning back to the 
 weak and beggarly rudiments to which ye wish to be 
 again in bondage ? Do ye observe days, and months, 
 and times and years ? 
 
 Stand firm in the liberty with which Christ made 
 us free, and be not again bound fast to the yoke of 
 
SUPERSTITION. 163 
 
 bondage. Only use not your liberty for an occasion 
 to the flesh, but by your love serve one another. For 
 the whole Law is fulfilled in one commandment, even 
 in this : ' Thou shalt love thy neighbour as thyself.' 
 
 Let no one then call you to account about food or 
 drink, or a feast-day, or a new moon, or sabbaths. 
 
 Let no one defraud you of the prize, delighting in 
 humiliation and worship of the angels, intruding into 
 those things which he hath not seen. 
 
 If ye died with Christ to the rudiments of the 
 world, why, as though still living in them, do ye 
 subject yourselves to ordinances, such as, Handle not, 
 Taste not. Touch not (which all are to perish* with the 
 using), after the commandments and teachings of 
 men ; which things have indeed a show of wisdom, in 
 will- worship and humiliation and severity to the body, 
 not in any honour for the satisfying of the flesh. 
 
 Lie not one to another, seeing that ye have put off 
 the old man with his deeds, and have put on the new 
 man, who is renewed unto knowledge after the image 
 of him that created him. 
 
 Clothe yourselves, therefore, as the chosen of God, 
 holy and beloved, with compassionate alfections, 
 kindness, lowliness of mind, humility, long-suffering; 
 bearing with each other, and forgiving each other. 
 
 CCXXVII. 
 
 Faithless Churches. 
 
 To the angel of the church in Ephcsus write : I 
 know thy works, and thy labour, and thy endurance, 
 
r 64 SA CRED ANTHOLOG Y. 
 
 and that tliou canyt not bear evil men; and thou 
 didst try those who say they are apostles, and are 
 not, and didst find them deceivers; and thou haat 
 endurance, and hast borne on account of my name, 
 and hast not become weary. But I have this against 
 thee, that thou hast left thy first love. Eemember 
 therefore whence thou hast fallen, and repent, and do 
 the first works; or else I wUl remove thy light out of 
 its place. 
 
 To the angel of the church in Sardes write : I know 
 thy works, that hast a name that thou livest, and art 
 dead. 
 
 And to the angel of the church in Laodicea vrrite : 
 I know thy works, that thou art neither cold nor hot ; 
 I would thou wert cold or hot. So then, because thou 
 art lukewarm, and neither hot nor cold, I wiU spew 
 thee out of my mouth. Because thou sayest, I am 
 rich, and have gotten wealth, and have need of 
 nothing, and knowcst not that thou art the wretched 
 and the pitiable one, and poor, and blind, and naked : 
 I advise thee to buy of me gold refined by fire, that 
 thou may est be rich ; and white garments, that thou 
 mayest bo clothed, and that the shame of thy nakedness 
 may not be made manifest ; and eye-salve to anoint 
 thiae eyes, that thou mayest see. 
 
 He that hath an ear, let him hear what the Spirit 
 saith to the Churches. 
 
 CCXXVIII. 
 
 Formalism. 
 
 Sd,ny4sis acquaint themselves with particular words 
 
SUPERSTITION. ' 165 
 
 and vests ; tliey wear a brick-red garb, and shaven 
 pates ; in these they pride themselves : their heads 
 look very pure, but are their hearts so ? 
 
 Eeligion which consists in postures of the limbs, 
 is just a little inferior to the exercises of the wrestler. 
 
 In the absence of inward vision boast not of oral 
 divinity. 
 
 All acts performed under a false guise are paths 
 leading to death. 
 
 False is the creed of those who hold that it is pro- 
 fitable to renounce the present life : cannot ye see that 
 eternal existence commences in this life ? 
 
 No man in the world considers truly who he is ; 
 alas 1 he cannot know his whole nature. How shall 
 man learn to know himself ? 
 
 The man that has attained perfection draws no 
 distinctions between day and night, the mind and 
 universal nature, or himself and another man. 
 
 He among the sons of men merits the title of 
 Yogi (saint) who knows the god in his heart : know 
 thyself, and thou shalt become the deity. 
 
 Ignorant that the living principle exists in your 
 own body, why do ye search, imagining that it is to be 
 found elsewhere ? Ye are like one who while the sun 
 shines shall search with a lamp. 
 
 ccxxix. 
 F(yrmalis'm. 
 
 Forasmuch as this people draw near me with their 
 mouth, and honour me with their Ups, but have re- 
 
i66 SACRED ANTHOLOGY. 
 
 moved their heart far from me, and their fear towards 
 me is but a precept taught of men ; therefore the 
 wisdom of their wise men shall perish, and the discern- 
 ment of their discerning men shall be hid. 
 
 ccxxx. 
 
 Give Ear unto the Law. 
 
 Give ear unto the law of our God, ye people I 
 
 To what purpose is the multitude of your sacrifices 
 
 unto me ? 
 Bring no more vain oblations ; 
 Incense is an abomination unto me, 
 New moons, sabbaths, and the calling of assemblies : 
 I cannot endure injustice with solemn meetings : 
 Yea, when ye make many prayers I will not hear. 
 Wash you, make you clean ; 
 
 Put away the evil of your actions from before mine eyes : 
 Cease to do evil, learn to do well ; 
 Defend the fatherless, plead for the widow I 
 Sion shall be redeemed by justice. 
 And her converts by righteousness. 
 
 CCXXXL 
 
 Hypocrisy. 
 
 Cry aloud, spare not ; 
 
 Lift up thy voice like a trumpet, 
 
 And show my people their transgressions, 
 
 And the house of Jacob their sins : 
 
SUPERSTITION. 167 
 
 For they seek me daily, and are eager to know 
 
 my ways, 
 And forsook not the ordinance of their God : 
 They ask from me ordinances of justice ; 
 They are eager for the approach of God : 
 ' Wherefore have we fasted,' say they, ' and thou seest 
 
 not ? 
 Wherefore have we afflicted our soul. 
 And thou takest no knowledge ? ' 
 Is it such a fast as I have chosen — 
 A day for a man to afflict his soul ? 
 Is it to bow doAvn his head as a bulrush. 
 And to spread sackcloth and ashes under him ? 
 Wilt thou call this a fast, and an acceptable day to 
 
 Jehovah ? 
 Is not this the fast that I have chosen, — 
 To loose the bands of wickedness. 
 To strike off the fastenings of the yoke. 
 And to let the oppressed go free, 
 And that ye break every yoke ? 
 Is it not to deal thy bread to the hungry, 
 And that thou bring the poor that are cast out to 
 
 thy house ? 
 When thoy seest the naked, that thou cover him ; 
 And that thou hide not thyself from thine own 
 
 flesh? 
 If thou take away from the midst of thee the 
 
 yoke, 
 The putting-forth of the finger, and speaking vanity ; 
 And if thou bring out thy food to the hungry. 
 
i68 SACRED ANTHOLOGY. 
 
 And satisfy the afflicted soul ; 
 
 Then shall thy light rise in obscurity, 
 
 And thy darkness be as the noon-day. 
 
 ccxxxii. 
 Priestcraft. 
 
 And the word of God came unto me, saying, Son 
 of man, prophesy against the shepherds of Israel ; 
 prophesy, and say unto them, Thus saith the Lord 
 unto the shepherds : 
 
 Woe to the shepherds of Israel who feed themselves ! 
 
 Should not the shepherds feed the flocks ? 
 
 Ye eat the fat, and ye clothe you with the wool ; 
 
 Ye kiU the stall-fed, but ye feed not the flock. 
 
 The weak ye have not strengthened, 
 
 Neither have ye healed that which was sick. 
 
 And that which was wounded ye have not bound up, 
 
 And that which was driven away ye have not 
 brought back. 
 
 And that which was lost ye have not sought ; 
 
 But with force and cruelty have ye ruled them : 
 
 And they were scattered, because there was no 
 shepherd ; 
 
 And they became food for aU the beasts of the field 
 when they were scattered. 
 
 My sheep wandered through all the mountains, and 
 upon every high hill ; 
 
 Yea, my flock was scattered over all the face of the 
 land. 
 
 And none did search or seek after them. 
 
SUPERSTITION. 169 
 
 Thus saith the Lord : 
 Behold, I am against the shepherds, 
 And I will require my flock at their hand, 
 And cause them to cease from feeding the flock ; 
 Neither shall the shepherds feed themselves any 
 more ; 
 
 For I will deliver my flock from their mouth, 
 That they may not be food for them. 
 For ye, my flock, are nien, 
 And I am your God. 
 
 CCXXXIII. 
 
 Hypocrisy. 
 
 The elements of his body will laugh within him at 
 the feigned conduct of a deceitful man. 
 
 The assumed appearance of power by a man who 
 has no power, is like a cow feeding on grass covered 
 with a tiger's skin. 
 
 There is no need of a shaven crown, nor of tangled 
 hair, if a man abstain from deeds which the wise have 
 condemned. 
 
 As the straight arrow has a crooked use, and the 
 curved lute in effect is straight, so by their deeds, and 
 not semblances, let men be estimated. 
 
 A man's deed is the touchstone of his greatness or 
 littleness. 
 
 ccxxxiv. 
 Swper^ition. 
 
 The Duke Gae asked about the altars of the gods 
 of the land. Tsae-Wo replied, 'The Hea sovereign 
 
170 SACRED ANTHOLOGY. 
 
 used tlie pine-tree, the man of tlie Yin used tho 
 cypress, and the man of the Chow used the chestnut, 
 — to cause the people to be in awe.' 
 
 Confucius, hearing this, said, 'Things that are 
 done, it is needless to speak about ; things that have 
 had their course, it is needless to remonstrate with ; 
 things that arc past, it is needless to blame.' 
 
 Kee-Loo asked about serving the gods. The 
 Master said, ' "While you are not able to serve men, 
 how can you serve the gods ? ' 
 
 Kee-Loo said, ' I venture to ask about death.' 
 The Master said, ' While you do not comprehend life, 
 how can you comprehend death ? 
 
 ' If a man in the morning hear of the right way, 
 he may in the evening die without regret. 
 
 ' Yew, shall I teach you what knowledge is ? 
 WTien you know a thing, consider that you know it ; 
 and when you do not know a thing, understand that 
 you do not know it. This is knowledge. 
 
 'For a man to worship a deity not his own is 
 mere flattery. 
 
 ' To give one's-self earnestly to the duties due to 
 men, and, while respecting the gods, to respect also 
 their distance, may be called Wisdom,' 
 
 ccxxxv. 
 
 Hypocrisy. 
 
 thou whose inward parts are void of piety, and 
 whose outside beareth the garb of hypocrisy ! hang not 
 
SUPERSTITION. 
 
 171 
 
 a gorgeous curtain before the door of a house con- 
 structed of reeds. 
 
 ccxxxvi. 
 
 Self and Sect. 
 
 Every one thinks his own wisdom perfect, and 
 his own chUd bearitiful. A Jew and a Mussulman 
 were disputing in a manner that made me laugh. 
 The Mussulman said m wrath, ' If this deed of con- 
 veyance is not authentic, may God cause me to die a 
 iew ! ' The Jew said, ' I make oath on the Pentateuch, 
 and if I swear falsely, I am a Mohammedan like you,' 
 If wisdom were to cease throughout the world, no one 
 would suspect himself of ignorance. 
 
KNOWLEDGE. 
 
 CCXXXVII. 
 
 Books. 
 
 Inscription on the Library at Alexandria: — 
 ' Treasury of Eemedies for the Mind.' 
 
 CCXXXVIII. 
 
 Knowledge. 
 
 Collect as precious pearls the words of those who 
 are as an ocean of knowledge and virtue. 
 
 Many are ignorant through want of knowing how 
 to listen. 
 
 Man is man's mirror. 
 
 Ignorance is perpetual childhood : it implies idle- 
 ness, which engenders every vice. 
 
 It is not by living long, but by seeing much, that 
 one learns much. 
 
 It is by experience that one becomes clever. 
 
 It is by degrees one gets to the top of the stair- 
 case. 
 
 Let us open our eyes, lest they be painfully opened 
 for us. 
 
KNOWLEDGE. 173 
 
 CCXXXIX. 
 
 Reci'procity. 
 
 Educate thy cjiildren ; then wilt thou know how 
 much thou owest thy father and mother. 
 
 CCXL. 
 
 Sciemce. 
 
 Believe in the law, and trust not the man who 
 passes the night in watching the progress of the 
 planets (for purposes of superstition). 
 
 Study the law with aU thy mind, and be not drawn 
 away from it by the search after worldly goods,_ or by 
 domestic cares. 
 
 Curtail thy sleep, and increase thy knowledge. 
 He who knows the value of his object despises the 
 pains it cost him. 
 
 Say not the possessors of science have passed 
 away and are forgotten ; every one who has walked 
 in the path of science has reached the goal. 
 
 Increase of knowledge is a victory over idleness ; 
 and the beauty of knowledge is rectitude of conduct. 
 
 CCXLI. 
 
 Learning. 
 
 Learning to a man is a name superior to treasures. 
 Learning is better than hidden treasures. Learning 
 is a companion on a journey to a strange country. 
 Learning is strength inexhaustible. Learning is the 
 
174 SACRED ANTHOLOGY. 
 
 source of renown, and tlie fountain of victory in the 
 assembly. Learning is a superior sight. Learning is 
 a livelihood. A man without learning is a beast of 
 the field. Men are the same as other animals in 
 eating, sleeping, fearing, and propagation : reason 
 alone is a man's superior distinction. Deprived of 
 reason, he is upon an equality with the brutes. 
 
 The Code of Yajnd,vd,lkya says, 'Through piety 
 of mind comes knowledge.' 
 
 CCXLII, 
 
 Truth. 
 
 When Darius reigned, he made a great feast unto 
 all his subjects. And when 4hey had eaten and 
 drunken, and being satisfied, were gone home, then 
 Darius the king went into his bed-chamber and slept. 
 Then three young men that were of the guard that 
 kept the king's body spoke one to another, ' Let 
 every one of us speak a sentence ; he whose sentence 
 shall be wiser than the others, unto him shall the 
 king give great gifts in token of victory.' 
 
 Then every one wrote his sentence, sealed it, and 
 laid it under King Darius's pillow. 
 
 The first wrote, Wine is the strongest. 
 
 The second wrote. The king is strongest. 
 
 The third wrote, Women are strongest ; but above 
 all things, Truth beareth away the victory. 
 
 Now when the king was risen up, he called to- 
 gether all the princes and chief officers, and the 
 writings were read before them. 
 
KNOWLEDGE. 175 
 
 Then the king and the princes looked one upon 
 another ; and the young man began to speak thus of 
 truth — 
 
 ' Great is truth, and stronger than all things. All 
 the earth calleth upon the truth, and the heaven 
 blesseth it : all works shake and tremble at it, and 
 with it is no unrighteous thing : it endureth, and 
 is always strong ; it liveth and conquereth for ever- 
 more. With her is no accepting of persons or 
 rewards ; but she doeth the things that are just, and 
 refraineth from, all unjust and wicked things. Neither 
 in her judgment is any unrighteousness ; and she is 
 the strength, kingdom, power, and majesty of all 
 
 CCXLIII. 
 
 Angds. 
 
 my prophet, ever near me ! I have given thee an 
 
 exalted angel named Intelligence. 
 
 1 am never out of thy heart, 
 
 And I am nearer unto thee than thou art to thy- 
 self. 
 
 Thou didst ask who are the angels : 
 
 The sentient principles of all bodies that act aright 
 are angels. 
 
 Thy knowledge is a ray of the knowledge of God. 
 
 In dreams and in waking thy soul reacheth me. 
 
 Whatever is on the earth is the resemblance and 
 shadow of something that is in the sphere. 
 
176 SACRED ANTHOLOGY. 
 
 WMle that resplendent thing remaineth in good con- 
 dition, it is well also with its shadow. 
 
 When that resplendent object removeth far from ita 
 shadow, life removeth to a distance. 
 
 Again, that light is the shadow of something more 
 resplendent than itself ; 
 
 And so on up to the Light of lights. 
 
 Look therefore to God (Mezdam), who causeth the 
 shadow to fall. 
 
 CCXLIV. 
 
 The Heart. 
 
 The wise in heart shall be called intelligent ; 
 And sweetness of voice addcth learning. 
 
 CCXLV, 
 
 Grey Hairs. 
 
 The hoary head is a crown of beauty 
 
 When it is found in the way of righteousness. 
 
 COXLVI. 
 
 Liberation. 
 
 That is active duty which is not for our bondage; 
 that is knowledge which is for our liberation : all 
 other duty is good only unto weariness ; aU other 
 linowledge is only the cleverness of an artist. 
 I 
 
 CCXLVII. 
 
 Learning. 
 
 Letters and numbers are the two eyes of man. 
 
KNOWLEDGE. ,77 
 
 The learned are said to have eyes ; the ignorant 
 have merely two spots in their face. 
 
 Let a man learn thoroughly whatever he may learn, 
 and let his conduct be worthy of his learning. 
 
 It is the part of the learned to give joy to those 
 whom they meet, so that they shall think, ' When shall 
 we meet them again ? ' 
 
 The unlearned are as beggars before the learned. 
 
 Water will flow from a well in proportion to its 
 depth, and influence from a man in proportion to his 
 learning. 
 
 How is it that any one can remain untU death 
 without, learning, which would make every country 
 his own country, and every town his own town ? 
 
 Learning, is the excellent, imperishable riche.s ; all 
 other treasures are not richcp. 
 
 The excellence of the unlearned is to keep silence 
 before the learned. 
 
 The learned man's poverty is better than the igno- 
 rant man's wealth. The low caste of the learned ia 
 exalted above the high caste of the ignorant. 
 
 CCXLVIIL 
 
 Knoxoledge. 
 
 Heaven is nearer than earth to those men of puri- 
 fied minds who are freed from doubt. 
 
 Even those who have all the knowledge that can 
 be obtained by the five senses wiU derive no benefit 
 from it if they are without a knowledge of the true 
 nature of things. 
 
178 SACRED ANTHOLOGY. 
 
 True knowledge is the perception concerning every- 
 thing of whatever kind, that in that thing is the true 
 thing. 
 
 Let it not be thought that there is another birth 
 for the mind that, having thoroughly considered all it 
 Jias learned, has recognised essential Being. 
 
 They who have this knowledge enter a road which 
 returns not. 
 
 CCXLIX. 
 
 Ignorance. 
 
 Ignorance is a sorry jade, which causes every one 
 who mounts it to stumble, and each who leads it to 
 be laughed at. 
 
 The porter to a fool can always say there is no 
 one at home. 
 
 A man may be thought clever while he is seeking 
 for wisdom ; but if he imagines he has found it, he is 
 a fool. 
 
 CCL. 
 
 Knowledge. 
 
 The knowledge of the parents ought to be the 
 inheritance of the children. 
 
 CCLI. 
 
 Prudence. 
 
 Silence, prudence: prudence, science. 
 
 A fool throws a stone into the sea ; a hundxecl 
 sages cannot recover it. 
 
KNO WLED GE. 1 79 
 
 CCLII. 
 
 Instruction. 
 
 That ear which instruction has not entered is deaf 
 though it hears. 
 
 When there is no food for the ear, give some to the 
 stomach. 
 
 The words of the good are like a staff in a slippery- 
 place. 
 
 It is a rare thing to find reverence with those 
 who have not received careful instruction. 
 
 What does it matter whether they live or die 
 who know tastes only in the mouth, and not by the 
 ear? 
 
 K a man listen, never so little even, to good in- 
 struction, it wUl bring him dignity. 
 
 CCLIII. 
 
 Knowledge. 
 
 A knowledge of right is a sufficient incentive for 
 men unattached to wealth or to sensuality. 
 
 The senses, l)eing strongly attached to sensual 
 delight, cannot be so effectually restrained by avoid- 
 ing incentives to pleasure, as by a constant pursuit of 
 divine knowledge. 
 
 A man is not therefore aged because his hair is 
 grey : him surely the gods consider aged who, though 
 young in years, has read and understands the sacred 
 books (Vedas). 
 
 He whose discourse and heart are pure, and ever 
 
i8o SACRED ANTHOLOGY. 
 
 perfectly guarded, attains all the fruit arising from a 
 complete course of studying the Vedas. 
 
 CCEIV. 
 
 Daughters. 
 
 If you neglect the education of your daughters, 
 you are preparing shame for your own family and 
 unhappiness for the houses in which they may 
 enter. 
 
 CCLV. 
 
 Teaching. 
 
 Good instruction must be given without pain to 
 those receiving it ; and sweet, gentle speech must be 
 used by a preceptor who would cherish virtue. Let 
 him say what is true, but let him say what is pleas- 
 ing ; let him speak no offensive truth, nor yet agree- 
 able falsehood : this is a primaeval rule ; a maxim, 
 says a Purdna,' requiring wisdom for its use. 
 
 Let not a sensible teacher tell any other what he 
 is not asked, nor what he is asked improperly; let 
 him, however intelligent, act among the tumultuous 
 as if he were dumb. Where virtue or diligent atten- 
 tion are not found, in that soil divine instruction would 
 perish, like fine seed in a barren land, 
 
 CCLVI, 
 
 Knowing and being Known. 
 
 How can a man be concealed ? 
 
 Confucius said, 'The superior man is distressed 
 
KNOWLEDGE. xSi 
 
 by Ms want of ability. He is not distressed by men's 
 not knowing bim; be is afflicted tbat be does not 
 know men. I am a bappy man : if I bave a fault, 
 men observe it.' 
 
 ccLvn. 
 Ascent of Intelligence. 
 
 Wbentbe beart of man bas been revivified and 
 illumined by tbe Primal Spirit, be bas arrived at intel- 
 ligence ; for intelligence is a ligbt in tbe beart dis- 
 tinguisbing between trutb and vanity. Until be bas 
 been so revivified and illumined, it is impossible for bim 
 to attain to intelligence at aU. But baving attained 
 to intelligence, tben, and not till tben, is tbe time for 
 tbe attainment of knowledge, for becoming wise. In- 
 telligence is a primal element, and knowledge tbe 
 attribute tbereof. Wben from knowledge be bas suc- 
 cessively proceeded to tbe attainment of divine ligbt, 
 and acquaintance witb tbe mysteries of nature, bis 
 last step will be perfection, witb wbicb bis upward 
 progress concludes. 
 
 • Arise and look around, for every atom that has birth 
 Shines forth a lustrous beacon to illumine all the earth.' 
 
 Tbe instinctive spirit sbould feed and supply tbe 
 spirit of bumanity, as tbe oil feeds and supplies tbe 
 flame in a lamp. Tbe traveller must aim at complet- 
 ing tbis lamp, so that bis beart may be illumined, and 
 he may see things as they really are. 
 
i8a SACRED ANTHOLOGY. 
 
 CCLVIII. 
 Ins'piration. 
 
 The companion of my loneliness is my genius. 
 
 The knowledge which men call certainty I deem 
 the faintest dawn of thought. 
 
 What the wild call revelation I deem drunSen 
 madness. 
 
 Did I bring forth what is in my mind, could the 
 age bear it ? 
 
 In my regulated reason I see the system of the 
 universe, and in heaven and earth my motion and my 
 rest. 
 
 My own blood is the basis of the wine of my en- 
 thusiasm. 
 
 Expect in my arena the victory of both worlds. 
 
 Although I have buried my head in my hood, I 
 can see both worlds ; it may be that love has woven 
 my garment from the threads of my contemplation. 
 
 My eye is open and waits for the manifestation of 
 truth : the Spirit of the universe flees before the insig- 
 nia of my ecstasy. 
 
 cup-bearer Time I bring me a cup of wine \ 
 
 Not wine that drives away wisdom. 
 
 But that unmixed wine whose hidden power van- 
 quishes Fate, 
 
 That clear wine with which the worshipper sanctifies 
 the garb of the heart, 
 
 That illuminating wine which shows lovers of the 
 world the true path, 
 
KNOWLEDGE. 183 
 
 That impearling wine wHcli cleanses the meditative 
 mind of fanciful thoughts. 
 
 My heart is pearl, ocean, and diver. 
 
 I am myself hell, purgatory, and paradise. 
 
 These verses bear witness to a free-thinker who 
 belongs to a thousand sects. 
 
 I have become dust, but from the odour of my 
 grave people shall know that man rises from such 
 dust. 
 
 COLIX. 
 
 Progression. 
 
 From earKest dawn till setting sun 
 
 Each living soul might tend to self-advance, 
 
 Eeflecting thus : My foot, firm planted on the 
 
 earth, 
 Should make me thinlc, ' Am I 
 Advancing on my road to heaven ? ' 
 
 CCLX, 
 
 Wavering. 
 
 The man who, travelling along a precipitous road, 
 
 Doubts whether he can proceed or not, 
 
 Is like the man who, living in the midst of the 
 
 realities of life (religious virtues). 
 Doubts of their truth. 
 
 Because he wavers, he cannot diligently inquire 
 After the true marks of that which is. 
 There will be doubts as long as we reside in the 
 
 world ; 
 
i?4 SACRED ANTHOLOGY. 
 
 Yet, pursuing witli joy the road of virtue, 
 Wc ought, like the man who observes the rugged 
 path along the precipice. 
 
 Gladly and profitably to follow it. 
 
 I CCLXI. 
 
 Knowledge. 
 
 A philosopher was thus exhorting his sons — ' My 
 dear children, acquire knowledge, for on worldly 
 riches and possessions no reliance can be placed : rank 
 will be of no use out of your own country, and on a 
 journey, money is in danger of being lost ; for either 
 the thief may carry it ofi" all at once, or the possessor 
 may consume it by degrees. But knowledge is a per- 
 ennial spring of wealth, and if a man of education 
 ceases to be opulent, yet he need not be sorrowful, for 
 knowledge of itself is riches. There once happened 
 an insurrection in Damascus, where every one deserted 
 his habitation. The wise sons of a peasant became 
 the king's ministers, and the stupid sons of the Vizier 
 were reduced to ask charity in the village. If you 
 want a paternal inheritance, acquire from your father 
 knowledge, for his wealth may be spent in ten days.' 
 
 They asked Iman Mursheed Mohammed Ben 
 Mohammed Grhezaly (on whom be the mercy of God !) 
 by what means he had attained to such a degree of • 
 knowledge ? He replied, ' In this manner, — whatever 
 I did not know, I was not ashamed to inquire about.' 
 There will be reasonable hopes of recovery when you 
 get a skilful physician to feel your pulse. Inquire 
 about everything that you do not know; since, for; 
 
RNG WLEDGE. 185 
 
 the small trouble of asking, you will be guided in the 
 respectable road of knowledge. 
 
 CCLXII. 
 
 Gentleness. 
 
 Oppose kindness to perverseness ; the sharp sword 
 will not cut soft silk. 
 
 By using sweet words and gentleness you may 
 lead an elephant with a hair. 
 
 He who quickly lays hold of the sword in hia 
 anger, will gnaw the back of his hand through sorrow. 
 
 Forgiveness is better than vengeance. 
 
 Whosoever is sensible of his own faults carps not 
 at another's failing. 
 
 CCLXIII. 
 
 Fruitless Toil. 
 
 Two persons took trouble in vain, and used fruit- 
 less endeavours,^he who acquired wealth without 
 enjoying it, and he who taught wisdom but did not 
 practise it. How much soever you may study science, 
 when you do not act wisely, you are ignorant. The 
 beast whom they load with books is not profoundly 
 learned and wise: what knoweth his empty skull 
 whether he carrieth firewood or books ? 
 
 ccLxrv. 
 Knowledge. 
 
 It is with knowledge as with water : this runs not 
 to high summits ; that reaches not the proud. Both 
 seek the lowly places. 
 
i86 SACRED ANTHOLOGY. 
 
 A wise man knows an ignorant one, because he 
 has been ignorant himself ; but the ignorant cannot 
 recognise the wise, because he has never been wise. 
 
 CCLXV. 
 
 Temferance. 
 
 They tell a story of a certain religious man, who 
 in one night would eat ten pounds of food, and who 
 before the morning would have completely finished 
 the Koran in his devotions. A holy man hearing this, 
 said, ' If he had eaten half a loaf, and slept, it would 
 have been much more meritorious.' Keep your belly 
 unencumbered with food, in order that you may be 
 able to discern the light of divine knowledge. You 
 are void of wisdom, because you are crammed up to 
 your nose with food. 
 
 CCLXVI. 
 
 Difficult Things. 
 
 Buddha said, 'There are difficult things in the 
 world — Being poor, to be charitable ; being rich and 
 great, to be religious ; to escape destiny ; to repress lust 
 and banish desire ; to see an agreeable object and not 
 seek to obtain it ; to be strong without being rash ; to 
 bear insult without anger ; to move in the world (to 
 touch things) without setting the heart on it; to 
 investigate a matter to the very bottom ; not to con- 
 temn the ignorant; thoroughly to extirpate self- 
 esteem; to be good, and at the same time to be 
 learned and clever ; to see the hidden principle in the 
 
KNO WLEDGE. 187 
 
 profession of religion ; to attain one's end without 
 exultation ; to exhibit in a right way the doctrine of 
 expediency ; to save men by converting them ; to be 
 the same in heart and life ; to avoid controversy.' 
 
 ccLxvn. 
 
 Mystery. 
 
 I said, ' My heart shall understand all science.' There 
 was but little I did not comprehend ; yet when I looked 
 with maturer eye at all I knew, my life had passed 
 and I comprehended nothing ! 
 
ETHICS OF INTELLECT. 
 
 CCLXVIII. 
 
 Compliance. 
 
 To worship in a, temple that does not belong to 
 you is mere compliment. 
 
 To see what is right, and not to do it, is want of 
 courage. 
 
 Hold faithfulness and sincerity as first principles. 
 The commander of the forces of a large state may be 
 carried off, but the wUl of even a common man cannot 
 be taken from him. 
 
 CCLXIX. 
 
 Temptation. 
 
 As Sakya Muni (Buddha) went forth by night from 
 his father's pnlace to become a devotee, the Prince of 
 Evil, Mara, trembled, and determined to prevent him. 
 Descending from his abode, he cried, ' Lord, that art 
 capable of such vast endurance, go not forth to adopt 
 a religious bfe, but return to thy kingdom, and in 
 seven days thou shalt become an emperor of the 
 world, riding over the four great continents.' 
 
 ' Take heed, Mara,' replied the good Prince ; ' I 
 
ETHICS OF INTELLECT. 189 
 
 also know that in seven days I might gain universal 
 empire, but I desire not such possessions. I know that 
 the pursuit of religion is better than the empire of the 
 world. You, thinking only of evil lusts, would force 
 me to leave all beings without guide into your power. 
 Avaunt ! Get thou away far from me ! ' 
 
 The Lord rode onwards, intent on his purpose. 
 The skies rained flowers, and delicious odours pervaded 
 the air. 
 
 CCLXX. 
 
 Martyrdom. 
 
 King Olaf's men, who had secretly followed Harek 
 (on his visit to his friend Eyvind), came up and took 
 Ey-^dnd prisoner. Then Eyvind was brought to a 
 conference with King Olaf, who asked him to allow 
 himself to be baptized like other people ; but Eyvind 
 decidedly answered he would not. The king still 
 with persuasive words urged him to accept Christi- 
 anity, and both he and the bishop used many suitable 
 arguments ; but Eyvind would not allow himself to 
 be moved. The king ofi'ered him gifts and great fiefs, 
 but Eyvind refused all. Then the king threatened 
 him with tortures and death, but Eyvind was stead- 
 fast. Then the king ordered a pan of glowing coals 
 to be placed upon Eyvind's belly, which burst 
 asunder. The king said, 'Wilt thou now, Eyvind, 
 believe in Christ % ' ' No,' said Eyvind. With that 
 died Eyvind. 
 
 Bishop Sigurd took all his mass-robes, and went 
 forward to the bow of the king's ship ; ordered tapers 
 
I go SACRED ANTHOLOGY. 
 
 to be lighted and incense to be brought out. Then he 
 set the crucifix upon the stem of the vessel, read tho 
 Evangelist and many prayers, and besprinkled the 
 whole ship with holy water. Then they reached Godo 
 Isle, where dwelt Eand the Strong, who while sleep- 
 ing was taken prisoner. King Olaf ordered Rand to 
 be brought before him, and oflFered him baptism, 
 saying, ' I will not take thy property from thee, but 
 rather be thy friend, if thou wilt make thyself worthy 
 to be so.' Rand exclaimed that he would never be a 
 Christian. Then the king was wroth, and ordered 
 Eand to be bound to a beam of wood with his face 
 uppermost, and a round pin of wood to be set between 
 his teeth. Then the king ordered an adder to be stuck 
 into the mouth of him ; but the serpent shrunk back 
 when Rand breathed against it. The king put his horn 
 into his mouth, and forced the adder to go in by 
 holding a red-hot iron before the opening. So the 
 serpent crept into the mouth of Rand, and gnawed its 
 way out of his side ; and thus Rand perished- 
 
 CCLXXI. 
 
 The Good Mind. 
 
 I will now tell you who are assembled here the wise 
 sayings of the Most Wise, the praises of the living God, 
 and the songs of the good Spirit, the sublime truth 
 which I see arising out of these sacred flames. 
 
 You shall therefore hearken to the soul of Nature, 
 
 Let us be such as help the life of the future. The 
 
 wise living spirits are the greatest supporters of it. 
 
ETHICS OF INTELLECT. 191 
 
 The pnident man wishes only to be there where wis- 
 dom is at home. 
 
 Wisdom is the shelter from lies. All perfect 
 things are garnered up in the splendid residence of 
 the good mind, the wise, and the true. 
 
 Thou wise, the Father of the good mind 1 
 Thou wise, hast created the sacred visions I 
 The wicked perish through the wisdom and holi- 
 ness of the living wise Spirit. 
 
 Who are opposed in their thoughts, words, and 
 actions to the wicked, and think of the welfare of 
 creation, their efforts will be crowned by success 
 through the mercy of God. 
 
 CCLXXII. 
 
 Prayer. 
 
 A low-minded man must he be who can lift up 
 his hand in prayer to God's throne for terrestrial 
 goods. 
 
 friend, whose tongue speaks of knowledge 
 divine, and whose heart ever draws the veU from the 
 light of truth I 
 
 Never cherish a thought of which thou oughtest 
 to be ashamed ; never utter a word for which thou 
 wouldst have to ask God's pardon I 
 
 CCLXXIII. 
 
 Transition. 
 
 Our ability is from God ; who also gave us abUity 
 
192 SACRED ANTHOLOGY. 
 
 to be ministers of a new covenant, not of the letter, 
 but of the Spirit ; for the letter kUleth, but the Spirit 
 giveth life. But if the ministration of death, engraven 
 in letters on stones, was so glorious that the children 
 of Israel could not look steadfastly on the face of 
 Moses by reason of the glory of his countenance, 
 which glory was to be done away, shall not the mini- 
 stration of the Spirit be much more glorious ? For 
 if the ministration of condemnation had glory, much 
 greater is the glory of the ministration of righteousness. 
 For even that which was made glorious hath ceased to 
 be glorious in this respect, by reason of the glory by 
 which it is exceeded. For if that which was to be 
 done away was glorious, much more glorious is that 
 which endureth. 
 
 Having therefore such hope, we use great plain- 
 ness of speech ; and do not as Moses did, who put a 
 veil over his face that the children of Israel might 
 liot steadfastly look on the end of that which was to 
 be done away. But their understandings were 
 blinded ; for until this day, when the old covenant 
 is read, the same veil remaineth, since it is not 
 unveiled to them that it is done away in Christ ; but , 
 even till this day, when Moses is read, there lieth a 
 veU upon their heart ; but whenever it turneth to the 
 Lord, the veil is taken away. Now the Lord is the 
 Spirit ; and where the Spirit of the Lord is, there is 
 liberty. Bat we all with unveiled face beholding in 
 a mirror the glory of the Lord, are changed into the 
 
ETHICS OF INTELLECT. 193 
 
 same image from glory to glory, as by the Lord, 
 the Spirit. 
 
 Therefore, having this ministry through the mercy 
 "we received, we are not faint-hearted ; but have 
 renounced the hidden things of shame ; not walking in 
 craftiness, nor handling the word of God deceitfully, 
 but by the manifestation of the truth commending 
 ourselves to every man's conscience in the sight of 
 God. 
 
 CCLXXIV. 
 
 The Timid Thinker. 
 
 A man eminent in learning has not even a little 
 virtue if he fears to practise it. What precious things 
 can be shown to a blind man by a lamp which he 
 holds in his hand ? The patient is healed by careful 
 thought, not by knowing his name. 
 
 CCLXXV. 
 
 The Prophet. 
 
 The N<irakh sages ask, ' What use is there for a 
 prophet in this world ? ' A prophet is necessary on 
 this account, that men are connected with each other 
 in the concerns of life ; therefore rules and laws are 
 indispensable, that all may act in concert ; that there 
 may be no injustice in giving or taking, or partnership; 
 but that the order of the world may endure. And it 
 is necessary that these rules should all proceed from 
 God, that all men may obey them. 
 
 He will ask thee, 'How can we know a prophet ? ' 
 By his giving you information regarding your own 
 heart. 
 
1 94 SA CRED ANTHOLOGY. 
 
 CCLXXVI. 
 
 TratTifvlness. 
 
 He whose mind and life are free from deceit has a 
 dwelling in the hearts of all men. 
 
 Is it asked, ' What is truth ? ' It is the speaking 
 of words that are without the least degree of evil to 
 others. 
 
 He who speaks the truth with all his heart is 
 superior to those who make gifts and practise auster- 
 ities. 
 
 If a man abstain from falsehood, though he 
 practise no other virtue, it shall be well with him. 
 Truth wiU lead to every virtue. 
 
 Purity of body comes by water ; purity of mind 
 by truthfulness. 
 
 The lamp of truth is a lamp of the ■n'ise. 
 
 CCLXXVII. 
 
 Moral Courage. 
 
 Hearken unto me, ye that know righteousness, 
 
 The people in whose heart is my law ; 
 
 Fear ye not the reproach of men. 
 
 Neither be dismayed at their revilings. 
 
 For the moth shall deyour them like a garment. 
 
 Yea, the moth shall devour them like wool : 
 
 But my righteousness shall be for ever, 
 
 And my salvation from generation to generation. 
 
 Who art thou that fearest man that shall die, 
 
 And forgettest thy God ? 
 
 I will put my words in thy mouth, 
 
ETBICS OF INTELLECT. 195 
 
 And cover thee in the shadow of my hand, 
 To plant the heavens, and lay the foundations of the 
 earth ! 
 
 CCLXXVIII. 
 
 The Bring er of Glad Tidings. 
 
 How beautiful upon the mountains 
 
 Are the feet of him that bringeth good tidings, 
 
 That publisheth peace ! 
 
 That bringeth glad tidings of good, 
 
 That publisheth salvation ; 
 
 That saith unto Zion, thy God reigneth I 
 
 The voice of thy watchmen, 
 
 They lift up the voice together ; they shout aloud ; 
 
 For ftice to face they see God appearing. 
 
 Break forth into singing together, ye waste places ! 
 
 For God hath comforted his people ; 
 
 And all the ends of the earth 
 
 Shall see the salvation of our God. 
 
 CCLXXIX. 
 
 The Rejected Prophet. 
 Behold, my servant shall act prudently ; 
 He shall be exalted and sustained very high. 
 But who hath believed our report ? 
 And to whom hath the arm of God been revealed ? 
 For he hath grown aa a root out of dry ground ; 
 He had no form nor comeliness that we should desire 
 him : 
 
196 SACRED ANTHOLOGY. 
 
 Despised and rejected of men, 
 
 A man of sorrows, and acquainted with grief : 
 
 Surely he hath borne our griefs, and carried our 
 
 sorrows, 
 And with his stripes we are healed. 
 
 CCLXXX. 
 
 Silence and Sufferance. 
 
 He was oppressed and he was afflicted. 
 
 Yet he opened not his mouth ; 
 
 He is brought as a lamb to the slaughter, 
 
 And as a sheep before her shearers is dumb 
 
 So he openeth not his mouth. 
 
 The pleasure of God shall prosper in his hands ; 
 
 He shall see of the travail of his soul and be satisfied. 
 
 By his knowledge the righteous servant shall make 
 
 many righteous. 
 His portion shall be with the great. 
 
 CCLXXXI. 
 
 Tlie False Prophet and the True. 
 
 Produce your cause, bring forth your strong reasons ! 
 
 Declare the former things, what they were, 
 
 That we may consider them, and know their issue ; 
 
 Or let us hear of things to come, 
 
 That we may know that ye are gods I 
 
 I beheld and there was no man ; 
 
 Even among them, and there was no counsellor 
 
 That when I asked could answer a word. 
 
ETHICS 01 INTELLECT. 197 
 
 Behold, they are all vanity, their works nothing, 
 
 Their idols wind and emptiness. 
 
 Behold my servant whom I uphold. 
 
 My chosen one, in whom my soul delighteth : 
 
 I have put my Spirit upon him ; 
 
 He shall publish right among the nations. 
 
 He shall not cry, nor lift up his voice, 
 
 Nor cause it to be heard in the street. 
 
 A bruised reed shall he not break, 
 
 And the smoking flax shall he not quench. 
 
 He shall publish right in truth. 
 
 He shall not grow feeble nor be discouraged, 
 
 Till he have established right in the earth ; 
 
 And the isles shall wait for his law. 
 
 I have called thee for deliverance, 
 
 A light of the nations, 
 
 To open blind eyes, 
 
 To set at liberty them that are bounds 
 
 Even them that sit ia the prison of darkness. 
 
 CCLXXXII. 
 
 The Prophet. 
 
 Zoroaster is the prophet who through his wisdom 
 and truth utters in words the sacred thoughts. 
 
 Through his tongue he makes known to the world 
 the laws given by my intellect, the mysteries hidden 
 in my miad. 
 
 Kava obtained through the possession of tne 
 spiritual power, and through the verses which the 
 Good Mind had revealed, that knowledge which the 
 
if)8 SACRED ANTHOLOGY. 
 
 living Wise himself, as the cause of truth, has in- 
 vented. 
 
 Cry aloud that they must aspire after truth ! 
 
 CCLXXXIII, 
 
 Fidelity to Truth. 
 
 Ye are the salt of the earth. But if the salt have 
 lost its savour, wherewith shall itself be salted ? It is 
 thenceforth good for nothing, but to be cast out, and 
 to be trodden under foot by men. 
 
 Ye are the light of the world. A city that is set 
 on a hill cannot be hid ; nor do men light a lamp, 
 and put it under the bushel, but on the lampstand ; 
 and it giveth light to all that are in the house. In 
 like manner let your light so shine before men that 
 they may see your good works and glorify your 
 heavenly Father. 
 
 ccLxxxrv. 
 Fidelity to Truth. 
 
 The divine law is as the salt ; for as the world can- 
 not exist without salt, so it cannot exist without the 
 divine law. 
 
 Whoso undertaketh to instruct mankind without 
 the necessary qualifications, of him it is said, ' Many 
 are the victims he has slain ; ' but he who, though fully 
 qualified, abstains from promoting knowledge and in- 
 structing mankind, of him it is likewise said, ' Many 
 are also his victims.' 
 
ETHICS OF INTELLECI'. 199 
 
 CCLXXXV. 
 Re^proof. 
 
 Reprove a wise man, and he will love thee. Teach 
 a wise man, and he will be yet wiser. 
 
 Citrons of gold in figured work of silver is a word 
 spoken in season. An ornament of fine gold is a wise 
 reprover upon a listening ear. As the coolness of 
 enow in a day of harvest is the faithful messenger ; 
 for he refresheth the soul. But a cloud without 
 rain is the man that hoasteth a delusive gift. 
 
 CCLXXXVI. 
 
 Kindness and Truth. 
 
 Let not kindness and truth forsake thee ; 
 Bind them about thy neck, 
 Write them upon the tablet of thy heart. 
 Then shalt thou find favour and good esteem 
 In the sight of God and man. 
 
 CCLXXXVII. 
 
 The Soioer. 
 
 The same day Jesus went out of the house, and 
 sat by the shore of the lake ; and great multitudes 
 were gathered together to him, so that he went into a 
 boat, and sat down ; and all the multitude stood on the 
 beach. And he spoke many things to them in 
 parables ; he said, Behold, a sower went forth to sow. 
 And as he sowed, some seeds fell by the wayside; 
 and the birds came and devoured them. And others 
 
200 SACRED ANTHOLOGY. 
 
 fell upon rocky places, where tliey lia,d not much 
 earth ; and they sprung up immediately, because they 
 had no depth of earth. But when the sun was up, 
 they were scorched ; and because they had no root, 
 they withered away. And others fell among thorns ; 
 and the thorns grew up and choked them. And 
 others fell upon good ground, and yielded fruit, some 
 a hundred - fold, some sixty, some thirty -fold. He 
 that hath ears, let him hear. 
 
 CCLXXXVIII. 
 
 Prophet and People. 
 
 And seeing the multitudes, he was moved with 
 compassion for them, because they were harassed and 
 scattered about, as sheep having no shepherd. Then 
 he saith to his disciples, The harvest indeed is gTeat, 
 but the labourers are few. 
 
 These twelve Jesus sent forth, when he had 
 charged them, saying, Go not away to Gentiles, and 
 enter not any city of the Samaritans ; but go rather 
 to the lost sheep of the house of Israel. And as ye 
 go, proclaim, saying, The kingdom of heaven is at 
 hand. 
 
 Lo 1 I send you forth as sheep into the midst of 
 wolves. Be therefore wise as serpents, and harmless 
 as doves. They will deliver you up to the councils, 
 and they will scourge you in their synagogues ; and 
 ye will be brought before governors and kings for my 
 sake, that ye may bear testimony to them and to the 
 Gentiles. 
 
ETHICS OF INTELLECT. 201 
 
 But when they deliver you up, be not anxious as 
 to how or what ye shall speak ; for it will be given 
 you in that hour what ye shall speak. For it is not 
 ye that speak, but the breath of your Father that 
 speaketh in you. 
 
 And brother will deliver up brother to death, and 
 the father his child ; and children wiU rise up against 
 their parents, and put them to death ; and ye will be 
 hated by all on account of my name. But he that 
 endureth to the end will be saved. 
 
 Fear them not, therefore. For there is nothing 
 covered that wUl not be revealed ; and hid, that will 
 not be known. What I say to you in darkness, speak 
 ye in the light ; and what ye hear in the ear, proclaim 
 ye upon the housetops. And fear not those who kill 
 the body, but are not able to kill the soul. 
 
 Are not two sparrows sold for a penny ? and not 
 one of them shall faU to the ground without your 
 Father. But even the hairs of your head are all 
 numbered. Fear not, therefore ; ye are of more value 
 than many sparrows. 
 
 Think not that I came to send peace on earth : I 
 came not to send peace, but a sword. For I came to 
 set a man at variance with his father, and a daughter 
 with her mother, and a bride with her mother- in-law ; 
 and they of a man's own household will be his foes. 
 He that loveth father or mother more than me is not 
 worthy of me ; and he that loveth son or daughter 
 more than me is not worthy of me ; and he that doth 
 not take his cross, and follow me, is not worthy of me. 
 
202 SACRED ANTHOLOGY. 
 
 He that flndetli his life will lose it ; and he that losetli 
 his life for my sake will find it. 
 
 He that receiveth you, receiveth me ; and he that 
 receiveth me, receiveth him that sent me. He that 
 receiveth a prophet because he is a prophet, will 
 receive a prophet's reward ; and he that receiveth a 
 righteous man because he is a riofhteous man, will 
 receive a righteous man's reward. And whoever shall 
 give to drink only a cup of cold water to one of these 
 little ones because he is a disciple, truly do I say to 
 you, he will by no means lose his reward. 
 
 But to what shall I liken this generation % It is 
 like children sitting in the markets, who call to their 
 fellows, and say, We piped to you, and ye did not 
 dance; we sung a dirge, and ye did not lament. For 
 John came neither eating nor drinking ; and they say, 
 He hath a demon. The Son of man came eatinsr and 
 drinking ; and they say. Behold, a glutton and a 
 winebibber, a friend of publicans and sinners ! But 
 wisdom is justified by her works. 
 
 At that time Jesus answered and said, I thank 
 thee, Father, Lord of heaven and earth, that, though 
 thou didst hide these things from the wise and 
 discerning, thou didst reveal them to babes. Yea, 
 Father, for so it seemed good in thy sight. 
 
 Come to me, all ye that labour and are heavy 
 laden, and I wOl give you rest. Take my yoke upon 
 you, and learn from me ; for I am meek and lowly in 
 heart, and ye shall find rest for your souls. For my 
 yoke is easy, and my burden is light. 
 
ETHICS OF INTELLECT. 203 
 
 CCLXXXIX. 
 
 Thie Unrecognised Prophet. 
 
 Having come into his own country, Jesus taught 
 them in their synagogue, so that they were astonished, 
 and said. Whence hath this man this wisdom, and 
 these powers ? Is not this the builder's son ? Is not 
 his mother called Mary, and his brothers, James, and 
 Joseph, and Simon, and Judas ? And his sisters, 
 are they not all with us ? Whence then hath this 
 man all these things ? And they took offence at him. 
 But Jesus said to them, A prophet is not without 
 honour, except in his own country, and in his own 
 house. 
 
 ccxc. 
 Demand of a Cause. 
 
 A young man came to Jesus and said. Teacher, 
 what good thing shall I do, that I may have everlasting 
 life ? And he said to him, Why dost thou ask me con- 
 cerning what is good ? There is but one who is good. 
 But if thou wilt enter into life, keep the command- 
 ments. Which ? saith he. And Jesus said, TheSe — 
 * Thou shalt not kill; Thou shalt not commit adultery; 
 Thou shalt not steal ; Thou shalt not bear false-wit- 
 ness ; Honour thy father and thy mother ; ' and, 
 ' Thou shelt love thy neighbour as thyself.' The ; 
 young man saith to him, AH these things have I kept ; 
 in what am I still wanting ? Jesus said to him. If 
 thou wilt be perfect, go, sell what thou hast, and 
 
204 SACRED ANTHOLOGY. 
 
 give to the poor, and tliou shalt have treasure in 
 heaven ; and come, follow me. But the young man, 
 on hearing this, went away sorrowful ; for he had 
 great possessions. 
 
 ccxci. 
 ' Self-surrender. 
 
 Jesus said, Of myself I do nothing. As I hear 
 I judge ; and my judgment is just, because I seek not 
 my own will, but the will of him that sent me. If I 
 bear witness of myself, my witness is not true. 
 
 My teaching is not mine, but his that sent me. If 
 any one is desirous to do his will, he will know con- 
 cerning the teaching, whether it be from God, or 
 whether I speak from myself. He that speaketh from 
 himself seeketh his own glory ; but he that seeketh 
 the glory of him that sent him, he is true, and in him 
 is no unrighteousness. 
 
 CCXCII. 
 
 Fear and Boldness. 
 
 Of the rulers many believed in him ; but on account 
 of the Pharisees they did not acknowledge him, lest 
 they should be put out of the synagogue ; for they 
 loved the glory that is of men more than the glory 
 that is of God. 
 
 But Jesus cried aloud, and said. He thaj: believeth 
 in me believeth not in me, but in him that sent me ; 
 and he that beholdeth me, beholdeth him that sent 
 me. I have come a light into the world, that who- 
 
ETHICS OF INTELLECT. 205 
 
 ever believeth in me may not remain in the darkness. 
 And if any one hear my words, and keep them not, I 
 do not judge him ; for I came not to judge the world, 
 but to save the world. He that rejecteth me, and 
 receiveth not my words, hath one that judgeth him ; 
 the word that I have spoken, that will judge him in 
 the last day. Because I have not spoken from my- 
 self ; but the Father who sent me hath himself com- 
 mitted to me what I should say, and what I should 
 sjjeak ; and I know that what he hath committed to 
 me is eternal life. 
 
 CCXCIII. 
 
 Scejiticism. 
 
 Philip findeth Nathanael, and saith to him, We 
 have found him of whom Moses in the Law and the 
 Prophets wrote, Jesus, the son of Joseph, who is of 
 Nazareth. And Nathanacl said to him. Can any good 
 thing come out of Nazareth ? Philip saith to him. 
 Come and see. Jesus saw Nathanael coming to him, 
 and saith of himj Behold an Israelite indeed, in whom 
 is no guile. 
 
 ccxciv. 
 Ordeal. 
 
 And having sung a hjrmn, they went out to the 
 Mount of Olives. And Jesus saith to them. Ye will 
 all fall away from me ; for it is written, ' I will smite 
 the shepherd, and the sheep will be scattered.' But 
 Peter said to him. Even if all shall fall away, yet wUl 
 not I. And Jesus saith to him, Truly do I say to 
 
ao6 SACRED ANTHOLOGY. 
 
 thee, that even thou, to-day, on this night, before 
 a cock crow twice, wilt thrice deny me. But Peter 
 spoke the more vehemently : If I must die with thee, 
 I will not deny thee. And so also said they all. 
 
 And they come to a place called Gethsemane ; and 
 he saith to his disciples, Sit here, while I pray. And 
 he taketh with him Peter and James and John ; and 
 began to be in great consternation and anguish. And 
 he saith to them. My soul is exceedingly sorrowful, 
 even to death ; remain here and watch. And going 
 on a little farther, he fell on the ground, and implored 
 that, if it was possible, the hour might pass from him. 
 And he said, Abba, Father, all things are possible to 
 thee ! take away this cup from me. But not what I 
 will, but what thou wilt. 
 
 And he cometh and findeth them sleeping ; and 
 lie saith to Peter, Simon, sleepest thou ? Couldst 
 not thou watch one hour % 
 
 And again he went away and prayed, saying the 
 same words. And returning, he found them again 
 sleeping, for their eyes were heavy. 
 
 And he cometh the third time, and saith to them, 
 Sleep on, and take your rest I It is enough I the hour 
 is come. 
 
 And immediately, while he was yet speaking, 
 cometh Judas Iscariot, one of the twelve, and with 
 him a multitude with swords and clubs, from the 
 chief priests and the scribes and elders. And his 
 betrayer had given them a signal, sajdng, Whomsoever 
 I shall kiss, he is the man ; seize him, and lead him 
 
ETHICS OF INTELLECT. 207 
 
 away securely. And on coming, he immediately went 
 up to Jesus, and said, Eabbi ! and kissed him. And 
 they laid hands on Jesus and seized him. And hia 
 disciples all forsook him and fled. 
 
 ccxcv. 
 
 Trial. 
 
 And they led Jesus away to the high priest ; and 
 all the chief priests and the elders and the scribes 
 came together. And Peter followed him afar off, 
 even into the court of the palace of the high priest, 
 and was sitting with the ofiicers, and warming himself 
 at the fire. 
 
 And the chief priests and the whole council sought 
 for testimony against Jesus in order to put him to 
 death ; and they found none. For many bore false- 
 witness against him, but their testimonies did not 
 agree together. And some stood up and bore false- 
 witness against him, saying, We heard him say, I will 
 destroy this temple that is made with hands, and in 
 three days I will build another not made with hands. 
 And not even so did their testimony agree. And the 
 high priest stood up in the midst, and asked Jesus, 
 saying, Dost thou make no answer to what these men 
 testify against thee ? But he was silent, and answered 
 nothing. 
 
 ccxcvi. 
 Thnidity. 
 
 And as Peter was below in the court, there cometh 
 
2o8 SACRED ANTHOLOGY. 
 
 one of the maid-servants of the high priest ; and 
 seeing Peter warming himself, she looked at him and 
 said, Thou too wast with the Nazarene, Jesus. But 
 he denied, saying, I do not know nor understand 
 what thou sayest. And he went out into the fore- 
 court ; and a cock crew. And the maid-servant, 
 seeing him, began again to say to those who were 
 standing by. This is one of them. And he denied it 
 again. And shortly after, those who were standing 
 by said again to Peter, Surely thou art one of them ; 
 for thou art a GalHsean. But he began to curse and 
 to swear, saying, I know not this man of whom ye 
 speak. And immediately a cock crew a second time. 
 And Peter called to mind the word that Jesus had 
 said to him, Before a cock crows twice, thou wilt 
 thrice deny me. And when he thought thereon, he 
 wept. 
 
 CCXCVII. 
 
 Sufferance. 
 
 And some began to spit on him, and to cover his 
 face and buffet him, and say to him, Prophesy I And 
 the officers, with blows, took him in charge. 
 
 And as soon as it was morning, the chief priests, 
 having held a consultation with the elders and the 
 scribes, and the whole council, bound Jesus, and 
 carried him away, and delivered him up to Pilate. 
 And Pilate asked him, Art thou the king of the Jews? 
 And he answering saith to him, I am. And the chief 
 priests brought many charges against him. And 
 
ETHICS OF INTELLECT. 209 
 
 Pilate asked him again, Dost thou make no answer ? 
 See what things they are testifying against thee ! 
 But Jesus made no further answer; so that Pilate 
 marvelled. 
 
 CCXCVIII. 
 
 The Majority. 
 
 Now at the feast he was wont to release to them 
 one prisoner, whom they might ask. And there was 
 one named Barabbas, who lay bound with insurgents 
 who had committed murder in the insurrection. And 
 the multitude coming up, began to ask him to do as 
 he had been wont to do for them. And Pilate 
 answered them, saying, Will ye that I release to you 
 the king of the Jews ? For he knew that for en^y 
 the chief priests had delivered him up. But the chief 
 priests stirred up the multitude that he should rather 
 release to them Barabbas. And Pilate answering 
 again said to them. What then would ye have me do 
 with him whom ye call the king of the Jews ? And 
 they cried out again, Crucify him ! Then Pilate 
 said to them. Why, what evil hath he done ? And 
 they cried out the more. Crucify him I And Pilate, 
 wishing to satisfy the multitude, released to them 
 Barabbas, and when he had scourged Jesus, delivered 
 him up to be crucified. 
 
 ccxcix. 
 MaHyrdom, 
 
 And the soldiers led him away into the court, 
 which is the Prsetorium ; and they called together the 
 
zio SACRED ANTHOLOGY. 
 
 whole band. And they clothe liim with purple, and 
 having platted a crown of thorns, they put it on him. 
 And they began to salute him, Hail, king of the 
 Jews ! And they struck him on the head with a reed, 
 and spit upon him, and kneeling down, did him' hom- 
 age. And after they had made sport of him, they 
 stripped him of the purple robe, and put his own 
 garments on him. 
 
 And they lead him out to crucify him. And they 
 compel one Simon a Cyrensean, who was passing by, 
 coming from the country, the father of Alexander 
 and Eufus, to carry his cross. And they bring him 
 to the place Golgotha, which is, when interpreted. 
 Place of a skull. And they gave him wine mingled 
 with myrrh ; but he did not take it. And they 
 crucify him, and divide his garments, casting lots for 
 them, what each should take. And it was the third 
 hour when they crucified him. And on the cross the 
 inscription of the charge against him was written : 
 ' The king of the Jews.' And with him they crucify 
 two robbers ; one on his right hand, and one on his 
 left. And they that passed by reviled him, wagging 
 their heads, and saying. Ha ! thou that destroy est the 
 temple, and buildest it up in three days, save thyself, 
 and come down from the .cross. In like manner also 
 the chief priests, with the scribes, making sport among 
 themselves, said. He saved others, cannot he save 
 himself? • And Jesus, having uttered a loud cry, 
 expired. 
 
ETHICS OF INTELLECT. 21 r 
 
 CCC. 
 Devotion of Women. 
 
 There were women looking on from a distance ; 
 among whom was Mary the Magdalene, and Mary the 
 mother of James the less and of Joses, and Salome ; 
 who, when he was in Galilee, followed him, and 
 rendered him their services ; and many other women 
 who came up with him to Jerusalem. 
 
 And when the sabbath was past, Mary the 
 Magdalene, and Mary the mother of James, and 
 Salome, bought spices, that they might come and 
 anoint him. And very early on the first day of the 
 week they came to the tomb at the rising of the 
 sun. 
 
 ccci. 
 Piety of the Intellect. 
 
 By devoting the illumined Intellect to piety thou 
 shalt preserve the changing forms of piety. 
 
 Your only saviour is your deeds. 
 
 The aspirations of the holy shall be fulfilled. 
 
 Give me, God I the two desires, — to see and to 
 Belf-question. 
 
 Under the protection of God's great wisdom man 
 acquires wisdom. In virtuous thoughts, words, deeds, 
 God is manifested. 
 
 With these are past all the days of a perfect man. 
 
 Wicked spirits are of duU reason. 
 
 I invoke the angels that reach us ; the angels of 
 
212 SACRED ANTHOLOGY. 
 
 good conscience, exalted piety, love of excellence, 
 high and perfect thought ; the angels of comfort and 
 of joy 1 
 
 CCCII. 
 
 The Rejected. 
 
 Set forth the instance of the people of the city 
 when the Sent Ones came to it. 
 
 They said, ' Of a truth we augur Ul from you ; if 
 ye desist not, we will surely stone you, and a grievous 
 punishment will befall you from us 1 ' 
 
 Then from the end of the city a man came 
 running : he said, ' my people I follow the Sent 
 Ones; 
 
 ' Follow those who ask not of you a recompense, 
 and who are rightly guided.' 
 
 Oh, the misery that rests upon my servants ! No 
 apostle Cometh to them but they laugh him to scorn. 
 
 See they not how many generations we have 
 destroyed before them ? 
 
 Not to false gods is it that they shall be brought 
 back ; 
 
 But all, gathered together, shall be set before us. 
 
 Never before thy time did we send a warrior to 
 any city but its wealthy ones said, ' Verily we found 
 our fathers with a religion, and in their tracks we 
 tread.' 
 
 Say, ' What ! even if I bring you a religion more 
 right than that ye found your fathers foUovi^ing?' 
 '■ Bear in mind when Abram said to his father and 
 
ETHICS OF INTELLECT. 213 
 
 to his people, ' Verily I am clear of what ye worship, 
 save him who hath created me ; for he will vouch- 
 safe me guidance.' 
 
 Whoso shall withdraw from the warning of the God 
 of mercy, we will chain a Satan to him, and he shall 
 be his fast companion. 
 
 He who is God in the heavens is God in the earth 
 also ; and he is the Wise, the Knowing. 
 
 And blessed is he whose is the kingdom of the 
 heavens, and of the earth, and of all that is between 
 them ; for with him is the knowledge of the hour, and 
 to him shall ye be brought back. 
 
 Put thou then thy crust in God ; for thou hast 
 clear truth on thy side. 
 
 And thou shalt see the mountains, which thou 
 thinkest so firm, pass away with the passing of a cloud ! 
 
 CCCIII. 
 
 Religion. 
 
 Though permitted to receive presents, let the Brah- 
 man avoid a habit of taking them, since by taking 
 many gifts his divine light soon fades. 
 
 By falsehood, the sacrifice becomes vain ; by pride, 
 the merit of devotion is lost ; and by proclaiming a 
 largess, the fruit of life is destroyed. 
 
 Giving no pain to any creature, let a man collect 
 virtue by degrees, as the white ant builds his nest by 
 degrees, that he may acquire a companion to the next 
 world. His virtue alone will adhere to him. With 
 
214 SACRED ANTHOLOGY. 
 
 virtue for his guide he will traverse a gloom,'how hard 
 to be traversed 1 
 
 All things have their sense ascertained by speech. 
 In speech they have their basis, and from speech they 
 proceed; consequently, a falsifier of speech falsifies 
 everything. 
 
 Alone in some solitary place, let him meditate on 
 the divire nature of the soul ; by such meditation 
 he will attain happiness. 
 
 Neither by explaining omens and prodigies, nor 
 by skiU in astrology and palmistry, nor by casuistry 
 and expositions of holy texts, let the Brahman gain 
 his daily support. 
 
 No man who is ignorant of the Supreme Spirit 
 can gatlxer the fruit of mere ceremonial acts. 
 
 The soul itself is its own witness; the soul itself is 
 its own refuge : offend not tliy conscious soul, the 
 supreme internal witness of men 1 
 
 ccciv. 
 
 Impartiality, 
 
 And when Gallio was proconsul of Acliaia, the 
 Jews rose up with one accord against Paul, and 
 brought him before the judgment-seat, saying, This 
 man persuadeth people to worship God contrary to 
 the law. And as Paul was about to open his mouth, 
 Gallio said to the Jews, If it were some act of injustice 
 or wicked misdeed, Jews, with reason I should 
 bear with you ; but if it be questions of doctrine, and 
 
ETHICS OF INTELLECT. 215 
 
 names^ and your law, look to it yourselves ; I will 
 not be a judge of these matters. Aud he drove them 
 from the judgment-seat. But they all laid hold of 
 Sosthenes, the ruler of the synagogue, aud beat him 
 before the judgment-seat ; and Gallio cared for none 
 of these things. 
 
 cccv. 
 The True Word. 
 
 The word of God is living, and powerful, and 
 sharper than any two-edged sword, piercing even to 
 the dividing asunder of soul and spirit, both the 
 joints and marrow, and is a discerner of the thoughts 
 and intents of the heart : aud there is no creature 
 that is not manifest in his sight ; but all things are 
 naked and laid open to the eyes of him with whom 
 we have to do. 
 
 cccvi. 
 
 Martyrdom. 
 
 At that time Herod the Tetrarch heard of the fame 
 of Jesus, and said to his servants, This is John the 
 Baptist; he hath risen from the dead, and therefore 
 do these powers work in him. For Herod had 
 seized John, and bound him, and put him in prison, 
 on account of Herodias, his brother Philip's wife. 
 For John said to him. It is not lawful for thee to have 
 her. And wishing to put him to death, he feared the 
 
2i6 SACRED ANTHOLOGY. 
 
 multitude, because tliey regarded him as a prophet.: 
 But when Herod's birthday was kept, the daughter of 
 Ilerodias danced before them, and pleased Herod; 
 whereupon he promised with an oath to give her 
 whatever she might ask. And she, being set on by 
 her mother, saith. Give me here on a platter the head 
 of John the Baptist. And the king was soriy ; but 
 on account of his oath, and of those at table with 
 him, he ordered it to be given, and sent and beheaded 
 John in the prison. And his head was brought on a 
 platter, and given to the damsel ; and she brought it 
 to her mother. And his disciples came and took 
 up the body, and buried it, and went and told 
 Jesus. 
 
 When Jesus heard of it, he withdrew thence in a 
 boat into a desert place apart ; and the multitudes 
 hearing of it, followed him on foot from the 
 cities. 
 
 And when he came forth, he saw a great multi- 
 tude ; and he was moved with compassion for 
 them. 
 
 CCCVII. 
 
 Inward Strevgth. 
 
 Because I have spoken these things to you, sorrow 
 hath filled your hearts. But I tell you. the truth; it 
 is expedient for you that I depart. For if I do not 
 depart, the Comforter will not come to you. 
 
 I have yet many things to say to you, but ye 
 cannot bear them now. But when he, the Spirit of 
 Truth, is come, he will guide you into all the truth. Ye 
 
ETHICS OF I.XTELLECT. 217 
 
 will weep and lament, but the world will rejoice ; ye 
 will be sorrowful, but your sorrow will be turned into 
 joy. A woman, wlien she is in travail, hath sorrow, 
 because her hour is come ; but as soon as she is delivered 
 of the child, she remembereth no more the anguish, 
 through joy that a man is born into the world. So ye 
 also now have sorrow ; but I shall see you again, and 
 your heart wiU rejoice, and your joy no one taketh 
 from you. 
 
 I do not tell you that I will pray the Father for 
 you ; for the Father himself loveth you. 
 
 Behold, the hour is coming, yea, is now come, when 
 ye will be scattered, every one to his own, and will 
 leave me alone ; and yet I am not alone, because the 
 Father is with me. 
 
 CCCVllI. 
 
 Tlie Crown of Truth. , 
 
 Pilate therefore said to him. Art thou a king then ? 
 Jesus answered. Thou sayest what is true ; for I am a 
 king. For this end have I been born, and for this 
 cause have I come into the world, that I may bear 
 witness to the truth. Every one that is of the truth 
 listeneth to my voice. Pilate saith to him. What is 
 truth ? And having said this, he went out again to 
 the Jews, and saith to them, I find nothing criminal 
 in him. But ye have a custom that I should release 
 to you one at the passover : do ye desire, therefore, 
 that I release to you the king of the Jews ? Then 
 
2i8 SACRED ANTHOLOGY. 
 
 they cried out again, saying, Not this man, but 
 Barabbas. Now Barabbas was a robber. 
 
 Then therefore Pilate took Jesus and scourged 
 him. And the soldiers platted a crown of thorns, 
 and put it on his head, and put on him a purple robe, 
 and approached him and said, Hail, king of the Jews ! 
 and they gave him blows on the face. 
 
 Again Pilate went forth, and saith to them, Behold, 
 I bring him forth to you, that ye may know that I 
 find nothing criminal in him. Jesus therefore came 
 forth, wearing the crown of thorns and the purple robe. 
 And [Pilate] saith to them, Behold the man I The 
 chief priests and the officers cried out, Crucify ! crucify ! 
 Pilate saith to them. Take him yourselves, and crucify 
 him ; for I find nothing criminal in him. The Jews 
 answered him. We have a law, and according to the 
 law he ought to die, because he made himself the Son 
 of God. 
 
 "When Pilate therefore heard this, he was the more 
 afraid ; and went again into the palace, and saith to 
 Jesus, Whence art thou? But Jesus gave him no 
 answer. Pilate saith to him. Dost thou not speak 
 to me ? Dost thou not know that I have power to 
 release thee, and have power to crucify thee ? Jesus 
 answered, Thou wouldst have no power against me 
 unless it had been given thee from above. 
 
 From this time Pilate sousjht to release him. But 
 the Jews cried out, saying, If thou release this man, 
 thou &Tt not a friend of Cs3sar. Every one that 
 maketh himself a king setteth himself against Caesar. 
 
ETHICS OF INTELLECT. 219 
 
 When therefore Pilate heard these words, he brought 
 Jesus forth, and sat down on the judgment-seat, in 
 a place called the Pavement, but in Hebrew, Gabbatha. 
 Now it was the preparation of the passover. It was 
 about the sixth hour. And he saith to the Jews, 
 Behold your king I Upon this they cried out. Away 
 with him ! Away with him I Crucify him I Pilate 
 saith to them. Shall I crucify your king ? The 
 chief priests answered. We have no king but Caesar. 
 Then therefore he delivered him up to them to be 
 crucified. 
 
 They therefore took Jesus ; and bearing his own 
 cross, he went forth into the place called Place of a 
 Skull ; in Hebrew, Golgotha ; where they crucified 
 him, and with him two others, one on each side, and 
 Jesus in the midst. And Pilate wrote an inscription 
 also, and put it on the cross. And the writing was, 
 'Jesus the Nazarene, the .king of the Jews.' This 
 inscription therefore was read by many of the Jews ; 
 for the place where Jesus was crucified was near the 
 city ; and it was written in Hebrew, Latin, and Greek. 
 Therefore the chief priests of the Jews said to PUate, 
 Write not, The king of the Jews ; but that he said, 
 I am king of the Jews. PUate answered, What I 
 have written, I have Avritten. 
 
 Now there stood by the cross of Jesus his mother 
 and his mother's sister, Mary the wife of Clopas, and 
 Mary the Magdalene. Jesus therefore, when he saw 
 his mother, and the disciple whom he loved standing 
 by, saith to his mother, Woman, behold thy son I 
 
220 SACRED ANTHOLOGY. 
 
 Then he saith to the disciple, Behold thy mother I 
 And from that hour the disciple took her to his own 
 home. 
 
 After this, Jesus saith, I thirst. A vessel was 
 brought frill of vinegar ; and putting a sponge filled 
 with vinegar upon a stalk of hyssop, they raised it to 
 his mouth. When therefore he had received the 
 vinegar, he said, It is finished ! and he bowed his 
 head, and died. 
 
 cccix. 
 
 MaHyrdom. 
 
 Some of those who belonged to the so-called syna- 
 gogue of the Freedmen, and of the Cyreneeans and 
 Alexandrians, and of those from Cilicia and Asia, 
 arose and disputed with Stephen ; and they were not 
 able to resist the wisdom and the influence with which 
 he spoke.. Then they suborned men, who said. We 
 have heard him speak blasphemous words against 
 Moses and God. 
 
 And they stirred up the people, and the elders, 
 and the scribes, and came upon him, and ^ized him, 
 and brought him to the council, and set up false wit- 
 nesses, who said. This man ceaseth not to speak words 
 against the holy place and the Law. For we have 
 heard him say, this Jesus the Nazarene will destroy 
 this place, and change the customs which Moses 
 delivered to us. And all that sat in the council, 
 looking steadily upon him, saw his face like the face 
 of an angel. 
 
ETHICS OF INTELLECT. 221 
 
 Their hearts were filled with rage, and they 
 gnashed their teeth at him. But, being full of the 
 Holy Spirit, he looked up earnestly into heaven, and 
 saw the glory of God, and Jesus standing on the right 
 hand of God, and said, Lo, I behold the heavens 
 opened, and the Son of Man standing on the right 
 hand of God. And they cried out with a loud voice, 
 and stopped their ears, and rushed upon him with 
 one accord ; and having cast him out of the city, they 
 stoned him. And the witnesses laid down their gar- 
 ments at the feet of a young man named Saul • and 
 they stoned Stephen, making supplication, and saying. 
 Lord Jesus, receive my spirit. And kneeling down, 
 he cried with a loud voice, Lord, lay not this sin to 
 their charge. And sajdng this, he fell asleep. 
 
 cccx. 
 Higher Law. 
 
 The high priest questioned them, sajnng. We 
 strictly commanded you not to teach in this name, 
 and lo I ye have filled Jerusalem with your teaching, 
 and mean to bring this man's blood upon us. 
 
 But Peter and the apostles answered and said. We 
 ought to obey God rather than men. The God of our 
 fathers raised up Jesus, whom ye slew by hanging him- 
 on a cross ; him hath God exalted by his right hand 
 as a leader and saviour, to give reformation to Israel, 
 and liberation from error. And we are his witnesses 
 of these things, as also is the sacred spirit which God 
 hath given to those who obey him.. 
 
222 SACRED ANTHOLOGY. 
 
 But when they heard this, they were filled with 
 rage, and were resolving to kill them. But there 
 stood up one in the council, a Pharisee, named Ga- 
 mahel, a doctor of the law, in high esteem with all the 
 people, and commanded to put the men forth a little 
 while, and said to them [of the council]. Men of Israel, 
 take heed to yourselves as to what ye are about to do 
 in respect to these men. For before these days arose 
 Theudas, boasting himself to be somebody ; to whom 
 a number of men, about four hundred, joined them- 
 selves : who was slain, and all, as many as obeyed 
 him, were scattered, and came to nought. After this 
 man arose Judas the GalUsean, in the days of the regis- 
 tering, and drew people away after him ; he also 
 perished, and all, as many as obeyed him, were dis- 
 persed. And now I say to you. Refrain from these 
 men, and let them alone ; for if this design or this 
 work be of men, it will come to nought ; but if it 
 be of God, ye will not be able to overthrow it ; lest 
 haply ye be found also fighting against God. 
 
 And they were persuaded by him ; and having 
 called the apostles, they beat them, and commanded 
 them not to speak in the name of Jesus, and released 
 them. They therefore went away from the presence 
 of the council, rejoicing that they were counted worthy 
 to sufi'er shame in behalf of that name ; and every day, 
 in the temple, and in houses, they ceased not to teach, 
 and to publish the glad tidings concerning Christ. 
 
ETHICS OF INTELLECT. 223 
 
 CCCXI. 
 
 The Voice of Conscience. 
 
 On tlie morrow Agrippa and Bernice came with 
 great pomp, and entered into the place of hearing, 
 with the chief captains and principal men of the city, 
 and at the order of Festus, Paul was brought forward. 
 
 And Agrippa said to Paul, "J'hou art permitted to 
 speak for thyself. Then Paul stretched forth his hand, 
 and made his defence — 
 
 I think myself ha,ppy. King Agrippa, that I am to 
 make my defence this day before thee concerning all 
 things of which I am accused by the Jews ; especially 
 as thou art acquainted with all the customs and 
 questions among the Jews. Wherefore I beseech thee 
 to hear me patiently. 
 
 My manner of life, then, from my youth, which 
 was from the beginning among my own nation and at 
 Jerusalem, all Jews know : and they know, if they 
 are willing to testify, that from the first, according to 
 the strictest sect of our religion, I lived a Pharisee. 
 And now I stand on trial for the hope of the promise 
 .made by God to the fathers, which our twelve tribes, 
 earnestly serving God day and night, hope to obtain ; 
 concerning which hope, king, I am accused by Jews. 
 
 "Why is it judged incredible with you, when God 
 is arousing the most inanimate ? 
 
 I indeed thought with myself that I ought to do 
 many things in opposition to the name of Jesus the 
 
224 SACRED ANTHOLOGY. 
 
 Nazarene. Which I also did in Jerusalem ; and many, 
 of the saints did I myself shut up in prisons, having 
 received authority from the chief priests ; and when 
 they were put to death, 1 gave my voice against them. 
 And I punished them often in all the synagogues, and 
 compelled them to blaspheme ; and being exceedingly 
 mad against them, I pursued them even to foreign 
 cities. 
 
 And .as I was going to Damascus on this business, 
 with authority and a commission from the chief 
 priests, at midday, on the road, king, I saw a light 
 from heaven above the brightness of the sun, shining 
 around me and those who were journeying with me. 
 And when we had all fallen to the earth, I heard a 
 voice speaking to me, and saying in the Hebrew 
 tongue, Saul, Saul, why persecutest thou me ? It is 
 hard for thee to kick against the goad. And I said, 
 Yvlio art thou, Lord ? And the Lord said, I am Jesus, 
 ^Yhorn thou persecutest. But arise and stand upon thy 
 feet ; for I have appeared to thee for this purpose, to pre- 
 pare thee as a minister and a witness both of the things 
 which thou sawest, and of those on account of which 
 I will appear to thee ; delivering thee from the people, 
 and from the nations, to whom I send thee, to open 
 their eyes that they may turn from darkness to light. 
 Wherefore, King Agrippa, I was not disobedient 
 to the heavenly vision ; but first to those in Damascus, 
 and Jerusalem, and to all the country of Judea, and 
 then to the peoples, I proclaimed that they should 
 repent and turn to God, doing works worthy of repent- 
 
ETHICS OF INTELLECT. 225 
 
 ance. For these causes the Jews seized me in the 
 temple, and attempted to kill me. 
 
 And as he was thus speaking in his defence, 'Festus 
 said with a loud voice, Paul, thou art beside thyself ; 
 miich learning is making thee mad. But he saitli, I 
 am not mad, most noble Festus, but utter words of 
 truth and soberness. For the king knowcth about 
 these things weU ; to whom also I speak boldly ; for 
 I am persuaded that none of these things is hidden 
 from him : for this was not done in a corner. King 
 Agrippa, believest thou the Prophets ? I know that 
 thou believest. Then Agrippa said to Paul, With 
 little effort thou thinkest to persuade me to become a 
 Christian. And Paul said, I would to God, that with 
 little effort or with great, not only thou, but also aU 
 that hear me this day, might be made such as I am, 
 except these bonds. 
 
 And the king rose up, and the governor and 
 Bernice, and those who sat with them ; and going 
 aside they talked with each other, saying. This man ia 
 doing nothing deserving death or bonds. 
 
 CCC'XII. 
 
 Ministry. 
 
 And now behold, I go, bound in my spirit, to 
 Jerusalem, not knowing the things that will befall me 
 there, save that the sacred spirit testifies in every 
 city, saying that bonds and afflictijons await me. 
 But I count life of no value to me, so that I may 
 finish my course, and the ministry which I received 
 
226 SACRED ANTHOLOGY. 
 
 from the Lord Jesus, to testify the glad tidings of the 
 good-will of God. 
 
 And now, behold, I know that ye all, among whom 
 I went about preaching the kingdom, will see my face 
 no more. Wherefore I testify to you this day, that I 
 am pure from the blood of aU men ; for I have not 
 shunned to declare to you the whole counsel of God, 
 Grievous wolves will enter in among you, not sparing 
 the flock. And from among yourselves will men arise 
 speaking- perverse things, to draw away the disciples 
 after them. Therefore be watchful, and remember that 
 for the space of three years, night and day, I ceased 
 not to warn every one with tears. 
 
 And now I commend you to God, and to the pro- 
 mise of his love, who is able to build you up, and to 
 give you an inheritance among all the perfect. I 
 have coveted no man's silver, or gold, or apparel. Ye 
 yourselves knoAv, that these hands ministered to my 
 necessities, and to those that were with me. In all 
 ways I showed you that so labouring ye ought to 
 support the weak, and to remember the words of the 
 Lord Jesus, that he himself said. It is more blessed to 
 give than to receive. 
 
 And having thus spoken, Paul kneeled down, and 
 prayed with them all. And they all wept sorely, and 
 fell on Paul's neck, and kissed him, sorrowing most 
 of all for the word which he had spoken, that they 
 were to see his face no more. And they accompanied 
 him to the ship. 
 
ETHICS OF INTELLECT. 227 
 
 CCCXIII. 
 
 Charge to a Minister. 
 
 Now the end of the commandment is love, out of 
 a pure heart and a good conscience and faith un- 
 feigned ; from which some swerving, turned aside 
 to vain babbling, desiring to be teachers of the Law, 
 understanding neither what they say, nor whereof they 
 affirm. 
 
 Exercise thyself unto godliness. For bodily exer- 
 cise is profitable for little ; but godliness is profitable 
 for all things, having promise of the life that now is, 
 and of that which is to come. 
 
 Neglect not the gift that is in thee. 
 
 Meditate on these things ; give thyself wholly to 
 them, that thy progress may be manifest to all. 
 Give heed to thyself, and to thy teaching ; continue 
 in them ; for in doing this thou shalt save both thy- 
 self and them that hear thee. 
 
 Do not sharply rebuke an aged man, but exhort 
 hiui as a father ; the younger men, as brethren ; the 
 elder women, as mothers ; the younger, as sisters, with 
 all purity. She that giveth herself up to pleasure is 
 dead while she liveth. 
 
 If any provideth not for his own, especially for 
 those of his own house, he has denied the faith, and is 
 worse than an unbeliever. 
 
 Some men's sins are openly manifest, going before 
 them to judgment ; and some men they follow after. 
 In like manner also the good works of some are openly 
 
328 .SACRED ANTHOLOGY. 
 
 manifest ; and those that are otherwise cannot be hid. 
 
 Godliness with contentment is great gain. For we 
 brought nothing into the world ; and it is certain we 
 can carry nothing out. If we have, then, food and 
 raiment, we will be therewith content. But they who 
 desire to be rich fall into temptation and a snare, and 
 into many foolish and hurtful lusts,- which drown men 
 in destruction and perdition. For the love of money 
 is a root of all evils ; which some coveting, have 
 strayed away from the faith, and have pierced them- 
 selves through with many pangs. 
 
 But do thou, man of God, flee these things ; and 
 follow after righteousness, godliness, faith, love, 
 patience, meekness. Fight the good fight of faith, lay 
 hold on everlasting life. 
 
 Charge those who are rich in this world that they 
 be not high-minded, nor place their hope in uncertain 
 riches, but in God, who giveth us richly all things to 
 enjoy ; that they do good, that they be rich in good 
 works, liberal in imparting, willing to communicate, 
 laying up in store for themselves a good foundation 
 against the time to come, that they may lay hold on 
 the true life. 
 
 Timothy I keep that which is committed to thy 
 truot. 
 
 God gave us not the spirit of cowardice, but of 
 power, and of love, and of admonition. 
 
 No one serving as a soldier entangleth himself 
 with the affairs of life, that he may please him who 
 chose him to be a soldier. And if a man contendeth in 
 
ETHICS OF INTELLECT. 229 
 
 the games, he is not crowned unless he contendeth 
 lawfully. The husbaiidman that laboureth must be the 
 first partaker of the fruits. 
 
 Study to present thyself approved unto God, a work- 
 man not ashamed, rightly dividing the word of truth. 
 
 Flee youthful lusts, and follow righteousness, faith, 
 love, peace. 
 
 Foolish and ignorant questionings avoid, kno^dng 
 that they gender quarrels ; and a servant of the Lord 
 must not quarrel, but be gentle to all, apt in teaching, 
 patient of wrong, in meekness admonishing those that 
 oppose themselves. 
 
 Know this, that in the last days grievous times 
 wiU come. For men wiU be lovers of themselves, lovers 
 of money, boasters, proud, blasphemers, disobedient to 
 parents, unthankful, unholy, without natural affection, 
 implacable, slanderers, incontinent, fierce, without love 
 for what is good, betrayers, headstrong, puffed up, 
 lovers of pleasure rather than lovers of God ; having a 
 form of godliness, but denying the power thereof And 
 from these turn away. For of these are they who creep 
 into houses, and lead captive silly women laden with 
 sias, led away by divers lusts, ever learning, and never 
 able to come to the full knowledge of the truth. 
 
 But do thou continue in the things which thou 
 didst learn and wast assured of. 
 
 Every Scripture inspired by God is profitable for 
 teaching, for reproof, for correction, for discipline in 
 righteousness ; that the man of God may be perfect, 
 thoroughly furnished unto every good work. 
 
830 SACRED ANTHOLOGY. 
 
 Be urgent in season, out of season, confute, rebuke, 
 
 exhort with all long-suffering and teaching. For the 
 
 time will come when they will not endure sound 
 
 doctrine, but after their own desires will they heap to 
 
 themselves teachers ; because they have itching ears ; 
 
 and they will turn away their ears from the truth, and 
 
 turn aside to fables. But be thou sober in all things ; 
 
 endure hardship ; do the work of an evangelist ; fully 
 
 accomplish thy ministry. 
 
 For I am now being poured out, and the time of 
 
 my dissolution is at hand. I have fought the good 
 
 fight, I have finished the course, I have kept the 
 
 faith ; henceforth there is laid up for me the crown of 
 
 righteousness. 
 
 cccxrv. 
 
 Size and Substance. 
 
 The philosophers of India once possessed a book so 
 large that it required a thousand camels to bear it. A 
 king desired to have it abridged ; it was reduced so that 
 it could be carried by a hundred camels. Others de- 
 manded that it should be diminished still more ; until 
 at last the volume was reduced to four maxims. The 
 first bade kings be just ; the second prescribed obedience 
 to the people ; the third recommended mankind not to 
 eat except when they were hungry ; the fourth advised 
 women to be modest. 
 
 cccxv. 
 
 Knowledge without Character. 
 
 Sin, by whomsoever committed, is detestable, but 
 most so in a learned man. An ignorant plebeian of 
 
ETHICS OF INTELLECT. 231 
 
 dissolute manners is better than a learned man without 
 temperance ; for that through blindness lost the road, 
 and this, who had two eyes, fell into the well. 
 
 cccxvi. 
 Nature. 
 
 Have patience ! All things are difficult before they 
 become easy. 
 
 In the land of Baelkdn, relates Sddi, I visited a 
 religious man, to whom I said, ' Cleanse me from 
 ignorance by your doctrine.' He replied, *Go and 
 suflfer with patience, like the earth, learned in the 
 law, or else bury in the earth all that you have 
 studied.' 
 
 CCCXVII. 
 
 The Faithful Prophet. 
 
 Thou, Prophet ! by the grace of thy Lord art not 
 
 possessed ; 
 And truly a boundless recompense doth await thee, 
 For thou art of a noble nature. 
 Thou shalt see and they shall see 
 Which of you is the demented. 
 They desire thee to deal smoothly with them : then 
 
 would they be smooth as oil with thee. 
 Have ye a scripture wherein ye can search out 
 That ye shall have the things ye choose ? 
 
 cccxvin. 
 Fidelity. 
 God said, ^iska. ! thou art my friend ; hide not the 
 
 right road. 
 There is no one who seeketh me and findeth me not ; 
 
232 SACRED ANTHOLOGY. 
 
 AH know me according to the capacity of their under- 
 standing. 
 
 Instead of sensible words, men are answered with 
 weapons of war. 
 
 Sdsdn I evils await thee. Thou art my prophet : 
 
 If mankind follow thee not, lor them it is evil, not 
 for thee. 
 
 The good will come into thy path. 
 
 Lay not affliction to heart ; God will give it an end. 
 
 cccxix. 
 The, Prophet. 
 
 Whatever scripture we cancel or cause thee to 
 forget, we bring a better or its like. 
 
 Nearer of kin to the faithful is the prophet than 
 they are to their own selves. 
 
 prophet ! we have sent thee to be a witness, 
 and a warner, and a herald of glad tidings ; 
 
 And one who, through his own permission, sum- 
 moneth to God, and a light-giving torch. 
 
 Of the mercy of God thou hast spoken to them in 
 gentle tones. Hadst thou been severe and harsh- 
 hearted, they would have broken away from thee. 
 
 Traverse the earth, and see what hath been the end 
 of those who treat prophets as liars I 
 
 Did angels walk the earth, God had sent them an 
 angel-apostle out of heaven. God is witness enough 
 between you and me. 
 
 children of Adam I there shall come to you 
 apostles from among yourselves rehearsing my signs 
 
ETHICS OF INTELLECT. 233 
 
 to you; and whoso shall fear God and do e-ood 
 works, no fear shall be u]3on them, neither shall they 
 be lint to grief. 
 
 Every nation hath its set time ; and when their 
 time is come, they shall not retard it an hour, and 
 tliey shall not advance it. 
 
 Truth is come, and falsehood is vanished. Verily 
 falsehood is a thing that vanisheth. 
 
 Assert not your own puriby. 
 
 Nothing shall be reckoned to a man but that for 
 which he hath made eflforts ; 
 
 And his efforts shall at last be seen in their true 
 light. 
 
 cccxx. 
 
 Sufferance. 
 
 Patience is the column which sustains Prudence. 
 It is not the human force which hurls a man to the 
 ground, but that which restrains the power that might 
 do so. The only way to answer a fool is to answer 
 nothing. Each word of reply can only recoil from the 
 insensate to thyself. To return insult to the insulter 
 is to increase his disrespect, as fuel feeds flame ; but 
 he who meets an accuser with calmness has already 
 confuted him. 
 
 Mahomet and Omar were walking together when 
 Ihey were met by Khattab who, on account of some 
 fancied injury, began abusing and insulting Omar. 
 
 The venerable man bore this for some time in 
 silence, but at length his patience gave way, and ho 
 
=34 SACRED ANTHOLOGY. 
 
 returned railing for railing. Upon this Maholnet 
 passed on, leaving the two to settle their quarrel as 
 they could. When next the friends met, Omar, deeply 
 offended, said, ' Why didst thou leave me alone to 
 bear the abuse of that insolent fellow ? ' Mahomet 
 said, ' Omar ! while that man was denouncing you so 
 outrageously, and thou wert silent, I saw ten angels 
 around thee who replied to him. But when thou didst 
 begin to return his insults, the angels one by one left 
 thee, and I also departed.' 
 
 cccxxi. 
 Speaking the Truth. 
 
 Otdye, from his earliest youth, 
 
 Was consecrated unto truth ; 
 
 And if the universe must die 
 
 Unless Otdye told a lie, 
 
 He would defy the fate's last crash, 
 
 And let all sink in one pale ash. 
 
 Or e'er by any means was wrung 
 
 One drop of falsehood from his tongue. 
 
CHAEITY. 
 
 cccxxn. 
 
 Cliarity. 
 
 Though I speak with the tongues of men and of 
 angels and have not charity/ 1 am become as sounding 
 brass, or a tinkling cymbal. And though I have the 
 gift of prophecy, and understand all mysteries and 
 all knowledge, and though I have all faith, so as 
 to remove mountains, and have not charity, I am 
 nothing. And though I bestow all my goods to feed 
 the poor, and though I give up my body that I may 
 be burned, and have not charity, it profiteth me 
 nothing. Charity suffereth long, is kind ; charity 
 envieth not ; charity vaunteth not herself, is not 
 puffed up, doth not behave herself unseemly, seeketh 
 not her own, is not easily provoked, maketh no account 
 of an injury ; rejoiceth not at iniquity, but rejoiceth 
 in the truth, beareth all things, believeth all things, 
 hopeth all things, endureth all things. Charity never 
 faileth ; but whether there are prophesyings, they will 
 come to an end ; whether tongues, they will cease ; 
 whether knowledge, it will vanish away. For we 
 
236 SACRED ANTHOLOGY. 
 
 know in part, and we prophesy in part ; but when 
 that which is perfect is come, that which is in part 
 will be done away. When I was a child, I spoke as a 
 child, I had the feelings of a child, I thought as a 
 child ; since I have become a man, I have put away 
 childish things. For now we see in a mirror, 
 obscurely ; but then face to face ; now I know in part, 
 but- then I shall fully know, even as I also was fully 
 known. And now there abide faith, hope, charity, 
 these three ; but the greatest of these is charity. 
 
 CCCXXIII, 
 
 Clxarity. 
 
 Every good act is charity. Giving water to the 
 thirsty is charity. Eemoving stones and thorns from 
 the road is charity. Exhorting your fellow-men to 
 virtuous deeds is charity. Putting a wanderer in the 
 right path is charity. Smiling in your brother's face is 
 charity. A man's true wealth is the good he does in 
 this world. When he dies, mortals will ask what pro- 
 perty has he left behind him ; but angels will inquire, 
 ' What good deeds hast thou sent before thee ? ' 
 
 cccxxiv. 
 Compassion, Economy, Humility. 
 
 I have three precious things, whicb I hold fast 
 and prize — Compassion, Economy, Humility. Being 
 compassionate, I can therefore be brave. Being 
 economical, I can therefore be liberal. Not daring to 
 
CHARITY. 237 
 
 take precedence of the world, I can therefore become 
 chief among the perfect ones. In the present day- 
 men give up compassion, and cultivate only courage. 
 They give iip economy, and aim only at liberality. 
 They give up the last place, and seek only the first. 
 It is their death. Compassion is that which is victo- 
 rious in attack and secure in defence. When Heaven 
 would save a man, it encircles him with compassion. 
 
 cccxxv. 
 The Covered Sins. 
 
 In a dream of resurrection one saw a vast 
 multitude of the wicked driven forth in terror, and 
 heard their cries ; but from among these one was 
 placed under a cool shade, and a heavenly jewel sus- 
 pended about his neck. ' Who art thou,' he asked, 
 ' thus adorned ; and why art thou helped out of 
 woe ? ' He replied, ' I trained a vine around my door, 
 and once a venerable man rested sweetly beneath it.' 
 
 cccxxvi. 
 Bountifulness. 
 
 The prophet Moses (upon whom be peace !) thus 
 admonished Karoon — ' Do thou good, in the same 
 manner that God hath done good unto thee.' The 
 Arabs say, ' Be bountiful without accounting it an 
 obligation, when most certainly the benefit will return 
 to you.' Whenever the tree of beneficence takes root, 
 it sends forth branches beyond the sky. 
 
23JJ SACRED ANTHOLOGY. 
 
 CCCXXVII. 
 
 Compassion. 
 
 An old man having embraced, the religion of 
 Sugata, his son reviled him. 'Why do you abuse me ?' 
 said the father. The son replied, ' You have aban- 
 doned the law of the Vedas, and followed a ^q^^ law, 
 which is no law.' 
 
 The father answered, ' There are different forms 
 of religion : one looks to another world, the other is 
 intended for the people. You should not abuse my 
 religion, which grants protection to all beings. For 
 surely there is no doubt that to be kind cannot be 
 unlawful, and I know no other kindness than to give 
 protection to all living beings. Therefore, if I am 
 too much attached to my religion, whose chief object 
 is love, and whose end is deliverance, what sin is there 
 in me, child ? ' 
 
 But the son continued his abuse, and the father 
 laid the matter before the king, who ordered the son 
 to be executed. When the day for his execution 
 arrived, the youth was brought before the king, who 
 asked why he had grown so pale and thin. The 
 youth replied, ' Seeing the day of death approaching, 
 I could not eat.' The monarch said, ' Live then, and 
 learn to respect a religion which enforces compassion 
 for aU beings.' 
 
 CCCXXVIII. 
 
 Kindness to Animals. 
 
 He who injures animals that arc not injurious, 
 
CHARITY. 
 
 239 
 
 from a wish to give himself pleasure, adds nothiog to 
 his own happiness, living or dead ; while he who gives 
 no creature willingly the pain of confinement or death, 
 but seeks the good of all sentient beings, enjoys bliss 
 without end. 
 
 cccxxix. 
 Love. 
 
 The sweet current of primaeval love still flows 
 throughout the veins of all Nature. The nightingale 
 mourns for the perished rose, and the winds are laden 
 with the sighings of sympathy. 
 
 Whoso would carelessly tread one worm that 
 crawls on earth, that heartless one is darkly alienate 
 from God ; but he that, living, embraceth all things 
 with his love, to dwell with him God bursts aU bounds 
 
 above, below. 
 
 cccxxx. 
 
 Candour and Detraction. 
 
 In the market-place lay a dead dog. Of the group 
 gathered around it, one said, 'This carcase is dis- 
 gusting;' another, 'The sight of it is a torment/ 
 Eveiy man spoke in this strain. But Jesus drew near 
 and said, 'Pearls are not equal in whiteness to his 
 teeth.' Look not on the failures of others and the 
 merits of thyself : cast thine eye on thine own fault. 
 
 cccxxxi. 
 Charity. 
 
 Charity is the free gift of anything not injurious. 
 If no benefit is intended, or the gift is harmful, it is 
 
24° SACRED ANTHOLOGY. 
 
 not charity. There must be also the desire to assist, 
 or to show gratitude. It is not charity when gifts 
 are given from other considerations, as when animals 
 are fed that they may be used, or presents given by 
 lovers to bind affection, or to slaves to stimulate labour. 
 It is found where man, seeking to diffuse ha^jpiness 
 among aU men — ^those he loves, and those he loves 
 not — digs canals and pools, makes roads, bridges, and 
 seats, and plants trees for shade. It is found where, 
 from compassion for the miserable and the poor, who 
 have none to help them, a man erects resting-places 
 for wanderers, and drinking-fountams, or provides 
 food, raiment, medicine for the needy, not selecting 
 one more than another. This is true charity, and 
 bears much fruit. 
 
 CCOXXXII. 
 
 Character {Domestic). 
 
 Propriety of conduct is true greatness of birth. 
 
 Call him not a man who parades empty words ; 
 call him the chaff of men. The wise will not even 
 forgetfully speak that which cannot profit. 
 
 Humility and sweetness of speech are the orna- 
 ments of man. 
 
 He will be called the true householder who is a 
 firm support to the virtuous. 
 
 He wiU be said to flourish in domestic virtue who 
 aids the forsaken. 
 
 What will he who lives virtuously in the domestic 
 state gain by becoming an ascetic ? Among those 
 
CIJARITY. 241 
 
 who labour for future happiness, he is greatest who 
 lives well in his household. 
 
 They only live who live without disgrace. 
 
 The ground which supports an ignoble body but 
 diminishes its blameless produce. 
 
 cccxxxm. 
 3enevolence. 
 
 Benevolence seeks not a return. What does the 
 world give back to the clouds ? 
 
 To exercise benevolence is the whole design of 
 acquiring property. 
 
 He truly lives who knows and discharges the 
 duties of benevolence. He who knows them not may 
 be reckoned among the dead. 
 
 The man of great knowledge who desires the good 
 of the world is as the full waters of a city tank. 
 
 The wealth of a benevolent man is as the ripening 
 of a fruitful tree in the midst of a town. 
 
 The wise will know how to be benevolent even 
 when they are without wealth. 
 
 Such loss as results from benevolence is worth 
 being procured by the sale of one's self. 
 
 cccxxxiv. 
 BrotherJiood. 
 
 And it came to pass, as he was reclining at table 
 in the house, lo 1 many publicans and sinners came 
 and reclined with Jesus and his disciples. And when 
 
242 SACRED ANTHOLOGY. 
 
 the Pluarisees f?aw it, they said to his disciples, Why- 
 doth your teacher eat with the publicans and sinners ? 
 But when he heard that, he said. They who are well 
 do not need a j)hysician, but they who are sick. But 
 go ye and learn what this meaneth, ' I desire charity 
 and not sacrifice.' 
 
 cccxxxv. 
 Forgiveness. 
 
 Then came -Peter, and said to him. Lord, how often 
 shall my brother sin against me, and I forgive him ? 
 Until seven times ? Jesus saith to him, I say not 
 to thee, until seven times, but until seventy times 
 seven. 
 
 Therefore the kingdom of heaven is likened to a 
 king who would settle accounts with his servants. 
 And when he had begun to reckon, there was brought 
 to him one who owed him ten thousand talents. But 
 as he was unable to pay, his lord ordered him to be 
 sold, and his wife and children, and all that he had, 
 and payment to be made. Then that servant fell 
 down and did obeisance to him, saying, Have patience 
 with me, and I will pay thee all. And the lord of 
 that servant, being moved with compassion, released 
 him, and forgave him the debt. But that servant 
 went out, and found one of his fellow-servants who 
 owed him a hundred denaries ; and he laid hold of 
 him, and took him by the throat, saying, Pay what 
 thou owest. His fellow-servant then fell down and 
 besought him, saying, Have patience with me, and I 
 
CHAEITW 243 
 
 will pay thee. And he would not ; but went away 
 and cast him into prison, till he should pay the debt. 
 Then his fellow-servants, seeing what was done, were 
 greatly grieved, and went and told their lord all that 
 had been done. Then his lord, having called him, 
 saith to him. Thou wicked servant, all that debt I 
 forgave thee because thou didst beseech me ; shouldst 
 not thou also have had pity on thy fellow-servant, 
 even as I had pity on thee ? 
 
 cccxxxvi. 
 
 Humanity the Christ. 
 
 And when the son of Man shall come in his glory, 
 and all the angels with him, then will he sit on the 
 throne of his glory, and before him will be gathered 
 all - the nations ; and he will separate men one from 
 another, as a shepherd separateth the sheej) from the 
 goats ; and he will set the sheep on his right hand, 
 and the goats on the left. Then Avill the king say to 
 those on his right hand, Come, ye blessed by my 
 Father, inherit the kingdom prepared for you from 
 the foundation of the world. For I was hungry, and 
 ye gave me food ; I was thirsty, and ye gave me 
 drink ; I was a stranger, and ye took me in ; naked, 
 and ye clothed me ; I was sick, and ye visited me ; I 
 was in prison, and ye came to me. 
 
 Then will the righteous answer him, saying. Lord, 
 when saw we thee hungry, and fed thee ? or thirsty, 
 and gave thee drink ? and when saw we thee a stranger, 
 and took thee in ? or naked, and clothed thee ? or 
 
244 SACRED ANTHOLOGY. 
 
 when did we see thee sick, or in prison, and come to 
 thee ? And the king will answer and say to them, 
 Truly 'do I say to you, inasmuch as ye did it to one 
 of the least of these my brethren, y6 did it to me. 
 
 Then will he say also to those on the left hand, 
 Depart from me ! For I was hungry, and ye gave me 
 no food ; I was thirsty, and ye gave me no drink ; I 
 was a stranger, and ye took me not in ; naked, and 
 ye clothed me not ; sick, and in prison, and ye visited 
 me not. 
 
 Then will they also answer, saying. Lord, when saw 
 we thee hungry, or thirsty, or a stranger, or naked, or 
 sick, or in prison, and did not minister to thee ? Then 
 wUl he answer them, saying. Truly do I say to you, 
 inasmuch as ye did it not to one of the least of these, 
 ye did it not to me. 
 
 CCCXXXVII. 
 
 Co mpassion ateness. 
 
 A certain lawyer, to try Jesus, said. Teacher, what 
 shall I do to inherit everlasting life ? Jesus said, How 
 readest thou in the law? And he answered/ Thou shalt 
 love the Lord thy God with all thy heart, and with all 
 thy soul, and with all thy strength, and with all thy 
 mind, and thy neighbour as thyself.' And he said 
 to him, Thou hast answered rightly; do this, and thou 
 shalt live. But he, wishing to justify himself, said to 
 Jesus, And who is my neighbour ? Jesus answering 
 said, A certain man was going down from Jerusalem 
 to Jericho, and fell among robbers; who, after strip- 
 
CHARITY. 243 
 
 ping him of his raiment, and wounding him, departed, 
 leaving him half dead. And by chance a certain 
 priest was going down on that road ; and when he 
 saw him, he passed by on the other side. And in like 
 manner also a Levite, having arrived at the place, 
 came and saw, and passed by on the other side. But 
 a certain Samaritan, as he was journeying, came where 
 he was, and when he saw him, had compassion, and 
 went to him, and bound up his wounds, pouring on 
 on and wine, and setting him on his own beast, 
 brought him to an inn, and took care of him. And 
 the next day, he took out two denaries and gave 
 them to the host, and said, Take care of him ; and 
 •whatever thou spendest more, I, when I come back, 
 ■wiU repay thee. Which of these three, dost thou 
 think, was neighbour to him that fell among the 
 robbers ? And he said, He that took pity on him. 
 Then said Jesus to him. Go and do thou likewise. 
 
 CCCXXXVIII. 
 
 Vcdues. 
 
 And he looked up and saw the rich men casting 
 their gifts into the treasury. And he saw also a 
 certain poor widow casting in thither two mites. And 
 he said. In truth I say to you, that this poor widow 
 hath cast in more than they all. For all these out of 
 their abundance cast into the offerings ; but she out 
 of her penury cast in all the living that she had. 
 
246 SACRED ANTHOLOGY. 
 
 CCCXXXIX. 
 Altruism. 
 
 Setting out with hope on thy soul's pilgrimage, 
 unite to thee what hearts thou canst. When thou 
 reachest the sacred Presence, bind to thee a true 
 friend : know well that a hundred holy temples of 
 Mecca have not the value of a heart. Leave there 
 thy Kaaba with its holy stone from paradise, and go 
 thou rather to find a heart ! 
 
 The entire world shall be populous with the bene- 
 fits of that action of thine which saves one soul from 
 despair. A thousand chains broken by thee are less 
 than to have chained to thee by sweetness the heart of 
 a free man. 
 
 The dogmas admit only what is obliging to the 
 deity. But refuse not that bit of bread in thy pos- 
 session to another. Guard thy tongue from speaking 
 evil, and seek not injury for any being ; and then I 
 undertake on my own account to promise thee para- 
 dise, 
 
 CCCXL. 
 
 Love of Enemies. 
 
 Abou-Hanifah died in prison at Bagdad, wherein 
 he was cast by the Calif Almansor for refusing to sub- 
 scribe to the doctrine Cadha (absolute predestination). 
 This famous teacher having once received a severe 
 blow, said to the man who struck him, ' I am able to 
 return injury for injury, but this will I not do : I am 
 
CHARITY. 247 
 
 able to complain of thee to tlie Calif, but will not 
 complain : I am able to utter in my prayers to God 
 the outrage you have inflicted, but from that I shall 
 guard myself most carefully. Finally, in the day of 
 judgment I shall be able to demand upon thee divine 
 vengeance; but if that day should arrive this moment, 
 and my intercession should avail, I would not enter 
 paradise unless in thy company.' On this story a 
 poet wrote, ' Think not that the valour of a man 
 consists only in courage and force : if you can rise 
 above wrath and forgive, you are of a value inestim- 
 able.' 
 
 CCCXLI, 
 
 Good for Evil. 
 
 Gabriel said to Mahomet, ' Seek again him who 
 drives you away ; give to him who takes away from 
 you ; pardon him who injures you ; for God loveth 
 that you should cast into the depths of your souls the 
 roots of his perfections.' 
 
 The Prophet said, ' Think only of what is good for 
 each, and consider not the wrong that has been done 
 thee : pardon others readily, and do good only unto 
 all; but avoid the society of the ignorant, the opinion- 
 ated, and the quarrelsome. Fair is the dwelling-place 
 of those who have bridled anger and forgiven their 
 adversaries. Eeturn good for evil.' 
 
 The Mathnevi says, ' Let us be like trees, that 
 yield their fruits to those who throw stones at them.' 
 
 Ali said, ' To pardon the conquered is a tithe of 
 the victory.' 
 
248 SACRED ANTHOLOGY. 
 
 Tam^m said, 'If the great punish those who 
 offend them, how shall they be distinguished from the 
 vulgar ? ' 
 
 To one who had followed him with much abuse 
 Ahuaf said, ' If there remains anything for you to say 
 against me, say it before we enter this town, lest 
 others should observe, and return you injury for 
 injury.' 
 
 CCCXLII. 
 
 Varied Gifts. 
 
 There are diversities of gifts, but a same Spirit; 
 and there are diversities of services, but a same 
 Lord ; and there are diversities of operations, but it is 
 the same God who worketh all things in all. But the 
 manifestation of the Spirit is given to each one for 
 the good of others. For to one is given by the Spirit 
 the word of wisdom ; to another, the word of know- 
 ledge; to another, faith; to another, the gifts of healing; 
 all these worketh the one and self-same Spirit, allot- 
 ting to each one severally as it will. 
 
 The body is not one member, but many. If the 
 foot say, Because I am not a hand, I am not of the 
 body, is it for this reason not of the body ? And if 
 the ear say, Because I am not an eye, I am not of the 
 body, is it for this reason not of the body ? If the 
 whole body were an eye, where would be the hearing ? 
 If the whole were hearing, where would be the smell- 
 ing ? But as it is, God set the members every one of 
 them in the body, as it pleased him. And if they 
 were all one member, where would be the body ? But 
 
CHARITY. 249 
 
 now there are indeed many members, but one Ijody. 
 And the eye cannot say to the hand, I have no need 
 of thee ; nor, again, the head to the feet, I have no 
 need of you. And so if one member suffereth, all the 
 members suffer with it ; or if one member is honoured, 
 all the members rejoice with it. 
 
 CCCXLIII. 
 
 Loving Service. 
 
 Now before the feast of the passover, Jesus, knowing 
 that his hour had come that he should depart out of 
 this world to the Father, having loved his own who 
 were in the world, loved them unto the end. And 
 supper being served — the accuser having already put 
 it into the heart of Judas Iscariot, the son of Simon, to 
 betray him — he, knowing that the Father had given 
 all things into his hands, and that he came forth from 
 God, and was going to God, riseth from the supper, 
 and layeth aside his garments, and took a towel, 
 and girded himself. Then he poureth water into the 
 basin, and began to wash the disciples' feet, and to 
 wipe them with the towel wherewith he was girded. 
 So he cometh to Simon Peter ; who saith to him, Lord, 
 dost thou wash my feet ? Jesus answered, What I do 
 thou shalt know presently. Peter saitli. Thou shalt 
 never wash my feet. Jesus answered. If I wash thee 
 not thou hast no part with me. Simon Peter saith to 
 him, Lord, not my feet only, but also my hands and 
 my head. 
 
 So after he had washed their feet, and had taken 
 
2SO SACRED ANTHOLOGY. 
 
 his garments, and placed himself again at the table, 
 he said to them, Know ye what I have done to you ? 
 Ye call me the Teacher and the Lord. If I then, the 
 Lord and the Teacher, have washed your feet, ye also 
 ought to wash one another's feet. 
 
 A new commandment I give you, that ye love 
 one another ; as I have loved you, that ye also love 
 one another. By this will all men know that ye are 
 my disciples, if ye have love one for another. '\ 
 
 CCCXLIV. 
 
 LUiercdity. 
 
 But as ye abound in everything, in faith, and 
 utterance, and knowledge, and all earnestness, and in 
 your love to us, see that ye abound in this exercise of 
 liberality also. I speak not by way of command, but 
 by reason of the earnestness of others, and to prove 
 the genuineness of your love. "^ For ye knoV the grace 
 of our Lord Jesus Christ, that though he was rich, yet 
 for your sakes he became poor, that ye through his 
 poverty might be rich. 
 
 If there be first the willing mind, it is accepted 
 according to what a man hath, not according to what 
 he hath not. 
 
 He that soweth sparingly shall reap also sparingly, 
 and he that soweth bountifully shall reap also bounti- 
 fully. Each one, as he purposeth in his heart, so let 
 him give ; not grudgingly, or of necessity ; for God 
 loveth a cheerful giver. 
 
CHARITY. 251 
 
 CCCXLV. 
 
 Fraternity. 
 
 Christ hatli broken down the dividing wall between 
 "US. He brought the glad tidings of peace to you who 
 were afar off, and to those that were near. Ye are no 
 longer strangers and foreigners, but felloAY-citizens 
 with the devout, and members of God's household, 
 and are buUt on the foundation of the prophets and 
 apostles. 
 
 (^I exhort you, therefore, Ir-fche-pris0-n«r-in theJterrd-, 
 to walk worthily of the calling with which ye were 
 called, with all humility and meekness, with long- 
 suffering ; bearing with one another in love, endeavour- 
 ing to keep unity of spirit in the bond of peace. 
 There is one body, and one soul, even as ye were 
 called in one hope of your calling. 
 
 That we may no longer be children, tossed to and 
 fro and borne about by every wind of doctrine, through 
 the dishonest tricks of men, and their cunning in the 
 wily arts of error, but cleaving to truth in love, may 
 grow up in all things unto him who is the head. 
 
 Be renewed in the spirit of your mind, and put on 
 the new man, which was created according to God in 
 justice, and the holiness of truth. 
 
 Having put away falsehood, speak every man truth . 
 with his neighbour ; we are members one of another. 
 
 Let not the sun go down on your wrath. Let no 
 foul language proceed out of your mouth. Let all 
 bitterness, anger, clamour, evil-speaking be put away 
 
252 SACRED ANTHOLOGY. 
 
 from you with all malice ; and be kind to one another, 
 tender-hearted, forgiving. Be imitators of God as 
 dear children. 
 
 CCCXLVI. 
 
 Fraternity. 
 
 But concerning brotherly love there is no need of 
 writing to you ; for ye yourselves are taught of God 
 to love one another ; for indeed ye do it toward all 
 our brothers who are in Macedonia. But we ex- 
 hort you, brothers, to abound in love stUl more ; and 
 to study to be quiet, and to do your own business, 
 and to work with your own hands, as we commanded 
 you ; that ye may walk becomingly towards those 
 without, and may have need of nothing. 
 
 Be at peace among yourselves. Admonish the 
 unruly, comfort the feeble-minded, support the weak, 
 be forbearing to all. See that none render evil for 
 evU to any one ; but ever follow that which is good, 
 both toward one another and toward all. 
 
 Be always joyful. In everything give thanks. 
 Quench not the Spirit ; despise not prophesyings, but 
 prove all things; hold fast that which is good. Abstain 
 from every form of evil. 
 
 CCCXLVII. 
 
 Morals. 
 
 Let brotherly love continue. 
 
 Be not forgetful to entertain strangers ; thereby 
 some have entertained angels unawares. 
 
 Eemember those in bonds as bound with them. 
 
 Let marriage be honoured in all respects. 
 
CHARITY. 253 
 
 Follow peace with aU men. 
 
 Let your disposition be without covetousness. 
 
 Works of kindness and liberality forget not. 
 
 CCCXLVIII. 
 
 Liberality. 
 
 Be like the ant during the summer days. 
 
 If in prosperity you do no good, in misfortune 
 you must suffer. 
 
 Light thy candle before the darkness comes on. 
 
 To avoid sin is better than repentance. 
 
 The liberality of the poor is best. 
 
 There is no rest for the envious. 
 
 Be persuaded that there is no offence too great 
 to be pardoned. 
 
 The worst of men is he who does not employ hia 
 talents for the good of others. 
 
 Eiches and the world will pass away : good actions 
 will remain. 
 
 CCCXLIX. 
 
 Charity. 
 
 Charity is the salt of riches ; without this preser- 
 vative they would corrupt themselves. 
 
 A generous man's gift is a true present ; an 
 interested man's gift is a demand. 
 
 thou to whom is granted the enjoyment of 
 tranquil slumber I think of him whom sorrow does not 
 permit sleep. 
 
 thou who canst walk expeditiously I have pity 
 on thy companion who cannot follow thee. 
 
254 SACRED ANTHOLOGY. 
 
 thou wlio art rich I think of those who are 
 oppressed by povertj'^. 
 
 Enjoy the benefits of Providence — that is wisdom : 
 make others enjoy them — that is virtue. 
 
 CCCL. 
 
 Bountifvlness. 
 
 Do good, and throw it into the sea : though the 
 fishes may not know it, God will. 
 
 All that thou givest thou wilt carry away with 
 thee. 
 
 CCCLI. 
 
 Chanty. 
 
 Where shall charity be found ? In the footprint 
 of one bound on works of charity and faith ; in the 
 merciful spirit; ; in lips that dwell lovingly on 
 that which the great Teacher hath taught us to 
 adore. 
 
 CCCLII. 
 
 Mercifulness. 
 
 It is the determination of the spotless not to give 
 Borrow to others, although they could obtain by it 
 the right powers which confer greatness. 
 
 It is the determination of the spotless not to 
 do evil in return to those who have done evil to 
 them. 
 
CHARITY. 255 
 
 If a man inflict suffering, even on those who with- 
 out cause hate him, it will in the end give him irre- 
 movable sorrow. 
 
 The punishment of those who have done you evil, 
 is to put them to shame by showing great kindness to 
 them. 
 
 What benefit has he derived from his knowledge 
 who does not endeavour to keep off pain from another 
 as much as from himself? 
 
 Why does a man inflict on others that which were 
 grievous to himself ? 
 
 If a man in the morning seek sorrow for another, 
 in the evening sorrow will visit him unsought. 
 
 CCCLIII. 
 
 Sympathy. 
 
 Never wiU I seek, nor receive, private individual 
 salvation — never enter into final peace alone ; but for 
 ever, and everywhere, wiU I live and strive for the 
 universal redemption of every creature throughout all 
 worlds. Until all are delivered, never will I leave 
 the world of sin, sorrow, and struggle, but will remain 
 where I am, 
 
 CCCLIV. 
 
 The Heart of Actions. 
 
 It is the beart of love and faith accompanying good 
 actions which spreads, as it were, a beneficent shade 
 from the world of men to the world of angels. 
 
25 6 SACRED ANTHOLOGY. 
 
 CCCLV. 
 
 Kindness. 
 
 What is the value of eyes in which there is no 
 kindness ? 
 
 Kindness is the real wealth. Property is owned 
 alike by best and basest. 
 
 Stand in the right path, consider, and be kind ; 
 though you may study perfectly 'the rules of many 
 sects, kindness must gain your heaven. 
 
 They will enter no region of darkness or grief 
 whose mind is the abode of kindness. 
 . No evil that the soul dreads can come upon him 
 who is kind and protects all creatures. 
 
 This great, rich earth, with all its generations of 
 men, is vigilant that sorrow shall not come upon kind 
 hearts. 
 
 Those who are without wealth may one day be 
 prosperous ; for the unkind there is no change, they 
 are utterly destitute. 
 
 One world is not for those without wealth ; another 
 is not for those without kindness. 
 
 The virtue of one without kindness is like tho 
 ■worship of one without wisdom. 
 
 CCCLVI. 
 
 Enough. 
 
 Thou sayest, ' When I have enough I will relieve 
 the distressed.' How I pity thee I Thou wilt never 
 relieve them. 
 
CHARITY. 257 
 
 CCCLVII. 
 Charity. 
 
 A good work performed with a pure heart, though 
 small, is not trifling. How large is the seed of the 
 banyan-tree ? 
 
 Look closely at musk ; its hue is dark, but it per- 
 fumes all things. Thus hidden are the virtues of men 
 of weight. 
 
 Those who look after the faults of others are often 
 ignorant of their own. 
 
 If you consider your possessions as your own, fools 
 will agree with you. 
 
 That alone belongs to you which you have be- 
 stowed. 
 
 From buried wealth what is derived ? Anxiety 
 alone. 
 
 Be a man evil-doer or unlettered, charity regards 
 only his destitution. 
 
 To what end is liberality without love ? 
 
 Injure not others, men, and live for ever I 
 
 CCCLVIII. 
 
 Charity. 
 
 In the name of God the Compassionate, the Merciful. 
 What thinkest thou of him who treatcth our re- 
 ligion as a lie '{ 
 
 He it is who thrusteth away the orphan, 
 And stirreth not up others to feed the poor. 
 Woe to those who pray. 
 
2S8 SACRED ANTHOLOGY. 
 
 And in their prayers are careless : 
 Who make a show of devotion, 
 But refuse to help the needy. 
 
 CCCLIX. 
 
 The Destitute. 
 
 To give to the destitute is true charity. Other 
 gifts may be returned. This is the characteristic of 
 the inherently noble. 
 
 The power of those who perform penance is that of 
 enduring hunger. It is inferior to the power of those 
 who remove hunger from others. 
 
 The benevolent lay up their wealth in the place 
 from which they have removed the hunger of the 
 poor. 
 
 Do the hard-hearted who lay up only the posses- 
 sions to be lost know the happiness which springs 
 from giving ? The solitary feast and tmshared wealth 
 are more joyless than begging. 
 
 Even death is joyful when charity cannot be 
 exercised. 
 
 By giving live with praise. The world contains 
 but one thing imperishable, — the g©od fame which 
 rises in grandeur from the earth it has blessed with 
 charity. 
 
 CCCLX. 
 
 Kindness. 
 
 Whenever you speak, watch yourself : repentance 
 follows every word which gladdens no heart. 
 
CHARITY. 259 
 
 Let every thorn which people sow in thy road 
 bloom in the lustre of thy smiles. 
 
 SMi says, ' He that plants thorns will not gather 
 roses.' 
 
 CCCLXI. 
 
 Servants. 
 
 The duty of a servant is extremely hard, and not 
 performable even by saints. If he be silent, he is 
 called a fool ; if eloquent, a prattler ; at hand, an art- 
 ful fellow ; at a distance, a bad attendant ; if patient, 
 a coward ; if he endure not, a rascal. What sort of 
 master is that who doe.s not honour his servants while 
 they discharge their duty ? To secure service or the 
 discharge of duty there is no need of dragging by 
 violence. He is truly wise who knows the word or 
 deed suited to the occasion. By taking up the whole 
 time of a servant, by increasing expectation, by 
 denying reward, the ill-disposed master is recognised. 
 Favourable discourse to a servant ; presents that 
 denote affection ; even in blaming faults, taking 
 notice of virtues ; these are the manners of a kind 
 master. He who knows how to consider his servants 
 abounds with good ones. 
 
 cccLxn. 
 Hospitality. 
 
 To the guest who comes of his own accord, let a 
 seat be offered, and water, with such food as can be 
 prepared, after the due rites of courtesy. 
 
a6o SACRED ANTHOLOGY. 
 
 Grass and earth to sit on, water to wash the feet, 
 and affectionate speech, are at no time wanting in the 
 mansions of the good, though they be indigent. 
 
 CCCLXIII. 
 
 Hospitality. 
 
 Even to an enemy entering our house, hospitality 
 must not be withheld. The tree does not withhold its 
 shade even from the wood-cutter. Straw, earth, water 
 and kind speech : these four are never absent from the 
 houses of good men. The stranger who departs from 
 the house for want of kind reception, leaves be- 
 hind to the owner his faults, and bears away all his 
 merits. 
 
 The good will not withhold kindness from the 
 ignorant, as the moon sends her light into the hovel. 
 The best friend is that which remains with us even 
 after death, — a good heart. 
 
 Who is a foreigner to those who speak civilly ? 
 
 Is this one of us, or is he a stranger ? is the reckon- 
 ing of the base : to the generous, all men are of one 
 family. 
 
 CCCLXIV. 
 
 Hospitality. 
 
 Liberal and brave men live best; they seldom 
 cherish sorrow: but a base- minded man dreads 
 everything; the niggardly are uneasy even under 
 benefits. 
 
CHARITY. 261 
 
 (Grivers hail ! a guest has come in. AVhere shall 
 he sit ? Fire is needful to him who has entered : he 
 is cold. Food and raiment are required : he has 
 wandered over the fell. Water he needs, who craves 
 refreshment ; a towel ; hospitable invitation, a good 
 reception. If he can obtain it, discourse and answer, 
 and wit. 
 
 Never with insult or derision treat thou a guest 
 or wayfarer : men often little know who sits within. 
 
 For the hated oft is spared what for the dear waa 
 destined. 
 
 CCCLXV. 
 
 Hospitality. 
 
 It is not fit that one should wish his guests to be 
 outside, even though he were eating the food of im- 
 mortality. 
 
 The Goddess of Prosperity (Lakshmi), with joyous 
 mind shall dwell in the house of that man who with 
 cheerful countenance entertains the good as guests. 
 
 Those who know not how to act agreeably, though 
 they may have learnt many things, are still ignorant. 
 
 The inhospitable shall at length lament, say- 
 ing— 
 
 '"We have laboured and laid up wealth, and are 
 now without support.' Such is the property of the 
 stupid. It is poA'erty in the midst of wealth. 
 
 As the Anicham flower fades in smelling, so fadea 
 the feast from which faces are turned away. 
 
262 SACRED ANTHOLOGY. 
 
 CCCLXVI. 
 
 Sweet Speech. 
 
 Why does he use harsh words who sees the plea- 
 sure which sweet speech yields ? It is like eating 
 unripe fruit when ripe is at hand. 
 
 Sweet speech flows from love, is free from deceit, 
 and is the right word of the mouth of virtue. 
 
 Sweet speech with a cheerful countenance sur- 
 passes the gift of the more prosperous. 
 
 Sorrow shall not increase on those who increase 
 pleasure by constant kindness. 
 
 That speech which unites usefulness with sweet- 
 ness diminishes evil and increases virtue. 
 
 That speech which, while imparting benefits, ceases 
 not to please, bears earthly, bears celestial fruit. 
 
 CCCLXVII. 
 
 Good for Evil. 
 
 Buddha said, 'A man who foolishly does me wrong 
 (or regards me as being, or doing, wrong), I will 
 return to him the protection of my ungrudging love ; 
 the more evil comes from him, the more good shall go 
 from me ; the fragrance of these good actions always 
 redounding to me, the harm of the slanderer's words 
 returning to him.' There was a foolish man once 
 heard Buddha, whilst preaching, defend this great 
 principle of returning good for evil, and therefore he 
 came and abused Buddha. Buddha was sUent, and 
 
CHARITY. 263 
 
 •would not answer him, pitying his mad folly. The 
 man having finished his abuse, Buddha asked him, 
 saying, ' Son, when a man forgets the rules of 
 politeness in making a present to another, the custom 
 is to say, " Keep your present." Son, you have now 
 railed at me ; I decline to entertain your abuse, and 
 request you to keep it — a source of misery to your- 
 self. For as sound belongs to the drum, and shadow 
 to the substance, so in the end misery will certainly 
 overtake the evil-doer.' Buddha said, 'A wicked 
 man who reproaches a virtuous one, is like one who 
 looks up and spits at heaven ; his spittle soils not 
 heaven, but comes back and defiles his own person. 
 
 CCCLXVIII. 
 
 I'Jte Highest Love. 
 
 Abou Ben Adhem — may his tribe increase I— 
 Awoke one night from a deep dream of peace 
 And saw, within the moonlight in the room. 
 Making it rich, and like a lily in bloom, 
 An angel writing in a book of gold. 
 Exceeding peace had made Ben Adhem bold, 
 And to the presence in the room he said, 
 ' What writest thou ? ' The vision raised its head, 
 And, with a look made of all sweet accord. 
 Answered, ' The names of those who love the Lord.' 
 ' And is mine one ? ' said Abou. ' Nay, not so,' 
 Replied the angel. Adhem spoke more low, 
 But cheerly still, and said, ' I pray thee, then, 
 Write me as one that loves his fellow-men.' 
 
264 SACRED ANTHOLOGY. 
 
 The augel wrote, and vanished. The next night 
 He came again, with a great wakening light, 
 And showed theii- names whom love of God had 
 
 blessed^- 
 And, lo I Ben Adhem's name led all the rest 1 
 
 CCCLXIX. 
 
 Cfiarity. 
 
 Mahomet stood beneath a palm-tree, and taught 
 his followers, saying, ' He who clothes the naked shall 
 be clothed by God with the green robes of paradise. 
 If a good mnn give with his right hand and conceal 
 it from his left, he overcomes all things.' '0 Prophet ! 
 said one, ' my mother Umm Sad is dead ; what is the 
 best alms I can give away for her soul ? ' Mahomet 
 bethought him of the panting heats of the desert, and 
 said, ' Dig a well for her, and give water to the 
 thirsty.' The man dug a well, and said, ' This is for 
 my mother.' 
 
 CCCLXX. 
 
 Mercifulness. 
 
 The Prophet was sleeping alone at the foot of a 
 tree, at a distance from his camp, when he was awak- 
 ened by a noise, and beheld Durther, a hostile warrior, 
 standing over him with a drawn sword. 'Mohammed,' 
 cried he, ' who is there now to save thee ? ' ' God ! ' 
 replied the Prophet. Struck with awe, Durther let 
 fall his sword, which was instantly seized upon by 
 
CHARITY. 265 
 
 Mohammed. Brandishing the weapon, he exclaimed 
 in turn, ' Who is there now to save thee, Durther? ' 
 * Alas ! no one I ' replied the soldier. ' Then learn 
 from me to be merciful.' So saying, Mohammed 
 returned the sword. And thenceforth these, two were 
 friends. 
 
 CCCLXXI. 
 
 Liberality. 
 
 They asked a wise man which was preferable, for- 
 titude or liberality ? He replied, ' He who possesseth 
 liberality hath no need of fortitude. It is inscribed 
 on the tomb of Bahram-Goar, that a liberal hand is 
 preferable to a strong arm.' Hatim Tai no longer 
 exists ; but his exalted name will remain famous for 
 virtue to eternity. Distribute the tithes of your 
 wealth in alms, for when the husbandman lops off the 
 exuberant branches from the vine, it produces an in- 
 crease of grapes. 
 
 CCCLXXII. 
 
 Considerateness. 
 
 One can live well without much, but not without 
 considerateness. 
 
 The character of a wise man consists in three 
 things : to do himself what he tells others to do ; to 
 act on no occasion contrary to justice ; and to bear 
 with the weaknesses of those around him. 
 
 Treat inferiors as if you might one day be in the 
 hands of a master. 
 
266 SACRED ANTHOLOGY. 
 
 I recollect, says Sd.di, the verse which the elephant- 
 driver rehearsed on the banks of the river Nile — ' If 
 you are ignorant of the state of the ant under your 
 foot, know that it resembles your own condition under 
 the foot of the elephant.' 
 
LOVE AND FRIENDSHIP. 
 
 CCCLXXIIL 
 
 Love. 
 
 'Tell me, gentle traveller, who hast wandered 
 through the world, and seen the sweetest roses blow, 
 and brightest gliding rivers, — of all thine eyes have 
 Been, which is the fairest land ? ' 
 
 ' Child, shall I tell thee where Nature is most blest 
 and fair ? It is where those we love abide. Though 
 that space be small, ample is it above kingdoms ; 
 though it be a desert, through it runs the river of 
 paradise, and there are the enchanted bowers.' 
 
 CCCLXXIV. 
 
 Grades of Love. 
 
 Because love is the soul of this sphere, it, too, is 
 celestial ; a pendulum vibrating in accord with the 
 imiverse. Many paths hath love, each with its own 
 finger-post. The first is right intention, whither good 
 fortune leads ; then reach we the longing of affection, 
 leading to the source of friendship ; thence open desire 
 and benevolence, guiding the heart aright to faith 
 
268 SACRED ANTHOLOGY. 
 
 and sincerity, which lead straight to love. But this 
 love ? It is another road ; at its end is the shining 
 palace where dwells the Lord of love. 
 
 CCCLXXV, 
 
 Love. 
 
 Is there any bolt that can shut in love ? A tear 
 will publish it. 
 
 Those destitute of love appropriate all they have 
 to themselves : those who possess love consider even 
 their bones to belong to others. 
 
 The domestic state of that man who is without 
 love is like the flourishing of a withered tree in a 
 desert. Divine virtue will burn up the soul that has 
 no love. The ignorant say love is an ally to virtue 
 only, but it is also the one help of vice, consuming it. 
 
 That body which enshrines a heart came by the 
 path of love ; when life leaves those without love it 
 leaves — dust. 
 
 Love begets desire, and desire the immeasurable 
 excellence of friendship. They say that the union of 
 soul and body in man is the fruit of the union of Love 
 and Virtue. 
 
 They say that the felicity of heaven and the happi- 
 ness of earth is the fruit of the union of Love and 
 Virtue. 
 
 CCCLXXVI, 
 
 The Wife. 
 
 Every wise woman buildeth her home ; but a 
 foolish woman overthroweth her home with her own 
 bands. 
 
LOVE AND FRIENDSHIP. 269 
 
 A virtuous wife who can find ? 
 For her price is above pearls. 
 The heart of her husband trusteth in her. 
 She worketh with the delight of her hands. 
 She opeueth wide her Ijaod to the afflicted ; 
 And she reacheth forth her hands to the needy. 
 Strength and honour are her clothing ; 
 And she laugheth at the future day. 
 Her mouth she openeth with wisdom ; 
 And on her tongue is the law of kindness. 
 She watcheth the goings of her household ; 
 And the bread of sloth she eateth not. 
 Her children rise up and call her blessed ; 
 Her husband riseth up and praiseth her : 
 * Many daughters have done excellently, 
 But thou excellest them all I ' 
 
 CCCLXXVII. 
 
 The Wife. 
 
 In three things I (Wisdom) was adorned, and stood 
 up beautiful before God and men: the unity of 
 brethren, the love of neighbours, a man and a wife 
 that agree together. 
 
 Blessed is the man that hath a virtuous wife, for 
 the number of his days shall be double. He shall 
 fulfil the years of his life in peace. A silent and 
 loving woman is a gift of God ; and there is nothing 
 so much worth as a mind well instructed. A modest 
 and faithful woman hath double grace, and her pure 
 
270 SACRED ANTHOLOGY. 
 
 mind cannot be valued. As the stin when it riseth is 
 the beauty of a good wife in the ordering of her house. 
 My son, keep the flower of thine age sound, and 
 give not thy strength to strangers. When thou hast 
 gotten a fruitful field, sow it with thine own seed, 
 trusting in the goodness of thy stock. So shall thy 
 race which thou Icavest be magnified, having the con- 
 fidence of their good descent. 
 
 CCCLXXVIII. 
 
 Gentleness. 
 
 The wise tongue maketh knowledge pleasant. A 
 healing tongue is a tree of life. A soft answer turneth 
 away wrath, but grievous words stir up anger. 
 
 CCCLXXIX. 
 
 Faithfulness. 
 
 Naomi, bereaved of her two sons and her husband, 
 arose with her daughters-in-law to return from Moab 
 (there being famine in the land) into Judah. And 
 Naomi said to her daughters-in-law, ' Return each of 
 you to her mother's house ; and the Lord deal kindly 
 with you, as ye have dealt by the dead and by me ! ' 
 Orphah kissed her mother-in-law : Ruth clave unto 
 her. And Ruth said, ' Entreat me not to leave thee, 
 nor to return from following thee ; for whither thou 
 goest I will go, and where thou dwellest I will dwell ; 
 thy people shall be my people, and thy God my God. 
 Where thou diest will I die, and there will I be 
 buried. Nought but death shall part thee and me ! ' 
 
LOVE AND FRIENDSHIP. 271 
 
 CCCLXXX. 
 
 Good Company. 
 
 One day as I was in the bath, a friend of mine 
 put into my hand a piece of scented clay. I took it, 
 and said to it, ' Art thou of heaven or earth ? for I 
 am charmed with thy delightful scent.' It answered, 
 * I was a despicable piece of clay ; but I was some time 
 in company of the rose : the sweet quality of my 
 companion was communicated to me ; otherwise I 
 should have remained only what I appear to be, — a 
 bit of earth. 
 
 CCCLXXXI. 
 
 Low Society. 
 
 Better the desert brake for a home, herbs for food, 
 foliage for raiment, grass for a couch, and wild crea- 
 tures for companions, than to herd with the base and 
 mean. 
 
 CCCLXXXII. 
 
 Satisfactions. 
 
 How great a delight is good health to all creatures 1 
 How great a satisfaction is friendship ! How high a 
 gratification to the wise is the completion of works 
 well begun ! The tree of the world hath its poisons, 
 but beareth two fruits of exquisite flavour, — ^poetry 
 Bweet as nectar, and the society of the good. 
 \ 
 
 CCCLXXXIII. 
 
 Friendship. 
 
 I shun a friend who pronounces my actions to be 
 good though they are bad. I like a simple friend, 
 
272 SACRED ANTHOLOGY, 
 
 who holds my faults like a looking-glass before my 
 face. 
 
 CCCLXXXIV. 
 
 The Friend. 
 
 The flatterer may be known, though professing 
 friendship : he approves your virtues, and he approves 
 your vices. 
 
 The true friend restrains you from vice, and en- 
 courages you in virtue. 
 
 He is a friend who renders assistance, who is faith- 
 ful in prosperity and adversity, who gives judicious 
 advice, and shows kindness of feeling. 
 
 The wise man, knowing his friends, cleaves to 
 them constantly, as a child cliugs to its mother. 
 
 The virtuous wise man shines as a resplendent 
 light. If he partake of the bounty of others, it is as 
 a bee gathers honey, without injuring the beauty or 
 fragrance of the flower. 
 
 CCCLXXXV. 
 Friends. 
 
 The worst country is that in which you have no 
 friends, 
 
 CCCLXXXVI. 
 
 Friend.sTiip. 
 
 The preserver from grief, from enmity, from fear, — 
 the seat of afiection and confidence, — is friendship, — 
 a little word of two syllables. By whom was this 
 
LOVE AND flilENDSHIP. 273 
 
 precious gem created ? Sucli friends as in prosperity- 
 make a bustle for their own ends, are everywhere to 
 be found ; but a union of true affection, the delight of 
 both eye and heart, — this precious vase in which to 
 deposit both pleasure and pain, is hard to be acquired. 
 
 CCCLXXXVII. 
 
 Friend^i'p. 
 
 If thou hast a friend whom thou dost fully trust, 
 and from whom thou wouldst receive good, blend thy 
 mind with his. 
 
 There is a mingling of affection when one can tell 
 another all his mind. 
 
 The paths to a trtie friend lie direct, though he be 
 far away. 
 
 Visit thy friend : the way is overgrown with brush- 
 wood that no one treads. 
 
 1 was journeying alone, and lost my way : rich I 
 thought myself when I met another. 
 
 Man is the joy of man. 
 
 COCLXXXVITI. 
 
 Friend^ip. 
 
 Have no friend unlike yourself. 
 
 A man's fault partakes the nature of his company. 
 
 There are some with whom we may study in com- 
 mon, but we shall find them unable to go along with 
 us to principles. 
 
 The superior man on literary grounds meets his 
 friends, and by their friendship helps his virtue. 
 
274 SACRED ANTHOLOGY. 
 
 Gau-Ping knew well how to maintain friendly 
 intercourse. The acquaintance might be long, but he 
 showed the same respect as at first. 
 
 CCCLXXXIX. 
 
 Friendshi'p. 
 
 By melting, metals are united ; for mutual 
 benefit animals herd together ; for safety or gain 
 ignorant men join together ; but the virtuous are 
 attached at first sight. 
 
 If the friendship of the good be interrupted, their 
 minds admit of no long change. When the lotos 
 etem is broken the filaments are more visibly con- 
 nected. 
 
 Piety, charity, forbearance, participation in pains 
 and pleasures, goodness of heart, reputation, and 
 truth, — these are the sciences of friendship. By these 
 arts what higher advantage can I acquire ? 
 
 cccxc. 
 Slander. 
 
 The afiection of the righteous is the same in pre- 
 sence as in absence ; not like those who censure you 
 behind your back, but before your face are ready to 
 die for you ; when you are present, meek as a lamb, 
 but when absent, like the wolf, a devourer of man- 
 kind. Whosoever recounts to you the faults of your 
 neighbour wiU doubtless expose your defects to others. 
 
LOVE AND FRIENDSHIP. 275 
 
 CCCXCI. 
 
 Filial Affection. 
 
 One day, through the ignorance of youth, I spoke 
 sharply to my mother, which vexing her to the heart, 
 she sat down in a corner and wept, saying, 'Have 
 you forgotten all the trouble that you gave me in 
 your infancy, that you thus treat me with unkind- 
 ness ? ' What a good saying was that of an old 
 woman to her son, when she saw him able to subdue 
 a tiger, having the strength of an elephant ! — ' If you 
 had but recollected your time of childhood, when you 
 lay helpless in my arms, you would not treat me with 
 violence now that you have the strength of a Hon, 
 whilst I am an old woman.' 
 
 CCCXCII. 
 
 Considerateness. 
 
 When you have anything to communicate that 
 will distress the heart of the person whom it concerns, 
 be silent, in order that he may hear from some one 
 else. nightingale ! bring thou the glad tidings of 
 spring, and leave bad news to the owl I 
 
 CCCXCIII. 
 
 Gratitude. 
 
 A benefit finds its only measure in the worth of 
 those who have received it. 
 
 Heaven and earth are not an equivalent for a 
 benefit conferred where none has been received. 
 
276 SACRED ANTHOLOGY. 
 
 Thougli the benefit be small as a millet-seed, they 
 who know its advantage wUl see it large as a palmyra- 
 tree. 
 
 It is not good to forget a benefit ; it is good to 
 forget an injury, even on the moment. He who has 
 forgotten every virtue may escape ; there is no escape 
 for him who forgets a benefit. 
 
 Forget not the benevolence of the blameless : for- 
 sake not the friendship of those who have been youi 
 staff in adversity. 
 
 The wise will remember through sevenfold births 
 the love of those who have wiped away their falling 
 tears. 
 
 CCCXCIV. 
 
 Reverence for Parents. 
 
 Tsze -Yew asked what filial piety was. Confucius 
 said, ' The filial piety of now-a-days means the support 
 of one's parents. But dogs and horses likewise are 
 able to do something in the way of support. Without 
 reverence, what is there to distinguish the one support 
 given from the other ? 
 
 * What does the Shoo-King say of filial piety ? 
 " You are filial, you are fraternal. These qualities are 
 displayed in government." 
 
 ' In serving his parents a son may remonstrate with 
 them, but gently ; when he sees that they do not 
 incline to follow his advice, he shows an increased 
 degree of reverence, but does not abandon his pur- 
 pose.' 
 
LOVE AND FRIENDSHIP. 277 
 
 cccxcv. 
 Children. 
 
 Good children are the jewels of the good 
 ■wife. 
 
 Men call their sons their wealth. 
 
 Sweet is the lute to those who have not heard the 
 prattle of their own childrfen. 
 
 The mother who hears her son called ' a full man,' 
 rejoices more than at his birth. It is pleasant to the 
 greatest that their children should be greater. 
 
 So to act that it may be said, ' By what great 
 favour did his father obtain him,' is the benefit which 
 a son should render to his father. 
 
 cccxcvi. 
 Parents. 
 
 We have enjoined on man to show kindness to his 
 parents. With pain his mother beareth him. 
 
 The Lord hath ordained that ye worship none but 
 him ; and kindness to your parents, whether one or 
 both of them, attain to old age with thee : and say not 
 to them ' Fie I ' neither reproach them ; but speak to 
 them both with respectful speech ; 
 
 And defer humbly to them out of tenderness ; and 
 say, ' Lord, have compassion on them both, even as 
 they reared me when I was little/ 
 
278 SACRED ANTHOLOGY. 
 
 CCCXCVII. 
 Filial Duty. 
 
 The portrait of a fatlier is to strangers but a pic- 
 ture ; but for a son it is a book which teaches him his 
 duties. 
 ' Every rogue has begun by being a bad son. 
 
 He who remembers the benefits bestowed by his 
 parents is too grateful to remember their faults. 
 
 They are happy who can return to their father and 
 mother the care they received from them in infancy ; 
 still more happy they who can return them their 
 smiles and caresses, and feel the same love. Old age 
 is sometimes, a second childhood ; why may not filial 
 piety repeat parental love ? 
 
 CCCXCVTIL 
 
 Gentleness. 
 
 The edge of the sword is less penetrating than 
 gentleness. 
 
 Is there a greater enemy than anger, which kills 
 both laughter and joy ? 
 
 This flame will burn up the pleasant barge of 
 friendship. 
 
 Chain anger, lest it chain thee. 
 
 cccxcix. 
 Loving much. 
 
 And one of the Pharisees asked him to eat with 
 him ; and he went into the Pharisee's house, and 
 
LOVE AND FRIENDSHIP. 279 
 
 reclined at the table. And lo ! a woman who was in 
 the city, a sinner, learning that he was at table in the 
 Pharisee's house, brought an alabaster bottle of oint- 
 ment, and standing behind at his feet, weeping, began 
 to wet his feet with tears, and wiped them with the 
 hair of her head, and kissed his feet, and anointed 
 them with the ointment. And the Pharisee who had 
 invited him, when he saw this, said within himself, 
 This man, if he were a prophet, Avould know who and 
 what sort of woman this is that toucheth him ; for 
 she is a sinner. And Jesus answering said to him, 
 Simon, I have somewhat to say to thee. And he 
 saith, Teacher, say on. A certain money-lender had 
 two debtors ; one owed five hundred denaries, and the 
 other fifty. When they had nothing to pay, he freely 
 remitted the debt of both. Which of them, now, will 
 love him the most ? Simon answering said, He, I 
 suppose, to whom he remitted the most. And he said 
 to him. Thou hast judged rightly. And turning to 
 the woman, he said to Simon, Seest thou this woman % 
 I entered thy house, no water didst thou give me for 
 my feet ; but she wet my feet with tears, and wiped 
 them with her hair. No kiss didst thou give me ; but 
 she, from the time I came inj did not cease to kiss my 
 feet. My head with oil thou didst not anoint ; but 
 she anointed my feet with costly ointment. Her many 
 sins have been forgiven ; for she loved much. 
 
 CCCC. ' 
 
 The Power of Love. 
 
 Moshi says, ' Benevolence is the heart of man ; 
 
28o SACRED ANTHOLOGY. 
 
 righteousness is the path of man. How lamentable a 
 thing is it to leave the path and go astray, to cast away 
 the heart and not to know where to seek for it ! If a man 
 lose a fowl or a dog, he knows how to reclaim it. If 
 he lose his soul, he knows not how to reclaim it. The 
 true path of learning has no other function than to 
 teach us how to reclaim lost souls.' 
 
 Upon which text Kito relates this story. In a cer- 
 tain part of the country there was a well-to-do farmer, 
 who had a son whom he indulged beyond all measure. 
 So the child grew to be sly, selfish, and undutiful. 
 From an undutiful boyhood he grew to a reckless youth. 
 He would fight and quarrel for a trifle, and spent his 
 time in debauchery and riotous living. If his parents 
 remonstrated with him, he would ask insolently, ' "Who 
 asked you to bring me into this world ? ' At length 
 this young man became so great a scandal in the neigh- 
 bourhood, that the relatives and friends of the family 
 urged his parents to disown and disinherit him. They 
 threatened to do so, but he was an only child, and they 
 postponed this last resort from time to time, until at 
 last the relatives and friends declared that they riiust 
 break off all intercourse with the parents unless this 
 wicked son were disinherited. The parents reflecting 
 that to be so separated from their relatives would be a 
 dishonour to their ancestors, agreed to disinherit the 
 prodigal, and on a certain day aU the relatives were 
 gathered to their house that the act might be formally 
 completed. 
 
 At that time the undutiful son was drinking and 
 
LOVE AND FRIENDSHIP. 281 
 
 gaming with his evil associates, and one came and told 
 him that his relatives and parents were con^'ened to 
 formally disown and disinherit him. ' What do I 
 care ? ' said he. ' I am able to take care of myself ; and 
 if I choose to go to China or India, who is to prevent 
 me ? But I wUl swagger to this meeting, and 'make 
 them all give me seventy ounces of sUver to get rid of 
 me.' 
 
 So, taking a dagger, he went to the place where his 
 parents and friends had assembled. But he resolved at 
 first to listen from the verandah, and enjoy hearing their 
 abuse of him. Peeping through a chink, he beheld his 
 relatives one after another affixing their names to the 
 petition of disinheritance, and this at last handed to 
 his father. The father took a seal from a bag, and 
 was about to affix it as the final act. ' Now is my 
 time for leaping in among them,' thought the vagabond ; 
 but for a moment he held his breath. As the old man 
 was about to seal the document, his wife clutched his 
 hand and said, 'Pray wait a little. During fifty 
 years that we have lived together, this has been the only 
 favour I have ever asked of you, — put a stop to this 
 act of disinheritance. Though my son should beggar 
 me, I cannot feel resentment against him.' So speak- 
 ing she sobbed aloud, and the old man, pushing the 
 petition back to the relatives, said, ' Though we lose 
 your countenance, and are renounced, we will not dis- 
 own our son. He may indeed run through our means, 
 but we shall not ask you for charity : we have but one 
 life to lose, and we wiU die by the roadside seeking our 
 one beloved child.' 
 
282 SACRED ANTHOLOGY. 
 
 The son hearing this, lay do'WTi on the ground in 
 silence : this love had burnt away the self-will and base- 
 ness from him. In another moment he was kneeling 
 before his parents, and said to his relatives, ' Entreat 
 my parents for me that they shall delay from disown- 
 ing me for thirty days, and find if in that time I do 
 not give proofs of repentance.' From that hour he 
 became a loving and tender son, and an honour to his 
 family. When at last, years afterwards, the venerable 
 mother came to die, she said to her son, ' Had you not 
 repented, I should have gone to hell, because of my 
 foolish conduct towards you. But now I go to para- 
 dise.' 
 
 She spake truly. The troubled heart is hell, the 
 heart at rest is paradise. The trouble or peace of 
 parents ' depends upon their children. Let the young 
 remember this, that they are daily consigning their 
 parents to heaven or hell ; and if they have lost their 
 hearts, let them seek and find them, and bring them 
 back again, that all may have joy. 
 
NATURE. 
 
 CCCCI. 
 
 Day and Night. 
 
 Bj the brightness of the Sun when he shine th. 
 By the Moon when she folio weth him I 
 By the Day when it reveal eth his glory, 
 By the Night when it enshroudeth him I 
 Ej the Heaven and him who builded it, 
 By the Earth and him who spread it forth ! 
 By a Soul and him who balanced it, 
 And breathed into it the evil and the good, — • 
 Blessed now is he who hath kept it pure. 
 And undone is he who hath corrupted it ! 
 
 CCCCII. 
 
 Temple of Nature. 
 
 The temple I frequent is the turkis-vaulted dome 
 of the sky. I sell my rosary, and aU the holy names 
 around it, for that wine which fills creation's cuj). I 
 have turned the prayers of the pious to happy songs. 
 The earth is all enchanted ground. Thine it is, 
 
284 SA CRED ANTHOLOGY. 
 
 Wisdom Supreme, with its light and shadow, its ebb 
 and flow I AVhithcr leads the path of destiny ? He 
 knows it — he knows it — lie knows it ! 
 
 CCCCIII. 
 
 Nature's Voice. 
 
 The heavens declare the glory of God ; 
 
 Day uttereth speech unto day, 
 
 And night showeth knowledge unto night. 
 
 There is no speech, and no words ; 
 
 Their voice is not heard : 
 
 Yet through all the earth their sound goeth forth, 
 
 And their words to the end of the world. 
 
 The law of the Lord is perfect, refreshing the soul ; 
 
 The precepts of the Lord are true, making wise the 
 simple ; 
 
 The statutes of the Lord are right, rejoicing the heart ; 
 
 The commandments of the Lord are clear, enlightening 
 the eyes ; 
 
 The fear of the Lord is pure, enduring for ever ; 
 
 The laws of the Lord are true, and righteous alto- 
 gether ; 
 
 More to be desired than gold, yea, than much fine gold ; 
 
 Sweeter also than honey, and the droppings of the 
 honeycomb. 
 
 Moreover, by them is thy servant admonished : 
 
 In keeping them is great reward. 
 
 AVho can discern his errors ? 
 
 Cleanse me from hidden faults ; 
 
 Restrain thy servant also from presumptuous sins ; 
 
NATURE. 285 
 
 Let them not Lave dominion over me : 
 
 Then shall I be blameless, and innocent of great trana- 
 
 gression. 
 May the words of my mouth be acceptable, 
 And the meditations of my heart, before thee, 
 Lord ! my rock and my deliverer ! 
 
 CCCCIV. 
 
 The Genius of Nature. 
 
 I am the father and mother of the world. I am 
 the journey of the good ; generation and dissolution ; 
 the inexhaustible seed of all nature. I am sunshine, 
 and I am rain. I now draw in, and now let forth. I 
 am death and immortality, entity and non-entity. 
 
 I am the same to all mankind. They who serve 
 other gods with a firm belief, in doing so involun- 
 tarily worship me^ I am he who partaketh of all 
 worship, and I am their reward. I am in them, and 
 they in me. Recollect, son of Koontee, that my 
 servant doth not perish I 
 
 ccccv. 
 The Earth. 
 
 Truth which is mighty, righteousness which is 
 strong, consecration and dedication to holiness, sustain 
 the world : may the world, the mistress of the past 
 and future, give us free room ! 
 
 May the earth, the place of habitation, which con- 
 taineth all things, which holdeth all treasure, which 
 
286 SACRED ANTHOLOGY. 
 
 Buffereth every creature that hath life to repose on its 
 golden breast ; may earth, which holdeth fire whose 
 presence is in aU men, grant us the object of our 
 desires I 
 
 The earth is our mother. 
 
 May thy hills and thy snow-clad mountains, — 
 may thy waste and thy woodlai-d, world, be plea- 
 sant ! Unwearied may I dwell on the many-coloured 
 world. 
 
 And thou, earth, do thou give me sweetness of 
 speech ! 
 
 With the odour of thee which exists in humanity 
 — loveliness and beauty in men and women, in the 
 horse and in the elephant — which is the glory of the 
 maiden — fiU us, too, with that : may no one hate us ! 
 
 I praise the world which is continually renewed. 
 
 May clean waters flow for our body : I wash me 
 thoroughly and am clean. 
 
 •All the range of thee, earth, which I look over 
 by the help of the sun — may the sight of my eye lose 
 none of it, tiU the latest years which are to come ! 
 
 May thy summer, earth, thy rains, thine autumn, 
 thine early and late winter, thy spring — may thine 
 appointed seasons, thy years, thy day and night, 
 world, yield us blessings as it were milk ! 
 
 Thou hast many paths on which men go, a high- 
 way for the chariot and for the cart, paths on which 
 the proud and the humble travel. The world which 
 endureth the burden of the oppressor beareth up th^ 
 
NATURE. 287 
 
 abode of tlie lofty and of the lowly, suffereth the hog, 
 and giveth entrance to the wild-boar. 
 
 May fire, sun, and water give me wisdom. May 
 I be a lord on the earth. 
 
 May I be full of force, pressing forward : may I 
 scatter all them that are violent. 
 
 May the peaceful earth, whose fragrance is excel- 
 lent, whose breasts contain the heavenly drink, bless me 
 with her milk ! 
 
 Thou art the capacious vessel of humanity, bestow- 
 ing all desires, and art not exhausted ; that which 
 thou lackest may the lord of creation fill up — the first- 
 born of righteousness ! 
 
 Mother earth, do thou fix and establish me, that 
 it may be well with me — thou that art the associate 
 of heaven ! 
 
 ccccvi. 
 The Burning Bash. 
 
 Learn, student, the true wisdom 1 See yon bush 
 aflame with roses, like the burning-bush of Moses ! 
 Listen, and thou shalt hear if thy soul be not deaf, 
 how from out it, soft and clear, speaks to thee the 
 Lord Almighty 1 
 
 CCCCVII. 
 
 Mediators. 
 
 Take example of the roses, that live direct on dew 
 and sunshine. They never question after Moses; and 
 why should you ? 
 
288 SACRED ANTHOLOGY. 
 
 ccccnii. 
 The Earth. 
 
 The Earth is the sustainer and holder of all objects, 
 superior to all things, containing every treasure. It 
 is adorned with holiness, sacred and pure, related to 
 the Supreme. It is the goddess of prosperity, and 
 brings forth corn and food for all creatures, for it is 
 the blessed womb of all. The Earth possesses a 
 universal form. It is the best of mothers, fulfilling 
 the desires of all her children. Of her milk have the 
 serpent-like men drunk, and it has been to them 
 venom ; by it the powerful have been nourished, and 
 it has been to them strength and heroism ; to the 
 devourers of men her milk became blood. Men of 
 virtue and knowledge drew from the breast of the 
 Earth a pure nectar, whereby they shared the happi- 
 ness and immortality of gods. 
 
 ccccix. 
 Dawn. 
 
 The footless Dawn is now advancing, overtaking 
 all the tribes of men with her silver tongue (of awak- 
 ened song). 
 
 The daughter of heaven, subduing with her 
 brilliant eye the mighty power of Darkness, unites 
 with bands of illustrious men, causing the day to 
 shine. 
 
 The pure, all-sustaining, divine rays of light 
 remain ever without fault. 
 
NATURE. 289 
 
 The resplendent rays proceed forward with freedom. 
 All intelligences awake with the morning. 
 
 The radiant siin rises (in heaven), and the fire is 
 lighted up 'on earth. 
 
 ccccx. 
 Hymn to the Sun. 
 
 Praise be on thee, amplest of stars ! 
 
 Eevolving in the abundant love and greatness of God, 
 
 Abiding in the midst of perfect order, 
 
 Author of the powers of the senses, 
 
 Cause of whatever is produced anew, and creator of 
 
 the seasons I 
 In the circle of thy sphere, which is without rent, which 
 
 neither assumeth a new shape nor putteth off an 
 
 old one, nor taketh a straight course, 
 Thou, maker of the Day, art most near to the lustre of 
 
 God. 
 Thou art a symbol of his grandeur, 
 A beam of his glory ; 
 
 Thou art as a proof of him upon his servants. 
 Clothing the stars with the garment of thy splendour. 
 l?hrough the medium of thy active soul, which beam- 
 
 eth with glory, 
 I peek him whose shadow thou art, — 
 The Lord that giveth harmony to worlds. 
 The Limit and Establisher of all. 
 Light of lights 1 
 That he may illuminate my soul with pure light, 
 
 adorable knowledge, lofty excellence : 
 
290 SACEED ANTHOLOGY. 
 
 And make me one of those who are nigh unto him, 
 who are filled with his love ! 
 
 ccccxi. 
 
 Natare. 
 
 They who invent a lie of God shall not prosper. 
 
 Is any more wicked than he who deviseth a lie of 
 God, or saith, ' I have had a revelation ' when nothing 
 was revealed to him ? 
 
 Clear have we made our signs for men of insight. 
 
 God causeth the grain and the date-stone to put 
 forth ; he bringeth forth the living from the dead and 
 the dead from the living ! 
 
 Look ye on their fruits when they ripen. Truly 
 herein are signs unto people who believe. 
 
 He causeth the dawn to appear, and hath ordained 
 the night for rest, and the sun and moon for comput- 
 iug time. 
 
 And it is he who hath ordained' the stars for you, 
 that ye may be guided thereby in the darknesses of 
 the land and of the sea. 
 
 Clear have we made our signs to men of know- 
 ledge I 
 
 Whoso seeth them, the advantage will be his own ; 
 and whoso is blind to them, his own will be the loss. 
 
 God is not ashamed to set forth the parable of a 
 gnat as well as any nobler thing : 
 
 The believers will know it to be the truth from 
 their Lord. 
 
 He hath placed on the earth the firm mountains 
 
NATURE. 291 
 
 which tower above it; and he hath blessed it, and 
 distributed food throughout it for the cravings of all 
 alike. 
 
 We have divided you into peoples and tribes, that 
 ye might have knowledge of one another. Only the 
 faithful are brothers. 
 
 We will show them our signs in different countries 
 and among themselves, until it become plain to them 
 that it is the truth. Is it not enough for thee that 
 thy Lord is witness of all things ? 
 
 Men are in doubt as to the meeting with their 
 Lord. But doth he not encompass all things ? 
 
 CCCCXII. 
 
 The Artist. 
 
 In the name of the Almighty God, Jemshid is my 
 
 prophet ; him have I chosen for arts, and I will 
 
 show him the excellencies of the world. 
 In the name of the art-creating God, 
 Jemshid, I have taught thee all manner of arts, 
 
 and adorned the world by them : 
 My light is on thy countenance ; 
 My word is on thy tongue ; 
 Me thou seest, me thou hearest, me thou smellest, me 
 
 thou tastest, me thou touchest : 
 Thou findest me in everything and in every place; 
 
 thou perceivest the unity of Being by all its 
 
 shadows. 
 What thou sayest that I say ; and thy acts are my acts. 
 Adore the planet Venus (Star of Beauty), 
 
292 . SACRED ANTHOLOGY. 
 
 Eevolving in the love of her beloved, 
 
 Ornament of joy, friendship, and goodness, 
 
 That thou mayest attain unto the universal intelli- 
 gence. 
 
 Whose light extendeth over all. 
 
 The perfect seeth unity in multiplicity, and multi- 
 plicity in unity. 
 
 The world is an idea of the self-existent. 
 
 The worlds invisible and visible are one in respect to 
 the one Mind. 
 
 The roads tending to God are more in number than 
 the breathings of created beings. 
 
 The world is a man, and man is a world. 
 
 CCCCXIII. 
 
 The World Divine. 
 
 Show kindness to those under you, that you may 
 receive kindness from God. 
 
 The superior and inferior beibgs are the gift of 
 the Giver : they cannot be separated from him : "they 
 have been, are, and shall be. 
 
 The world, like a radiation, is not and cannot be 
 separated from the sun of the substance of the 
 mighty God. 
 
 The lower world is subject to the sway of the 
 upper world. 
 
 There is a band who know and do good, without 
 practising austerities, and who investigate the real 
 nature of things by the guidance of reason. 
 
 They deem it not lawful to hurt anything having 
 life. 
 
NATURE. 293 
 
 By what shines on the heart in the worship of 
 God, and by words consonant with reason, the pure- 
 hearted are distinguished. 
 
 Stand in dread of guilt, and deem the smallest 
 offence great. 
 
 cccoxiv. 
 Idealism. 
 
 Mind, with operations infinitely subtile, is the im- 
 perishable cause of all apparent forms. 
 
 This universe is compacted from divine and active 
 principles ; a mutable universe from immutable ideas. 
 
 Among them, each succeeding element acquires 
 the quality of the preceding; and in as many 
 degrees as each of th.^m is advanced, with so many 
 properties is it endued. 
 
 Intellect repeats the work of creation. 
 
 CC'CCXV. 
 
 Signs. 
 
 They say, ' By no means will we believe on thee, 
 till thou cause a fountain to gush forth for us from the 
 earth, or till thou have a garden of palm-trees and 
 grapes, and thou cause rivers to flow in its midst.' 
 
 On earth are signs for men of firm belief, and also 
 in your own selves : will ye not then behold them ? 
 The heaven hath sustenance for you, and that which 
 you are promised. 
 
 We have set the signs of the zodiac in the heavens, 
 and adorned and decked them forth for the beholders. 
 
294 SACRED ANTHOLOGY. 
 
 The dead" earth is a sign to them : we quicken it 
 and bi'ing forth the grain from it, and they eat thereof-: 
 
 And we make in it gardens of the date and vine ; 
 and we cause springs to gush forth in it ; 
 
 That they may eat of its fruits and of the labour 
 of their hands. Will they not therefore be thank- 
 ful ? 
 
 A sign to them also is the night. The sun hasten- 
 eth to its setting.^ As for the moon, we have decreed 
 stations for it, till it change like an old and crooked 
 palm branch. . . . Each in its own sphere doth jour- 
 ney on. 
 
 Behold they not the birds over their heads, out- 
 stretching and drawing in their wings ? Th-e Merciful 
 regardeth all things. 
 
 And thy Lord hath taught the bee, saying, ' Pro- 
 vide thee houses in the mountains, and in the trees, 
 and in the hives which men do build thee : Feed, 
 moreover, on every kind of fruit, and walk the ap-^ 
 pointed' paths of thy Lord. From it cometh forth 
 a fluid of varying hues, which jrieldeth benefit to man. 
 Verily in this is a sign for those who consider. 
 
 If ye would reckon up the favours of God, ye could 
 not count them. Bear in mind the benefits of God, 
 and lay not the earth waste with deeds of license. 
 
 The heavens praise him, and the earth and all 
 that are therein ; neither is there aught that doth 
 not celebrate his praise ; but their utterances of praise 
 ye understand not. 
 
 Think within thine own self on God, with lowli- 
 
NA TURE. 29s 
 
 ness and fear and silence, at even and at mom ; and 
 be not one of the heedless. 
 
 To those only who lend an ear will he make 
 answer. 
 
 It is he who hath sovrn you in the earth, and 
 unto him shall ye be gathered. 
 
 CCCGXVI. 
 
 Optimism. 
 
 Hearken unto me, ye holy children, and bud forth 
 as a rose growing by the brook ; give ye a savour 
 sweet as frankincense, and flourish as a lily, and sing 
 a song of praise to the Highest ! 
 
 All the works of God are exceeding good, and 
 whatsoever he ordereth shall be accomplished in due 
 season. 
 
 And none may say, ' What is this ? Wherefore is 
 that ? ' for at time convenient they shall all be sought 
 out. 
 
 He seeth from everlasting to everlasting, and there 
 is nothing wonderful before him. 
 
 He hath made all things for their uses. 
 
 All the works of G-od are good : he wiU give every 
 needful thing in due season. So that a man cannot 
 say, ' This is worse than that.' In time they wiU all 
 be weU approved. 
 
 CCCCXVII. 
 
 SpiritvMl Evolution. 
 
 As many as are lead by the spirit of God, they 
 are sons of God. For ye did not receive the spirit of 
 
296 SACRED ANTHOLOGY. 
 
 bondage so as to be again in fear ; but ye received 
 the spirit of adopted children, whereby we cry, dear 
 Father ! The Divine Soul itself beareth witness with 
 our soul that we are children of God ; and if children, 
 then heirs ; heirs of God, and felloAv-heirs with Christ; 
 if indeed we are suflfering with him, that we may also 
 be glorified with him. 
 
 I esteem the sufferings of this present time as of 
 none account when compared with the glory which ia 
 about to be revealed to us. For the earnest expecta- 
 tion of the universe is waiting for the manifestation 
 of the sons of God. The universe was subjected 
 to immaturity not of its own will, but by reason 
 of him who put it into subjection, in hope that 
 even Nature itself will be liberated from the bon- 
 dage of decay and brought into the freedom of 
 the glory of the children of God. For we know that 
 the whole creation is together groaning and suffering 
 the pains of labour, up to this time ; and not only so, 
 but even we ourselves also, though having the first- 
 fruits of the Spirit, even we ourselves groan within 
 ourselves, waiting for the adoption as sons, for the 
 deliverance of our body. For we were saved only in 
 hope. But hope which is seen is not hope ; how can 
 a man hope for that which he seeth ? But if we hope 
 for that which we do not see, then do we with 
 patience wait for it. In like manner the spirit also 
 helps our weakness ; for we know not what to pray 
 for as we ought, but the spirit itself pleads with groans 
 which cannot be uttered in words. But he that 
 
NA TURE. 2^7 
 
 Bearches hearts knows the mind of the spirit, be- 
 cause for the holy it harmonises with the purpose of 
 God. 
 
 We know that all things work together for good to 
 those who love God. If God be for us, who can be 
 against us ? I am persuaded that neither death nor 
 life, nor angels nor principalities, nor things present 
 nor things to come, nor powers, nor height nor depth, 
 nor any other created thing, will be able to separate 
 us from the love of God. 
 
 OCOCXVIII, 
 
 Oracles of Flowers. 
 
 'Who shall find out the plainly shown path of virtue, 
 as a clever man finds out the right flower ? 
 
 Death carries off a man who is gathering flowers, 
 and whose mind is distracted, before. he is satiated in 
 his pleasures. 
 
 As a bee collects nectar and departs without in- 
 juring the flower, its colour or scent, so let the wise 
 man dwell on earth. 
 
 Not the failures of others, not their sins of omis- 
 sion and commission, but his own misdeeds and neg- 
 ligences should he take notice of. 
 
 Like a beautiful flower, full of colour but without | 
 scent, are the fine but fruitless words of him who 
 does not act accordingly. »■ 
 
 The fields are damaged by weeds ; mankind by 
 hatred. As the Vassikd, - plant sheds its withered 
 flowers, men should shed passion and hatred. 
 
agS SACRED ANTHOLOGY. 
 
 As many kinds of wreaths can be made from a 
 heap of flowers, so many good things may be achieved 
 by a mortal if once he is born. 
 
 The scent of flowers does not travel against the 
 wind, nor that of sandal-wood ; but the odour of good 
 people travels even against the wind : a good- man 
 pervades every place. 
 
 Sandal-wood or Tagara, Vassikd, the lotus-flower, 
 have a peerless fragrance ; but the odour of excellent 
 people rises up' as the highest. 
 
 As from a heap of rubbish cast on the highway, 
 the lily will grow full of sweet perfume and delight- 
 ful, even so the disciple of the truly enlightened 
 Teacher'" will shine forth amid those who are like 
 rubbish, those who walk in darkness. 
 
 ccccxix. 
 Hymn to Saturn.- 
 
 thou who sittest aloft in dignity. 
 
 Obedient unto God, 
 
 High of purpose, the receptacle of reflection, 
 
 Eevolving in the love of a most pure passion I 
 
 Through thee I seek the Intelligence that glorified 
 
 thee with light ; 
 Asking by the splendour of thy soul, and of aU the 
 
 free and blazing lights that shine with intelligence, 
 To be made one of those who approach the band of 
 
 his lights, and the secret of his essence, while the 
 
 world endureth. 
 
NATURE. 
 
 CCCCXX. 
 
 Nature. 
 
 299 
 
 To the eyes of the intelligent the foliage of the 
 grove displays, in every leaf, a volume of the Creator's 
 works. It is the vernal season ; for the heart is every 
 moment longing to walk in the garden, and every bird 
 of the grove is melodious in its carols as the night- 
 ingale. Thou wilt fancy it the dawning zephyr of an 
 early spring, or New Year's day morning ; but it is the 
 breath of Isa, or Jesus ; for in that fresh breath and 
 verdure the dead earth is reviving. 
 
 CCCCXXI. 
 
 Tlie Present Paradise. 
 
 Of all those who have taken the long journey, who 
 has returned of whom I can ask tidings ? friend 1 
 take care to lose nothing in sight for hope of some- 
 thing in that close-barred seraglio, — for, rest assured, 
 thou shalt not return here ! 
 
 Since from the beginning of life to its end there is 
 for thee only this earth, live at least as one who is on 
 the earth, and not like one buried beneath it. 
 
 Wherever I cast my eyes I see the sward of para- 
 dise, and its crystal stream. One would say that this 
 meadow, issuing from fires beneath, is transformed to 
 a celestial abode. Eepose thyself in this abode, close 
 to the heavenly beauty ! 
 
 Thou, man, who art the universe in little ! cease 
 for a moment from thy absorption in loss and gain : 
 
300 SACRED ANTHOLOGY. 
 
 take one draught at the hand of him who presses 
 creation's cup to thy lips, and so free thyself at once 
 from the cares of this world, and those about another ! 
 
 CCCCXXII. 
 
 Books. 
 
 It was the season of spring; the air was temperate, 
 and the rose in full bloom. The vestments of the trees 
 resembled the festive garments of the fortunate. It was 
 midspring, when the nightingales were chanting from 
 the pulpits of the branches, the rose decked with pearly 
 dew, like blushes on the cheek of a chiding mistress. 
 It happened once that I was benighted in a garden, 
 in company with one of my friends. The spot was 
 delightful, the trees intertwined; you would have said 
 that the earth was bedecked with glass spangles, and 
 that the knot of the Pleiades was suspended from the 
 branch of the vine. A garden with a running stream, 
 and trees from whence lairds were warbling melodious 
 strains ; that filled with tulips of various hues ; these 
 loaded with fruits of several kinds. Under the shade 
 of its trees the zephyr had spread the variegated car- 
 pet. In the morning, when the desire to return home 
 overcame our inclination for remaining, I saw in his 
 lap a collection of roses, odoriferous herbs, and hya- 
 cinths, which he had intended to carry to town. I 
 said, ' You are not ignorant that the flower of the 
 garden soon fadeth, and that the enjoyment of the 
 rosebush is but of a short continuance; and the sages 
 have declared that the heart ought not to be set upon 
 
NATURE. 3C.I 
 
 anything that is transitory.' He asked, ' What course 
 is then to be pursued ? ' I replied, ' I am able to 
 form a book of roses, which will delight the beholders, 
 and gratify those who are present ; whose leaves the 
 tyrannic arm of the autumnal blasts can never affect, 
 nor injure the blossoms of its spring.' As soon as I 
 had uttered these words, he flung the flowers from his 
 lap, and, laying hold on the skirt of my garment, ex- 
 claimed, ' When the beneficent promise, they faithfully 
 discharge their engagements.' Whilst the rose was 
 yet in bloom, the book entitled the Eose Garden was 
 finished. 
 
 CCCCXXIII. 
 
 Human Nature. 
 
 All men have in themselves the feelings of mercy 
 and pity, of shame and hatred of vice. It is for each 
 one by culture to let these feelings grow or to let them 
 wither. They are part of the 'organisation of men, as 
 much as the limbs or senses, and may be trained as 
 well. The mountain Nicon-chau naturally brings 
 forth beautiful trees. Even when the trunks are cut 
 down, young shoots will constantly rise up. If cattle 
 are allowed to feed there, the mountain looks bare : 
 ehaU we say then that bareness is natural to the 
 mountain ? So the lower passions are let loose to eat 
 down the nobler growths of reverence and love in the 
 heart of man : shall we therefore say there are no 
 such feelings in his heart at all ? Under the quiet 
 
303 SACRED ANTHOLOGY. 
 
 peaceful airs of moming and evening the shoots tend 
 to grow again. Humanity is the heart of man ; justice 
 is the path of man. To know heaven is to develop 
 the principle of our higher nature. 
 
MAN. 
 
 CCCCXXIV. 
 
 Man and Animal. 
 
 God brought the animals to Gilshiideng, and made 
 them subject to him, and he divided them into seven 
 classes. 
 
 And when seven sages were with the prince, there 
 came seven kings from the animal kingdom, soliciting 
 redress from the tyranny of mankind. 
 
 The wise camel said, ' prophet of God I in what 
 consists the superiority of man over us ? ' 
 
 The sage Huristeh said, ' There are many proofs 
 of man's superiority over animals ; one of them is 
 speech.' 
 
 The camel answered, ' If the object of speech be 
 to make the hearer understand, animals possess it.' 
 
 Huristeh said, 'The speech of man is alone in- 
 telligible.' 
 
 The camel replied, ' Because thou dost not under- 
 stand the language of animals, dost thou imagine it 
 unintelligible ? The inhabitants of the West under- 
 stand not them of the East.' 
 
.304 SACRED ANTHOLOGY. 
 
 Huristeh said, 'You have been orclaiucd for our 
 service.' 
 
 The camel answered, ' And you also have been 
 ordained to bring us water and grain and grass.' 
 
 The sage said nothing in answer. 
 
 Then the sage ant came forward, and said, ' 
 prophet I wherein consisteth the surpassing excellence 
 of man above animals.' 
 
 The sage Shdsar hastily answered, ' In the ex- 
 cellence of his shape and upright deportment.' 
 
 The ant replied, ' The intelligent do not pride 
 themselves on shape, and yet we are all on a level in 
 regard to the combinations of the members of our 
 body. And even you, when you would praise any 
 beautiful person, describe her as stag-eyed, as having 
 the gait of a partridge, or a peacock's waist ; whence 
 it may be understood that the superiority is ours.' 
 
 To this Shasar returned no answer. 
 
 Next the knowing fox, taking up the speech, said, 
 ' What superiority in arts doth man possess 1 ' 
 
 The wise Jemshid answered, ' The superiority of 
 men consisteth in the good dress, and agreeable food 
 and drink which they have always had.' 
 
 The wise fox said, ' In former times your clothes 
 were of wool, and hair, and skins of animals, and still 
 are so. And your sweetest food is supplied by the 
 bee. With animals, aU that requireth to be covered 
 is covered naturally.' 
 
 Jemshid replied, ' It ill becometh you to join in 
 
MAN. 305 
 
 this controversy, you who cruelly tear each other to 
 pieces.' 
 
 The fox rejoined, 'We have learned this practice 
 from you, for Jilmis slew Tilmis. Moreover ravenous 
 animals live on flesh ; but men slay each other without 
 necessity.' 
 
 Jemshid returned no answer. 
 
 Next the sagacious spider coming forward said, 
 ' Wherein consisteth the superior excellence of man ? ' 
 
 The sage Simrash said, ' Men understand the 
 arts.' 
 
 The spider answered, ' Animals exceed men in 
 these : knowest thou not that crawling things and 
 insects build triangular and square houses withouc 
 wood or brick ? Behold my work, how, without loom 
 I weave fine cloth.' 
 
 Simrash replied, ' Man can write and express his 
 thoughts on paper.' 
 
 The spider said, ' Animals do not transfer the 
 secrets of God from a living heart to a lifeless body.' 
 
 Simr4sh hung down his head from shame. 
 
 The tortoise next' advanced saying, ' What proof 
 is there of the superiority of man ? ' 
 
 The sage Shalish-herta said, ' Kings and ministers, 
 and generals, and physicians, and astronomers afford 
 proofs of man's superiority.' 
 
 The tortoise said, ' Animals too possess the classes 
 that you have mentioned. Observe the sovereignty of 
 the bee and of the ant in their kind, and attend to the 
 viziership of the fox ; and recollect the generalship 
 
3o6 SACRED ANTHOLOGY. 
 
 of tlie elephant ; and' the cock is an astronomer, whd 
 knoweth right well the time of the day and night.' 
 
 Shalish-herta remained silent. 
 
 Next the peacock, sailing in, said, * What proof ia 
 there of man's superior dignity ? ' 
 
 The wise vizier, VizMr, said, 'Mankind possess 
 the faculty of judgment and discrimination.' 
 
 The peacock answered, ' If during the darkness of 
 a single night a hundred sheep have young, each know- 
 eth its lamb, and each lamb knoweth its mother, and 
 turns to its mother ; and this kind of instinct man- 
 kind do not possess.' 
 
 VizMr then said, 'Men are brave.' 
 
 The peacock answered, ' They are not bolder than 
 tne lion.' 
 
 Vizltir had nothing to reply. 
 
 Next the hAm^ advancing said, * Where is the 
 Bage who will afford me proof of man's superiority ? ' 
 
 The sage Mezdam-hertaiendeh said, ' One superi- 
 ority of man consisteth in knowledge, as by means of 
 it he ascendeth from a low to an exalted station.' 
 
 The hlim^ replied, ' By knowledge animals dis- 
 tinguish good plants from poison.' 
 
 The sage said, 'Knowledge has a root and a 
 branch ; you have the branch, but the root consist- 
 eth in the sayings of the prophets, which belong to 
 man alone.' 
 
 The \A\ak said, ' Among animals each tribe hath 
 its customs, and in like manner as among you prophets 
 
MAN. 307 
 
 reveal their prophecies, among us there are counsellors, 
 one of whom is the bee.' 
 
 The sage said, ' The heart of man attaineth self- 
 possession, and effecteth an union with the soul, and 
 by means of knowledge is elevated to the glorious 
 nature of the angels.' 
 
 The h^m^ said, ' We animals likewise become 
 tame.' 
 
 The sage replied, ' It is true ; yet your perfection 
 consisteth in attaining only a single one of the qual- 
 ities of man, whUe man's perfection consisteth in 
 attaining the nature of disembodied spirits.' 
 
 The hlim^ said, ' True ; yet in spite of this, in his 
 putting to death of animals and similar acts, man 
 resembleth the beasts of prey, and not angels.' 
 
 The Prophet of the World then said, ' We deem it 
 sinful to kill harmless, but right to slay ravenous, ani- 
 mals. Were all ravenous animals to enter into a compact 
 not to kill harmless animals, we would abstain from 
 slaying them, and hold them dear as ourselves.' 
 
 Upon this the wolf made a treaty with the ram, 
 and the lion became the friend of the stag. And no 
 tyranny was left in the world ; till man (D6hak)- 
 broke the treaty, and began to kill animals. 
 
 In consequence of this, nobody observed the treaty 
 except the harmless animals. 
 
 This is the dialogue that passed concerning the 
 grand secret. 
 
3o8 SACRED ANTHOLOGY. 
 
 CCCCXXT. 
 
 Man. 
 
 Man I thou coin bearing the double stamp of 
 body and spirit, I do not know what thy nature is ; 
 for thou art higher than heaven and lower than earth. 
 
 Do not be cast down because thou art a mixture 
 of the four elements ; do not be self-complacent because 
 thou art the mirror of the seven realms. 
 
 Those that veil their faces in heaven love thee ; 
 thou, misguiding the wise, art the fondly petted one 
 of the solar system. 
 
 Be attentive ; weigh thy coin, for thou art a correct 
 balance ; sift thy atoms well, for thou art the philo- 
 sopher's stone ; learn to understand thy value, for thy 
 light is that with which planets shine. 
 
 Act not against thy reason ; it is a sure guide : 
 set not thy heart on illusions. 
 
 Why art thou an enemy to thyself, that, wanting 
 perfection, thou shouldst weary thy better nature and 
 cherish thy tongue ? 
 
 The heart of time sheds its blood on thy account : 
 thy speech is balm, thy deed a lancet. 
 
 Priding thyself as the sum total, thou art but a 
 marginal note. 
 
 Be not proud because thou art the centre of the 
 body of the world. 
 
 If thou wishest to understand the secret meaning 
 of the phrase ' to prefer the welfare of others to thy 
 own,' treat thyself with poison and others with sugar. 
 
MAN. 309 
 
 Accept misfortune with a joyful look. 
 Place thy face low on the threshold of truth. 
 
 ccccxxvi. 
 Man Aspiring. 
 
 I am neither so high as the Pleiades, nor so low as 
 the abyss ; I neither cherish the old grief, nor do I 
 possess a new thought. 
 
 If I am not the wailing nightingale, there is yet 
 this excellence left, I am the moth and pledged to the 
 flame. 
 
 I am the heart-grief of my dark nights, I am the 
 misfortune of the day of my fate. 
 
 It is a long time that I have been waiting for my- 
 self. 
 
 CCCCXXVII. 
 
 Reason. 
 
 The first stroke of the eternal pen was the first 
 letter of the word, the first veil was the word, the 
 first reflection was the word. Until the word 
 resounded and echoed in the heart, soul and body did 
 not unite. 
 
 ccccxxviir. 
 Qualities. 
 
 Men have their metal, as of gold and silver. Those 
 of you who were the worthy ones in the state of igno- 
 rance, will be the worthy ones in the state of faith, as 
 soon as you embrace it. 
 
3IO SACRED ANTHOLOGY. 
 
 CCCCXXIX. 
 
 Joy. 
 
 Eestrain thy desire for the things of this world, if 
 thou wouldst be happy: break the fetters that bind 
 thee to its good fortune or its ill : live content, for the 
 heavens will .continue to march through their periods, 
 and this life does not last long. 
 
 To drain the cup of joy is my condition of exis- 
 tence. To be indifferent to heresy or orthodoxy, that is 
 my religion. I asked my fair bride — the World — what 
 was her dower : she replied, ' My dower is in the joy 
 of thy heart 1 ' 
 
 ccccxxx. 
 The Inner World. 
 
 Heaven and heU are virtue and vice. 
 
 What can be called constant ? The same object 
 serves at one time for our happiness and at another 
 for our distress. Hence happiness and sorrow are 
 abstract ideas. 
 
 Wisdom is identical with the Supreme Being, and 
 at the same time the cause of our relation to the affairs 
 of the world. 
 
 Thou art separated from all the members of the 
 body : meditate on the question — who am I ? 
 
 ccccxxxi. 
 Mankind. 
 
 On hearing of the slander of mankind, taste not its 
 anger. 
 
MAN. 311 
 
 On hearing^ of the flattery of mankind, taste not 
 its joy. 
 
 On hearing persons talk of man's wickedness, par- 
 take not their pleasure. 
 
 On hearing men speak of the virtues of mankind, 
 approve, follow, and rejoice therein. 
 
 Eejoice on beholding the virtuous man. 
 
 Eejoice on hearing the record of virtuous actions. 
 
 Eejoice in the diffusion of correct principles. 
 
 Eejoice in the diffusion and doing of good. 
 
 On hearing of the wickedness of mankind, let it be 
 to you as thorns penetrating the back. 
 
 On hearing of virtuous and benevolent acts, bind 
 them about you as a garland of flowers. 
 
 Then the heart will never cease thinking thereon, 
 and the feet never cease walking in the right path. 
 
 When man ceases not the exchange of civilities 
 there is nothing he may not possess. 
 
 CCCCXXXII. 
 Seeking. 
 
 Ye who seek holy fame, who would leave a name 
 wreathed in light, love your neighbour, harm none I 
 
 I follow; not the guidance of men erring as myself; 
 but appeal to thee, great Spirit, who ever unsealest the 
 gates of Truth ! Men perish, but thou remainest : a 
 little makes man base or great ; he bears in one hand 
 that which exalts, in the other that which degrades 
 him : God alone is great I 
 
312 SACRED ANTHOLOGY. 
 
 CCOCXXXIII. 
 Possibilities' of Man. 
 
 Providence is divine order. All things in Leaven 
 do profit and advantage the things upon earth. 
 
 The vision of Good is not like the beams of the sun, 
 whose fiery brightness blindeth the eye by excess of 
 light ; rather enlighteneth, and so much increaseth the 
 power of the eye, that any man is able to receive this 
 intelligible clearness. For it is more swift and sharp to 
 pierce, and harmless withal, and full of immortality ; 
 and they that are capable, and can draw any store of 
 this spectacle and sight, do many times fall asleep from 
 the body into tliis most fair and beauteous vision. 
 
 The knowledge of it is a divine silence, and the 
 rest of all the senses. 
 
 Shining steadfastly on and round about the mind, 
 it enlighteneth aU the soul, and changeth it wholly into 
 the essence of God. 
 
 For it is possible for the soul to be deified if it 
 contemplate the beauty of the good. 
 
 He who can be truly called man is a divine being, 
 and not to be confused with any brute man living ia 
 the earth. 
 
 Man is a mortal god. 
 
 He leaveth not the earth, and yet dwelleth above, so 
 great ia the greatness of his nature. 
 
CHARACTER. 
 
 CCCOXXXIV. 
 
 Character. 
 
 The first requisite in the pursuit of virtue is, that 
 the learner think of his own improvement, and do not 
 act from a regard to (the admiration of) others. 
 
 What heaven has conferred is the Nature ; an ac- 
 cordance with this nature is the Path. This path may 
 not be left for an instant. On this account the 
 superior man does not wait till he sees things, to be 
 cautious, nor till he hears things, to be apprehensive. 
 
 There is nothing more visible than what is secret, 
 and nothing more manifest than what is minute. 
 Therefore, the superior man will watch over himself 
 when he is alone. He examines his heart that 
 there may be nothing wrong there, and that he may 
 have no cause for dissatisfaction with himself That 
 wherein he excels is simply his work which other men 
 cannot see. 
 
 Are you free from shame in your apartment, when 
 you are exposed only to the light of, heaven ? 
 
 How abundantly do spiritual beings display their 
 
314 SACRED ANTHOLOGY. 
 
 powers I We look for them, but do not see them ; 
 ■we listen, but hear them not : yet they enter into aU 
 things, and there is nothing without them. 
 
 Such is the manifestness of what is hidden I Such 
 is the impossibility of repressing the outgoings of 
 sincerity I 
 
 ccccxxxv. 
 Poets. 
 
 Poets strike out a road to the inaccessible realm of 
 thought, and divine grace beams forth in their genius. 
 He who unites word to word gives away a drop from 
 the blood of his heart. I do not mean a mere external 
 union. Truth and falsehood, wisdom and foolishness, 
 pearls and common shells, though far distant from each 
 other, have a superficial similarity, 
 
 ccccxxxvi. 
 Essential Worth. 
 
 Though a gem be worn on the feet and glass on 
 the head, yet glass is glass and a gem a gem. 
 
 CCCOXXXVII. 
 
 Firmness. 
 
 A firm-hearted man, improperly repulsed, is not 
 abased : though the fire ^faU down the flame will not 
 descend. 
 
 CCCCXXXVIII. 
 
 Least and Greatest. 
 
 Even though a speech be a thousand senseless 
 
CHARACTER. 315 
 
 words, one word of sense is better, which, if a man 
 hear, he becomes quiet. 
 
 If one man conquer in battle a thousand times 
 thousand men, and if another conquer himself, he is 
 the greatest of conquerors. 
 
 One's own self conquered is better than all other 
 y)co])le ; not even a god, a Gandhfirva, not Mc1,ra with 
 Brahman could change into defeat the victory of a man 
 who has vanquished himself, and lives under restraint. 
 
 If a man for a hundred years sacrifice month after 
 month with a thousand, and if he but for one moment 
 pay homage to a man whose soul is grounded (in 
 true knowledge), better is that homage than a sacri- 
 fice for a hundred years. 
 
 If he has lived a hundred years vicious and 
 unrestrained, a life . of one day is better if a man is 
 virtuous and reflecting. 
 
 ccccxxxix. 
 Counsels. 
 
 True art lies in the abandonment of artifice. 
 
 Of an empire la,rge as Caesar's, how small a portion 
 suffices for my wants ! and though I have an ocean to 
 quench my thirst, how small a draught allays it 1 
 
 For thy part, never presume to say, ' My origin is 
 such — my property is such ; ' the basis of a man is on 
 his knowledge. 
 
 Avoid the things which concern thee not : none 
 can prosper without doing so. 
 
 Excellence receives no hurt from the slight of the 
 
3i6 SACRED ANTHOLOGY. 
 
 world, as the suu is unimpaired by tlie darkness of 
 the evening. 
 
 Curtail thy hopes, that thou mayest prove happy, 
 for the retrenchment of hope is the health of intellect. 
 
 CCCCXL. 
 
 Sdf-discvpUne. 
 
 It is easy for all men to display learning in in- 
 structing others; but it is the part of one endued with 
 a o-reat mind to form himself by the rules of justice. 
 
 CCCCXLI. 
 
 Patience. 
 
 To bear with those who revile us, even as the earth 
 bears with those who dig it, is the first of virtues. 
 
 Bear, even when you can retaliate ; to forget is 
 still better. 
 
 To neglect hospitality is poverty of poverty. To 
 bear with the ignorant is might of rdight. 
 
 If you desire that greatness should never leave you, 
 preserve patience. 
 
 The wise wUl not at all esteem the resentful. 
 They will treasure the patient as fine gold. 
 
 The pleasure of the resentful is for a day ; the 
 praise of the patient lasts while the world lasts. 
 
 If others wrong you, compassion for their affliction 
 should keep you from harming them. 
 
 No pious abstinence equals the abstinence of those 
 who overcome injury by patience. 
 
CHARACTER. 317 
 
 CCCCXLII. 
 
 The Just Man. 
 
 Lord I who shall abide in thy tabernacle ? 
 
 And who shall dwell on thy holy mountain ? 
 
 He who walketh in integrity, and doeth righteous- 
 ness, 
 
 And speaketh the truth from his heart ; 
 
 Who slandereth not with his tongue. 
 
 Who injureth not his friend, 
 
 And who bringeth not a reproach against his 
 neighbour. 
 
 And he taketh not a bribe against the innocent. 
 
 He that doeth these things shall never be removed. 
 
 CCCCXLIII. 
 
 Freedom. 
 
 They asked a wise man why, out of many trees 
 which the Almighty hath created, lofty and fruit-bear- 
 ing, the cypress alone is called azad or free, although 
 it beareth not fruit ? He replied, ' Every tree hath its 
 appointed fruit and season, with which it is at one 
 time flourishing, and at another time destitute and 
 withering ; to neither of which states is the cypress ex- 
 posed, being always flourishing, as is the state of those 
 who are free.' Place not your heart on that which is 
 transitory ; for the river Tigris wdl continue to flow 
 through Bagdad after the Califs shall have ceased to 
 reign. K you are able, imitate the date-tree in liber- 
 ality ; but if you have not the means of munificence, 
 be an azad or free, like the cypress. 
 
3i8 SACRED ANTHOLOGY. 
 
 CCCCXLIV. 
 
 Ranh. 
 
 Which is the chief caste among all the sects ? He 
 who has understanding is of the noblest tribe. 
 
 Consider not him a pariah who is so by birth : 
 he who breaks his word is far vUer. He who reproaches 
 the pariah is baser than he. Of what caste is He who 
 speaks in the pariah 1 
 
 CCCCXLV. 
 
 Rare Qualities. 
 
 Liberality attended with mild language ; divine 
 learning without pride ; valour united with mercy ; 
 wealth accompanied with generosity : these four quali- 
 ties are with difficulty acquired. 
 
 CCCCXLVI. 
 
 Passive Poiver. 
 
 He V'ho may behold, as it were, inaction in action, 
 and action in inaction, is wise amongst mankind. 
 
 He abandoneth the desire of a reward in his ac- 
 tions ; he is always contented and independent ; and 
 although he may be engaged in a work, he as it were 
 doeth nothing. He is unsolicitous, of a subdued 
 mind and spirit. 
 
 He hath gotten the better of duplicity, and is free 
 from envy. He is the same in prosperity and adver- 
 sity ; and although he acteth, he is not confined in the 
 action. 
 
CHARACTER. 319 
 
 CCCCXLVII. 
 
 Yiriue. 
 
 Is virtue far off ? I wish to be virtuous, and lo ! 
 it is at hand. Virtue runs swifter than the royal 
 postilions. 
 
 Is any one able for one day to apply his strength to 
 virtue ? I have not seen the case in which his strength 
 would be insufficient. 
 
 Even a man's faults may reflect his virtues. 
 
 A man should not be concerned that he has no 
 place : he should be concerned to fit himself for 
 one. 
 
 Virtue is not left to stand alone. He who practises 
 it wUl have neighbours. 
 
 Let every attainment in what is good be firmly 
 grasped. 
 
 The man of perfect virtue is slow of speech ; for 
 when a man feels the difficulty of doing, can he be 
 other than cautious and slow in speaking ? 
 
 The firm, the enduring, the simple, and the 
 modest, are near to virtue. 
 
 Let every man consider virtue as what devolves 
 upon himself. He may not yield the performance of it 
 to any teacher. 
 
 My friend Chang can do things hard to be done, 
 but yet he is not perfectly virtuous. 
 
 The wise man never hastens, neither in his studies 
 nor words ; he is sometimes, as it were, mute, but 
 
320 SA CUED ANTHOLOGY. 
 
 •when it concerns, him to act and practise rectitude, he, 
 as I may say, precipitates all. 
 
 The She-King says, ' Heaven created all men, 
 having their duties and the means of perfoiming them. 
 It is the natural and constant disposition of men to 
 love beautiful Virtue.' He who wrote this ode knew 
 right principles. 
 
 CCCCXLVIIL 
 
 True Living. 
 
 That course which men pursue for a short time but 
 with lasting renown, never separated from learning, 
 valour, and good fame, this the wise truly call living ; 
 not that of the crow or raven, who live indeed long, 
 and — devour their food. 
 
 CCCCXLIX. 
 
 The Hid Treasure. 
 
 A man buries a treasure, saying within himself, 
 ' When occasion arises, this treasure will be of use to 
 me, — if I am accused, or robbed, or in debt, or in 
 famine, or other misfortune.' Meanwhile his treasure 
 lies in the pit, day by day, profiting him nothing. 
 Perhaps it is stolen away. 
 
 There is a treasure that man or woman may pos- 
 sess, a treasure laid up in the heart, — charity, piety, 
 temperance ! 
 
 A treasure secure, impregnable, enduring ; the 
 one treasure that will follow man after death. 
 
 A treasure that none can take away, — health. 
 
CHARACTER. 321 
 
 a- sweet voice, beauty and greatness, wisdom and 
 calmness, the emancipation of the intellect, spiritual 
 insight, and perfect enlightenment. 
 
 This is the treasure that can procure aE others. 
 
 CCCCL. 
 
 Yirtiie. 
 
 I saw an Arab who said to his son, ' my child ! 
 in the day of resurrection they will ask you what 
 have you done in the world, and not from whom are 
 you descended.' That is, they will inquire about 
 your virtue, and not about your father. The cloth 
 that covers the holy Kaaba, and which they kiss, is not 
 famous from having been manufactured by the silk- 
 worm ; it associated some days with one who is ven- 
 erable, on which account it became venerable like 
 himself. 
 
 CCCCLI. 
 
 Devotion. 
 
 All the bliss of deities and of men is declared by 
 sages to have in devotion its cause, in devotion its 
 continuance, in devotion its fulness. 
 
 Devotion is equal to the performance of all duties. 
 
 Perfect health, or unfailing medicine, and divine 
 learning are acquired by devotion alone. 
 
 Whatever is hard to be traversed, whatever is hard 
 to be acquired, whatever is hard to be visited, what- 
 ever is hard to be performed ; all this may be accom- 
 plished by true devotion. 
 
323 SACRED ANTHOLOGY. 
 
 CCCCLII. 
 
 The Individual Conviction and Task. 
 
 The wise man seeketh for tliat wMcli is homo- 
 geneous to his own nature. All things act according 
 to their nature; what then will restraint effect ? 
 
 A man's own religion is better than the faith of 
 another, let it be ever so well followed. It is good to 
 die in one's own faith, for another's faith beareth 
 fear. 
 
 A man being contented with his own particular 
 lot and duty, obtaineth perfection. 
 
 The duties of a man's own calling, though not free 
 from faults, is far preferable to the duty of another. 
 A man, by following the duties which are appointed 
 by his birth, doeth no wrong. A man's own cal ling , 
 with all its faults, ought not to be forsaken. Every 
 undertaking is involved in its faults, as the fire in its 
 smoke. 
 
 CCCCLIII. 
 Manhood. 
 
 Manhood is composed of liberality and benevo- 
 lence ; do not imagine that it consists merely in the 
 material form ; virtue also is requisite ; for a human 
 figure may be painted on the gate of the palace with 
 vermilion and verdigris. When a man hath not 
 virtue and benevolence, what is the difference between 
 him and the figure on the wall ? It is not wisdom to 
 acquire worldly wealth, but to gain one single heart. 
 
CHARACTER. 323 
 
 CCCCLIV, 
 
 Health. 
 
 Who is this natural beauty who advances with so 
 much grace ? The rose is on her cheeks, her breath 
 is sweet as the morning dew, a joy tempered with 
 modesty animates her countenance. It is Health, the 
 daughter of Exercise and Temperance. 
 
 CCCCLV. 
 
 CurreM Qualities. 
 
 The presence of a wise man resembles pure gold, 
 because whithersoever he goeth they know his in- 
 trinsic value and consequence. An ignorant son of 
 a rich man is like leather money passing current in a 
 particular city, but which in a foreign country no one 
 will receive for anything. A little beauty is prefer- 
 able to great wealth. I saw a peacock's feather in 
 the leaves of a Koran. I said, ' I consider this an 
 honour much greater than your quality deserves.' He 
 replied, ' Be silent ; for whosoever has beauty, where- 
 ever he puts his foot, doth not every one receive him 
 with respect ? ' 
 
 A sweet singer, who with the throat of David 
 arrests the waters in their course, and suspends the 
 birds in their flight ; consequently, by the power of 
 this perfection, he captivates the hearts of mankind 
 in general, and the religious are desirous of associating 
 with him. A sweet voice is better than a beautiful 
 face ; for the one gives sensual delight, and the other 
 
324 SACRED ANTHOLOGY. 
 
 invigorates tlie soul. According to tlie saying of the 
 wise : — 
 
 ' If a mechanic goes a -journey from his own city, 
 he suffers not difficulty nor distress ; but if the king 
 of J^eemroze should wander out of his kingdom, he 
 ■would sleep hungry.' 
 
 CCCCLVI. 
 
 Self. 
 
 If a man hold himself dear, let him watch himself 
 carefully. 
 
 Let each man make himself as he teaches others to 
 be ; he who is weU subdued may subdue (others) ; 
 one's own self is difficult to subdue. 
 
 Self is the lord of self. The e^dl done by one's 
 self, self-begotten, self-bred, crushes the wicked, as a 
 diamond breaks a stone. 
 
 By one's self the evil is done ; by one's self one 
 suffers ; by one's self evil is left undone ; by one's self 
 one is purified. 
 
 Let no one forget his own duty for the sake of 
 another's, however great. 
 
 CCCOLVII. 
 
 Courage. 
 
 He is the proper person to give advice to kinga 
 who neither dreads the loss of his head nor seeks for 
 reward. 
 
CHARACTER. 325 
 
 CCCCLVIII. 
 
 Individual Character. 
 
 If there be one dry tree in a forest, it may produce 
 flame by friction, and sweep away all the rest ; thus 
 if a base wretch be born in a noble race, he will de- 
 stroy it all. 
 
 If there be in a tribe one of excellence, the tribe 
 becomes illustrious by reason of his virtues ; as a 
 grove is distinguished for the sandal-tree therein. 
 
 CCCCLIX. 
 
 With the Majority. 
 
 In the grove of Gotama lived a Brahman, who, 
 having bought a sheep in another village, and carrying 
 it home on his shoulder to sacrifice, was seen by three 
 rogues, who resolved to take the animal from him by 
 the following stratagem. Having separated, they 
 agreed to encounter the Brahman on his road as if 
 coming from different parts. Ong of them called out, 
 ' Brahman I why dost thou carry that dog on thy 
 shoulder ? ' 
 
 ' It is not a dog,' replied the Brahman ; ' it is a 
 sheep for sacrifice.' As he went on, the second knave 
 met him, and put the same question ; whereupon the 
 Brahman, throwing the sheep on the ground, looked 
 at it again and again. Having replaced it on his 
 shoulder, the good man went with mind waving 
 like a string. But when the third rogue met him 
 
3*6 SACRED ANTHOLOGY. 
 
 and said, ' Father, where art thou taking that dog ? ' 
 the Brahman, believing his eyes bewitched, threw 
 down the sheep and hurried home, leaving the thieves 
 to feast on that which he had provided for the gods. 
 
 CCCCLX. 
 
 Simplicity in Life. 
 
 And It came to pass, as they journeyed, -that he 
 entered into a certain village ; and a certain woman, 
 named Martha, ■ received him into her house. And 
 she had a sister called Mary, who sat down at the feet 
 of the Lord, and listened to his word. But Martha 
 was cumbered about serving much ; and she came to 
 him, and said. Lord, dost thou not care that my sister 
 hath left me to serve alone ? Tell her therefore to 
 help me. But the Lord answering said to her, Martha, 
 Martha, thou art anxioiis and troubled about many 
 things. But one is needful. Mary hath chosen 
 the good part which shall not be taken away from 
 her. 
 
 CCCCLXI. 
 
 Independence. 
 
 That life is good which is not sustained by another : 
 if he who is dependent on others be truly alive, who 
 is dead ? He salutes for the sake of gain ; for the 
 sake of living he resigns the privileges of life ; he is 
 miserable for the sake of pleasure. 
 
 CCCCLXII. 
 
 Indjependence. 
 
 "Whatever act depends on another, that act let a 
 
CHARACTER. 
 
 327 
 
 man carefully shun ; but what depends on himself, to 
 that let him studiously attend. All that depends on 
 another gives pain : all that depends on himself gives 
 pleasure. 
 
 CCCCLXIII. 
 
 Servility. 
 
 If there come into your assembly a man with a 
 gold ring, in splendid apparel, and there come in also 
 a poor man in vile raiment, and ye have respect to 
 him that weareth the splendid apparel, and say, Sit 
 thou here in a good place, and say to the poor man. 
 Stand thou there, or. Sit under my footstool ; have ye 
 not been partial among yourselves, and become judges 
 with evil thoughts ? 
 
 If indeed ye fulfil the royal law, according to the 
 scriptures, ' Thou shalt love thy neighbour as thyself,' 
 ye do well. But if ye have respect to persons, ye com- 
 mit sin. 
 
 CCCCLXIV. 
 
 Reputation. 
 
 If you are ashamed of a thing, do not do it. 
 
 Birds when they fly leave only a sound : man 
 passes, and his reputation follows him. 
 
 CCCCLXV. 
 
 Rich and Poor. 
 
 The rich look forward to the year ; the poor think 
 only of the day. 
 
328 SACRED ANTHOLOGY. 
 
 A house of straw and laughter is better than a 
 palace and weeping. 
 
 CCCCLXVI. 
 
 Seasonable Aid. 
 
 To him who gives thee immediately a drop of 
 water, thou wilt give in exchange a vast fortune. 
 
 CCCCLXVII. 
 
 Riches. 
 
 If thirst of riches be abandoned, who is poor? 
 "While the satisfied man is rich in himself, the insati- 
 able with a river of gold is still poor. As food is 
 acquired by fowls in the air, and by beasts on earth, 
 and fish in water, a man may in all places be rich. 
 Mark the bounty of God I When the new-born babe 
 falls from the mother, the breast streams for its sup- 
 port. He by whom flamingoes, green parrots, and 
 peacocks are brilliantly attired, hath made provision 
 for thee also. 
 
 CCCCLXVIII. 
 
 Contentment. 
 
 Smile not at the legend as vain, that once in holy 
 hands a worthless stone became a heap of silver. Let 
 thy alchemist be Contentment, and stone or ore shall 
 be equal to thee. The infant, with heart untroubled 
 by avarice, fills its little hand with sand, and knows 
 Dot that silver has more worth. A small coin makes 
 the beggar rich ; but Feridim was not satisfied with a 
 kingdom. 
 
CHARACTER. 329 
 
 CCCCLXIX. 
 
 Prosperity. 
 
 The goddess of Prosperity hastens voluntarily to 
 inhabit the mansion of that brave man who lives 
 contented, despatches his business, knows the difference 
 of actions, is able to bear misfortunes, . and is firm in 
 friendship. 
 
 The goddess of Prosperity desires not to dwell with 
 a lazy unemployed man. 
 
 Gain all you can, and what you gain keep with 
 care ; what you keep increase, and what you increase 
 bestow on good works. The man who neither gives 
 nor enjoys the wealth that every day increases, breathes 
 indeed, like, the bellows of a smith, but cannot be 
 said to live. 
 
 Let a man remark the quick increase of a white 
 ant's nest, and suffer no day to pass unfruitful in charity, 
 study, and work. 
 
CONDUCT OF LIFE. 
 
 CCCCLXX. 
 
 Living with Others. 
 
 An ill-conditioned man sneers at everything : one 
 thing he ought to know, and knows not — his own 
 faults. 
 
 Vices and virtues the sons of mortals bear in their 
 breasts mingled : no one is so good that no failing 
 attends him, nor so bad as to be good for nothing. 
 
 The heart alone can buy the heart ; the soul alone 
 can discern the soul. 
 
 Happy is he whom others love ; for all that mor- 
 tals undertake requires the helping hand. 
 
 No man lacks everything, although his health be 
 bad : one in his sons is happy, one in his kindred ; 
 one in his abundant wealth, another in his good works. 
 
 The halt can ride on horseback, the one-handed 
 drive cattle, the deaf fight and be useful. 
 
 Little are the sand grains (that make the earth) ; 
 little are human wits : men are everywhere by halves. 
 
 No disease is worse to a sensible man than not to 
 be content with himself. 
 
CONDUCT OF LIFE. 331 
 
 Home is still home, however homely, and sweet 
 the crust shared with our kindred ; but he who feasts 
 at others' boards shall often bite a writhing lip. 
 
 CCCCLXXI. 
 
 Ma'ppiness. 
 
 Men driven by fear go to many a refuge, to 
 mountains and forest, to groves, and sacred trees. 
 
 But that is not a safe refuge that is not the best 
 refuge ; a man is not deliA'ered from all pains after 
 having gone to that refuge. 
 
 Let us live happily, then, not hating those who 
 hate us. 
 
 Let us live happUy, then, though we call nothing 
 our own. 
 
 Victory breeds hatred, for the conquered is un- 
 happy. He who has given up both victory and 
 defeat, he, the contented, is happy. 
 
 Health is the greatest of gifts ; contentedness the 
 best riches ; trust is the best of relatives ; perfect re- 
 pose (Nirvdna) the highest happiness. 
 
 He who possesses virtue and intelligence, who ia 
 just, speaks the truth, and does what is his own busi- 
 ness, him the world will hold dear. 
 
 ccccLXxn. 
 
 Unproductive Force. 
 
 Of what use is wealth to him who neither gives 
 
332 SACRED ANTHOLOGY. 
 
 not Ms own foes ? What signifies a knowledge of the 
 scripture to him who fails to practise virtue ? "WHiat 
 is the soul itself to him who cannot control him- 
 self? 
 
 CCCCLXXIII. 
 
 Frivolity. 
 
 Oppression maketh a wise man mad. 
 
 The heart of the wise is in the house of mourning ; 
 
 But the heart of fools is in the house of joy. 
 
 Better is it to hear the rebuke of a wise man. 
 
 Than to listen to the song of fools : 
 
 As the crackling of thorns under a pot, 
 
 Such is the laughter of fools. 
 
 CCCCLXXIV. 
 
 Enjoyment. 
 
 I praised joy. 
 
 Lo I what I have seen to be good and beautiful ; 
 
 That a man should eat and drink, and see the good 
 of all his labour which he hath taken under the sun, 
 
 According to the days of life which God giveth him. 
 
 For God answereth man in the joy of his heart. 
 
 Say not, ' Why were the former days better than 
 these ? ' 
 
 For thou dost not ask wisely concerning this. 
 
 To aU. the living there is hope. 
 
 Go eat thy bread with joy ; 
 
 At all times let thy garments be white ; 
 
CONDUCT OF LIFE. 333 
 
 And in thy labour which thou endurest under 
 the sun, 
 
 All that thy hand findeth to do, do with thy might. 
 
 Truly the light is sweet, 
 
 And to see the sun, pleasant to the eyes : 
 
 If a man live many years, in all of them let him 
 rejoice. 
 
 CCCOLXXV. 
 
 Accom.'plisliments. 
 
 Kih Tsze-Shing said, ' In a superior man it is only 
 the substantial qualities which are wanted ; why 
 should we seek for ornamental accomplishments ? ' 
 
 Tsze-Kung replied, ' Ornament is as substance ; 
 substance is as ornament. The hide of a leopard 
 stripped of its hair is like the hide of a dog stripped 
 of its hair.' 
 
 I have not seen any one who loves virtue as we 
 love beauty. 
 
 Eiches adorn a house, and virtue adorns the person. 
 
 The mind is expanded and the body acquires 
 ease. 
 
 Therefore the accomplished man must have sincere 
 thoughts. 
 
 The ode says, 'As we cut and then file, as we 
 chisel and then polish, so has he cultivated him- 
 self.' 
 
 Let relaxation and enjoyment be found in the 
 polite arts. 
 
 It is said in the Book of Poetry, ' Over her em- 
 
334 SACRED ANTHOLOGY. 
 
 broidered robe sbe puts a plain single garment,' inti- 
 mating a dislike to the display of the elegance of the 
 former. So is it the way of the superior man to 
 prefer the concealment of his virtue, while it daily: 
 becomes more illustrious ; and it is the way of the 
 mean man to seek notoriety, while he daily goes more 
 and more to ruin. It is the characteristic of the 
 superior man, appearing insipid, yet never to produce 
 satiety ; while showing a simple negligence, yet to have 
 his accomplishments recognised ; while seemingly 
 plain, yet to be discriminating. He knows how what 
 is distant lies in what is near ; he knows how what 
 is minute becomes manifest. 
 
 CCCCLXXVI. 
 
 Diligence. 
 
 The fault of others is easily perceived, but if a man 
 look after the faults of others, and is always inclined 
 to detract, his own weaknesses will grow. 
 
 He who does not rise when it is time to rise, who, 
 though young and strong, is full of sloth, whose wUl 
 and thought are weak, that lazy and idle man will 
 never find the way to knowledge. 
 
 Through zeal knowledge is gotten; through lack of 
 zeal knowledge is lost. 
 
 If anything is to be done, let a man do it ; let him 
 attack it vigorously. A careless pUgrim only scatters 
 the dust of his passions more widely. 
 
COND UCT OF LIFE. 335 
 
 CCCCLXXVII. 
 
 Good Things. 
 
 ].n aid of the proceedings that are among men, 
 ■wisdom is good ; in seeking renown, liberality is good ; 
 iji the advancement of justice, devotedness is good; in 
 the speaking of explanations, truth is good ; in the pro- 
 gress of business, energy is good ; in the attainment of 
 benefit therefrom, thankfulness is good ; in keeping 
 one's self unblemished, the discreet speaking which is in 
 truth is good ; in keeping back misfortune, employment 
 is good ; before an assembly, eloquent discourse is 
 good ; for peace of mind, friendship is good ; with an 
 associate in one's own deeds, the giving of advantage 
 is good ; among the superior, mildness and humility are 
 good ; among the inferior, instruction and civility are 
 good ; in bodily health, moderate eating and keeping 
 the body at work are good ; among dependants and 
 servants, good behaviour and dignity are good ; for 
 having little grief in one's self, contentment is good ; 
 for not coming to dishonour, knowledge of one's self is 
 good ; and in every place and time, to restrain one's 
 self from evU, and to be diligent in the performance 
 of good deeds are good. Occupation, and preserving 
 pure language, are above everything. 
 
 CCOCLXXVIII. 
 
 Opportunity. 
 
 A poor man watched a thousand years before the 
 gate of Paradise. Then, while he snatched one little 
 nap — ^it opened and shut. 
 
336 SACRED ANTHOLOGY. 
 
 CCCCLXXIX. 
 
 Seek truth from thought, not in mouldy books. 
 Look in the sky to find the moon, not in the pooL 
 
 CCCCLXXX. 
 
 Limitation. 
 
 Each is bounded by his nature, stand he in valley 
 or on mountain. Scoop thou with hand, poor or rich, 
 from ocean or fountain, thou canst but fill thy 
 pitcher. 
 
 CCCOLXXXI. 
 
 Anger. 
 
 He who holds back rising anger like a rolling 
 chariot, him I call a real driver ; other people are but 
 holding the reins. 
 
 Let a man overcome anger by love ; let him over- 
 come evil by good ; let him overcome the greedy by 
 liberality, the liar by truth. 
 
 CCCCLXXXII. 
 
 Blame. 
 
 This is an old saying, Atula ! this is not only of 
 to-day : ' They blame him who sits silent, they blame 
 him who speaks much, they also blame him who says 
 little ; there is no one on earth who is not blamed.' 
 
 CCCCLXXXIII. 
 
 Proverbs. 
 
 On this coast ships have been wrecked; why 
 comest thou here with thy fragile skiff ? 
 
CONDUCT OF LIFE. 337 
 
 One does not throw stones at a barren tree. 
 
 If we have not wealth let us have honour. 
 
 Before the carriage breaks many can show the 
 right way. 
 
 The sluggard says, 'I want strength.' 
 
 The blow from a knife may be easily cured ; not 
 BO a blow from the tongu'e. 
 
 Death is a black camel that kneels down before 
 every door. 
 
 CCCCLXXXIV. 
 
 Words. 
 
 Words are the key of the heart. 
 
 If conversation be not to the purpose, a single 
 word is already too much. 
 
 Eaillery is the lightning of calumny. 
 
 When alone, think of your own faults ; when in 
 company, forget those of others. 
 
 A little impatience causes great trouble. 
 
 When a word has once escaped, a chariot with four 
 horses cannot overtake it. Learn then to watch over 
 thy words. 
 
 CCCCLXXXV. 
 
 The Mean. 
 
 Life is affected by two evils — lust and anger. 
 ■ Restrain them within the proper mean. Till man can 
 attain this self-control he cannot become a celestial. 
 
 CCCCLXXXVI. 
 
 The Body. 
 
 The populousness of my body is the solitude of my 
 soul. 
 
SACRED ANTHOLOGY. 
 
 CCCCLXXXVII. 
 
 Fitness. 
 
 It is fit to perform no act tardily : if thou hurry 
 it, it will itself become evil. If thou take and cast 
 down a raw fruit, will it ripen ? 
 
 If eaten out of due time, even food turns to poison. 
 
 A crocodile in the water can destroy an elephant ; 
 out of the stream it is discomfited even by a dog, 
 Where he is not at home, the skilful is of no avail. 
 
 If a fool should find the philosopher's stone, it 
 would melt in his hand like a hailstone. 
 
 CCCCLXXXVIU. 
 
 Selfish Cares. 
 
 Why suffer anxiety, my heart, for the belly ? As 
 to having a beUy, the frog that lives in a rock is thy 
 equal. 
 
 Could we perceive the future, surely this iron age 
 would not proceed as it does. 
 
 Those who enjoy wealth, those who laud it, and 
 those who long for it, look upon him as a superior who 
 abstains from it. 
 
 CCCCLXXXIX. 
 
 Ignorance. 
 
 Empty are all quarters of the world to an empty 
 mind. 
 
 Many who read the scriptures are grossly ignorant ; 
 but he who acts weU is a truly learned man. 
 
CONDUCT OF LIFE. 339 
 
 CCCCXC. 
 
 Avarice. 
 
 A man of virtue may die, but he becomes not 
 avaricious; as fire may be extinguished, but not 
 cooled, 
 
 CCCCXCI. 
 
 Faheliood. 
 
 Silence for the remainder of life is better than 
 speaking falsely. 
 
 CCCCXCII. 
 
 Servility. 
 
 It is better to abandon life than flatter the base. 
 Impoverishment is better than luxury through 
 another's wealth. Not to attend at the door of the 
 wealthy, and not to use the voice of petition, these 
 imply the best life of a man. 
 
 ccccxcin. 
 Contentment. 
 
 He who possesses a contented mind possesses all 
 things, as the snake covered with his skin nefeds no 
 slippers for his feet. 
 
 CCCCXCIV. 
 
 Wealth. 
 
 What a rich man gives, and what he consumes, 
 is his real wealth. Whose is the remainder which 
 thou hoardest? Other covetous men wiU sport 
 with that. 
 
340 SACRED ANTHOLOGY. 
 
 CCCCXCV. 
 Wovnan. 
 
 That pain and care which a mother and father 
 undergo in producing and rearing children cannot be 
 compensated in a hundred years. 
 
 Even from poison may nectar be taken ; even 
 from a child, gentleness of speech ; even from a foe, 
 prudent conduct ; and even from an impure substance, 
 gold. From every quarter, therefore, must be selected 
 knowledge, virtue, purity, gentle speech, liberal arts, 
 Rnd women bright as gems. 
 
 Where women are honoured, there the deities are 
 pleased ; but when they are. dishonoured, there all 
 religious acts become fruitless. 
 
 On whatever houses the women of a family, -not 
 being duly honoured, pronounce an imprecation, those 
 houses, with all that belong to them, utterly perish. 
 In whatever family the husband is contented with his 
 wife, and the wife with her husband, in that house 
 will fortune be assuredly permanent. 
 
 A wife being gaily adorned, her whole house is 
 embellished ; but if she be destitute of ornament, all 
 will be deprived of decoration. 
 
 Families, enriched by knowledge, though possess- 
 ing little temporal wealth, are numbered among the 
 great, and acquire exalted fame. 
 
 ccccxcvi. 
 Innocence. 
 
 As the butterfly alights on the flower. 
 And destroys not its form or its sweetness, 
 
CONDUCT OF LIFE. 341 
 
 But taking a sip, forthwith departs, 
 
 So the lowly follower^ of Buddha 
 
 Takes not nor hurts another's possessions ; 
 
 Observes not another man's actions or omissions; 
 
 Looks only to his own behaviour and conduct ; 
 
 Takes care to observe if this is correct or not. 
 
 CCCCXCVII. 
 
 Furxty. 
 
 Practising no evil way ; 
 
 Advancing in the exercise of virtue ; 
 
 Purifying both mind and will : 
 
 The man who guards his mouth with virtuous 
 
 motive, 
 And cleanses both his mind and will, 
 Permits his body to engage in nothing wrong ; 
 This is the triple purification. 
 Scrupulously avoiding aU wicked actions ; 
 Reverently performing all virtuous ones ; 
 Puiifying this intention from all selfish ends : 
 This is the doctrine of all the enlightened,'* 
 
 ccccxcvin. 
 Purity. 
 
 By forgiveness of injuries the learned are purified ; 
 by liberality, those who have neglected 'their duty; by 
 pious meditation, those who have secret faults. 
 
 Bodies are cleansed by water ; the mind is purified 
 by truth. The hand of an artist employed in his art 
 is always pure. 
 
342 SACRED ANTHOLOGY. 
 
 CCCCXCIX. 
 Maxirtis. 
 
 You must not be ashamed to ask what you do not 
 know. 
 
 A book is the best companion with which to spend 
 your time. 
 
 He who asks from a friend more than he can do, 
 deserves a refusal. 
 
 Temperance is a tree which has contentment for its 
 root, and peace for its fruit. 
 
 How short would life be if hope did not prolong it I 
 
 Invariably speak the truth, even when you are 
 aware of its being disagreeable. 
 
 He who learns sciences, and does not practise what 
 they teach, resembles a man who digs, but does not 
 sow. 
 
 "We are slaves to a secret once it is published, in- 
 stead of a secret being our slave as long as we keep 
 it concealed. 
 
 Measure every one according to his measure. 
 
 Absolute solitude is madness. 
 
 A wise man's day is worth a fool's life. 
 
 D. 
 
 Pearls "before Swine. 
 
 A hundred good works are lost upon the wicked ; 
 a hundred wise words are lost upon fools ; a hundred 
 good precepts are lost upon the obstinate ; a hundred 
 sciences upon tliose who never reflect. 
 
CONDUCT OF LIFE. 343 
 
 DI, 
 
 Reproof. 
 
 A serpent by drinking milk only increases his 
 venom ; thus a fool, being admonished, is provoked but 
 not benefited. 
 
 DII, 
 Apprehension. 
 
 The destroyer of all successes is ill-timed appre- 
 hension of danger. 
 
 Dili. 
 
 Counsel. 
 
 Do nothing without advice ; and when thou hast 
 once done, repent not. 
 
 Be not confident (even) in a plain way. 
 In every good work trust thine own soul. 
 
 DIV. 
 
 Politeness. 
 
 Politeness is a mine destined to enrich not only 
 those who receive, but those who dispense it. 
 
 DV. 
 
 Lying. 
 
 There are two things inseparable from lying, — 
 many promises and many excuses. 
 
 DVL 
 
 Courage. 
 
 Old age will give the coward no peace, though 
 Bpears may spare him. 
 
344 SACRED ANTHOLOGY. 
 
 His destiny let no man know beforehand ; his 
 mind will be freest from care. 
 
 Cattle die, kindred die, we ourselves also die ; but 
 the fair fame never dies of him who has earned it. 
 
 DVII. 
 
 TeiKperance. 
 
 Cattle know when to go home from grazing, but a 
 foolish man never knows his stomach's measure. 
 
 DVIII. 
 
 Exiperience. 
 
 At a hoary speaker laugh thou never : often is 
 good that which the aged utter. 
 
 DIX. 
 
 Silence. 
 
 A garrulous tongue, if not checked, sings often 
 to its own harm. 
 
 DX. 
 
 Patience. 
 
 Patience and resignation is the one road ; 
 Buddha has declared no better path exists : 
 The disciple who is angry or impatient 
 Cannot really be called a saint." 
 Destroy anger and there will be rest ; 
 Destroy anger and there will be peace : 
 Anger is the poisonous root 
 Which overthrows the growth of virtue. 
 
CONDUCT OF LIFE. 345 
 
 "Without complaint, without envy ; 
 Continuing in the practice of the precepts ; 
 Knowing the way to moderate appetite ; 
 Ever joyous without any weight of care ; 
 Fixed and ever advancing in virtue : 
 This is the doctrine of the enlightened."^ 
 
 DXI. 
 
 Age. 
 
 The memorial of virtue is immortal. It weareth 
 a crown, and ever triumpheth, striving for undefiled' 
 rewards. Honourable age is not that which standeth 
 in length of years, nor that is measured by number 
 of years ; but wisdom is the grey hair unto men, and 
 an unspotted life is old age. Though the righteous be 
 prevented with death, yet shall he be in rest. He 
 being made perfect in a short time, fulfilled a long 
 time. The righteous being dead shall condemn the 
 unrighteous who are living ; and youth that is per- 
 fected shaU condemn the old age of the unjust. 
 
 DXII. 
 
 Affection. , 
 
 Abu Horiera used every day to visit Mustefa 
 (Mohammed) — upon whom be the blessing and peace 
 of God I The Prophet said, ' Abu Horiera I come 
 not every day, that so affection may increase.' Theyi 
 observed to a holy man, that, notwithstanding the 
 
34<5 SACRED ANTHOLOGY. 
 
 benefits which we derive from the sun's bounteousness, 
 we have not heard any one speaking of him with 
 affection. He replied, 'That is because he can be 
 seen every day, excepting in the winter, when, being 
 veiled, he is beloved.' 
 
 There is no harm in visiting men, but let it not 
 be so often that they may say, ' It is enough.' If you 
 correct yourself, you wiU not need reprehension from 
 another, 
 
 i>xin. 
 Temperance. 
 
 But for the cravings of the belly, not a bird would 
 have fallen into the snare ; nay, the fowler would not 
 have spread his net. The belly is chains to the hands 
 and fetters to the feet. He who is a slave to his belly 
 seldom worships God. 
 
 DXIV. 
 
 Independence. 
 
 Although a dress bestowed by a monarch is valu- 
 able, yet one's own coarse clothes are preferable ; and 
 although the great man's food is exquisite, still the 
 scraps of one's own table are more delicious. Vinegar 
 and potherbs, obtained by one's own labour, are pre- 
 ferable to bread and lamb received from the hand of 
 the head man of the village. 
 
 DXV. 
 
 Contentment. 
 
 An African mendicant at Aleppo, in the quarter 
 
CONDUCT OF LIFE. 347 
 
 occupied by the dealers in linen cloths, was saying, 
 ' wealthy sirs I if there had been justice amongst 
 you, and we had possessed contentment, there would 
 have been an end of beggary in this world.' con- 
 tentment I make me rich ; for without thee there is no 
 wealth. Lokman made choice of patience in retire- 
 ment. Whosoever hath not patience, neither doth he 
 possess philosophy. 
 
 DXVI. 
 
 Reiproof. 
 
 He who listens not to advice, studies to hear re- 
 prehension. When advice gains not admission into 
 the ear, if they reprehend you, be silent. 
 
 Dxvrr. 
 Independence. 
 
 I heard of a Durwaish who was suflfering great dis- 
 tress from poverty, and sewing patch upon patch, but 
 who comforted himself with the following verse : ' I am 
 contented with stale bread, and a coarse woollen frock, 
 since it is better to bear the weight of one's own 
 necessities than to suffer the load of obligation from 
 mankind.' Somebody said to him, ' Why do you sit 
 quiet, whUst such an one in this city has a liberal 
 mind, and possesses universal benevolence, being ever 
 willing to assist the pious, and always ready to com- 
 fort every heart ? If he were apprised of your con- 
 dition, he would consider it an obligation to satisfy 
 your wants.' He replied, 'Be silent; for it is better 
 
348 SACRED ANTHOLOGY. 
 
 to die of want than to expose our necessities to any 
 one ; for they have said that to sew patch upon patch 
 and be patient is preferable to writing a petition to a 
 great man for clothing.' Of a truth, it is equal to 
 the torments of hell to enter into paradise by the help 
 of one's neighbour. 
 
 They asked H^tim T^i if he had ever seen or 
 heard of any person in the world more noble-minded 
 than himself. He replied, * One day, after having 
 sacrificed forty camels^ I went along with an Arab 
 chief to the skirt of a desert, where 1 saw a labourer 
 who had made up a bundle of thorns, whom I asked 
 why he did not go to the feast of H^tim Tdi, to 
 whose table people were repairing in crowds ? he 
 answered, 'Whosoever eateth bread from his own 
 labour will not submit to be under obligation to 
 Hdtim T^i.' I considered this man as my superior 
 in generosity and liberality.' 
 
 DXVIII. 
 
 Enterprise. 
 
 On prince or bride no diamond stone 
 Half so gracious ever shone, 
 As the light of enterprise 
 Beaming from a young man's eyes. 
 
 DXIX. 
 
 Superfluous Wealth. 
 
 I saw an Arab sitting in a circle of jewellers of 
 Bd.srd,h, and relating as follows : ' Once on a time, 
 
CONDUCT OF LIFE. 349 
 
 having missed my way in the desert, and having no 
 provisions left, I gave myself up for lost : when I 
 happened to find a bag full of pearls. I shall never 
 forget the relish and delight that I felt on supposing 
 it to be fried wheat ; nor the bitterness and despair 
 which I suffered on discovering that the bag con- 
 tained pearls.' 
 
 DXX. 
 
 Contmtment. 
 
 I never complained of the vicissitudes of fortune, 
 nor murmured at the ordinances of Heaven, excepting 
 once, when my feet were bare, and I had not the 
 means of procuring myself shoes. I entered the great 
 mosque at Cufah with a heavy heart, when I beheld a 
 man who had no feet. I oflfered up praise and 
 thanksgiving to God for his bounty, and bore with 
 patience the want of shoes. 
 
 DJfXL 
 
 Riches. 
 
 Eiches are for the comfort of life, and not life for 
 the accumulation of riches, I asked a holy wise man, 
 ' Who is fortunate and who is unfortunate ? ' He 
 replied, he was fortunate who ate and sowed, and 
 he was unfortunate who died without having enjoyed. 
 Pray not over that worthless wretch who performed 
 no act of piety ; who spent his whole life in amassing 
 money, without making any use of it. 
 
350 SACRED ANTHOLOGY. 
 
 DXXII. 
 Slow GrowtlkS. 
 
 I have heard that in the land of the East they 
 are forty years in making a china cup : they make 
 a hundred in a day at Bagdad, and consequently 
 you see the meanness of the price. A chicken, as 
 soon as it comes out of the egg, seeks its food ; but 
 an infant hath not reason and discrimination. That 
 which was something all at once, never arrives at 
 much perfection ; and the other by degrees surpasses 
 all things in power and excellence. Glass is every- 
 where, and therefore of no value ; the ruby is obtained 
 with difficulty, and on that account is precious. 
 
 Aflfairs are accomplished through patience ; and 
 the hasty man faileth in his undertakings. 
 
HUMILITY. 
 
 DXXIII. 
 
 Humility. 
 
 Whatever jewels thou wearest on thy brow, only 
 humility can give them their lustre. To that talisman 
 paradise opens its gate, and to it opens the heart of 
 man. Dear to all hearts is he whom lowliness exalts ; 
 his bending is the graceful droop of the branch laden 
 with firuit. 
 
 Dxxrv. 
 
 Humility. 
 
 I saw bunches of fresh roses tied to a dome with 
 some grass. I said, ' What is this worthless grass, that 
 it should be in the company of roses ? ' The grass 
 wept and said, 'Be silent; the benevolent forget not 
 their associates ; although I have neither beauty, nor 
 colour, nor odour, still am I not the grass of God's 
 garden ? I am the servant of the munificent God, 
 nourished from of old by his bounty.' 
 
352 SACRED ANTHOLOGY. 
 
 DXXV. 
 
 'Hwm'Hity. 
 
 If you say, ' I am humble,' this is no humility. 
 
 In an unsuitable place let us never hold ourselves 
 superior. To be low is no Inimiliation. 
 
 The light man will always talk big, but the excel- 
 lent speaks coolly. Will gold ring like dull metal ? 
 
 It is easy to talk, but hard to stay the mind ; we 
 may teach others, but cannot ourselves understand ; it 
 is easy to lay hold on the sword, but hard to become 
 valiant. 
 
 He who says, ' I know nothing,' is shrewd ; he who 
 says, ' I am learned,' is a talker. He who holds his 
 peace is the wisest and the best. 
 
 DXXVI. 
 
 Wisdom in Obscurity. 
 
 There was a little city, and the men in it were few ; 
 
 And a great king came against it, and besieged it. 
 
 And he built up great towers against it. 
 
 And there was found in it a poor, -wise man. 
 
 And he delivered the city by his wisdom ; 
 
 Yet men remembered not that poor man. 
 
 Then I said, ' Wisdom is better than might ; 
 
 Though the wisdom of the poor man is despised, 
 
 And his words are not heard. 
 
 The words of the wise in quietness are heard 
 
 More than the clamour of him who ruleth among fools.* 
 
HUMILITY. 353 
 
 DXXVII. 
 
 Self-righteousness. 
 
 I remember that in my early youth I was over- 
 much religious and vigilant, and scrupulously pious 
 and abstinent. One night I sat up in attendance upon 
 my father — on whom be God's mercy ! — never closed 
 my eyes during the whole night, and held the precious 
 Koran open on my lap, while the company around us 
 were fast asleep. I said to my father, ' Not an indi- 
 vidual of these will raise his head that he may perform 
 his genuflections or ritual of prayer ; but they are all 
 so sound asleep that you might conclude they were 
 dead.' He replied, '0 emanation of your father ! you 
 also had better have slept, than that you should thus 
 calumniate the failings of mankind,' The boaster sees 
 nothing but himself, having a veil of conceit before 
 his eyes. If he was endowed with an eye capable of 
 discerning God, he would not discern any person 
 weaker than himself. 
 
 DXXVIII. 
 
 Humility. 
 
 Make thyself dust to do anything well. 
 
 Obedience ensures greatness. 
 
 Near Casbin a man of the country of Parthia came 
 forth to accost me mounted on a tiger. At this sight 
 such fear seized me that I could not flee nor move. 
 But he said, ' Sddi ! be not surprised at what thou 
 eeest. Do thou only not withdraw thy neck from the 
 
35 f SACRED ANTHOLOGY. 
 
 yoke of God, and nothing shall be able to withdraw 
 its neck from thy yoke.' Whosoever possesseth the 
 qualities of righteousness placeth his head on the 
 tiireshold of obedience. 
 
 DXXIX. 
 
 The Child and the Childlike. 
 
 The disciples came to Jesus, saying, Who then is 
 greatest in the kingdom of heaven ? And he called a 
 child to him, and set him in the midst of them, and 
 said. Truly do I say to you, unless ye are changed, and 
 become as children, ye shall not even enter the king- 
 dom of heaven. Whoever therefore shall have humi- 
 lity like this child, he is the greatest in the kingdom 
 of heaven. If any one desire to be first, he wiU be last 
 of all. And whoever receiveth one such child in my 
 name, receiveth me. And whoever receiveth me, re- 
 ceiveth not me, but him that sent me. He that is least 
 among you, the same is great. But whoever shall cause 
 one of these believing little ones to fall away, it were 
 better for him to have an ass's millstone hung round his 
 neck, and be swallowed up in the depth of the sea. 
 
 And they brought children to him that he might 
 touch them ; and the disciples rebuked those that 
 brought them. But Jesus seeing it, was much dis- 
 pleased, and said to them. Suffer the children to come 
 to me : forbid them not ; for to such belongeth the 
 kingdom of heaven. Truly do I say to you, whoever 
 shall not receive the kingdom of heaven as a child will 
 
HUMILITY. 
 
 355 
 
 not enter therein. And lie took the children in his 
 arms, and blessed them. 
 
 And when the chief priests heard the children in 
 the temple crying Hosanna, they were much displeased, 
 and said. Dost thou hear this ? And Jesus answered. 
 Have ye not read in the scripture, ' Out of the mouth 
 of babes and sucklings thou hast prepared praise.' 
 
 Jesus rejoiced in spirit, and said, I thank thee, 
 Father, that though thou didst hide these things from 
 the wise and discerning, thou didst reveal them to 
 babes. Yea, Father, for so it seemed good in thy 
 sight. 
 
 DXXX. 
 
 Childliheness. 
 
 By undivided attention to the passion-nature and 
 tenderness, it is possible to be a little child. By put- 
 ting away impurity from the hidden eye of the heart, 
 it is possible to be without spot. There is a purity 
 and quietude by which one may rule the whole world. 
 To keep tenderness, I pronounce strength. 
 
 He who knows the masculine nature, and at the same 
 time keeps the feminine, will be the whole world's 
 channel, the centre of universal attraction. Being the 
 whole world's channel, eternal virtue will not depart 
 from him, and he wiU return again to the state of an 
 infant. He who knows the light, and at the same 
 time keeps the shade, will be the whole world's model. 
 He who knows the glory, and at the same time keeps 
 the shame, wiU be the whole world's valley. Being the 
 whole world's valley, eternal virtue will fill him, and 
 
3S6 SACRED ANTHOLOGY. 
 
 he will return home to simplicity. Of all the weak 
 things in the world, nothing exceeds water ; and yet of 
 those which attack hard and strong things, I know 
 not what is superior to it. Do not make light of this. 
 The fact that the weak can conquer the strong, and 
 the tender the hard, is known to all the world ; yet 
 none carry it out in practice. The reason of heaven, 
 does not strive, yet conquers well ; does not call, yet 
 things come of their own accord ; is slack, yet plans 
 ■well. The net of heaven is very wide in its meshes, yet 
 misses nothing. 
 
 DXXXI. 
 
 Humility. 
 
 Then came to him the mother of the sons of 
 Zebedee with her sons, falling down before him, and 
 asking a certain thing of him. And he said to her, 
 What is thy wish ? She saith to him. Grant that these 
 my two sons may sit, one on thy right hand, and one 
 on thy left, in thy kingdom. 
 
 And when the ten heard this, they were much 
 displeased with the two brothers. But Jesus called 
 them to him, and said. Ye know that the rulers of the 
 nations lord it over them, and their great men exercise 
 a strict authority over them. Not so shall it be among 
 you ; but whoever desireth to become great among 
 you will be your minister, and whoever desireth to 
 be first among you, will be your servant ; even as the 
 son of Man came not to be served, but to serve. 
 
HUMILITY. 3-7 
 
 DXXXII. 
 
 Humility. 
 
 And he spoke a parable to those who were invited, 
 when he observed how they chose out the highest 
 places at the table, saying to them. When thou art 
 invited by any one to a wedding, do not take the 
 highest place, lest one more honourable than thou 
 may have been invited by him, and he who invited 
 thee and him come and say to thee. Give place to this 
 man ; and then thou wilt begin with shame to take 
 the lowest place. But when thou art invited, go and 
 recline in the lowest place, that when he who invited 
 thee Cometh, he may say to thee, Friend, go up higher. 
 Then wilt thou have honour in the presence of all who 
 are at table with thee. For every one that exalteth 
 himself will be humbled ; and he that humbleth him- 
 self will be exalted. 
 
 DXXXIII. 
 
 Humility. 
 
 And to some who trusted in themselves that they 
 were righteous, and despised all others, he spoke this 
 jDarable : Two men went up into the temple to pray ; 
 the one a Pharisee, and the otlier a publican. The 
 Pharisee stood and prayed by himself thus : God, I 
 thank thee that I am not as the rest of men, extor- 
 tioners, unjust, adulterers, or even as this publican. 
 I fast twice in the week ; I give tithes of all that I 
 gain. But the publican, standing afar off, would not 
 even lift up his eyes to heaven, but smote his breast, 
 
358 SACRED ANTHOLOGY. 
 
 saying, God, be merciful to me a sinner 1 I tell you, 
 this man went down to his hoiise justified rather than 
 the other; for every one that exalteth himself will 
 be humbled, but he that humbleth himself will be 
 exalted. 
 
 Dxxxrv. 
 Rules for the Young. 
 
 Hear, attend, but speak little. 
 
 Never answer a question not addressed to you ; but, 
 if asked, answer promptly and concisely, never feeling 
 ashamed to say, ' I know not.' 
 
 Do not dispute for disputation's sake. 
 
 Never boast before your elders. 
 
 Never seek the highest place, nor even accept it 
 if it be offered to you. 
 
 Do not be over-ceremonious, for this will compel 
 your elders to act in the same manner towards you, and 
 give them needless annoyance. 
 
 Observe in all cases the etiquette appropriate to 
 the time, place, and persons present. 
 
 In indifierent matters, that is, matters involving no 
 breach of duty by their omission or commission, con- 
 form to the practice and wishes of those with whom 
 you are associating. Do not make a practice of any- 
 thing Avhich is not either a duty, or calculated to 
 increase the comfort of your associates ; otherwise it will 
 become an idol to you ; and it is incumbent on every 
 one to break his idols and renounce his (bad) habits. 
 
HUMILITY. 359 
 
 DXXXV. 
 
 Humility. 
 
 To attain God the heart must be lowly. Lowliness 
 excites no man's envy. 
 
 Trees are carried away by the flood, whilst rushes 
 remain. Religious ceremonies and outward (ascetic) 
 acts have no power to release from sin. 
 
 Suniti said, ' son 1 be not uneasy at this slight, for 
 none can take away what thou hast done, and none can 
 supply what thou hast not done. An intelligent person 
 remains contented with what (acknowledgment) pro- 
 ceeds from his degree of merit. If thou art aggrieved 
 (by neglect), endeavour to accumulate religious merit. 
 Be thou good-natured, reverential, friendly, devoted to 
 the interest of all, and prosperity will hasten to its proper 
 object, as water will fall to the low ground. 
 
 DXXXVI. 
 
 Humility. 
 
 There is nothing like keeping the inner man. 
 The sage embraces unity, and so is a pattern for the 
 world. 
 
 He puts himself last, and yet is first ; abandons 
 himself, and yet is preserved. Is this not through his 
 having no selfishness ? Hereby he preserves self- 
 interest intact. He is not self-displaying, and there- 
 fore he shines. He is not self-approving, and there- 
 fore he is distinguished. He is not self-praising, and 
 therefore he has merit. He is not self-exalting, and 
 
36o SACRED ANTHOLOGY. 
 
 therefore he stands high ; and inasmuch as he does 
 not strive, no one in all the world strives with him. 
 That ancient saying, 'He that humbles himself shall be 
 preserved entire,' — oh, it is no vain utterance ! 
 
 DXXXVII. 
 
 Pride. 
 
 Be not wise in thine own eyes. 
 
 Pride goeth before destruction, 
 
 And a haughty spirit before a fall. 
 
 Better to be of a lowly spirit with the meek, 
 
 Than to share spoil with the proud. 
 
 Bertter is he who is slow to anger than a mighty 
 
 man ; 
 And greater he that ruleth his own spirit. 
 Than he who taketh a city. 
 
 DXXXVIII. 
 
 The Lowly Spirit. 
 
 Thus saith the high and lofty One 
 
 That inhabiteth eternity, whose name is Holy : 
 
 I inhabit the high and lofty place, 
 
 But dwell also with the contrite and lowly in 
 
 spirit. 
 To revive the spirit of the humble. 
 And to revive the heart of the contrite, — 
 Lest the spirit should faint before me. 
 And the souls which I have made. 
 
HUMILITY. 361 
 
 DXXXIX. 
 
 Haughtiness. 
 
 Now Korah was of the people of Moses : but he 
 behaved haughtily toward them ; for we had given 
 him such treasure that its keys would have burdened 
 a company of men of strength. When his people 
 said to him, ' Exult not, for God loveth not those who 
 exult ; but seek, by means of what God hath given 
 thee, to attain the future mansion ; and neglect not 
 thy part in this world, but be bounteous to others as 
 God hath been bounteous to thee ; and seek not to 
 commit excesses on the earth, for God loveth not those 
 who commit excesses, — 
 
 He said, ' It hath been given me only on account 
 of the knowledge that is in me.' 
 
 And Korah went forth to his people in his pomp. 
 Those who were greedy for this present life said, ' Oh, 
 that we had the like of that which hath been bestowed 
 on Korah I' 
 
 But they to whom knowledge had been given said, 
 ' The reward of God is better for him who believeth 
 and worketh righteousness, and none shall win it but 
 those who have patiently endured ! ' 
 
 And we clave the earth for Korah and his palace, 
 and he was not among those who are succoured (by 
 man). 
 
 There is no protector for the unjust I 
 
 DXL. 
 
 Modesty. 
 
 Of old we bestowed wisdom upon Lokman, who 
 
3^2 SACRED ANTHOLOGY. 
 
 said, ' Be thankful to God ; for whoever is thankful, 
 is thankful to his oayh behoof; and if any shall be 
 thankless, . . . God truly is self-sufficient. 
 
 And bear in mind when Lokman said to his son, 
 ' my son ! join not other gods with God ! 
 
 ' Verily God will bring everything to light, though 
 it were but the weight of a mustard-seed, and hidden 
 in a rock or in the heaven or in the earth ; for God is 
 subtile, informed of all. 
 
 ' my son I enjoin the right and forbid the wrong, 
 and be patient under whatever shall betide thee ; 
 
 ' And distort not thy face at men, nor walk thou 
 loftily upon the earth ; 
 
 ' But let thy pace be modest ; and lower thy 
 voice ; for the least pleasing of voices is surely the 
 voice of asses.' 
 
 DXLI. 
 
 Humility. 
 
 My son, go on with thy business in meekness; 
 so shalt thou be beloved of him that is approved. 
 The greater thou art, the more humble thyself. Many 
 are in high place, and of renown; but mysteries are 
 revealed unto the lowly. Seek not out the things 
 that are too hard for thee, neither search the things 
 that are above thy strength. But what is commanded 
 thee, think thereupon with reverence : for it is nc?t 
 needful for thee to see with thine eves the things that 
 are in secret. Be not curious in unnecessary matters; 
 more things are showed unto thee than men under- 
 stand. 
 
HUMILITY. 363 
 
 Many are deceived by their own vain opinion; and 
 an evil suspicion hath overthrown their judgment. 
 Without eyes thou canst not have light : profess not 
 therefore the knowledge thou hast not. 
 
 BXLII. 
 
 Reverence. 
 
 Get thyself the love of the assembly, and bow 
 thy head to a great mail. 
 
 Let it not grieve thee to bow down thine ear to 
 the poor, and give him a friendly answer with meek- 
 ness. 
 
 Wisdom exalteth her children. 
 
 Whoso giveth ear unto her shall judge nations. 
 
 Observe the opportunity, and beware of evil ; and 
 be not ashamed when it concerneth thy soul. For 
 there is a shame that bringeth sin, and there is a 
 shame which is glory and grace. 
 
 Accept no person against thy soul, and let not 
 reverence for any man cause thee to' fall. 
 
 And refrain not to speak when there is occasion to 
 do good : hide not thy wisdom for honour. In nowise 
 speak against the truth. 
 
 Be abashed (only) of the error of thine ignorance. 
 
 Be not ashamed to confess thy errors. Make not 
 thyself an underling to a foolish man ; neither accept 
 the person of the mighty. Be not quick of tongue 
 and slow of deed. 
 
 Strive for the truth unto death, and God shall 
 strive for thee. 
 
364 SA CRED ANTHOLOG Y. 
 
 DXLIII. 
 
 Why are dust and ashes proud ? 
 
 He that is to-day a king, to-morrow shall die, and 
 shall inherit creeping things. Pride is the beginning 
 of sin. 
 
 God hath cast down the thrones of proud princes, 
 and set up the meek in their stead ; he hath plucked 
 up proud nations by the roots, and planted the lowly 
 in their place. My son, glorify thy soul in humility, 
 and give it honour according to the worthiness thereof. 
 
 Who will honour him that dishonoureth his own 
 life ? 
 
 Wisdom lifteth up the head of him that is of low 
 degree, and maketh him to sit among great men. The 
 bee is little, but its fruit is the chief of sweet things. 
 Many kings have sat down upon the ground ; and one 
 not thought of hath worn the crown. 
 
 DXLIV. 
 
 Service. 
 
 thou who hast experienced happiness and trouble 
 from good and bad events, and who art in conse- 
 quence full of thanks, and sometimes of complaints I 
 
 Do not take high ground, that thy efforts be not 
 vain ; be rather like grass, that stands in the way of 
 the wind, or like a bundle of grass, which others carry 
 off on their shoulders. 
 
HUMILITY. 365 
 
 DXLV. 
 Humility. 
 
 Why should I blush that Fortune's frown 
 Dooms me life's humble paths to tread. 
 
 To live unheeded and unknown, 
 To sink forgotten to the dead % 
 
 'Tis not the good, the wise, the brave, 
 That surest shine or highest rise ; 
 
 The feather sports upon the wave, 
 The pearl in ocean's cavern lies. 
 
 DXLVI. 
 
 Contentment. 
 
 A certain king, when arrived at the end of his days, 
 
 having no heir, directed in his will that, in the morn- 
 ing after his death, the first person wbo entered the 
 gate of the city, they should place on his head the 
 crown of royalty, and commit to his charge the govern- 
 ment of the kingdom. It happened tliat the first per- 
 son who entered the city gate was a beggar, who all 
 his life had collected scraps of victuals, and sewed 
 patch upon patch. The ministers of state and the 
 nobles of the court carried into execution the king's 
 will, bestowing on him the kingdom and the treasure. 
 For some time the Durwaish governed the kingdom, 
 until part of the nobility swerved their necks from his 
 obedience, and all the surrounding monarchs, engaging 
 in hostile confederacies, attacked him with their armies. 
 In short, the troops and peasantry were throAvn into 
 confusion, and he lost the possession of some territories. 
 
366 SACRED ANTHOLOGY. 
 
 The Durwaisli was distressed at these events, when an 
 old friend, who had been his companion in the days of 
 poverty, returned from a journey, and finding him in 
 'such an exalted state, said, ' Praised be the God of 
 excellence and glory, that your high fortune has aided 
 you, and prosperity been your guide, so that a rose has 
 issued from the brier, and the thorn has been extracted 
 from your foot, and you have arrived at this dignity 1 
 Of a truth, joy succeeds sorrow ; the bud sometimes 
 blossoms and sometimes withers ; the tree is sometimes 
 naked and sometimes clothed. ' He replied, ' brother I 
 condole with me, for this is not a time for congratula- 
 tion. . When you saw me last, I was only anxious how 
 to obtain bread ; but now I have all the cares of the 
 world to encounter. If the times are adverse, I am in 
 pain; and if they are prosperous, I am captivated with 
 worldly enjoyments. There is no calamity greater than 
 worldly affairs, because they distress the heart in 
 prosperity as well as in adversity. If you want riches, 
 seek only for contentment, which is inestimable wealth, j 
 If the rich man should throw money into your lap, 
 consider not yourself obliged to him ; for I have often 
 heard it said by pious men that the patience of the 
 poor is preferable to the liberality of the rich. If 
 Bahram should roast an onager to be distributed 
 amongst the people, it would not be equal to the leg 
 of a locust to an ant.' 
 
 DXLVII. 
 
 Patience. 
 
 A great river is not made turbid by a stone ; the 
 
HUMILITY. 367 
 
 religious man who is hurt at injuries is as yet but 
 shallow water. If any misfortune befalleth you, bear 
 with it, that, by forgiving others, you may j'-ourself 
 obtain pardon. my brother ! seeing that we are at 
 last to return to earth, let us huml)le ourselves in ashes 
 before we are changed into dust. 
 
 DXLVIII. 
 
 Ambition. 
 
 Attend to the following story : — In the city of 
 Bagdad there happened a contention between the 
 flag and the curtain. The flag, disgusted with the 
 dust of the road and the fatigue of marching, said to 
 the curtain in displeasure, ' You and myself are 
 schoolfellows, both servants of the Sultan's court. I 
 never enjoy a moment's relaxation from business, 
 being obliged to travel at all seasons ; you have not 
 experienced the fatigue of marching, the danger of 
 storming the fortress, the perils of the desert, nor the 
 inconveniences of whirlwinds and dust : my foot is 
 inore forward in enterprise, — why, then, is thy dignity 
 greater than mine ? You pass your time amongst 
 youths beautiful as the moon, and with virgins odori- 
 ferous as jasmine. I am carried in the hands of menial 
 servants, and travel with my feet in bands, and my 
 head agitated by the wind.' The curtain replied, 'My 
 head is placed on the threshold, and not, like yours, 
 raised up to the sky. Whosoever through folly exalts 
 his neck, precipitates himself into distress. ' 
 
368 SACRED ANTHOLOGY. 
 
 DXLIX. 
 
 Humility. 
 
 A raindrop fell into the sea. 'I am lost I' it 
 cried; * what am I in such a sea % ' Into the shell of 
 a gaping oyster it fell, and there was formed into the 
 orient pearl which now shines fairest in Britain's 
 diadem. Humility creates the worth it underrates. 
 
 DL. 
 Ornament of the Lowly. 
 
 In the last day men shall wear 
 
 On their heads the dust, 
 As ensign and as ornament 
 
 Of their lowly trust. 
 
 DLL 
 
 Strength. 
 
 A holy man saw a wrestler distracted and foaming 
 at the mouth with rage : he inquired the cause, and 
 was told some one had given him abuse. He said, 
 ' This paltry fellow, who can lift a stone of a thousand 
 pounds weight, is not able to bear a single word ! Show 
 your power by engaging others to speak kindly to 
 you : it is not courage to drive your fist against 
 another man's mouth if you are able to tear the front 
 of an elephant ; he is no man who hath not humanity. 
 The sons of Adam are formed of humble earth ; if you 
 possess not humility, neither arc you a man.' 
 
GREATNESS. 
 
 DLII. 
 
 Our Fathers. 
 
 Let us now praise famous men, and our fathers 
 that begat us. 
 
 God hath wrought great glory by them through 
 his great power from the beginning : 
 
 Such as did bear rule in their kingdoms, men 
 renowned for their power, giving counsel by their 
 understanding, and declaring prophecies : 
 
 Leaders of the people by their counsels, and by 
 their knowledge of learning meet for the people, wise 
 and eloquent in their instructions : 
 
 Such as found out musical tunes, and recited verses 
 in writing : 
 
 Rich men, furnished with ability, living peaceably 
 in their habitations : 
 
 AU these were honoured in their generations, and 
 were the glory of their times. 
 
 There be of them that have left a name behind them, 
 that their praises might be reported. And some there 
 be which have no memorial ; but these were merciful 
 
370 SACRED ANTHOLOGY. 
 
 men, whose righteousness hath not been forgotten : 
 with their seed shall remain a good inheritance, and 
 their glory shall not be blotted out. 
 
 Their bodies are buried in peace, .but their name 
 liveth for evermore. 
 
 The people will tell of their wisdom, and the con- 
 gregation will show forth their praise. 
 
 DLIII. 
 
 Greatness. 
 
 He that giveth his mind to the law of the Most 
 High, and is occupied in the meditation thereof, wiU 
 seek out the wisdom of aU the ancients, and studjr 
 prophecies. 
 
 He will keep the sayings of the renowned men ; 
 and where subtile fables are, he will be there also. 
 He wiU seek out the secrets of grave sentences, and 
 be conversant in dark parables. 
 
 He shall serve among great men, and appear before 
 princes : he will travel through strange countries ; for 
 he hath tried the good and the evil among men. 
 
 When the great God will, he shall be filled with 
 the spirit of understanding ; he shall pour out wise' 
 sentences. 
 
 The Most High shall direct his counsel and know- 
 ledge, and in his secrets shall he meditate. He shall 
 show forth that which he hath learned, and shall glory 
 in the law of God. 
 
 Many shall commend his understanding ; and so 
 
GJ?jEA7-A'ESS. 371 
 
 long as the world endureth it shall not be blotted out : 
 his memorial shall not depart away, and his name 
 shall live from generation to generation. 
 
 Nations shall show forth his wisdom, and the 
 assembly shall declare his praise. 
 
 DLIV. 
 
 Nohility. 
 
 I have heard these words, ' Living in solitude to 
 master their aims, practising rectitude to carry out 
 theu" principles ; ' but I have not seen such men. 
 
 To sit in silence and recall past ideas, to study and 
 feel no anxiety, to instruct men without weariness, — 
 have I this ability in me ? 
 
 The man of character does not go out of his place ; 
 he is modest in speech, but exceeds in action. 
 
 He will hold rectitude essential, bringing it forth 
 in humility, performing it with prudence, completing 
 it with sincerity. What he seeks is in himself. 
 
 There is a divine nobility and a human nobility. 
 
 Benevolence, justice, fidelity, and truth, and to 
 delight in virtue without weariness, constitute divine 
 nobility. To be a prince, a prime minister, or a great 
 ofiicer, constitutes human nobility. The ancients 
 adorned divine nobility, and human nobility followed it. 
 
 It has never been the case that he who possessed 
 genuine virtue could not influence others, nor that he 
 who was not sincere could influence others. 
 
 The principles of great men illuminate the uni- 
 verse. 
 
372 SACRED ANTHOLOGY. 
 
 DLV. 
 
 Greatness in Adversity. 
 
 When the year becomes cold, we shall note that 
 the pine and the cypress are the last to lose their leaves. 
 
 The Duke-king of Ts'e had a thousand teams ; but 
 on the day of his death the people did not praise him 
 for a single virtue. P^ih-e and Shuh-ts'c died of hunger 
 at the foot of the Show-Yang mountain, and the 
 people, down to the present time, praise them. 
 
 Chee-Kung said, ' Were they discontented ? ' The 
 sage replies, ' They sought and obtained complete 
 virtue ; how then could they be discontented ? ' 
 
 Coarse rice for food, water to drink, and the bended 
 arm for a pillow,- — happiness may be enjoyed even in 
 these. Without virtue, riches and honour seem to me 
 like a passing cloud. 
 
 A wise and good man was Hooi. A piece of 
 bamboo was his dish, a cocoa-nut his cup, his dwell- 
 ing a miserable shed. Men could not sustain the sight 
 of his wretchedness. But Hooi did not change the 
 
 o 
 
 serenity of his mind- 
 
 DLVI. 
 
 Virtue. 
 
 ' Even so, — , my soul shall triumph.' Thus spake 
 Eama. 
 
 •I was wrong,' he said, and dashed a spray of 
 softened tears from his eyes. ' Virtue is a service man 
 owes himself ; and though there were no heaven, nor 
 
GREATNESS. ^^^ 
 
 toy God to rule the world, it were not less the binding 
 law of life. It is man's privilege to know the right 
 and follow it. Betray and prosecute me, brother 
 men I Pour out your rage on me, malignant 
 devils ! Smile, or watch my agony with cold disdain, 
 ye blissful gods I Earth, hell, heaven, combine 
 your might to crush me, — I will still hold fast by this 
 inheritance ! My strength is nothing — time can shake 
 and cripple it ; my youth is transient — already grief 
 has withered up my days ; my heart — alas I it seems 
 well nigh broken now ! Anguish may crush it utterly, 
 and life may fail ; but even so my soul, that has not 
 tripped, shall triumph, and dying, give the Lie to soul- 
 less Destiny, that dares to boast itself man's master.' 
 
 DLVII. 
 
 Lowliness and Grandeur. 
 
 The Grand Being, having left the palace, sat all 
 day by the riverside, in a spot perfumed with the 
 fragrant flowers of the forest trees. Then royally 
 he marched, till he came to a great Bo-tree, perfect in 
 the beauty of its trunk and branches, and brilliant 
 dark-gi-een foliage. And he met a certain Brahman, 
 named Sotiya, and from him accepted eight handfuls 
 of long grass. The Master then spread the grass on 
 the ground to the east of the Bo-tree, and the grass 
 became a jewelled throne. The Lord seated thereon, 
 with upright figure and well-steadied mind, turned 
 his whole thought to attain through purity and charity 
 
374 SACRED ANTHOLOGY. 
 
 the exaltation of knowledge. And around him gathered 
 the angels of many worlds with fragrant offerings, and 
 the strains of their heavenly concert resounded in the 
 most distant universe. 
 
 DLVIII. 
 
 Ceding. 
 
 The poem says, ' The twittering yellow-hird rests 
 on a corner of the mound.' When it rests, it knows 
 where to rest. Shall a man not be equal to this bird ? 
 Profound was King Wan. With how bright and 
 unceasins; a feeling of reverence did he regard his 
 resting-places ! As a sovereign, he rested in bene- 
 volence. As a minister, he rested in reverence. As 
 a son, he rested in filial piety. As a father, he 
 rested in kindness. In communication with his 
 subjects, he rested in good faith. The point where to 
 rest being known, the aim is determined. By that 
 determination calmness is attained. In calmness may 
 be found the dehberation by which is reached the 
 desired end. 
 
 DLIX. 
 
 Woman. 
 
 Ye heavens ! let your sweetest benedictions descend 
 on Solima. May her name blossom in the songs her 
 bounty hath called to our hearts I She bade her 
 bower arise, entwined with lily and rose, not in pride, 
 not for her repose, but that the wayfarer might find 
 rest, and the lost find shelter. Her grove is the couch 
 of the aged, the home of the widow ; and the orphan 
 
GREATNESS. 375 
 
 regains both parents in her tender eyes. No sorrow 
 hath oppressed, no pain hath wasted, but the heart of 
 Solima hath listened to it with tears which soft-eyed 
 angels wear for pearls. The stranger and the pilgrim 
 well know, when the sky is dark and the north wind 
 rages, when the clouds give no rain, when the babe is 
 without sustenance from its mother, that thou, 
 Solima, art bountiful to them as the spring, that thou 
 art their harvest, that thou art a sun to them by day, 
 and a moon ia the cloudy night ! 
 
 DLX. 
 
 Honour. 
 
 . In the reign of Noshirvan, a person sold a piece of 
 ground to another, who in ploughing it discovered a 
 buried treasure, which he instantly carried to the 
 seller of the field ; but he would not receive it, and 
 said, 'I disposed of my land to thee with all its 
 advantages, therefore whatever it may contain is thine.' 
 The purchaser contended, saying, ' I only bought the 
 soU, therefore whatever is under it must be thine.' 
 
 The Emperor, to whom the dispute was submitted, 
 decided that a marriage should take place between 
 the son and daughter of such virtuous men, and the 
 treasure be theirs. 
 
 It is further related that the purchased field that 
 year produced ears of corn so large and full, that they 
 are still preserved in the cabinets of the rick 
 
376 SACRED ANTHOLOGY. 
 
 DLXI. 
 Eminence. 
 
 The wise, virtuous, prudent, intelligent, teachable 
 man will become eminent. 
 
 I The persevering, diligent man, unshaken in ad- 
 versity, and of inflexible determination, will become 
 eminent. 
 
 The well-informed, friendly -disposed, prudent - 
 speaking, generous-minded, self-controlled man, calm 
 and self-possessed, will become eminent. 
 
 In this world, generosity, mildness of speech, pub- 
 lic spirit, and courteous behaviour, are worthy of 
 respect under all circumstances, and will be valuable 
 in all places. 
 
 The wise man who carefully cultivates these will 
 obtain both prosperity and honour. 
 
 DLXII. 
 
 Fame. 
 
 The spider holds the veil in the palace of Caesar ; 
 the owl stands sentinel on the watch tower of Afrasiab. 
 
 DLXIII. 
 
 Leaders. 
 
 Remember your leaders, who spoke to you the 
 word of God ; and considering well the aim of their 
 life, imitate their faithfulness. 
 
 We have an altar of which they cannot eat who 
 serve the tabernacle. 
 
GREATNESS. 377 
 
 Jesus suffered without the gate : let us go forth to 
 him without the camp, bearing his reproach. 
 
 Obey your leaders, and submit yourselves to them ; 
 for they keep watch in behalf of your souls, as those 
 who must give an account ; that they may do this 
 with joy, and not with grief. 
 
 DLXIV. 
 
 Continuity. 
 
 For I would not have you ignorant, brethren, that 
 all our fathers were under the cloud, and all passed 
 through the sea, and were all baptized to Moses in the 
 cloud and in the sea, and all ate the same spiritual 
 food, and aU drank the same spiritual drink. 
 
 These things were recorded for our admonition, to 
 whom the ends of the ages have come. Wherefore let 
 him that thinketh he standeth take heed lest he fall. 
 No temptation hath come upon you but such as is 
 common to man ; but God is faithful, who will not 
 Buffer you to be tempted beyond what ye are able to 
 endure, but will with the tem])tation furnish also the 
 issue, that ye may be able to endure it. 
 
 DLXV. 
 
 Faithfulness. 
 
 Now faith is assurance of things hoped for, a con- 
 viction of things not seen. For by it the elders ob- 
 tained a good report. 
 
 By faith Abraham, when called, obeyed to go forth 
 
378 SACRED ANTHOLOGY. 
 
 to a place which he was afterward to receive for an 
 inheritance, and went forth, not knowing whither he 
 was going. By faith he sojourned in the land of the 
 promise, as in a foreign country, dwelling in tents with 
 Isaac and Jacob, the heirs with him of the same promise; 
 for he was looking for the city which hath founda- 
 tions, whose maker and builder is God. 
 
 These died in faith, not having received the 
 promised blessings, but having seen them from afar, 
 and greeted them, and having professed that they were 
 strangers and sojourners on the earth. For they who 
 say such things show plainly that they are seeking 
 a country. And if indeed they had been mindful of 
 that from which they came out, they would have had 
 opportunity to return ; but now they desire a better 
 country, that is, a heavenly. 
 
 By faith Moses, when he was come to years, refused 
 to be called the son of Pharaoh's daughter, choosing 
 rather to suffer affliction with the jjeople of God than 
 to enjoy the pleasures of sin for a season ; esteeming the 
 reproach of a Christ greater riches than the treasures 
 of Egypt ; for he looked to the recompense of reward. 
 By faith he forsook Egypt, not fearing the wrath of 
 the king ; for he endured, as seeing him who is in- 
 visible. 
 
 And what shall I say more ? For the time would 
 fail me to tell of Gideon, of Barak, and Samson, and 
 Jephthah, of David and Samuel, and the prophets; 
 who through faith subdued kingdoms, wrought right-, 
 eousness, obtained promised blessings, stopped the 
 
GREATNESS. 379 
 
 mouths of lions, quenched the power of fire, escaped 
 the edge of the sword, out of weakness were made 
 strong, became mighty in war, put to flight the 
 armies of the aliens. Women received back their 
 dead as by a resurrection ; but others were tortured, 
 not accepting deliverance, that they might obtain a 
 better resurrection ; and others had trial of mockings 
 and scourgings, and also of bonds and imprisonment ; 
 they were stoned, they were sawn asunder, were 
 tempted, were slain with the sword ; they went about 
 in sheep-skins and goat-skins, being destitute, afllicted, 
 tormented ; they wandered in deserts and mountains, 
 and caves and the clefts of the earth, — they, of whom 
 the world was not worthy. 
 
 And these all, having obtained a good report 
 through faith, received not the promised blessing, God 
 having provided for us some better thing, that they 
 might not be made perfect without us. 
 
 Therefore let us also, being surrounded by so great 
 a cloud of witnesses, lay aside every weight, and the 
 sin which doth easily beset us, and let us run with per- 
 severance the race that is set before us. 
 
 DLXVI. 
 
 Royal Virtues. 
 
 There was once a king of Benares named Brah- 
 madatta, whose righteous administration of justice put 
 an end to litigation in his kingdom, and left him time 
 to turn his attention to his own fiiults, with a view to 
 
38o SACRED ANTHOLOGY. 
 
 their correction. He accordingly questioned first his 
 own retinue, then the public officials, then the citizens 
 of Benares, then the suburban inhabitants, and lastly, 
 mounting his chariot, he drove through the length and 
 breadth of the land, begging all whom he met to tell 
 him his faults. But all with one accord told him only 
 of his virtues, and he was returning baffled from his 
 expedition, when in a narrow defile his chariot met 
 that of Mallika, King of Kosala, who was bound on a 
 precisely similar mission. It at once became evident 
 that one of the chariots must make way for the other, 
 and the charioteers of the rival monarchs commenced a 
 dispute for the precedence, which seemed hopeless when 
 it was ascertained that neither could claim any advan- 
 tage over the other in age, wealth, fame, or military 
 power. At length, however, it was decided that the 
 more virtuous should have the precedence ; and the 
 charioteer of King Mallika, challenged to describe the 
 virtues of his royal master, replies as follows, ' King 
 Mallika overthrows the strong by strength, the mild by 
 mildness, good he overcomes with good, and evil with 
 evil.' The other charioteer said, 'If these are his 
 virtues, what are his faults % ' Then he said of his 
 own master, ' With meekness he conquers anger, he 
 overcomes evil with good, he disarms avarice witL 
 liberality, and the liar with truth.' Hearing this, 
 MaUika and his charioteer alight, and their chariot is 
 drawn aside. 
 
GREATNESS. 381 
 
 DLXVII. 
 
 Magnanimity. 
 
 And it came to pass, when Saul had returned from 
 following the Philistines, that it was told him, saying, 
 Behold, David is in the wilderness of En-gedi. Then 
 Saul took three thousand chosen men out of all Israel, 
 and went to seek David and his men upon the rocks 
 of the wild goats. And he came to the sheep-cotes 
 by the way, where was a cave ; and Saul went in to 
 cover his feet : and David and his men were remain- 
 ing in the inner part of the cave. And the men of 
 David said unto him. Behold, I will deliver thine 
 enemy into thy hand, that thou mayest do to him as 
 it shall seem good unto thee. Then David arose and 
 cut ojff the skirt of Saul's robe privily. 
 
 David stayed his men, and suifered them not to 
 rise against Saul ; but Saul rose up out of the cave, 
 and went on his way. 
 
 Then David arose afterward, and went out of .the 
 cave, and cried after Saul, saying, My lord the king 1 
 And when Saul looked behind him, David stooped 
 with his face to the ground and bowed himself. And 
 David said to Saul, Wherefore hearest thou men's 
 words, saying, ' Behold, David seeketh thy hurt ? ' 
 Behold, this day thine eyes have seen how that 
 Jehovah had delivered thee to-day into my hand in 
 the cave ; and some bade me kill thee, but mine eye 
 spared thee. Behold, my father, the skirt of thy robe 
 in my hand ; for in that I cut off the skirt of thy robe, 
 
382 SACRED ANTHOLOGY. 
 
 and killed thee not, know thou and see that there is 
 neither evil nor transgression in my hand, and I have 
 not sinned against thee; yet thou huntest my life, 
 to take it. 
 
 Then Saul sa,id, Is this thy voice, my son David ? 
 And Saul lifted up his voice and wept. And he said 
 to David, Thou art more righteous than I ; for thou 
 hast requited me good, whereas I have requited thee 
 evil. For if a man find his enemy, will he let him go 
 well away ? And now, behold, I know that thou shalt 
 surely be king. 
 
 DLXVITI. 
 
 Bountiful Natures. 
 
 Large rivers, great trees, wholesome plants, and 
 wealthy persons, are not born, for themselves, but to 
 be of service to others. 
 
 DLXIX. 
 
 Advice to a Son. 
 
 Seek science, and learn real greatness, that thon 
 mayest daily improve. Thy noble ancestry ranks but 
 second to thine own merits. Birth and high pedigree 
 are idle and vain, and avail thee nothing in yonder 
 spheres, where true greatness alone is rewarded. 
 
 DLXX. 
 
 Tliree Jewels. 
 
 The gem of the sky is the sun ; the getn of the 
 home is the child : in the assembly shines the brow 
 of the wise man. 
 
GREATNESS. 333 
 
 DLXXI. 
 
 Fame. 
 
 A stately pleasure-house built Mahmoud in the 
 gardens of Ghazneh, and there prepared a banquet for 
 his father. But when he looked for admiration in the 
 father's eye, he saw only sadness. ' My son,' said the 
 king, ' any of my wealthy subjects could have built 
 this bauble with gold ; 'twere nobler work to erect the 
 more durable structure of good fame, which shall 
 stand for ever, to be imitated, but never to be equalled!' 
 Mahmoud lived and died. Of all the gorgeous palaces 
 lie built, not one stone is now left upon another, but 
 the edifice of his fame triumphs over time. 
 
 DLXXII. 
 
 Destiny. 
 
 More kingdoms wait thy diadem than are known 
 to thee by name. Thee may sovereign Destiny lead to 
 victory day by day ! 
 
 DLXXIII, 
 
 Good-ivill. 
 
 This is what should be done by him who is wise 
 in seeking his own good, and gaining a knowledge of 
 the tranquil lot of Nirvfi,na : — 
 
 Let him be diligent, upright, and conscientious ; 
 not vain-glorious, but gentle and lowly ; 
 
 Contented and cheerful ; nob oppressed with cares ; 
 not burdened with riches ; tranquil, prudent, free from 
 arrogance and avarice. 
 
384 SACRED ANTHOLOGY. 
 
 Let him not do any mean action, nor incur the 
 reproval of wise men. 
 
 Let all creatures be prosperous and happy, let them 
 be of joyful mind ; all beings that have life, be they 
 feeble or strong, be they minute or vast : 
 
 Seen or unseen, near or afar, born or seeking birth, 
 let all beings be joyful. 
 
 Let no man deceive another ; let none be harsh to 
 any; let none wish ill to his neighbour. 
 
 Let the love that fills the mother's heart as she 
 •watches over an only child, even such love, animate 
 all. 
 
 Li>,t tho good-will that is lioundlcss, immeasurable, 
 impartial, unmixed with enmity, prevail throughout 
 the world — above, below, around. 
 
 If a man be of this mind, wherever he moves, and 
 in every moment, the saying is come to pass, 'This 
 place is the abode of holiness.' 
 
JUSTICE AND GOVERNMENT. 
 
 DLXXIV. 
 
 Government. 
 
 The poem says, ' That is the right imperial do- 
 main where the people have repose.' 
 
 Make happy those who are near, and those who 
 are far will come. 
 
 The great man will cultivate himself with reveren- 
 tial carefulness, that he may give rest to all the people. 
 Where rulers love justice, the people respond 
 readily with service. 
 
 The path is not far from men. The ode says, ' As 
 we cut axe-handles, we grasp one handle to hew 
 another.' So the wise governor uses what is in man to 
 reform men. 
 
 The acts of a wise ruler are for ages a law to tho 
 empire- ; his words are for ages a lesson to the empire. 
 Chung-Ne handed down the doctrines of the sages 
 as if they were his ancestors. He harmonised with 
 heaven above, and beneath with sea and land. In 
 alternating progress he was as the four seasons. 
 What needs no display is virtue. 
 
3S6 SACRED ANTHOLOGY. 
 
 The wise man does not use rewards, and the people 
 are stimulated to virtue ; he does not show anger, and 
 the people are awed more than by battle-axes. 
 
 Heaven and earth are without doublenesa. 
 
 The superior man being sincere and reverential, the 
 whole world is conducted to a state of happy tran- 
 quillity. 
 
 Great energies are traced in great transformations. 
 
 DLXXV. 
 
 Judice,. 
 
 The Arabs say, ' There is no better ruler than 
 judgment, no safer guardian than justice, no stronger 
 sword than right, no ally surer than truth.' 
 
 Justice is an unassailable fortress, built on the brow 
 of a mountain which cannot be overthrown by the 
 violence of torrents, nor demolished by the force of 
 armies. 
 
 ' Do you desire,' said Abdallah, 'to bring the praise 
 "of mankind upon your action ? Then desire not 
 unjustly, or even by your right, to grasp that which 
 belongs to another.' 
 
 Tamerlane said, ' If you would preserve the state 
 in repose, let the sword of justice repose not.' 
 
 DLXXVI. 
 
 Equity. 
 
 To every period its men ; and the rise of every one 
 
JUSTICE AND GOVERNMENT. 387 
 
 is according to his creed, and his watching for oppor-. 
 tunity. 
 
 The chief quality of leadership is the jewel of 
 equity, by which is justified the obedience of every 
 man to his leader. 
 
 The exercise of equity for one day is equal to 
 sixty years spent in prayer. 
 
 It is said, ' Man after his existence is but a subject 
 of conversation.' Be thou a good subject for those who 
 shall mention thee, 
 
 DLXXVII. 
 
 Equality. 
 
 Justice is the soul of the universe. The universe 
 is a body ; the senses are its angels ; the heavens, the 
 elements, and all beings, its limbs : behold the eternal 
 unity — the rest is only illusion. 
 
 Why should a man who possesses a bit of bread 
 securing life for two days, and who has a cup of fresh 
 water — why should such a man be commanded by 
 another who is not his superior, and why should he 
 serve one who is only his equal ? 
 
 In this world he who possesses a morsel of bread, 
 and some nest in which to shelter himself, who is 
 master or slave of no man, tell that man to live con- 
 tent ; he possesses a very sweet existence. 
 
. 388 SACRED ANTHOLOGY. 
 
 DLXXVIIL 
 
 Humamty. 
 
 A soldier of tlie kingdom of Ci lost his buckler, 
 and having sought it in vain, consoled himself by say- 
 ing, ' A soldier has lost his buckler, but a soldier of 
 our camp will find and use it.' It had been better 
 had he said, ' A man has lost his buckler, but a man 
 will find it.' The abject man sows that himself or 
 his friends may reap : the love of the perfect man is 
 universal. 
 
 DLXXIX. 
 
 Brotherhood, 
 
 Have we not one father ? 
 
 Why do we act treacherously 
 Every one towards his neighbour, 
 
 By profaning the covenant of our fathers ? 
 
 DLXXX, 
 
 Equality. 
 
 Mandhata said to Narada, ' I see persons of every 
 colour in all orders, and we are all subject to love, 
 anger, fear, thought, grief, hunger, and labour. Where 
 then is the difference of castes ? ' 
 
 Narada replied, 'There is no difference of castes : 
 all the universe is pervaded by the Supreme Being. 
 The creatures of God have passed into classes by their 
 actions.' 
 
 Learning should be rescued from every considera- 
 
TUSTICE AND G0VERNMEN1\ 389 
 
 tion of high rank or low, a consideration that cannot 
 for a moment be compatible with instruction ; and 
 the heart should be kept free from aU (such) infatua- 
 tion. 
 
 He is a devotee and a wise man all of whose en- 
 gagements are pursued through every obstruction he 
 may meet with ; who is devoted, ignorant of cruelty, 
 and lives as a friend of aU. creatures ; who, uninflu- 
 enced by favour, is directed only by infallible reason ; 
 and who is master of his senses. 
 
 Truth is God himself, and it is divine meditation ; 
 by it the world is caused, governed, and preserved. 
 Falsehood is darkness. Those two are the stations of 
 heaven and heU. 
 
 There is no virtue in the world greater than that 
 of doing good to others. 
 
 Without virtue everything would cease to be. 
 
 DLXXXI. 
 
 Age and Youth. 
 
 Woe to the nation where the young have already 
 the vices of old age, and where the aged retain the 
 foUies of youth ! 
 
 DLXXXII. 
 
 Graduated Duties. 
 
 Let a man desert^ a single person for the sake of 
 his tribe, his tribe for the sake of his native city, his 
 native city for the sake of his country, and the whole 
 world for the sake of his own souL 
 
390 SACRED ANTHOLOGY. 
 
 DLXXXIII. 
 
 Judgment. 
 
 A poor woman went to a tank to bathe ter cliild. 
 Having bathed and dressed it, she set it on the bank 
 to play whUe she herself bathed. An evil-minded 
 .woman approached, saying, ' May I take care of your 
 babe for a little % ' The mother consented. The evil 
 woman then ran off with the child, the mother pur^ 
 suing with lamentations. Having overtaken her, the 
 evil woman claiined the child, and the two came to 
 the hall of Buddha, who walked the earth as a great 
 judge. Having heard what each woman had to say, 
 the judge drew a line on the floor, and laid the child 
 upon it. Then said he to one, ' Lay hold of the child's 
 arms,' to the other, ' Lay hold of the child's legs ; 
 then let each pull, and she that draws this child over 
 the line shall be adjudged its mother.' But as the 
 two struggled the babe cried, and the mother said, 
 * No ; let her have it,' and stood aside weeping. But 
 the judge said, ' Let her who hath compassion take the 
 child.' And to the evil woman he said, 'Go, but amend 
 thy ways, lest a heavy after-fortune await thee.' 
 
 DLXXXIV. 
 
 Judgment. 
 
 There came unto Solomon two women, and they 
 stood before him. And the first woman said, my 
 lord ! I and this woman dwell in one house ; and I 
 
JUSTICE AND GOVERNMENT. 391 
 
 brought forth a child in the house. And it came to 
 pass that on the third day afterwards this woman 
 also was delivered of a child. And it came to pass 
 that this woman's child died in the night ; and she 
 arose in the middle of the night, when thy handmaid 
 was asleep, and took my child from beside me, and 
 she laid her own dead child in my bosom. And I arose 
 in the morning and examined the child, and behold it 
 was not that which I had brought forth. And the 
 other woman said. Nay ; but the living child is mine, 
 and the dead child is thine. And the king said. 
 The one saith, ' This living child is mine ; ' and the 
 other saith, 'Nay; but it is mine.' Then he said. 
 Bring me a sword. And they brought a sword unto 
 the king. And the king said, Cut the living child 
 in two, and give half to the one, and half to the other. 
 And the woman whose the living child was spake to 
 the king, for her heart yearned for her child — my 
 lord I give unto her the living child, and by no means, 
 put it to death. But the other said. Let it be neither 
 thine nor mine, but divide it. And the king an- 
 swered. Give unto that one the living child ; she ia 
 its mother. 
 
 DLXXXV, 
 
 The Peaceful. 
 
 Three cubs the lioness brings forth, five the tigress, 
 but one the cow ; yet many are the meek cattle, few 
 the beasts of prey. The fierce and grasping soon 
 decay ; the universe preserves to the peaceful the 
 heritage of the earth. 
 
392 SACRED ANTHOLOGY. 
 
 DLXXXVI. 
 Mercy and Forbearance. 
 
 With mercy and forbearance shalt thou disarm 
 every foe. For want of fuel the fire expires : mercy 
 and forbearance bring violence to nought. 
 
 DLXXXVII. 
 
 Capital Punishment. 
 
 Ke K'ang, distressed about the number of thieves 
 in his kingdom, inquired of Confucius how he might 
 do away with theoi. The sage said, ' If you, sir, 
 were not covetous, the people would not steal, though 
 you should pay them for it.' 
 
 Ke K'ang asked, ' What do you say about killing 
 the unprincipled for the good of the principled ? ' 
 Confucius said, ' In carrying on your government why 
 use killing at all ? Let the rulers desire what is good, 
 and the people will be good. The grass must bend 
 when the wind blows across it.' 
 
 How can men who cannot rectify themselves, 
 rectify others ? 
 
 DLXXXVIII. 
 
 Office. 
 
 Lew Hea Hooi did not refuse an inferior office. 
 Although he lost his place, he grumbled not. In 
 poverty he repined not. He lived in harmony with 
 men of little worth, and could not bear to abandon 
 them. He said, ' You are you, and I am I ; although 
 
JUSTICE AND GOVERNMENT. 393 
 
 you sit by my side with your body, how can you defile 
 me ? ' Hence, when the fame of Lew Hea Hooi is heard 
 of, the mean man becomes liberal, and the miserly 
 becoines generous. 
 
 DLXXXIX. 
 
 Clemency and Justice. 
 
 When the enemy has failed in all other artifices, 
 he will propose friendship, that under its appearance 
 he may effect what he could not compass as an open 
 adversary. 
 
 Forgiveness is commendable, but apply not oint- 
 ment to the wounds of an oppressor. Knoweth he 
 not that whosoever spareth the life of a serpent 
 committeth injury towards the sons of Adam ? Be 
 not so severe as to cause disgust, nor so lenient as to 
 encourage audacity. Severity and leniency should be 
 tempered together ; like the surgeon, who, when he 
 uses the lancet, appKes also a plaster. 
 
 DXC. 
 
 A Happy State. 
 
 That our sons may be like plants, 
 
 Growing up in their youth ; 
 Our daughters like corner-pillars. 
 Hewn for the structure of a palace ; 
 
 Our granaries filled. 
 Sending forth store after store ; 
 Our flocks bringing forth thousands, 
 
 Ten thousands in our fields ; 
 
394 SACRED ANTHOLOGY. 
 
 Our oxen bearing loads ; 
 
 No breaking in, no going out ; 
 
 Nor any clamour in our streets. 
 
 Happy the people that is in such a state ! 
 
 DXCI. 
 
 Co,'ptivity. 
 
 By the rivers of Babylon there we sat down, 
 And wept when we remembered Zion. 
 We hanged our harps upon the willows, 
 Tor they who had carried us away captives 
 
 required of us a song. 
 How can we sing a song of the Lord 
 In a strange land ? 
 May they who sowed in tears 
 Eeap in joy ! 
 
 May he who went out weeping, 
 Bearing a cast of seed, 
 Come again with rejoicing, 
 Bringing his sheaves with him ! 
 
 DXCII. 
 
 Teace. 
 
 The superior man in his home makes the left hand 
 — the weak side — ^the place of honour ; but he who 
 goes forth to use weapons of war honours the right — 
 the strong hand. Weapons are instruments of evil 
 omen. They are not the tools of the superior man. 
 He uses them only when he cannot help it. 
 
JUSTICE AND GOVERNMENT. 395 
 
 He is brave in need, but never overbearing. His 
 actions are such as be would have rendered to himself 
 again. 
 
 Peace is his highest aim. When he conquers, he 
 is not elated. To be elated is to rejoice in the de- 
 struction of human life ; and he who rejoices at the " 
 destruction of human life is not fit to be entrusted 
 with power in the world. He who has been instru- 
 mental in killing many people should move on over 
 them with bitter tears. Those Avho have been vic- 
 torious in battle are disposed after the order of a 
 funeral. Begin to regulate before disorder comes; 
 Where legions are quartered, briers and thorns grow. 
 In the track of great armies must foUow bad years. 
 
 DXCIII. 
 
 Peace. 
 
 Peace, peace, to far and to near 1 
 
 Saith the Lord. 
 
 But the wicked are like the troubled sea, 
 
 That cannot rest : 
 
 Its waters send up mire and dirt. 
 
 There is no peace, saith my God, to the wicked. 
 
 DXCIV. 
 
 The Agitator. 
 
 For Zion's sake will I not hold my peace, 
 And for Jerusalem's sake Avill I not rest, 
 Until the righteousness thereof go forth as bright- 
 ness, 
 And the salvation thereof as a lamp that Ixirneth. 
 
39« SACRED ANTHOLOGY. 
 
 Upon thy walls, Jerusalem, have I set watchmen. 
 Who shall never hold their peace, day trnd night 
 Go through, go through the gates ; 
 Prepare ye the way of the people I 
 Lift up a standard to the peoples I 
 
 DXCV. 
 
 Peace. 
 
 It shall come to pass in the latter days that the 
 house of God shall be established above every heightj 
 and all nations shall flow unto it. And many peoples 
 shall say — 
 
 Let us go up to the mountain of God, 
 
 And he will teach us his ways, 
 
 And we will walk in his paths : 
 
 And he shall judge among the nations, 
 
 And decide for many peoples. 
 
 And they shall beat their swords into ploughshares. 
 
 And their spears into pruning-hooks ; 
 
 Nation shall not lift up sword against nation. 
 
 Neither shall they learn war any more. 
 
 DXCVI. 
 
 Peacefvlness. 
 
 The tongue is a little member, and boasteth great 
 things. Behold how great a forest a little fire 
 kindleth ! And the tongue is a fire. Every kind of 
 beasts and of birds, of creeping things and things in 
 the sea, is tamed and hath been tamed by mankind ; 
 but the tongue can no man tame. Therewith bless 
 
JUSTICE AND GOVERNMENT. 397 
 
 we God, and therewith curse we men, made after 
 the likeness of God. Out of the same mouth pro- 
 ceedeth blessing and cursing. My brethren, these 
 things ought not so to be. Doth a fountain from the 
 same opening send forth sweet water and bitter ? 
 
 Who is wise and endued with knowledge amonof 
 you ? let him show out of a good course of conduct 
 his works in meekness of wisdom. But if ye have 
 bitter rivalry and party spirit in your hearts, do not 
 glory and lie against the truth. This wisdom is not 
 that which descendeth from above, but earthly, sensual, 
 diabolical. For where there is rivalry and strife there 
 is confusion, and every evil work. But the wisdom 
 from above is first pure, then peaceable ; gentle, easy 
 to be entreated, full of mercy and good fruits ; with- 
 out misgiving, without hypocrisy. And the fruit of 
 righteousness is sown in peace by those who make 
 peace. 
 
 "Whence are wars and whence are fightings among 
 you ? Are they not hence, from your lusts that war in 
 your members ? Ye lust, and have not ; ye kill, and 
 earnestly covet, and cannot obtain ; ye fight and war. 
 The husbandman waiteth for the precious fruit of the 
 earth, and is patient about it^ until it hath received 
 the early and latter rain. Be ye also patient. 
 
 DXCVIL 
 
 War against War. 
 
 Come see the works of God, 
 
 What desolations he hath made in the land, — 
 
398 SACRED ANTHOLOGY. 
 
 Causing wars to cease to the ends of the land : 
 The bow he hath broken, and he hath cut in two 
 
 the spear : 
 The chariots he hath burned with fire. 
 ' Be ye still, and know that I am God.' 
 
 DXCVIII. 
 
 The King. 
 
 Never to fail in fearlessness, liberality, wisdom, 
 and energy, this is the kingly character. 
 
 The whole world will exalt the country of a king 
 ■who is easy of access, and whose words are gentle. 
 
 The world wiU praise and submit itself to the 
 mind of the king who is able to give with affability, 
 and to protect all who come to him. 
 
 The whole world will dwell under the shade of the 
 king who can bear words that embitter the ear. 
 
 He is the light of kings who has beneficence, bene- 
 volence, rectitude, and care for his people. 
 
 That king will be esteemed a god among men 
 who performs his own duties and protects man- 
 kind. 
 
 Let a king daily examine the conduct of his 
 servants ; if they do not act crookedly, the world wUl 
 not act crookedly. 
 
 To cherish great men, and make them his own, is 
 the most difficult of all things. 
 
 The king who is without the guard of men who 
 can rebuke him will perish, though there be no one 
 to destroy him. 
 
JUSTICE AND GOVERNMENT. 399 
 
 It is tenfold more injurious to lose the friendship 
 of the good than to incur the hatred of the many. 
 
 There will be nothing left for enemies to do against 
 Mm who has the power of acting so as to secure the 
 fellowship of worthy men. 
 
 The falling tears of a people will wear away the 
 support of any throne. 
 
 DXCIX. 
 
 Sym/patJiy. 
 
 The sage is ever the good saviour of men; he 
 rejects none. He is ever the good saviour of things ; 
 he rejects nothing. 
 
 He who knows eternity is magnanimous. Being 
 magnanimous, he is catholic. Being catholic, he is a 
 king. Being a king, he is heaven. 
 
 Being heaven, he is reason. 
 
 Being reason, he is enduring. 
 
 The spirit, like the perennial spring of the valley, 
 never dies. 
 
 His I call the comprehensive intelligence. For the 
 good men are the instructors of other good men ; and 
 the bad men are the material for the good men to 
 work upon. 
 
 The sage, when he wishes to be above the people 
 so as to rule them, must keep below them. When he 
 wishes to be before the people, he must in person keep 
 behind them. In this way, while in position over 
 the people, they do not feel his weight. Therefore 
 
40O SACRED ANTHOLOGY. 
 
 tlie world delights to exalt him, and no one is 
 offended. 
 
 He makes the mind of the people his mind. 
 
 The good I would meet with goodness. The not 
 good I would meet with goodness also. The faithful 
 I would meet with faith. The not faithful I would 
 meet with faith also. Virtue is faithful, Eecompense 
 injury with kindness. 
 
 The sage lives in the world with a timid reserve^ 
 but his mind blends in sympathy with all. The 
 people all turn their eyes and ears up to him ; and he 
 regards them aU as his children. 
 
 He who bears the calamities of his country shall 
 be called the king of the world. 
 
 DO. 
 
 The Righteous Ruler. 
 
 The spirit of God shall rest upon him, 
 
 The spirit of wisdom and understanding, 
 
 The spirit of counsel and might. 
 
 With righteousness shall he judge the poor, 
 
 And decide with equity for the afflicted of the earth. 
 
 With the breath of his lips he shall slay the wicked. 
 
 Justice and faithfulness shall be the girdle of his 
 
 loins. 
 Then the wolf shall dwell with the lamb, 
 And the leopard shall lie down with the kid. 
 And the calf and the young lion and the fatling to- 
 gether, 
 
TUSTICE AND GOVERNMENT. 401 
 
 And a little child shall lead them. 
 They shall not hurt nor destroy in all my holy moun- 
 tain; 
 For the earth shall be full of the knowledge of God, 
 As the waters cover the sea. 
 
 DCI. 
 
 A Nation's Hope. 
 
 Behold, a king shall reign in righteousness, 
 
 And princes shall rule with justice ; 
 
 And they shall be as a hiding-place from the wind, 
 
 And a covert from the tempest ; 
 
 As springs of water in a dry place. 
 
 As the shadow of a great rock in a weary land. 
 
 The eyes of them that see shall not be dim, 
 
 And the ears of them that hear shall attend. 
 
 The heart even of the rash shall gain knowledge, 
 
 And the tongue of stammerers hasten to speak plainlj. 
 
 No more shall the fool be called noble, 
 
 Nor the fraudulent be said to be generous ; 
 
 For the fool speaketh foolishness 
 
 To make empty the soul of the hungry. 
 
 The fraudulent deviseth craftily 
 
 To destroy the poor with lying words, 
 
 Even when the needy pleadeth a just cause. 
 
 But the noble deviseth noble things, 
 
 And by noble things shall he stand. 
 
 The work of righteousness shall be peace, 
 
 And the eflfect of justice quietness and trust for ever. 
 
402 SACRED ANTHOLOGY. 
 
 DCn. 
 Bad Ministers. 
 
 I have heard a tale, that in the farthest limits of 
 Marv there was a prince, a youth vigorous as the 
 cj'press. The old ministers reproved his inexperience, 
 and through them the needy land was in peril of dis- 
 turbance. In the anxious sleep of the young prince a 
 sage came to him, and said, ' new moon I be not 
 imprisoned in the old zodiac. The new bough cannot 
 raise its liead from the grove unless it pierce through 
 the dead stem.' When the prince raised his head 
 from heavy sleep, he removed the obstructive ministers. 
 He erased the old and raised the new ; and the realm 
 became fresh for the young prince. No task is well 
 performed by a reluctant hand. 
 
 DCIII. 
 
 Helpfulness. 
 
 He is the excellent man from whose presence none 
 who seek aid or protection depart hopeless. 
 
 DCIV. 
 
 Union. 
 
 The union of the small and weak performs great 
 works. By blades of grass twisted together the ele- 
 phant is tied fast. The birds caught in the fowler's 
 net plied their wings in concert, and bore away the net 
 through the air. 
 
JUSTICE AND GOVERNMENT. 403 
 
 DCV. 
 
 Majorities. 
 
 TsSng the philosopher said, 'What ten eyes be- 
 hold what ten hands point to, is to be regarded with 
 reverence.' 
 
 Tsze-Kung asked, saying, ' What do you say of a 
 man who is loved by aU the people, in his village ? ' 
 Confucius answered, ' We may not for that accord our 
 approval of him.' ' And what do you say of him who 
 is hated by all the people in his village ? ' The Master 
 said, ' We may not for that conclude that he is bad. 
 It is better than either of these cases that the good in 
 the vUlage love him and the bad hate him.' 
 
 The Duke of Gae asked, ' What should be done to 
 
 secure the submission of the people ? ' The sage said, 
 
 'Advance the upright and set aside the crooked, 
 
 then the people wiU submit. Advance the crooked 
 
 and set aside the upright, and the people will not 
 
 submit.' 
 
 DCVI. 
 
 Wrcmgs. 
 
 The wise exhibit, as clearly aa if it were displayed 
 before our eyes, the doctrine belonging to the science 
 of ethics, that danger arises from pointing out evU, 
 and success from pointing out a remedy. 
 
 Dcvn. 
 In the Night. 
 
 One calleth to me out of Seir, 
 • Watchman, what of the night ? 
 
404 SACRED ANTHOLOGY. 
 
 Watcliman, what of the night 1 ' 
 
 The watchman said, ' The morning cometh. 
 
 And also the night. 
 
 If ye will inquire, inquire ye : come to me again.' 
 
 God, thou art my God I 
 
 Thy counsels of old are faithfulness and truth. 
 
 Thou hast been a stronghold to the poor, 
 
 A refuge from the storm, a shadow from the heat. 
 
 Open ye the gates, 
 
 That the righteous nation may enter 'n 
 
 Which keepeth the truth. 
 
 A steadfast mind thou wilt keep in perfect peace. 
 
 The way of the just is straight : 
 
 Thou, the most upright, makest his path plain. 
 
 We have waited for thee ; 
 
 My soul hath desired thee in the night ; 
 
 My spirit within me shall seek thee early. 
 
 Awake and sing, ye that dwell in the dust ; 
 
 For thy dew is a life-giving dew. 
 
 And the earth shall bring forth- the dead. 
 
 DCVIII. 
 
 The Reformer. 
 
 The Lord hath given me the tongue of the instructed, 
 
 That I n\ay know how to assist the weary with my 
 
 word. 
 He wakeneth, morning by morning, 
 He wakeneth mine ear to hear as the instructed. 
 And I was not rebellious, neither turned away back- 
 ward. 
 
JUSTICE AND G0V£RNAIEN2\ 405 
 
 I gave my back to the smiters, 
 
 And my cheek to them that plucked ofi" the hair. 
 
 I made my face like a flint ; 
 
 And I know that I shall not be put to shame. 
 
 He that justifieth me is near. 
 
 Who is mine adversary ? let us stand up together. 
 
 Lo ! they shall all wax old as a garment : 
 
 The moth shall consume them. 
 
 DCIX. 
 
 Radic/xlism. 
 
 Things have their root and their completion. It 
 cannot be tht^t when the root is neglected, what 
 springs from it will be well ordered. 
 
 The ancients, who wished to illustrate illustrious 
 virtue throughout the empire, began, said Confucius, 
 with investigation. Things being investigated, 
 knowledge became complete. Knowledge being com- 
 plete, their thoughts were sincere. Their thoughts 
 being sincere, their hearts were then rectified. Their 
 hearts being rectified, their persons were cultivated. 
 Their persons being cultivated, their families were 
 regulated. Their families being regulated, their states 
 were rightly governed. Their states being rightly 
 governed, the whole empire was made tranquil and 
 happy. 
 
 DCX. 
 
 The Tyrant's Fall. 
 
 Upon the bare mountain lift ye up a banner ! 
 
 Exalt the voice unto them, wave the hand, 
 
4o6 SACRED ANTHOLOGY. 
 
 That they may enter into the gates of the tyrants. 
 
 I have given charge to my appointed ones, 
 
 And will lay low the haughtiness of the terrible. 
 
 I will make a man more precious than fine gold, 
 
 Even a man than the gold of Ophir. 
 
 The whole earth is at rest and is quiet; 
 
 They break forth into singing : 
 
 How art thou fallen from heaven, 
 
 bright shining son of the morning ! 
 
 Is this the man that made the earth to tremble, 
 
 That did shake kingdoms, 
 
 Which made the world as a wilderness ? 
 
 This is the purpose that is purposed upon all the 
 
 earth, 
 And this the hand that is stretched out upon all 
 
 nations : 
 The poorest shall feed, 
 And the needy lie down in safety. 
 Thy throne shall be established in mercy. 
 
 DCXI. 
 
 Srotherhood. 
 
 Thus saith God : — 
 
 Observe ye justice, and do righteousness ; 
 
 For my salvation is near to come : 
 
 Blessed is the man that doeth this, 
 
 That keepeth his hand from doing any evH. 
 
 Neither let the stranger say, 
 
 ' Grod hath utterly separated me from his people ; ' 
 
 The stranger will I bring to my holy mountain. 
 
JUSTICE AND GOVERNMENT. 407 
 
 ■Cast up, cast up, prepare the way ; 
 
 Take the stumbling-block from the way of my people 1 
 
 Arise, shine ; for thy light is come, 
 
 And the glory of the Lord is arisen upon thee 1 
 
 For behold darkness covereth the earth, 
 
 And gross darkness the peoples. 
 
 The nations shall come to thy light. 
 
 And kings to the brightness of thy rising ; 
 
 Therefore thy gates shall be open continually, 
 
 They shall not be shut day nor night. 
 
 Violence shall be no more heard in thy land. 
 
 The little one shall become a thousand. 
 
 And the small one a strong nation. 
 
 Behold, I create a new heaven and a new earth, 
 
 And the former shall not be remembered ; 
 
 But be ye glad and exult for ever in that which I 
 
 create. 
 For behold, I make the city an exaltation, 
 And her people a joy. 
 
 DOXIL 
 
 Mercy misplaced. 
 
 The rain, in whose 'nature there is no partiality, 
 produces tulips in the garden, but only weeds in a 
 barren soil. A sterile soil will not yield spikenard; 
 waste not then seed upon it. To show favour to the 
 wicked is in fact doing injury to the good. 
 
 Showing mercy to the wicked is doing injury to 
 the good, and pardoning oppressors is injuring the 
 
4o8 SACRED ANTHOLOGY. 
 
 oppressed. When you connect yourself with base 
 men, and show them favour, they commit crimes with 
 your power, whereby you participate in their guilt. 
 
 DCXIII. 
 
 In a certain year I was sitting retired in the great 
 mosque at Damascus, at the head of the tomb of 
 Ydhiy^ the prophet (on whom be peace !) One of the 
 kings of Arabia, who was notorious for his injustice, 
 happened to come on a pilgrimage, and having per- 
 formed his devotions, he uttered the following words : 
 ' The poor and the rich are servants of this earth, and 
 those who are richest have the greatest wants.' He 
 then looked towards me, and said, ' Because Dur- 
 waishes are strenuous and sincere in their commerce 
 with heaven, unite your prayers with mine, for I am 
 in dread of a powerful enemy.' 
 
 I replied, ' Show mercy to the weak peasant, that 
 you may not experience difficulty from a strong 
 enemy. It is criminal to crush the poor and defence- 
 less subjects with the arm of power. He liveth iu 
 dread who befriendeth not the poor; for should hia 
 foot slip, no one layeth hold of his hand. Whosoever 
 soweth bad seed, and looketh for good fruit, tortureth 
 his imagination in vain, making a false judgment of 
 things. Take the cotton out of tliine ear, and dis- 
 tribute justice to mankind ; for if thou refusest justice, 
 there will be a day of retribution. 
 
JUSTICE AND GOVERNMENT. 409 
 
 ' The children of Adam are limbs of one another, 
 and are all produced from the same substance ; when 
 the world gives pain to one member, the others also 
 sufler uneasiness. Thou who art indifferent to the 
 sufferings of others deservest not to be called a 
 man.' 
 
 DCXIV, 
 
 Beginnings. 
 
 Karoon, who had forty chambers full of treasure, 
 was destroyed \ but Nowshtrvan died not, having left 
 an immortal name. 
 
 They have related that Nowshirvan, being at a 
 hunting-seat, was about to have some game dressed, 
 and as there was not any salt, a servant was sent to 
 fetch some from a village, when the monarch ordered 
 him to pay the price of the salt, that the exaction 
 might not become a custom, and the village be deso- 
 lated. They say to him, 'From this trifle what 
 injury can ensue ? ' He replied, ' Oppression was 
 brought into the world from small beginntags, which 
 every newcomer has increased, until it has reached 
 the present degree of enormity. If the monarch were 
 to eat a single apple from the garden of a peasant, the 
 servants would pull up the tree by the roots ; and if 
 the Sultan orders five eggs to be taken by force, his 
 soldiers wiU spit a thousand fowls. The iniquitous 
 tyrant remaineth not, but the curses of mankind rest 
 on him for ever.' 
 
410 SACRED ANTHOLOGY. 
 
 DCXV. 
 
 The Orphan. 
 
 If the orphan come to cry, who will soothe him ? 
 if he be pettish, who will put up with his ill-humours ? 
 Take heed that he weep not; for the throne of the 
 Almighty is shaken to and fro when the orphan sets 
 a-crying. Beware of the groans of the wounded souls, 
 since the inward sore will at length break out; 
 oppress not to the utmost a single heart, for a single 
 sigh has power to overset a whole world. On the 
 crown of K^ikusrou was the following inscription : 
 'For how many years, during what space of time, 
 shall men pass over my grave ? As the kingdom came 
 to me by succession, in like manner shall it pass to 
 the hands of others.' 
 
 DCXVL 
 
 Power. 
 
 A solitary Durwaish had taken up his abode in a 
 corner of a desert. The king passed him, and the 
 Durwaish, because retirement is the kingdom of con- 
 tentment, did not lift up his head, nor show any signs 
 of politeness. The monarch, conscious of his superior 
 dignity, was chagrined, and said, ' This tribe of ragged 
 mendicants resemble the brute beasts.' His vizier 
 said to the Durwaish, ' When the monarch of the 
 terrestrial globe passed by you, why did not you do 
 him homage, nor behave even with common good 
 manners?' He replied, 'Tell the monarch of the 
 earth to expect service from him who hopes to receive 
 
JUSTICE AND GOVERNMENT. 411 
 
 benefits ; and let him know also that the monarch is 
 for the protection of his subjects, and not the subjects 
 for the service of the king. The king is the sentinel 
 of the poor, although affluence, pomp, and power are 
 his portion. The sheep are not for the shepherd, but 
 the shepherd is for their service.' 
 
 DCXVII. 
 
 Independence. 
 
 There were two brothers, one of whom was in the 
 service of the king, and the other ate the bread of his 
 own industry. Once the rich man said to his poor 
 brother, 'Why do you not enter into the service of 
 the king, to relieve yourself from the affliction of 
 labour?' He asked, 'And why do you not work, 
 that you may be relieved from the baseness of servi- 
 tude ? for the sages have said that to eat one's bread, 
 and to sit down at ease, is preferable to wearing a 
 golden girdle, and standing up in service; to use 
 your hands in making mortar of quicklime is prefer- 
 able to placing them on your breast in attendance on 
 the Umeer.' Precious life has been spent in these 
 cares, ' What shall I eat in the summer, and with what 
 shall I be clothed in the winter ? ' ignoble belly ! 
 satisfy yourself with a loaf of bread, that you may not 
 bend your back in servitude. 
 
 Dcxvin. 
 Vanity. 
 
 A certain king said to a religious man, ' Do you 
 
412 SACRED ANTHOLOGY. 
 
 ever think of me ? ' He answered, ' Yes, whenever 
 I forget God.' 
 
 DCXIX. 
 
 Mercy. 
 
 Whosoever hath his adversary in his power, and 
 doth not destroy him, is an enemy to himself. When 
 there is a stone in the hand, and the head of a snake 
 under the stone, the prudent man delayeth not exe- 
 cution. To show mercy to the sharp-teethed tiger 
 would be doing injury to the sheep. But others have 
 advanced the contrary, and said that in the execution 
 of a prisoner delay is best, because you retain the 
 power of killing or of releasing ; but should he be put 
 to death without deliberation, good counsel may per- 
 chance be lost, since reparation is impossible. It is 
 .easy to take away life, but impossible to restore it. 
 It is a rule of reason that the archer should have 
 patience ; for when the arrow has left the bow, it will 
 not return. 
 
 DCXX, 
 
 Power. 
 
 A purpose without power is fraud and deceit, 
 and power without design is ignorance and madness. 
 The first requisites are judgment,, prudence, and wis- 
 dom, and then a kingdom; because putting power 
 and wealth into the hand of the ignorant ia furnish- 
 ing weapons against themselves. 
 
JUSTICB, AND GOVERNMENT. 413 
 
 DCXXI. 
 
 Eoiow you not that you will see your feet in 
 fetters when you listen not to the admonition of 
 mankind. 
 
 DCXXII. 
 
 Imjplora pace. 
 
 Peace be within thy walls t 
 Prosperity within thy palaces I 
 For my brethren and companions' sake 
 I will now say, Peace be within thee ! 
 
ACTION. 
 
 Dcxxni. 
 Assent and Action. 
 
 Can men refuse to assent to the words of strict 
 admonition ? But it is reforming the conduct because 
 of them which is valuable. Can men refuse to be 
 pleased with words of gentle advice? But it is unfold- 
 ing their aim which is valuable. 
 
 There are cases in which the blade springs, but the 
 plant does not go on to flower. There are cases when 
 it flowers, but no fruit is produced. 
 
 They who know the truth are not equal to those 
 who love it, and they who love it are not equal to those 
 ■who find delight in it. 
 
 DCXXIV. 
 
 The Heaven of Actions. 
 
 Blessed above all heavenly abodes is Bhirita V4rsha, 
 for it is the seat of actions, while others are those of 
 enjoyment. There it is dijEcult to be born. The 
 Devatds sing, ' Glorified are they that are born there, 
 for they will obtain final emancipation. They are 
 
ACTION. 415 
 
 above the gods themselves who perform good actions 
 and resign their rewards. 
 
 ' Their minds are purified, and at last they are 
 liberated in the deity. We know not where we shall 
 be born after the fruits of the actions which have 
 gained this heaven ; but happy are they who, possess- 
 ing their senses perfect, are born in the Bhdrdta V^rsha 
 (heaven of good actions).' 
 
 DCXXV, 
 
 Radicalism. 
 
 The superior man bends his attention to what is 
 radical. 
 
 The root being established, all right practical courses 
 naturally grow up. 
 
 When agreements are made according to what is 
 right, what is spoken can be made good. 
 
 Confucius said, ' Yew could with half a word settle 
 litigations.' 
 
 Yew never slept over a promise. 
 
 When he (Yew) heard anything which he had not 
 yet carried into practice, he was afraid of hearing any- 
 thing else. 
 
 Confucius Said, 'Dressed himself in a tattered 
 robe quilted with hemp, yet standing up by the side 
 of men dressed in ermine, and not ashamed ; — ah I it 
 is Yew who is equal to this.' 
 
4i6 SACRED ANTHOLOGY. 
 
 DCXXTL 
 
 Words and Actions. 
 
 Confucius said, ' Fine words and an insinuating 
 appearance are seldom associated witli virtue. 
 
 ' I hate the manner in which purple takes away 
 the lustre of vermilion. I hate the way in which the 
 (licentious) songs of Ch'ing confound the music of the 
 Ya (Odes.)' 
 
 The Master said, 'I would prefer not speaking.' 
 Tsze-Kung said, ' If you. Master, do not speak, what 
 shall we, your disciples, have to record ? ' 
 
 Confucius said, ' Does heaven speak ? The four 
 seasons pursue their courses, and all things are being 
 contiuually produced, but does heaven say anything?' 
 
 Industry. 
 
 DCXXVII. 
 
 Go to the ant, thou sluggard ; 
 
 Consider her ways, and be wise, 
 
 Which, having no leader, 
 
 No inspector, or ruler, 
 
 Provideth her food in the summer, 
 
 CoUecteth her meat in the harvest. 
 
 How long, sluggard, wUt thou lie ? 
 
 When wilt thou arise from thy sleep ? 
 
 A little sleep, a little slumber, 
 
 A little folding of the hands to rest ; 
 
 So shall thy poverty come like one who 
 
 travelleth. 
 And thy want like an armed man. 
 
ACTION. 4x7 
 
 DCXXVIU, 
 
 Ldihour. 
 
 To enjoy the pleasures of wealth, you ought first 
 to partake the bitterness of labour. 
 
 Every grain of rice you eat has been watered by 
 the sweat of the labourer. 
 
 Dcxxrx. 
 
 A hammer can make a needle out of a beam. 
 
 DCXXX. 
 
 Labour. 
 
 It is labour which makes known the true worth 
 of a man, as fire makes the perfume of the incense 
 evaporate. 
 
 DCXXXI. 
 
 Work. 
 
 A sower of seeds is as great in the eyes of Ormuzd 
 as if he had given existence to a thousand creatures. 
 
 Dcxxxn. 
 Agriculture. 
 
 There was once a giantess who had a daughter, 
 and the child saw a husbandman ploiighing in the 
 field. Then she ran and picked him up mth her 
 finger and thumb, and put him and his plough and 
 his oxen into her apron, and carried them to her 
 
418 SACRED ANTHOLOGY. 
 
 mother and said, ' Mother, what sort of beetle is this 
 I found wriggling in the sand ? ' But the mother, 
 eaid, ' Child, go put it in the place where thou hast 
 found it. We must begone out of this land, for these 
 little people will dwell in it.' 
 
 DCXXXIII. 
 
 Ttxciturnity. 
 
 When the rosebush blossomed in the bower, a 
 nightingale said to the falcon, ' How is it that thou, 
 being silent, bearest the prize from all birds ? Thou 
 hast not spoken a pleasing word to any one ; yet thy 
 abode is the wrist of the king, -and thy food the deli- 
 cate partridge. I who produce a hundred musical 
 gems in a moment have the worm for my food and 
 the thorn for my mansion.' The falcon replied, ' For 
 once be all ear. I who perform a hundred acts repeat 
 not one. Thou who performest not one deed, display- 
 est a thousand. Since I am all intelligence in the 
 hunt, the king gives me dainty food and his wrist. 
 Since thou art one entire motion of a tongue, eat 
 worms and sit on thorns ; and so peace be with you I ' 
 
 DCXXXIV, 
 
 Deeds. 
 
 Your saviour is your deeds, and God himself. 
 
 To do virtuous deeds, to give in charity, to be 
 kind, to be humble, to speak sweet words, to wish 
 good tp others,. to have a clean heart, to acquire learn-. 
 
ACTION. 
 
 419 
 
 ing, to speak the truth, to suppress anger, to be patient 
 and contented, to be friendly, to feel shame, to pay 
 due respect to the old and young, to be pious, to 
 respect our parents and teachers, — aU these are the 
 friends of the good men, and the enemies of the bad 
 men. 
 
 To tell untruths, to steal, to gamble, to look with 
 wicked eye upon a woman, to commit treachery, to 
 abuse, to be angry, to wish iU to another, to be proud, 
 to be idle, to slander, to be avaricious, to be disrespect- 
 ful, to be shameless, to be hot-tempered, to take what 
 is another's property, to be revengeful, unclean, obsti- 
 nate, envious, to do harm to any man, to be super- 
 stitious, and to do any other wicked and iniquitous 
 action, — these are all the friends of the wicked and 
 the enemies of the virtuous. 
 
 DCXXXV. 
 
 Action Determinative. 
 
 No act of virtue should be delayed which could be 
 performed to-day ; for death does not consider 
 whether the man he approaches has done his duty or 
 not. Death knows not regard nor antipathy ; it owns 
 neither friend nor foe. The life of man is the cause of 
 action; and action passes into the destiny, good or 
 evil, that is the principle upon which we exist, and 
 on it depends the task each must perform. 
 
 DCXXXVL 
 
 Thought, Word, Deed. 
 
 They say that once upon a time the pious Zoroaster 
 
420 . SACRED ANTHOLOGY. 
 
 made the religion which he had received current in 
 the world ; and till the completion of three hundred 
 years the religion was in purity, and men were with- 
 out doubts. This religion, namely all the Avesta and 
 Zend, written upon prepared cowskins, and with gold 
 ink, were deposited in the archives of Stdkhar Pd,pak4u. 
 But Alexander the Great, who was dwelling in Egypt, 
 burnt them up, and after that there was confusion 
 and contention among the people of the country of 
 Iran. They were doubtful in regard to God, and 
 religions of many kinds and various codes of law were 
 promulgated. 
 
 And it is related that the wise men and teachers 
 of religion assembled, and agreed that they would give 
 to some one among them a sacred narcotic, that he 
 might pass into the iuvisible world and bring them 
 intelligence. The lot for this task fell on Ard^-Virdf. 
 
 Then those teachers of religion filled three golden 
 cups with wiae and the narcotic of Vishtasp : and 
 they gave one cup over to VMf with the word ' Well 
 thought,' and the second cup with the word 'Well 
 said,' and the third cup with the word ' Well done.' 
 
 While Vir^f slept, the teachers and the seven sisters 
 kept the ever-burning fire, and chanted the Avesta. 
 On the seventh day the soul of VMf returned, and he 
 rose up as from a pleasant sleep, inspired with good 
 thoughts, and full of joy. An accomplished writer sat 
 before him, and whatsoever Vlrdf said he wrote down 
 clearly and correctly, as followeth : — 
 , • 'Taking the first footstep with the good thought. 
 
ACTION. 421 
 
 the second with the good word, and the third with 
 good deed, I entered paradise. 
 
 ' I put forth the first footstep to the star-track, on 
 HAmat, where good thoughts are received with hospi- 
 tality. And I saw those souls of the pious whose radi- 
 ance, "which ever increased, was glittering as the stars. 
 
 'And I asked Ataro the angel, " Which place is this ? 
 and which people are these ? " 
 
 ' And he answered, " This place is the star-track, 
 and these are they who in the world ofi'ered no prayers 
 and chanted no liturgies ; they also exercised no sove- 
 reignty. Through other good works have they at- 
 tained felicity." 
 
 ' I came to a place and saw the souls of the liberal, 
 adorned above all other souls in splendour. And it 
 seemed to me sublime. 
 
 ' I saw the souls of the great and truthful speakers, 
 who walked in lofty splendour. And it seemed to me 
 sublime. 
 
 'I saw the souls of agriculturists in a splendid place, 
 as they stood and offered praise before the spirits of 
 water and earth, trees and cattle. Their throne also ia 
 great. And it seemed to me sublime. 
 
 ' I saw also the souls of artisans seated on embel- 
 lished thrones. And it seemed to me sublime. 
 
 ' I saw the souls of the faithful, the teachers and 
 inquirers, in the greatest gladness on a splendid throne. 
 And it seemed to me sublime. 
 
 ' I also saw the friendly souls of interceders and 
 peace-seekers, who ever increased thereby their briUi- 
 
422 SACRED anthology: 
 
 ance, and. they ever walked happily in the light of the 
 atmosphere, 
 
 ' I also saw, the pre-eminent world of the religious, 
 which is the light, full of glory and every joy, with 
 which no one is satiated.' 
 
 DCXXXVII. 
 
 The Beauty of Actions. 
 
 In paradise I beheld one departed from earth, over 
 whom a spirit sang, ' Well is he by whom that which 
 is his benefit becomes the benefit of another.' 
 
 Then in the dawn the soul of that departed one 
 passed amid pleasant trees, whose fragrance was wafted 
 from God. 
 
 And there met him a beautiful maiden, whose form 
 and face were charming to heart and soul. To her he 
 said, ' Who art thou, than whom none so fair was ever 
 seen by me in the land of the living.' 
 
 The maiden replied, ' youth, I am thy actions.' 
 
 DCXXXVIII. 
 
 CharaxAer. 
 
 On thebathing-tub of K'angthefoUowingwordswere 
 engraved : — ' If you can, renovate yourself each day.' 
 
 All things are contained complete in ourselves. 
 
 There is no greater joy than to turn round on our- 
 selves and become perfect. 
 
 The human figure and colour possess a divine 
 nature, but it is only the sage who can fulfil what his 
 nature promises. 
 
ACTION. 423 
 
 The superior man's nature consists in this, that 
 benevolence, justice, propriety, and wisdom, have their 
 root in his heart, and are exhibited in his countenance. 
 They shiae forth in. his face and go through to his 
 back. They are manifested in his four members. 
 
 His errors are like the eclipses of the sun and 
 moon. His errors all men see, and his reformation aU 
 men look for. 
 
 Wherever the superior man passes, renovation takes 
 place. The divine spirit which he cherishes above and 
 below, flows on with influence in heaven and earth. 
 
 DCXXXIX. 
 
 Circumstaince. 
 
 I saw under the sun 
 That the race is not to the swift, 
 ■ Nor the battle to the mighty ; 
 Nor yet riches to men of understanding, 
 Nor yet favour to men of skill : 
 For time and chance happeneth to them alL 
 He who observeth the wind wiU not sow, 
 And he who regardeth the clouds will not reap. 
 In the morning sow thou thy seed, 
 And in the evening withhold not thy hand : 
 Thou knowest not which will prosper, this or that, 
 Or whether both will be alike good. 
 
SOKROW AND DEATH. 
 
 DCXL. 
 
 Shadows. 
 
 Vines hold not their clusters all the year ; now are 
 they fruitful, and now they shed their leaves like tears. 
 Like the sun, the pure are clouded. On them the 
 envious crowd may hurl its hate ; but it is as sparks 
 falling on the clear stream — the sparks perish, the water 
 goes shining on. Fear not the dark, friend; perchance 
 the Water of Life may be found in the dark abyss of 
 sorrow. Let not thy gloom end in despair ; for night 
 is pregnant with the day. 
 
 In Suna my child's life passed away. How can I 
 teU the sadness of that hour 1 It is not strange the 
 rose should spring up from the earth where so many 
 roselike forms sleep. In my agony I longed to behold 
 once more my buried child, and tore the heavy stone 
 from above its form. Then fear seized upon me, and a 
 little voice came from beneath the shroud, ' Dost thou 
 feel terror amid this darkness ? Let then thy life 
 brighten it. If thou wouldst have thy grave as light 
 as day, let the lamp of life fed by virtue descend with 
 thee to illumine it I ' 
 
SOUR O W AND DEA TB. 425 
 
 DOXLI. 
 
 Sorrow. 
 
 He who has seen no evil and sorrow 
 May not become king on the plain of gladness. 
 He whose soul is not pierced with a diamond 
 Is still unworthy a royal crown. 
 
 DCXLH. 
 
 Sorrow. 
 
 Destiny wiU not be altered by our uttering a thou- 
 sand lamentations and sighs, nor by our praises. 
 
 brother who art in distress I be not disheartened ; 
 for God hath many hidden mercies. Eepine not at 
 the versatility of fortune ; for patience is bitter, but the 
 fruit is sweet. 
 
 DCXLIII. 
 
 Dejection. 
 
 As the hart panteth after water-brooks. 
 So panteth my soul after thee, God. 
 My soul thirsteth for God, for the living God : 
 When shall I go and behold the face of God ? 
 My tears are my food day and night. 
 While daily it is said to me, ' Where is thy God ?' 
 These things I remember, and pour out my soul 
 within me. 
 
 Deep caUeth to deep at the sound of thy water- 
 spouts : 
 
 All thy waves and thy billows pass over me. 
 Why art thou bowed down, my soul ? 
 
426 SACRED ANTHOLOGY. 
 
 And why art thou disquieted within me % 
 Hope thou in God, that I shall yet j)raise him, 
 The health of my coimtenance and my God, 
 
 DCXLIV. 
 
 The Teaching of PoAn. 
 
 The reed bewailed departed bliss and present woe : 
 ' Tom untimely from my native banks, my heart is 
 torn, that through me may sound the notes that charm 
 the grave and gay. Who that hears my strains knows 
 the secret of my bleeding heart.' Not fruitless was the 
 pain of the reed which made it melodious. And thou, 
 brave heart, arise; be free of every chain, though 
 blazing with gold; be nobly bold; follow the true 
 bride of thy bfe, though her name be Sorrow. Let 
 the shell perish that the pearl may appear. Men may 
 not know the secret of thy sad life, but through a 
 pierced heart must be breathed the strain of love and 
 hope which shall enrapture human souls. 
 
 DCXLV. 
 
 Sorronjo. 
 
 Grief, not mirth, is my ware. Why dost thou 
 wish to know its price ? I know that thou wilt not 
 buy it, and that I shall not sell it. 
 
 DCXLVI. 
 
 Inedibility. 
 
 That opinion is contemptible which considers those 
 things to be enduring which are not enduring. 
 
SORRO W AND DEA TH. 427 
 
 The acquisition of wealth is like the gathering of 
 an assembly for dancing ; its expenditure is like the 
 breaking up of that assembly. 
 
 Wealth is perishable : let those who obtain it 
 immediately practise those virtues which are imper- 
 ishable. 
 
 The day which shines as if real, the wise see it as 
 a saw cutting down life. 
 
 Let virtuous deeds be done quickly, before the 
 cough comes, making the tongue sUent. 
 
 The world possesses the greatness of one who 
 yesterday was and to-day is not. 
 
 Multitudinous thoughts occupy unwise minds, not 
 knowing that they shall live another moment. 
 
 It seems as if the soul had taken shelter in a body, 
 but not attained a home. 
 
 DCXLVII. 
 
 Renunciation. 
 
 Whatever thing a man has renounced, by that 
 thing he cannot suffer pain. 
 
 He who destroys the pride which says ' I,' ' mine,' 
 passes into a world which is above the gods. 
 
 When desire ceases, instability disappears. 
 
 DCXLVIII. 
 
 Sorrow and Death. 
 
 A Hindu girl named Kis^gotaml gave birth to a 
 son. When the boy was able to walk by himself, he 
 
438 SACRED ANTHOLOGY. 
 
 died. The young girl carried the dead child clasped 
 to her bosom, and went from house to house, asking 
 if any one would give her medicine for it. Some 
 regarded her as mad ; but a wise man said, ' My good 
 girl, I cannot cure your son, but I know of a doctor 
 who can attend to it. You must go to ParS. Taken ; he 
 can give medicine.' KisS.gotamI went to him, and said, 
 'Lord and Master, do you know any medicine that 
 will be good for my boy 1 ' Pdra Taken said, ' I know 
 of some.' She asked, ' What medicine do you require?* 
 The sage replied, 'I require a handftd of mustard- 
 seed taken from a house where no son, husband, 
 parent, or servant has died.' The girl said, ' Very 
 good,' and went about with her dead child, asking for 
 ■{;he mustard-seed. The people said, ' Here is some 
 mustard-seed, take it.' Then the girl asked, ' In my 
 friend's house has there died a son, a husband, a parent, 
 or a servant ? ' They replied, ' Lady, what is this you 
 say ? The living are few, but the dead are many.' 
 Then she went to other houses ; but one said, ' I have 
 lost my son,' another, ' I have lost my parent,' until at 
 last she said, ' This is a heavy task I have undertaken. 
 I am not the only one whose son is dead. In the 
 whole Sdvatthi country children are dying, parents 
 are dying.' The girl went and laid her child down 
 in a forest, then came to Pard, Taken. He said to her, 
 'Have you received the handful of mustard-seed?' 
 She answered, ' I have not. The people of the vUlage 
 told me the living are few, but the dead are many.' 
 Pard Taken said to her, ' You thought that you alone 
 
SORROW AND DEATH. 429 
 
 had lost a son ; the law of death rules all, there is 
 no permanence/ Then Kis^gotami became a votary. 
 Once "when she was engaged in her devotions, she 
 observed the lights in a house now shining now 
 "extinguished, and reflected, ' My state is like those 
 lamps.' Then in a vision the lord appeared to her, 
 and said, 'All living beings resemble the flame of 
 those lamps, one moment lighted, the next extin- 
 guished ; they only who have arrived at Nirvdna are 
 at rest.' Kisdgotami, on hearing this, became pos- 
 sessed of intuitive knowledge. 
 
 DCXUX. 
 
 Dust to Dust. 
 
 I swear by the Declining Day, 
 
 Verily, man's lot is cast amid destruction. 
 
 Save those who believe and do the things which 
 be right, and enjoin truth, and enjoin steadfastness 
 on each other. 
 
 Verily, we have made all that is on earth as its 
 adornment, that we might make trial who among 
 mankind would excel in works. 
 
 But we will surely reduce all that is thereon to dust. 
 
 All that is with you passeth away, but that which 
 is with God abideth. 
 
 First and last is the afiair with God. 
 
 DCL. 
 
 EarthrSong. 
 
 The Earth laughs with all her colours of autumn 
 
430 SACRED ANTHOLOGY. 
 
 at the credulity of those mortal kings who do not curb 
 their passions, but are absorbed in the care of worldly- 
 affairs. There is an old song of the Earth, ' Why are 
 human kings, though wise and learned, affected by the 
 love of transient objects ? why are they so credulous 
 when they are themselves as transient as the foam ? 
 
 ' No mortal can obtain victory over anything, un- 
 ■ less he be the master of himself. No mortal king can 
 make others obedient, until he has learned rightly to 
 conduct himself. 
 
 ' Kings would bring the terraqueous world under 
 subjection to them. They see not that Death hovers 
 near. 
 
 For a moment's possession of me — the Earth — in 
 what deadly conflicts do they engage with one 
 another ! 
 
 ' Many kings in turn have said, ' The world is 
 mine : I am lord of it.' Such have passed away. But 
 their sons are here, having inherited their passion, 
 each demanding the earth as his right. 
 
 Beholding this, I cannot refrain from laughter, nor 
 yet from compassion of these stupid and absurd men.* 
 
 These are the verses sung by the Earth, Maitreya, 
 and, hearing them, lust for the transient world dissolves 
 like ice beside the fire. 
 
 DCLI. 
 
 Problems of Life. 
 
 There was in the land of Uz a man whose name 
 was Job ; and this man was perfect and upright, and 
 
SORRO W AND DEA TH. 431 
 
 one who feared God, and turned aside from evil. 
 And there were bom to him seven sons and three 
 daughters. And his possessions were seven thousand 
 sheep, and three thousand camels, and five hundred 
 yoke of oxen, and five hundred she-asses, and a very- 
 numerous household ; so that this man was greater 
 than all the sons of the East. 
 
 Now on a certain day his sons and his daughters 
 were eating and drinking wine in the house of their 
 eldest brother. And a messenger came to Job, and 
 said, * The oxen were ploughing, and the she-asses were 
 feeding near themj and the Sabseans rushed upon 
 them, and carried them away, and smote the young 
 men with the edge of the sword ; and I only am escaped 
 alone to tell thee.' 
 
 He was yet speaking when another came, and said, 
 'The fire of God hath fallen from the heavens and 
 burned the sheep and the young men, and consumed 
 them ; and I only am escaped alone to tell thee.' 
 
 He was yet speaking when another came, and said, 
 * The Chaldseahs formed themselves in three troops, 
 and rushed upon the camels, and carried them away, 
 and smote the young men with the edge of the sword ; 
 and I only am escaped alone to tell thee.' 
 
 He was yet speaking when another came, and 
 said, ' Thy sons and thy daughters were eating and 
 drinking in the house of their eldest brother, when, 
 lo ! a great wind came from the desert and struck the 
 four corners of the house, and it fell upon the youths, 
 
432 SACRED ANTHOLOGY. 
 
 BO that they are dead ; and I only am escaped alone to 
 tell thee.' 
 
 Then Job arose, and rent his mantle, and shaved 
 his head, and fell upon the ground, and bowed his 
 head, and said : 
 
 ' Naked came I forth from my mother's womb, 
 
 And naked shall I return thither. 
 
 Jehovah gave, and Jehovah hath taken away ; 
 
 Blessed be the name of Jehovah ! ' 
 
 In all this Job sinned not, and spake not foolishly 
 against God. 
 
 His wife said to him, 'Dost thou still hold fast 
 thine integrity ? Renounce God, and die.' But he 
 Baid to her, ' Thou speakest as one of the foolish 
 women speaketh. Shall we indeed receive good from 
 God, and shall we not receive evil ? ' In all this Job 
 sinned not with his lips. 
 
 And three friends of Job heard of all this evU which 
 had befallen him, and they came each from his place ; 
 Eliphaz the Temanite, and Bildad the Shuhite, and 
 Zophar the Naamathite ; for they had agreed together 
 to come to mourn with him, and to comfort him. 
 And they lifted up their eyes from afar, and knew 
 him not ; and they raised their voices and wept ; and 
 they rent each his mantle, and they threw dust over 
 their heads towards the heavens. And they sat down 
 with him on the ground seven days and seven nights ; 
 and no one spake to him a word, for they saw that his 
 grief was exceedingly great. 
 
SORROW A XD DEATH. 433 
 
 At length Job opened his mouth, and cursed the 
 day of his birth ; and Job exclaimed and said : 
 
 ' Perish the day in which I was born I 
 Why died I not at my birth ? 
 For now I should have been lying down, and I should 
 
 be quiet ; 
 There the wicked cease from troubling, 
 And there the wearied are at rest : 
 The prisoners are at ease together ; 
 They hear not the voice of the taskmaster : 
 Small and great are there, 
 And the servant set free from his master. 
 Why giveth He light to the miserable. 
 And life to the bitter in soul, 
 Who long for death, but it cometh not, 
 And would dig for it more than for hidden treasures ; 
 "Who would rejoice to exultation, 
 Who would leap for joy, could they find a grave ; 
 To the man whose path is hidden, 
 And whom God hath fenced around ? ' 
 Then Eliphaz the Temanite answered and said : 
 ' If one attempt to speak to thee, wilt thou be weary ? 
 Yet who can refrain from speaking ? 
 Lo ! thou hast instructed many, 
 And the weak hands thou hast strengthened. 
 Him who was stumbling thy words have upholden, 
 And the feeble knees thou hast made firm. 
 But now it is come upon thee, and thou art wearied ; 
 It hath reached thee, and thou art troubled. 
 
434 SACRED ANTHOLOGY, 
 
 Is not tliy piety thy confidence, 
 
 Thy hope also the uprightness of thy ways ? 
 
 EecoUect, I pray thee ; who is the innocent man that 
 
 hath perished, 
 And where have the righteous been cut ofi ? 
 Now, a word was secretly conveyed to me, 
 And mine ear received the whisper thereof, 
 Amidst troubled thoughts from the visions of the 
 
 night. 
 When deep sleep had fallen upon men. 
 Fear came upon me and trembling, 
 And made aU my bones to shake. 
 Then a spirit passed before my face ; 
 The hair of my flesh rose on end. 
 There stood — but I could not discern its form — 
 An image before mine eyes. 
 There was stillness ; then I heard a voice, — 
 " Shall mortal man be deemed just by God ? 
 Shall a man be pure before his Maker ? 
 Lo I in his servants he putteth no trust, 
 And to his angels he imputeth frailty ; 
 How much more to those who dwell ia houses of clay, 
 Whose foundation is in the dust, 
 Who are crushed like the moth 1 
 From morning till evening they are beaten down ; 
 While no one regards it, they perish for ever. 
 Is not the excellency that was in them taken away ? 
 They die, and without wisdom." 
 
 Surely sorrow cometh not forth from the dust, 
 
SORROW AND DEATH. 435 
 
 Nor from the ground doth trouble spring up. 
 
 Surely man is born to trouble, 
 
 As birds of prey soar aloft in flight. 
 
 Truly I would betake myself unto God, 
 
 And to God I would commit my cause ; 
 
 Who doeth great and unsearchable things — 
 
 He frustrateth the designs of the crafty. 
 
 So that their hands cannot accomplish their design ; 
 
 Taking the wise in their own craftiness. 
 
 So that the counsel of the subtle cometh hastily to an 
 
 end : 
 In the daytime they encounter darkness. 
 And in the noonday they grope as in the night. 
 But he saveth the desolate from their mouth. 
 And the oppressed from the hand of the strong ; 
 That the poor man may have hope. 
 And iniquity may stop her mouth. 
 Lo I happy is the man whom God correcteth 1 
 The chastening of the Almighty therefore despise not ; 
 For he woundeth, and he bindeth up ; 
 He smiteth, and his hands make whole. 
 From the scourge of the tongue thou shalt be hidden, 
 And thou shalt not be afraid of destruction when it 
 
 cometh. 
 At devastation and at famine thou shalt laugh, 
 And of the beasts of the earth thou shalt not be afraid. 
 For with the stones of the field shall be thy covenant, 
 And the beasts of the field shall be at peace with thee. 
 Thou shalt go in full age to the gi-ave. 
 As a sheaf of com gathered in its season.' 
 
43<S SACRED ANTHOLOGY. 
 
 Then Job answered and said : 
 ' Oh ! that my impatience were carefully weighed, 
 And my calamity laid with it in the balance ! 
 For now would it be found heavier than the sand of 
 
 the sea : 
 Therefore are my words vehement. 
 
 Instruct me, and I will be silent ; 
 And cause me to understand how I have erred. 
 How forcible are right words I 
 But what do your reproaches prove ? 
 Is there iniquity in my tongue ? 
 Cannot my palate discern calamity ? 
 Is there nol a service appointed for man upon earth, 
 And are not his days as the days of a hireling ? 
 As a servant panteth for the shade, 
 And as a hireling earnestly desireth his wages, 
 So I am made to inherit months of affliction. 
 And wearisome nights are numbered out to me. 
 When I lie down, I say, 
 
 " When shall I arise ? " but the darkness is prolctnged, 
 And I am full of restlessness until the dawn. 
 If I have sinned, what have I done to thee, 
 thou observer of man ? 
 Why hast thou set me up as thy mark, 
 So that I am a burden to myself? 
 And why dost thou not take away my transgression, 
 And cause mine iniquity to pass away ? 
 For soon shall I lie down in the dust ; 
 Even shouldst thou seek me earnestly, I shall not 
 be.' 
 
SORROW AND DEAJH. 437 
 
 Then answered Bildad the Shuhite, and said : 
 * How long wilt thou utter these things, 
 And the words of thy mouth be a vehement wind ? 
 Shall God pervert judgment ? 
 Or shall the Almighty pervert justice ? 
 As thy children have sinned against him, 
 He hath sent them away in the power of their trans- 
 gressions ; 
 But if thou wouldst earnestly seek to God, 
 Ajid to the Almighty make supplication, 
 If thou thyself be pure and upright, 
 Surely now he will rise up for thee, 
 And prosper thy righteous habitation ; 
 So that thy former state should be small, 
 And thy latter state become exceedingly great. 
 Lo ! God will not reject a perfect man. 
 Nor will he strengthen the hands of those who do evil. 
 He will yet fiU thy mouth with laughter, 
 And thy lips with the shout of joy ; 
 They who hate thee shall be clothed with shame ; 
 And the tent of the wicked shall not be.' 
 
 Then Job answered and said : 
 ' Truly I know that it is so ; 
 For how can a man be justified with God ? 
 If he desireth to contend with him, 
 He cannot answer him as to one charge in a thousand. 
 Shall I contemn my own life ? 
 It is all one — therefore I said. 
 The perfect and the wicked he destroy eth. 
 If the scourge slay the simple. 
 
438 SACRED ANTHOLOGY. 
 
 The dissolution of tlie innocent he also mocketh. 
 
 A land is given into the hand of the wicked. 
 
 The face of its judges he covereth. 
 
 If now it be not he, who is it ? 
 
 For he is not a man like myself, that I should answer 
 
 him, 
 That we should enter together on a trial. 
 There is not between us an umpire. 
 Who might put his hand upon us both. 
 Let him remove from ofl' me Ms rod, 
 And let not the fear of him terrify me ; 
 Then will I speak and not be afraid of him, 
 For I am not so at heart. 
 My soul is weary of my life : 
 I will give free course to my complaint ; 
 I will speak in the bitterness of my soul. 
 I will say to God, " Condemn me not : 
 Show me wherefore thou contendest with me. 
 Is it good for thee to oppress. 
 To despise the labour of thy hands. 
 And to shine upon the counsels of the wicked? 
 Have thy hands fashioned me, and made me 
 Completely in every part, that thou mightest destroy 
 
 me ? 
 Eemember, I pray thee, that thou hast made me as 
 
 clay. 
 And to the dust wUt thou bring me again ? 
 Are not my days few ? Cease, then. 
 And leave me, that I may be joyful for a little while, 
 Before I go away, not to return. 
 
SORROW AND DEATH. 439 
 
 To a land of darkness and the shadow of death." ' 
 Then Zophar the Naamathite answered, and said : 
 
 ' Shall not one of many words be answered ? 
 
 Or shall a man full of talk be justified ? 
 
 Shall thy vain boasts put men to silence ? 
 
 And shalt thou mock, and no one make thee 
 ashamed ? 
 
 Now thou hast said, " My doctrine is pure. 
 
 And I am clean in thine eyes." 
 
 But oh that God would speak, 
 
 And open his lips with thee ! 
 
 And that he would show thee the secrets of wisdom, 
 
 For they are doubly sufficient for instruction : 
 
 Then wouldst thou know that God remitteth to thee 
 of thine iniquity. 
 
 The deep things of God canst thou find out % 
 
 Canst thou find out the Almighty to perfection? 
 
 'Tis high as heaven — what canst thou do ? 
 
 Deeper than the grave — what canst thou know ? 
 
 If thou wilt prepare thy heart, 
 
 And spread out to bim thy hands ; 
 
 If thou put away the iniquity in thy hand. 
 
 And sufier not wickedness to dwell in thy tents, 
 
 Surely thou shalt then lift up thy face without spot ; 
 
 And thou shalt be steadfast, and shalt not fear : 
 
 Surely thou shalt forget trouble ; 
 
 As waters that have passed away thou shalt remem- 
 ber it, 
 
 And brighter than noon shall be thine age.' 
 Then Job answered and said : 
 
440 SACRED ANTHOLOGY. 
 
 • Truly ye are the people, 
 And wisdom will die with you I 
 Yet I have understanding like you ; 
 I fall not below you ; 
 
 And who knoweth not such things as these ? 
 One derided by his friend am I ; 
 Calamity is despised ; prosperity is at ease ; 
 They who are slipping with their feet are smitten. 
 But ask now the beasts, and they will teach thee ; 
 And the fowls of the heavens, and they wiU tell thee. 
 With him is wisdom and might ; 
 He hath counsel and understanding. 
 Lo, he overthroweth, and it shall not be rebuilt ; 
 He bindeth a man, and he shall not be set free. 
 The misled and the mislcadcr arc his. 
 He leadeth away counsellors spoiled. 
 And judges he maketh foolish. 
 He dissolveth the authority of kings. 
 And bindeth a belt about their loina. 
 He leadeth priests away spoiled, 
 And overthroweth the powerful. 
 He sealeth the lips of the eloquent, 
 And the discernment of elders he taketh away. 
 He poureth contempt upon princes. 
 And the girdle of the powerful he looseneth. 
 He revealeth deep things out of darkness. 
 And bringeth forth to light the shadow of death. 
 He maketh nations to increase, and he destroyeth 
 them : 
 
SORRO W AND DEA TH. 441 
 
 He enlargeth nations, and he leadeth them away 
 
 captive. 
 He taketh away understanding from the chiefs of a 
 
 land, 
 And causeth them to wander in a pathless waste : 
 They grope in darkness without light, 
 And he causeth them to reel like a drunken man. 
 Lo, all this tniae eye hath seen. 
 Mine ear hath heard and understood it. 
 As ye know, I also know ; 
 I fall not below you. 
 Truly I would plead with the Almighty, 
 And to contend with God I earnestly desire : 
 Since truly ye are forgers of lies ; 
 Physicians of no value are ye all. 
 Oh that ye would be altogether silent 1 
 For that would be your wisdom. 
 
 Hear now my defence. 
 And attend to the pleadings of my lips. 
 Let not Thy terrors make me afraid, 
 Then call upon me, and I will answer ! 
 Why hidest thou thy face. 
 And accountest me an enemy to thee ? 
 The driven leaf wouldst thou crush % 
 The parched stubble wouldst thou pursue ? 
 
 Man, that is born of woman, 
 Is of few days and full of trouble. 
 As a flower he springeth up and withereth; 
 Yea, he fleeth away as a shadow, and continueth not. 
 Upon such a one wilt thou open thine eyes ? 
 
442 SACRED ANTHOLOGY. 
 
 And wilt tliou bring me into trial with thyself? 
 
 For there is hope of a tree, if cut down, 
 
 That it will sprout again, 
 
 And that its tender branches will not cease ; 
 
 Though its root grow old in the earth. 
 
 And its stock die in the ground. 
 
 At the scent of water it will bud. 
 
 And send forth branches as a young plant. 
 
 But man dieth, and he is gone for ever ! 
 
 Yea, man expireth, and where is he ? 
 
 If a man die, will he live again ? 
 All the days of my appointed service I wUl wait, 
 Till my relief shall come. 
 Thou wilt call, and I shall answer thee.' 
 
 Then Eliphaz the Temanite answered and said : 
 ' Should a wise man answer with empty knowledge. 
 And fill his breast with the east wind ? 
 Heasoning with speech that profiteth not. 
 And with sayings by which he can do no good ? 
 Surely thou makest the fear of God void, 
 And discouragest prayer before him. 
 Xruly thine own mouth discovereth thine iniquity, 
 Though thou choosest the tongue of the crafty. 
 Thine own mouth condemneth thee, and not I ; 
 And thine own lips bear witness against thee. 
 
 I will show thee, hear me ; 
 And that which I have seen I will relate ; 
 What wise men have declared. 
 
 And have not concealed, having received it from their 
 fathers ; 
 
SORROW AND DEATH. 443 
 
 To whom alone the land was given, 
 And a stranger wandered not among them. 
 During all the days of a wicked man he is in pangs, 
 And the number of his years is hidden from the 
 
 oppressor. 
 A sound of terrors is in his ears ; 
 In the midst of prosperity the destroyer cometh upon 
 
 him. 
 He hath no confidence that he shall escape from 
 
 darkness, 
 But he is set apart for the sword. 
 He wandereth about seeking bread ; 
 He knoweth that a day of darkness is close at hand. 
 Distress terrifieth him, 
 And anxiety presseth upon him, 
 As a king ready for an onset ; 
 Because he had stretched forth his hand against 
 
 God, 
 And against the Almighty he had put forth his 
 
 strength.' 
 Then Job answered and said : 
 * I have heard such things as these in abundance : 
 Miserable comforters are ye all I 
 Shall there be an end to words of wind ? 
 Or what inciteth thee that thou shouldst answer ? 
 I also, like you, could apeak. 
 If ye were in my place : 
 I could heap together old sayings against you, 
 And against you shake my head. 
 
444 SACRED ANTHOLOGY. 
 
 earth 1 hide no blood shed by me. 
 And let there be no limit to its cry against me ! 
 Even now, lo, my witness is in the heavens, 
 And mine eye-witness is on high ! 
 My friends are they who scorn me ; 
 . Therefore to God mine eye poureth forth tears. 
 Oh that a man might plead with God, 
 As a son of man pleadeth with his neighbour 1 
 For when a few years have passed, 
 I must go the way by which I cannot return. 
 My breath is oppressed, my days are extinct, 
 The grave is ready for me. 
 
 Have pity on me, have pity on me, my friends. 
 For the hand of God hath touched me ! 
 
 Oh that now my words were written 1 
 Oh that they were inscribed in a book ! 
 That with an iron pen, and with lead. 
 They were engraven for ever on a rock ! 
 For I know that my Vindicator liveth. 
 And that at length he will rise up on the earth. 
 And after my skin hath been thus wasted. 
 And without my flesh, I shall see God ; 
 Whom I shall behold for myself. 
 And mine eyes shall see, and none other.' 
 
 Then answered Zophar the Naamathite, and said ; 
 ' Knowest thou this ? From of old. 
 From the time when man was placed on the earth, 
 The triumphing of the wicked is short. 
 And the joy of the profane but for a moment.' 
 
SORR W AND DEA TH. 445 
 
 And Job answered and said : 
 
 * Listen attentively to my speech. 
 
 And after I have spoken do thou mock. 
 Why do the wicked live, 
 
 Grow old, and become mighty in power 1 
 
 Their seed is established in their presence with them- 
 selves, 
 
 And their offspring before their eyes. 
 
 Their houses are safe from fear, 
 
 And the rod of God is not upon them. 
 
 Their bull gendereth, and faileth not ; 
 
 Their cow bringeth forth, and casteth not. 
 
 They send forth their little ones like a flock, 
 
 And their children dance. 
 
 Can any one teach God knowledge ? 
 
 Since he ruleth those on high. 
 
 One man dieth in his full strength, 
 
 Wholly at ease and quiet ; 
 
 His sides are filled with fat, 
 
 And his bones are moist with marrow : 
 
 Another man dieth in the bitterness of his soul. 
 
 And tasteth not good. 
 
 Together they lie down in the dust, 
 
 And the worm covereth them.' 
 
 •Then Eliphaz the Temanite answered and said : 
 ' Can a man be profitable to God, 
 Because a wise man may be profitable to himself ? 
 Can it be any pleasure to the Almighty that thou 
 
 justifiest thyself, 
 Or any gain that thou provest thy way upright ? 
 
446 SACRRD ANTHOLOGY. 
 
 Through fear of thee will he plead mth thee ? 
 
 Will he come with thee into judgment ? 
 
 Is not thy wickedness great, 
 
 And thine iniquities without end ? 
 
 Surely thou hast taken a pledge from thy brother 
 
 without cause, 
 And the raiment of the naked thou hast stripped off. 
 Thou hast not given water to the weary to drink. 
 And from the hungry thou hast withholden bread. 
 But as for the powerful man, the land was his. 
 And the man whose person was accepted dwelt in it. 
 Widows thou didst send away empty, 
 And the arms of orphans thou didst break. 
 Therefore snares are aU around thee, 
 And sudden fear troubleth thee ; 
 Or darkness in which thou canst not see, 
 And a flood of waters covereth thee.' 
 
 Then Job answered and said : 
 ' Even yet is my complaint rebellion ? 
 My wound is heavier than my sighing. 
 Oh that I knew where I might find him ! 
 I would go even to his judgment-seat. 
 I would order my cause before him, 
 And fill my mouth with arguments. 
 I should know with what words he would answer me, 
 And I should understand what he would say to me. 
 With his great power, would he contend with me ? 
 No ; surely he would give heed to me. 
 There the upright might plead with him ; 
 And I should be acquitted once for all by my judge. 
 
SORR O W AND DBA TIT. 447 
 
 Lo, I go forward, but he is not there ; 
 
 And backward, but I cannot perceive him ; 
 
 To the left, where he worketh, but I cannot behold 
 
 him ; 
 He hideth himself on the right hand, so that I cannot 
 
 see him. 
 But he knoweth the way which is in my heart. 
 He proveth me ; as gold shall I come forth ; 
 In his paths my foot hath firmly kept ; 
 His way I have observed, and have not turned aside ; 
 The orders of his lips I have not removed from me ; 
 In my bosom I have laid up the words of his mouth. 
 But he is in one mind, and who can turn him ? 
 And what he desireth he doeth. 
 Surely he wUl perfect what is decreed for me.' 
 
 Then answered Bildad the Shuhite, and said : 
 ' Dominion and terror are with him ; 
 He maketh retribution in his high places. 
 Is there any number to his troops 1 
 And on whom riseth not his light ? 
 How then can man be justified with God ? 
 Or how can he be pure who is born of woman ? 
 Lo, even the moon, it shineth not, 
 And the stars are not pure, in his sight. 
 How much less man, a worm ! 
 And the son of man, a reptile I ' 
 
 Then Job answered and said : 
 ' The Grave is naked before Him, 
 And there is no covering to Destruction. 
 He hath described a circle on the surface of the waters, 
 
448 SACRED ANTHOLOGY. 
 
 To the boundary of light and darkness. 
 
 By his spirit he hath adorned the heavens ; 
 
 His hand hath formed the winding serpent. 
 
 I>o, these are the outlines of his way. 
 
 How faint the whisper we have heard of him I 
 
 But the thunder of his power who can understand ? 
 
 As God liveth, who hath rejected my cause : 
 
 Even the Almiglity, who hath embittered my soul ; 
 
 So long as my breath is in me, 
 
 And the spirit of God is in my nostrils. 
 
 My lips shall not speak wickedness, ■•' 
 
 Nor my tongue utter falsehood. 
 
 Far be it from me to justify you : 
 
 Till I expire I will not renounce my integrity. 
 
 My righteousness I will hold fast, and will not let it go. 
 
 My heart shall not reproach me during my life. 
 
 Truly there is a vein for silver, 
 And a place for gold, which men refine. 
 Iron is taken out of the earth. 
 And the stone is smelted into brass. 
 Man putteth an end to darkness. 
 And to the lowest depths he searcheth 
 For the stone of darkness and of the shadow of deatL 
 He openeth a shaft out of the mountain ; 
 Unsupported by the feet, 
 
 They are suspended, they swing away from men. 
 The earth, out of which cometh food, 
 In its lowermost parts is turned up as by fire. 
 Its stones are the place of the sapphire, 
 And she has grains of gold for man. 
 
SORROW AND DEATH. 449 
 
 This path the bird of prey knoweth not. 
 
 The eye of the vulture hath not glanced upon it ; 
 
 Wild beasts have not trodden it, 
 
 The lion hath not passed over it. 
 
 On the flinty rock man putteth forth his hand, 
 
 He turneth up mountains from the roots. 
 
 He cutteth out channels in the rocks : 
 
 Thus his eye seeth every precious thing. 
 
 He restraineth the streams from oozing, 
 
 And that which was hidden he bringeth to light. 
 
 But wisdom, where shall that be found ? 
 And where is the place of understanding ? 
 Man knoweth not its price. 
 Nor can it be found in the land of the living. 
 The deep saith, " It is not in me ; " 
 And the sea saith, "It is not with me." 
 Gold shall not be given for it. 
 Nor shall silver be weighed as its worth. 
 It cannot be purchased with the gold of Ophir, 
 With the precious onyx or the sapphire. 
 Gohl or crystal cannot be its price ; 
 Nor its barter jewels of fine gold. 
 Coral or the beryl shall not be mentioned. 
 And wisdom is more precious than pearls. 
 The topaz of Gush shall not be its price ; 
 With purest gold it shall not be purchased. 
 
 Wisdom, whence then shall it come ? 
 And where is the place of understanding ? 
 Since it is hidden from the eyes of every living thing, 
 And concealed from the birds of the heavens. 
 
450 SACRED ANTHOLOGY. 
 
 Destruction and Death say : 
 
 " With our ears we have heard the report of it." 
 
 God understandeth the way of it, 
 
 And he knoweth its place. 
 
 For he looketh to the ends of the earth ; 
 
 What is under the whole heavens he seeth. 
 
 When he appointed the weight of the wind, 
 
 And disposed the seas by measure ; 
 
 When he gave laws to the rain, 
 
 And a path for the glittering thunderbolt ; 
 
 Then he saw it and declared it ; 
 
 He prepared it, and also searched it out. 
 
 But to man he said — 
 
 " Lo, the fear of the Lord, that is wisdom, 
 
 And to depart from evil is understanding." ' 
 
 And Job renewed his discourse, and said : 
 ' Oh that I were as in months past. 
 As in the days when God preserved me. 
 When his lamp shone above my head, 
 When by its light I walked through darkness. 
 As I was in the days of my prosperity. 
 When the counsel of God was over my tent. 
 When the Almighty was yet with me, 
 When my children were around me. 
 When the ear heard me, it blessed me ; 
 When the eye saw me, it bore witness to me ; 
 For I delivered the poor man who cried. 
 And the fatherless, and him who had no helper. 
 The blessing of him that was ready to perish came 
 upon me. 
 
SORRO W AND DEATH. 45 j 
 
 And I caused the widow's heart to sing for joy. 
 
 I put on equity, and it clothed me as a robe, 
 
 And justice was my robe and diadem. 
 
 Eyes was I to the blind, 
 
 And feet was I to the lame. 
 
 A father was I to the needy ; 
 
 And the cause which I knew not I searched out. 
 
 And I brake the tusks of the unjust man, 
 
 And from his teeth I snatched the prey. 
 
 And I said, " In my nest I shall expire. 
 
 And like the sand I shall multiply my days. 
 
 My root will lie open to the waters. 
 
 And the dew will lodge all night upon my branches. 
 
 My glory will be ever fresh with me, 
 
 And my bow will be renewed in my hand." 
 
 They heard me and waited, 
 
 And were silent for my counsel. 
 
 After I had spoken, they spake not again ; 
 
 And my speech dropped upon them ; 
 
 And they waited for me as for the rain. 
 
 And they opened their mouth, as for the latter rain. 
 
 But now I am become like dust and ashes. 
 
 I cry to thee, but thou answerest me not : 
 
 I persevere, but thou lookest calmly upon me. 
 
 Thou art turned to be cruel to me ; 
 
 Did I not weep for the miserable % 
 
 Was not my soul grieved for the needy ? 
 
 Yet when I expected good, then came caoI ; 
 
 And I looked for light, but darkness came. 
 
 My harp is also turned to mourning, 
 
452 • SACRED ANTHOLOGY. 
 
 And my pipes to the voice of weepers. 
 If I have walked with falsehood, 
 And my foot hath hastened to deceit, 
 •Let him weigh me in a just balance, 
 And let God know my integrity. 
 If my step hath turned from the right way, 
 And my heart hath gone after mine eyes. 
 And a stain hath cleaved to my hands. 
 May I sow, and another eat, 
 And may my produce be rooted up. 
 If I have despised the cause of my man-servant or my 
 
 maid-servant 
 When they would contend with me, 
 Then what should I do should God rise up, 
 And should he make inquisition, what should I answer 
 
 him ? 
 If I have seen one perishing for want of clothing, 
 And a poor man who had no covering ; 
 If I have made gold my hope, 
 Or to fine gold have said, " My confidence I " 
 If I have rejoiced at the calamity of him who hated me, 
 And triumphed when evil had befallen him ; 
 Behold my signature ; — let the Almighty answer me, 
 And let my adversary write a bill of accusation ! 
 
 If my land crieth out against me. 
 And its furrows also weep ; 
 If I have eaten its produce without pay. 
 And caused the spirit of the hirelings to fail ; 
 Instead of wheat, let the bramble grow, 
 And instead of barley, the aconite 1 ' 
 
SORROW AND DEATH. 453 
 
 The words of Job are ended. 
 
 Then God spake unto Job out of the whirlwind, 
 and said : 
 
 ' Who is this that darkeneth counsel 
 By words without knowledge ? 
 Gird up now thy loins like a mighty man ; 
 I will question thee, and do thou inform me. 
 Where wast thou when I founded the earth ? 
 Declare, since thou hast understanding. 
 Who appointed its measure ? since thou knowest ] 
 Or who stretched over -it the line ? 
 On what are its foundations sunk ; 
 Or who laid its corner-stone. 
 When the morning stars sang together, 
 And all the sons olGod shouted for joy ? 
 And who shut up the sea with doors. 
 When it brake forth issuing from the womb ? 
 When I made a cloud its vesture, 
 And thick darkness its swathing-band ; 
 When I brake up for it my decreed place. 
 And placed a bar and gates, 
 
 And said, " Hitherto shalt thou come, but no farther, 
 And here shall thy proud waves be stayed ? " 
 Since thy days began, hast thou given charge to the 
 
 morning ? 
 Hast thou caused the dawn to know its place, 
 That it might take hold of the ends of the earth. 
 That the wicked might be driven out of it ? 
 It is changed as clay by the seal, 
 
454 SACRED ANTHOLOGY. 
 
 And all things stand forth as in rich apparel ; 
 Then their light is withholden from the wicked, 
 And the high-raised arm is broken. . 
 . Which is the way to the place where light dwelleth ? 
 And darkness, where is its abode ? 
 That thou shouldst lead each to its boundary. 
 And shouldst discern the paths to its mansion. 
 Hast thou gone to the treasuries of the snow ? 
 And the treasuries of hail hast thou seen ? 
 Where is the way by which lightning is portioned out 
 By which the east wind is diffused over the earth ? 
 Who hath opened a channel for the overflowing waters 
 And a way for the bolt of the thunder ; 
 To give rain upon a land where no one is. 
 The desert, in which there is no man ; 
 To water abundantly the barren and desolate place. 
 And to cause the bud of the herbage to spring forth ? 
 Canst thou bind the sweet influences of the Pleiades, 
 Or loosen the bands of Orion ? 
 Canst thou bring forth the Signs in their season ? 
 Or canst thou lead the Bear and his sons ? 
 Who prepareth for the raven his food. 
 When his young cry to God, 
 When they wander for want of meat ? 
 Hast thou given to the horse strength ? 
 Hast thou clothed his neck with thunder ? 
 And from, afar he smelleth the battle. 
 The thunder of the chieftains, and the shouting. 
 By thy understanding doth the hawk fly, 
 Spreading his wings towards the south ? 
 
SORRO W AND DEA TH. 455 
 
 At thy bidding doth the eagle soar aloft, 
 
 Building his nest on high ? 
 
 On a rock he lodgeth and abideth, 
 
 On a craggy rock and a cliff. 
 
 Thence he exploreth his food, 
 
 From afar his eyes behold it.' 
 
 And God spake again to Job, and said : 
 ' Will he who blameth contend with the Almighty ? 
 Let him who reprove th God, answer.' 
 
 Then Job answered Jehovah, and said : 
 'Lo, I am of no account, what shall I reply to thee? 
 I put my hand upon my mouth. 
 Once have I spoken, but I will not answer ; 
 And twice ; but I will say no more.' 
 
 Now when God had spoken these words to Job, he 
 said to Eliphaz the Tenianite, ' My wrath is kindled 
 against thee, and against thy two friends ; for ye 
 have not spoken concei;ning me that which is right, 
 like my servant Job.' 
 
 DCLU. 
 
 Time. 
 
 Time is the root of all beings, born and unborn ; of 
 pleasure and pain. In Time hath existence birth, and 
 in it all passeth away. Watching while others sleep. 
 Time for ever destroys, for ever renews. Unvanquishcd 
 Time! 
 
45<5 SACRED ANTHOLOGY. 
 
 DCLIII. 
 
 Deaih. 
 
 ' Alas !' I said, ' how grateful didst thou prove to my 
 heart so long as the verdure of thy existence flourished 
 in the garden ! ' ' Have patience,' he replied, ' my 
 friend, till the return of the spring, and thou mayest 
 again see verdure and flowers shooting from my 
 bosom.' 
 
 In every moment of thy life a breath is expended, 
 so that what remaineth is but of small account. Alas I 
 thou hast spent fifty years in sleep, excepting these ~ 
 five days that thou hast been awakened to reflection. 
 Shame on that man who departed without finishing 
 his work ; who, when the drum was beaten for march- 
 ing, had not made up his burden I Sweet sleep on the 
 day of marching withholds the traveller from his way. 
 Every one who came erected a new fabric ; he departed 
 and evacuated the tenement for another to enter. And 
 this, in like manner, formed new schemes ; but no one 
 ever finished the building. 
 
 DCLrv. 
 The World. 
 
 On the portico of the hall of Feridiin was written, 
 ' The world, my brother, continueth not to any one ; 
 place your affections on the Creator of the universe, 
 and that wiU suffice. Make no reliance, neither rest 
 upon the kingdom of this world ; seeing how many 
 like yourself it hath nourished and killed.' When^- 
 
SOJiH O W AND DEA TH. 457 
 
 the pure soul is about to depart, M^'hat is the differ- 
 ence between expiring on a throne or on the bare 
 ground ? 
 
 DCLV. 
 
 Heath. 
 
 Each spot where tulips prank their state 
 Has drunk the life-blood of the great ; 
 The violets yon field which stain 
 Are moles of beauties Time hath slain. 
 
 DCLVI. 
 
 CkarVty. 
 
 We saw him in the garden, the pleasant garden, 
 
 With his companions and his children, the childreu 
 
 he loved. 
 His children and his servants blessed him. 
 His home was the shelter of happiness. 
 
 Peace be upon him ! 
 We saw him giving food to the hungry. 
 And clothing to the naked. 
 We saw him give help and succour to the aged. 
 And good counsel to the young. 
 He suffered not the stranger to sleep in the streets : 
 He opened his door to the wayfarer. 
 
 Peace be upon him ! 
 
 DCLVn. 
 
 Opportunity. 
 
 Happy is the man whose conscience hath not con- 
 demned him 1 He that gathereth by defrauding his 
 
45.8 SACRED ANTHOLOGY. 
 
 own soul, gathereth for others that shall spend his 
 goods riotously. He that is evil to himself, to whom 
 will he be good ? 
 
 According to thy ability do good to thyself. 
 Death will not be long in coming, and the covenant 
 of the grave is not showed unto thee. Do good unto 
 thy friend before thou die. Defraud not thyself of 
 the good day, and let not the part of a good desire ■ 
 overpass thee. 
 
 Shalt thou leave thy travails to another, and thy 
 tasks to be divided by lot ? Give and take, and 
 sanctify thy soul. All flesh waxeth old as a garment. 
 
 DCLVIII. 
 
 Life short, Art long. 
 
 Lord, thou hast been our refuge 
 
 In aU generations. 
 
 Thou turnest man to dust, 
 
 And say est, ' Eeturn, ye sons of man.' 
 
 For a thousand years in thy sight 
 
 Are as yesterday when it is past, 
 
 And as a watch in the night. 
 
 Thou carriest them away with a flood ; they are asleejfc 
 
 As grass which grbweth in the morning ; 
 
 In the morning it flowereth and groweth. 
 
 In the evening it is cut down and withereth. 
 
 The days of our years are threescore years and ten ; 
 
 And if by strength they be fourscore years, 
 
 Yet is their pride trouble and sorrow ; 
 
SORRO W AND BE A TH. 45 9 
 
 For it is soon cut off, and we fly away. 
 
 So teach us to number our days 
 
 That we may apply our hearts to wisdom. 
 
 Let thy work appear to. thy servants, 
 
 And thy majesty to their childi-en. 
 
 And let the beauty of God be upon us, 
 
 And the work of our hands establish thou for us ; 
 
 Yea, the work of our hands establish thou it. 
 
 DCLIX. 
 
 The, Inevitable. 
 
 A father went daily to weep at the tomb of his 
 son. The son from his abode of happiness looked 
 with pity on his father, and at length, taking on 
 human form again, descended on earth, and throwing 
 himself down near the tomb where his father was, began 
 _ to weep with violence. The father approaching, said, 
 ' Young man, why are you weeping ? ' ' I am weep- 
 ing,' he replied, 'becau^ I want the sun and the 
 moon to make a pair of wheels for my cart.' ' Young 
 man,' said the father, ' you must be mad ; who can 
 make cart-wheels out of the sun and moon ? ' The 
 youth replied, ' You are weeping for a mortal whose 
 transient life has passed away, but I weep for the sun 
 and moon which I continually have before me.' 
 
 DCLX. 
 
 Life and Death. 
 
 I entered the workshop of a potter, and watched 
 him at his mill fashioning the necks and handles of 
 
46o SACRED ANTHOLOGY. 
 
 pitchers. Those were made of the heads of kings, 
 these of the feet of beggars. 
 
 In this palace, which rivalled the heavehs in 
 splendour when king succeeded king in emulation, I 
 saw the turtle sitting, and heard it crying, ' Where ? 
 where ? ' 
 
 They who are endowed with knowledge and vir- 
 tue, who by their wisdom have become the torch of 
 their disciples, even they have not taken a step beyond 
 this profound night of mystery ; they have only 
 bequeathed us a few fables ere returning to the slumber 
 of death. 
 
 This wheel of the heavens will revolve after thy 
 death and mine, friend ; it conspires against thy life 
 and mine. Come, sit thee on the grass, for but little 
 time remains to us before other grass shall spring from 
 thy dust and mine. When thou and I have passed 
 away, they wUl place a pair of bricks over us. Then 
 the brickmaker will fashion for other tombs other 
 bricks made of thy dust and mine. 
 
 Think hot that I fear the world, nor my departure 
 from it. Death being a fact, I have no fear of it. 
 That which I alone fear is not having lived well enough. 
 What does it matter whether we live in the world a 
 hundred years, or but one day ? Let us take care that 
 the bowl of our form hold the heart's good wine before 
 we become mere clay again for the potter to mould into 
 other shapes. To buy this wine, sell thy Koran ! 
 
SOUHO W AND DEA TH. 46 1 
 
 DCLXI. 
 
 Dud to Dust. 
 
 Eartli ! to thee we commend our brother. Of thee 
 he was formed, by thee he was sustained, and unto thee 
 he now returns. 
 
 Fire ! thou hadst a claim in our brother during 
 life. He subsisted by thy influence in nature ; to thee 
 we commit his body, thou emblem of purity ; may his 
 spirit be purified on entering a new state of existence ! 
 
 Air I while the breath of life continued, our 
 brother respired by thee ; his last breath is now de- 
 parted, to thee we yield him ! 
 
 Water ! thou didst contribute to the life of our 
 brother; thou wert one of his sustaining elements. 
 His remains are now dispersed, receive thy share of 
 him who has now taken an everlasting flight ! 
 
 DCLXII. 
 
 Death. 
 
 Death I how bitter is the thought of thee to a 
 man that liveth at rest in his possessions, unto the 
 man that hath nothing to vex him, and hath prosperity 
 in aU things ; yea, unto him that is yet able to enjoy 
 his food. 
 
 Death I acceptable is thy sentence unto the needy, 
 and unto him whose strength faileth, that is now in 
 the last age, and troubled in all things ; to him that 
 despaireth, and hath lost patience. 
 
 Fear not the sentence of death : remember them 
 
462 SACRED ANTHOLOGY. 
 
 that have been before thee and that shall come after 
 thee ; for this is the law of God over all flesh. 
 
 There is no inquisition in the grave. 
 
 Have regard to thy name ; for that shall remain 
 •with thee beyond a thousand treasures of gold. 
 
 A good life hath but few days ; but a good name 
 endureth for ever. 
 
 DCLXin. 
 
 Deaih. 
 
 An Indian prince, Tisso, one day riding in the forest, 
 saw a herd of elk sporting. 'See how happy,' he said,; 
 * these browsing elk are ! Why should not priests, 
 lodged and fed comfortably in the temples, also amuse 
 themselves ? ' Eeturniag home, he imparted this 
 reflection to the king. The king on the next day con- 
 ferred the sovereignty on him, saying, ' Prince, admin- 
 ister this empire for seven days ; at the termination of 
 that period I shall put thee to death.' At the end of the 
 seventh day the king inquired, 'From what cause hast 
 thou become so emaciated ? ' He answered, ' From the 
 horror of death.' The monarch rejoined, ' Live, my 
 child, and be wise. Thou hast ceased to take recrea- 
 tion, saying to thyself. In seven days I shall be put 
 to death. These priests in the temple incessantly 
 meditate on death ; how can they enter into healthful 
 diversions ? ' 
 
 DCLXIV. 
 
 Virtues Immortal. 
 
 The brilliant chariots of kings are destroyed ; the 
 
SORRO W AND BE A TH. 463 
 
 Body also approaches destrucfcion ; but the virtues of 
 good people never approach destruction. Thus do the 
 good say to the good. 
 
 DCLXV. 
 
 Permanence. 
 
 With victorious skiU and irresistible arrow I 
 vanquished the world. Strongholds fell where I raised 
 my hand ; where I moved, the lines of battle gave 
 way. AU this availed little. Swift death came, say- 
 ing, 'Permanence and power belong alone to God.' 
 
 DCLXVI. 
 
 The Unknown Future. 
 
 Death is certain to all things which are subject to 
 birth, and regeneration to all things which are mortal. 
 Wherefore it doth not behove thee to grieve about 
 that which is inevitable. The former state of beings 
 is unknown, the middle state is evident, and their 
 future state is not to be discovered. Why then 
 shouldst thou trouble thyself about such things as 
 these ? Some regard the soul as'a wonder, while some 
 speak, and others hear of it with astonishment ; but 
 no one knoweth it, although he may have heard it 
 described. 
 
 Just to thy wish the door of heaven is found 
 .open before thee. Be free from duplicity, and stand 
 firm in the path of truth ; be free from care and 
 trouble, and turn thy mind to things which are 
 spiritual. Let the motive be in the deed, and not in 
 
464. SACRED ANTHOLOGY. 
 
 the event. Be not one whose motive for action is 
 the hope of reward. Let not thy life be spent in 
 inaction. Depend upon application, perform thy duty, 
 abandon all thought of the consequence, and make the 
 event equal, whether it terminate in good or evU. 
 Seek an asylum then in wisdom alone ; for the miser- 
 able and unhappy are so on account of the event of 
 things. 
 
 DCLXVII. 
 
 Progress. 
 
 It needs not that I swear by the sunset redness, 
 And by the night and its gatherings, 
 And by the moon when at her full, 
 That from state to state shall ye be surely carried 
 onward 1 
 
 DCLXVin. 
 
 Life and Death. 
 
 On parent knees a naked, new-bom child 
 
 "Weeping thou sat'st, while aU around thee smiled : 
 
 So live that, sinking in thy long last sleep. 
 
 Thou then mayest smile, while aU around thee weep. 
 
SANCTIONS. 
 
 DCLXIX. 
 
 Thorns. 
 
 The dragon-toothed thorn in the garden 
 
 A sting like a scorpion's shows ; 
 He hath posted it there as a warden 
 
 To watch o'er the delicate rose. 
 The honey, delicious in flavour, 
 
 He teacheth the bee to secrete. 
 And joineth with infinite favour 
 
 The sting and the sweet. 
 
 DCLXX. 
 
 Heaven and Hell. 
 
 In mosque and school, in churcli and synagogue, 
 tbey have a horror of hell, and a seeking of paradise ; 
 but the seed of this anxiety has never germinated in 
 the heart that has penetrated the secret of the Most 
 High. 
 
 If the revolutions of the universe have bronght 
 tiiee no joy, why count whether there be seven heavens 
 or eight ? 
 
466 SACRED ANTHOLOGY. 
 
 Eacli heart that God hath illumined with the light 
 of affection — be it found in mosque or in synagogue — if 
 its name be written in the Book of Love, is set free 
 from anxieties about hell, and from longings for para- 
 dise. 
 
 Hell is but a spark of the useless troubles which we 
 have given ourselves ; paradise only an instant of the 
 repose which we have sometimes enjoyed on earth. 
 
 DCLXXI. 
 
 Cause and Effect. 
 
 As surely as the pebble cast heavenward abides not 
 there, but returns to the earth ; so, proportionate to thy" 
 deed, good or ill, wUl the desire of thy heart be meted 
 out to thee in whatever form or world thou shalt 
 enter. 
 
 DCLXXII. 
 
 Self-judgme'nt. 
 
 Take care that your final account shall be settled 
 before death. Undergo here your indictment and_ 
 your trial ; pass on yourself just sentence and punish- ' 
 ment; then will you pass into the future without 
 further trial, chastisement, or fear. 
 
 DCLXXIII. 
 
 A Bad Conscience. 
 
 Between two physicians, in consequence of their 
 living together, a few words of altercation took place. 
 It is not right for two to be spoken of as one ; both ' 
 
SANCTIONS. 467 
 
 cannot reap the same crop. Who ever saw a place for 
 two swords in one sheath ? The desire came to those 
 two sages that one of the two should have the house to 
 himself. "When anger caught the waist of revenge, it 
 set about devising a plan to settle the matter. They 
 would drink two draughts of their own making, so as 
 to see who was the strongest of heart, and whose 
 poison Avas the most deadly. 
 
 The first rival made a little poison, which with 
 its putrescence would melt a black stone. The other 
 took a draught of it, and as it reminded him of sugar, 
 drank it easUy. Then he made a decoction of herbs, 
 and stopped the course of the poison with an antidote. 
 He burnt like the moth, but found his wings again ; 
 he appeared again in the assembly. He brought a 
 flower from the garden, recited a charm over it, and 
 breathed upon it ; then gave to his enemy this flower 
 more effectual than his own poison. His enemy, 
 receiving that flower, was overwhelmed with fear, 
 became senseless, and expired. One with a remedy 
 drove the poison out of his body ; the other died 
 through imagination of a single flower. 
 
 Each of the many-coloured flowers blooming in 
 the garden of the earth is a drop of blood from the 
 heart of a man, 
 
 DCLXXIV. 
 
 The Voice of Blood. 
 
 And Cain said to Abel his brother, * Let us go into 
 the field,' And when they were in the field, Cain rose 
 
468 SACRED ANTHOLOGY. 
 
 up against Abel his brother, and slew him. And 
 Jehovah said to Cain, ' Where is Abel thy brother ? ' 
 And he said, ' I know not. Am I my brother's keeper ? ' 
 And Jehovah said, ' What hast thou' done ? the voice of 
 thy brother's blood crieth to me from the ground, 
 And now art thou cursed from the earth which hath 
 opened its mouth to receive thy brother's blood from 
 thy hand. If thou tUlest the ground, it will no more 
 yield to thee its strength : a fugitive and a wanderer 
 ehaltthou be in the earth.' And Cain said to Jehovah,' 
 ' My punishment is greater than I can bear. Lo ! thou 
 drivest me out this day from the face of this land, and 
 from thy presence I shall be hidden ; and I shall be a 
 fugitive and a wanderer in the earth ; and it shall come 
 to pass that whosoever findeth me will slay me.' God 
 set a mark upon Cain, that no one should slay him. 
 
 DCLXXV. 
 
 Recoil. 
 
 Whoso casteth a stone on high casteth it on his 
 own head ; and a deceitful stroke maketh (two) 
 wounds. 
 
 Whoso diggeth a pit shall fall therein ; and he that 
 setteth a trap shall be taken therein. 
 
 He that worketh mischief, it shall faU upon him, 
 and he shall not know whence it cometh. 
 
 Malice and wrath, even these are abominations; 
 and the sinful man shall have them both. 
 
 When the evil man curseth his adversary, he curseth 
 his own soul. 
 
SANCTIONS. 465, 
 
 DCLXXVI. 
 
 The Right Fear. 
 
 The excellent will fear to do wrong. 
 
 Because evil produces evil, therefore should it be 
 feared more than fire. 
 
 To do no evil even to enemies will be called the 
 chief of virtues. 
 
 Justice will meditate the ruin of him who meditates 
 the ruin of another. 
 
 Commit not wrong, saying, ' I am poor ; ' if you do, 
 you will become poorer still. 
 
 Let not him do evil to others who desires not that 
 sorrows should pursue himself. 
 
 Men may live amid many enmities, but will not 
 escape the enmity and pursuit of their own sin. This 
 shadow at their heels will not leave them, which means 
 destruction. 
 
 If a man love himself, let him commit no wrong, 
 however small. 
 
 DCLXXVII. 
 
 Reality. 
 
 Tremble in the presence of an earnest believer : he 
 possesses the art of physiognomy in perfection, and 
 has a discernment of his own which pierces to that 
 which is most secret in the heart of men. 
 
 DCLXXVIII. i 
 
 Patience. 
 
 Have patience, and thou shalt see reduced to dust 
 those who have trampled others in the dust. 
 
47° SACRED ANTHOLOGY. 
 
 Have patience, and thou shalt see those whom the 
 world hated as thorns blooming as roses. 
 
 DCLXXIX. 
 
 Two Serpents. 
 
 The learned Saib, who was entrusted with the 
 education of the sOn of the Sultan Carizama, related to 
 him each day a story. One day he told him this from 
 the annals of Persia : — ' A magician presented himself 
 before King Zohak, and breathing on his breast, 
 caused two serpents to come forth from the region of 
 the king's heart. The king in wrath was about to 
 slay him, but the magician said, " These two serpents 
 are tokens of the glory of your reign. They must be 
 fed, and with human blood. This you may obtain by 
 sacrificing to them the lowest of your people ; but they 
 will bring you happiness, and whatever pleases you- is 
 just." Zohak was at first shocked ; but gradually he 
 accustomed himself to the counsel, and his subjects 
 were sacrificed to the serpents. But the people only 
 saw in Zohak a monster bent on their destruction. 
 They revolted, and shut him up in a cavern of the. 
 mountain Damavend, where he became a prey to 
 the two serpents whose voracity he could no longer 
 appease.' 
 
 ' What a horrible history I ' exclaimed the young 
 prince, when his preceptor had ended it. ' Pray teU 
 me another that I can hear without shuddering.' 
 ' Willingly, my lord,' replied Saib. ' Here is a very 
 simple one : — A young sultan placed his confidence in 
 
SANCTIONS. 471 
 
 an axtful courtier, who filled his mind with false ideas 
 of glory and happiness, and introduced into his heart 
 pride and voluptuousness. Absorbed by these two 
 passions, the young monarch sacrificed his people to 
 them, insomuch that in their wretchedness they tore 
 him from the throne. He lost his crown and his 
 treasures, but his pride and voluptuousness remained, 
 and being now unable to satisfy them, he died of rage 
 and despair.' 
 
 The young prince of Carizama said, 'I like this 
 story better than the other.' ' Alas, prince ! ' replied 
 his preceptor, * it is nevertheless the same.' 
 
 DCLXXX. 
 
 Consuming Fire. 
 
 Love is the hell-spark that burneth up the moun- 
 tain of iniquity. 
 
 DCLXXXI. 
 
 Pleasure : Transient and Permanent. 
 
 Some have said, reasoning with themselves, but 
 not aright : — Our life is short and tedious, and in the 
 death of a man there is no remedy, neither was there 
 any man known to have returned from the grave. 
 We are born at all adventure, and we shall be here- 
 after as though we had never been, for the breath in 
 our nostrils is as smoke, and a little spark in the 
 moving of our heart, which being extinguished, our 
 body shall be turned into ashes, and our spirit shall 
 vanish as the soft air. Our name shall be forgotten in 
 
472 SACRED ANTHOLOGY. 
 
 time, and no man shall have our works in remem- 
 brance, and our life shall pass away as the trace of a 
 cloud. Our time is a very shadow that passeth away. 
 Come on, therefore, let us enjoy the good things that 
 are present. Let us fill ourselves with costly wine 
 and ointments. Let no flower of the spring pass by 
 us. Let us crown ourselves with roses before they be 
 withered. Let none of us go without his part of volup- 
 tuousness : let us leave tokens of our joyfulncss in 
 every place ; for this is our portion, and our lot is this. 
 Let our strength be the law of justice ; for that which 
 is feeble is found to be nothing worth. Let us lie in 
 wait for the righteous. He abstaineth from our ways 
 as filthiness, saying, — 'He pronounceth the end of 
 the just to be blessed, and maketh his boast that God 
 is his father. Let us see if his words be true ; for if 
 the just man be the son of God, he will help him.' 
 
 Such things they did imagine, and were deceived ; 
 for their own wickedness hath blinded them. They 
 hoped not for the wages of justice, nor discerned a 
 reward for blameless souls. For God made man to 
 be the image of his own eternity. They that put 
 their trust in him shall understand the truth ; and 
 such as be faithful in love shall abide with him. 
 
 Whoso despiseth wisdom and nurture, he is miser- 
 able; his hope is vain, his labours unfruitful. Glorious 
 is the fruit of good labours, and the root of wisdom 
 shall never fall away. 
 
SAJVCTJONS. 473 
 
 DCLXXXII. 
 
 Poverty and Wealth. 
 
 Poverty which is through honesty is better than 
 wealth which is from the treasure of others, since it is 
 said, ' Even he who is the poorest and most helpless 
 one, if he always keep his thoughts and actions just, 
 obtains a share of every good work done in the world.' 
 
 These men are to be considered rich : — he who is 
 perfect in wisdom ; he who has health ; he that is 
 fearless ; he who is contented ; he who through 
 honesty has made fate his friend. And these are 
 poor : — he with w hom wisdom is not ; he who is 
 unhealthy ; he who Lives in fear and falsehood ; he 
 who is not master of himself. 
 
 The sage asked, ' In the creation of God is there 
 anything on which Ahriman cannot bring misfortune ? * 
 The Spirit of Wisdom replied, ' On a wise and con- 
 tented man it is impossible to bring misfortune.' 
 
 DCLXXXIII. 
 
 Self-controL 
 
 Self-control will place a man among the gods; the 
 want of it will drive him into the dark abyss. 
 
 Let it be guarded as a treasure ; there is no greater 
 source of good for man than that, though he guard 
 nothing else, he guard his tongue. The wound burnt in ' 
 by fire may heal ; but a wound burnt in by the tongue 
 will never heal. 
 
474 SACRED ANTHOLOGY. 
 
 One word of evU intent will change good into 
 evil. 
 
 He who, like a tortoise, can draw in his five senses, 
 will obtain happiness. 
 
 Virtue seeking for an opportunity will come into 
 the path of the man who guards against anger and has 
 learned restraint. 
 
 Humility is good in all, but especially in the rich ; 
 it is the excellence of a higher riches. 
 
 More lofty than a mountain will be the greatness 
 of that man who without swerving from his proper 
 state controls himself. 
 
 All other creatures will worship him who has at- 
 tained the control of his own souL 
 
 DCLXXXIV. 
 
 Envy. 
 
 Among all those who stand on the outside of virtue, 
 there are no greater fools than thosewho stand outside 
 their neighbour's door. 
 
 To those who cherish envy, that is enough. Though 
 other enemies fail,- that will bring destruction. 
 
 The wealth of the envious man, and the poverty of 
 the upright, these exist not. 
 
 Do you ask. What is the indestructibility of 
 wealth ? It is to be free from coveting the possessions 
 of others, 
 
 !t is magnanimity that will give victory. 
 
SANCTIONS. 4/5 
 
 DCLXXXV. 
 
 Tlie Earth. 
 
 The earth is the Lord's, and the fulness thereof ; 
 
 The world, and all who dwell therein. 
 
 Who shall ascend into the hill of the Lord ? 
 
 And who shall stand in his holy place ? 
 
 The clean of hands, and the pure of heart ; 
 
 He who hath not lifted up his soul to vanity. 
 
 Nor sworn deceitfully ; 
 
 He shall receive a blessing from the Lord, 
 
 And righteousness from the God of his salvation. 
 
 DCLXXXVI. 
 
 Songs in the Night. 
 
 From the heavens thou didst cause thy sentence 
 
 to be heard ; 
 The earth was afraid, and was still. 
 When God rose up to give sentence. 
 To save all the oppressed of the land. 
 I remember my song in the night ; 
 Thy way was in the sea, 
 And thy paths in the great waters. 
 And thy footsteps were not known. 
 I will hear what God shall speak : 
 Mercy and truth will meet together ; 
 Righteousness and peace wUl kiss each other; 
 Truth will spring forth from the earth, 
 And justice will look down from the heavens. 
 The Lord will surely give what is good. 
 
476 SACRED ANTHOLOGY. 
 
 And our land will jdeld its increase. 
 Righteousness will go before him. 
 And tread firmly on the way. 
 
 DCLXXXVII. 
 
 Requisition of Conscience. 
 
 Elijah stood upon the mount. And a great strong 
 wind came and rent the mountain ; but God was not 
 in the wind : and after the wind an earthquake ; but 
 God was not in the earthquake : and after the earth- 
 quake a flame ; but God was not in the flame : and 
 after the flame a still small voice. When Elijah 
 heard it, he wrapped his face in his mantle. And the 
 voice said, What dost thou here, Elijah ? 
 
 DCLXXXVIII. 
 
 Trust. 
 
 Trust in the Lord, and do good ; 
 
 Delight thyself, also, in the Lord, 
 
 And he will give to thee the desires of thy heart. 
 
 Trust in him, and he will accomplish ; 
 
 He will bring forth thy righteousness as the light, ■ 
 
 And thy judgment as the noonday. 
 
 Wait silently for God, and place thy hope in him. 
 
 Fret not thyself because of him that prospereth in his 
 
 way, 
 Because of the man who accomplisheth his evil devices. 
 Cease from anger, and forsake wrath ; 
 Fret not thyself so as in any wise to do evil. 
 
SANCTIONS. 477 
 
 Yet a little while, and the wicked man shall not be : 
 
 Thou shalt search for his place, but it shall not be : 
 
 But the lowly shall inherit the land. 
 
 And shall delight themselves in abundant prosperity. 
 
 Better is a little that a righteous man hath, 
 
 Than the abundant riches of the wicked. 
 
 The mouth of the righteous man uttereth wisdom. 
 
 And his tongue speaketh justice : 
 
 The law of his God is in his heart ; 
 
 His steps shall not slip. 
 
 I have seen the wicked man terrible. 
 
 And spreading himself like a green native tree : 
 
 Yet he passed away, and lo ! he was not ; 
 
 And I sought him, but he was not to be found. 
 
 Mark the perfect man, and behold the upright ; 
 
 For the end of that man is peace. 
 
 DCLXXXIX. 
 
 Exaltation of Evil Men. 
 
 Save me, God, for the godly man faileth. 
 
 For the faithful cease from among the sons of men. 
 
 They speak falsehood every one to his neighbour : 
 
 With flattering lips, but with a double heart they 
 
 speak. 
 May God cut off all flattering lips, 
 The tongue that speaketh boastful things t 
 Of those who say, ' By our tongue we shall prevail 
 Our lips are our o^wn ; who is lord over us ? ' 
 ' On account of the desolation of the poor. 
 
478 SACRED ANTHOLOGY. 
 
 On account of the moaning of the needy, 
 
 I will now arise,' saith the Lord ; 
 
 ' I will place in safety him who is scorned.' 
 
 The words of the Lord are pure words — 
 
 Silver tried in a crucible, 
 
 Purified from earth seven times. 
 
 Thou, God, wilt koep them. 
 
 Thou wilt preserve them from this generation for ever, 
 
 The wicked walk on every side 
 
 When the vilest men are exalted. 
 
 DCXC. 
 
 Retrihution. 
 
 My son, if base men entice thee, 
 
 Consent thou not. 
 
 Walk not in the way with them : 
 
 Keep back thy foot from their paths ; 
 
 For their feet run to evil. 
 
 Surely in vain the net is spread 
 
 In the sight of any bird ; 
 
 But these lay snares for their own lives. 
 
 Such are the ways of every one greedy of gain ; 
 
 The life of those addicted to it, it taketh away. 
 
 Because they hated knowledge, 
 
 Therefore they shall eat of the fruit of their own way. 
 
 And from their own counsel they shall be filled. 
 
 Fdr the turning away of the simple shall slay them, 
 
 Atid the carelessness of fools shall destroy them. 
 
SANCTIONS. 479 
 
 DCXCI. 
 
 Rebuke of the Just. 
 
 Let not my heart incline to an evil thing, 
 
 To do evil deeds wickedly with men who work 
 
 iniquity ; 
 Nor let me eat of their dainties 1 
 Let a righteous man smite me, it wiU be kindness ; 
 And let him reprove me, it wiU be oil for the head. 
 
 Dcxcn. 
 Guilelessness. 
 
 Guard thy tongue from evil, 
 
 And thy lips from speaking deceit. 
 
 Depart from evil, and do good ; 
 
 Seek peace, and pursue it. 
 
 The face of God is against those who do evil. 
 
 To cut oflF the remembrance of them from the laud. 
 
 He is near to the contrite of heart. 
 
 And the lowly of spirit he saveth. 
 
 DCXCIII. 
 
 The Reward. 
 
 I said, ' I have laboured vainly, 
 
 I have spent my strength for naught ; 
 
 Yet surely my work is with God.' 
 
 Then said God, 
 
 ' Is it a slight thing that thou shouldst be my servant ? ' 
 
43o SACRED ANTHOLOGY. 
 
 DCXCIV. 
 Self -Delusion. 
 
 Now go, write it before them upon a tablet, 
 
 And inscribe it in a book ; 
 
 Tbat it may be for a future day, for a testimony for 
 
 ever : 
 For a rebellious people is this, lying children, 
 Children that will not hear the law of God ; 
 Who say to the seers, ' See not, ' 
 And to the prophets, 'Prophesy not to us right things ; 
 Speak unto us smooth things, prophesy deceits. 
 Depart from the way, turn aside from the path, 
 Cause the Holy One to cease from before ua,' 
 Wherefore, thus saith the Holy One, 
 ' Because ye have refused this word, 
 And trust in oppression and perverseness. 
 This iniquity shall be to you 
 As a breach in a lofty wall, 
 Whose breaking coiheth suddenly, in a moment.' 
 
 DCXCV. 
 
 False Peace. 
 
 From the least even unto the greatest of them 
 
 Every one is greedy of gain ; 
 
 From the prophet even unto the priest, 
 
 Every one dealeth falsely. 
 
 They have healed the wounds of my people slightly, 
 
 Saying, 'Peace, peace I' when there is no peace. 
 
 Are they ashamed that they have done what is base ? 
 
 Nay, they are not at all ashamed, 
 
SANCTIONS. 48X 
 
 Neither know tHey how to blush. 
 Behold, I will bring evil upon this people. 
 Even the fruit of their own thoughts. 
 
 DCXCVI. 
 
 Conscience. 
 
 When unrighteous men thought to oppress the holy 
 nation, they lay in their own houses prisoners of dark- 
 ness, fettered with the bonds of a long night, exiled 
 from the eternal providence. No power of the fire 
 might give them light, neither could the bright beams 
 of the stars lighten that horrible night. 
 
 For wickedness, condemned by her own witness, is 
 very timorous, and being pressed with conscience, 
 always forecasteth grievous things. For fear is nothing 
 else but a betraying of the succours which reason 
 offereth. They sleeping the same sleep that night — 
 which was indeed intolerable, coming upon them from 
 the bottom of inevitable hell — were partly troubled 
 with monstrous apparitions, and partly fainted, their 
 heart failing them ; for a sudden fear, and not looked 
 for, came upon them. Whoever then fell down was 
 fast shut ia a prison that had no iron bars. They were 
 aU bound with one chain of darkness. Whether it 
 were a whistling wind, or melodies of birds among the 
 spreading branches, or a pleasing sound of falling 
 water, or a terrible sound of stones cast down, or of 
 leaping invisible beasts, or roaring of wild beasts, or 
 a rebounding echo from the hollow mountains : these 
 thing's made them swoon for fear. The whole world 
 
483 SACRED ANTHOLOGY. 
 
 sliined with clear light, and none were hindered in their 
 labour : over them only was spread a heavy night. 
 Yet were they unto themselves more grievous than 
 the darkness. 
 
 DCXOVII. 
 
 Radicalism. 
 
 In those days came John the Baptist preaching in 
 the wilderness of Judea, saying, Kepent, for the king- 
 dom of heaven is at hand. For this is he that was 
 spoken of through Isaiah the prophet, saying, ' The 
 voice of one crying in the wilderness, Prepare the way 
 of the Lord, make straight his paths I ' And John 
 himself had his raiment of camel's hair, and a leathern 
 girdle about his loins ; and his food was locusts and 
 wild honey. 
 
 Then went out to him Jerusalem, and all Judea, and 
 all the country about the Jordan, and were baptized by 
 him in the river Jordan, confessing their sins. But 
 seeing many of the Pharisees and Sadducees coming to 
 be baptized, he said to them, Brood of vipers I who 
 warned you to flee from the coming wrath ? Bring 
 forth therefore fruit worthy of repentance, and think 
 not to say within yourselves. We have Abraham for 
 our father ; for I say to you that God is able out of 
 these stones to raise up children to Abraham. And 
 already is the axe lying at the root of the trees ; every 
 tree therefore that beareth not good fruit i-s to be cut 
 down,, and cast into the fire. I indeed baptize you in 
 
SANCTIONS. 483 
 
 water, for repentance ; but lie that cometh after me is 
 mightier than I, whose sandals I am not worthy to 
 boar ; he will baptize you in the sacred spirit and in 
 fire. His winnowing-shovel is in his hand, and he will 
 thoroughly cleanse his threshing-floor, and gather his 
 wheat into the garner ; but the chaff he will bum up 
 with unquenchable fire. 
 
 DCXOVIII. 
 
 Power of Leasts. 
 
 Another parable he put forth to them, saying, The 
 kingdom of heaven is like a grain of mustard, which 
 a man took and sowed in his field. Which is the 
 least indeed of all seeds ; but when it is grown, it is 
 greater than the herbs, and becometh a tree, so that 
 the birds of the air come and lodge in its branches. 
 
 Another parable he spoke to them : The kingdom 
 of heaven is like leaven, which a woman took and hid 
 in three measures of meal, tiU the whole was leavened. 
 
 Again, it is like a merchant seeking goodly pearls. 
 Having found one pearl of great price, he went and 
 sold all that he had, and bought it. 
 
 DCXCIX. 
 
 Covetousness. 
 
 And he said to them. Take heed, and beware of 
 all covetousness ; f6r even when one hath. great abun- 
 dance, his life doth not depend upon his possessions. 
 
484 SACRED ANTHOLOGY. , 
 
 And he spoke a parable to them, saying, The 
 ground of a certain rich man brought forth plentifully. 
 And he thought within himself, saying, "What shall I 
 do ? for I have not where to store my crops. And he 
 said. This will I do ; I will pull down my barns, and 
 build greater ; and there will I store all my crops and 
 my goods ; and I will say to my soul. Soul, thou hast 
 many goods laid up for many years ; take thine ease, 
 eat, drink, be merry. But God said to him. Fool I 
 this night will thy soul be required of thee ; and 
 whose will those things be which thou hast laid up ? 
 So is he that layeth up treasure for himself, and is not 
 rich towards God. 
 
 DCC. 
 
 Opportunity. 
 
 Then the kingdom of heaven wiU be like ten 
 virgins, who took their lamps, and went out to meet 
 the bridegroom. And five of them were foolish, and 
 five wise. For the foolish took their lamps, and took 
 no oil with them. But the wise took oil in their 
 vessels with their lamps. And as the bridegroom 
 tarried, they all slumbered and slept. But at mid- 
 night there was a cry, Lo I the bridegroom I go out to 
 meet him. Then all those virgins arose, and trimmed 
 thrar lamps. And the foolish said to the wise. Give 
 us of your oil, for our lamps are going out. But the 
 wise answered, saying. Perhaps there wiU not be 
 enough for us and you ; go rather to those who sell, 
 and buy for yourselves. And while they went to buy, 
 
SANCTIONS. 485 
 
 tlie bridegroom came ; and they who were ready went 
 in w:ith him to the wedding; and the door was 
 shut. 
 
 DCCI. 
 
 Culture. 
 
 For it will be as when a man going abroad called 
 his own servants, and entrusted to them his property; 
 and to one he gave five talents, to another two, and to 
 another one, to each according to his ability, and went 
 abroad. He that had received the five talents went 
 immediately and traded with the same, and gained 
 five talents more. In like manner, he that had 
 received the two gained two more. But he that had 
 received the one went and dug in the earth, and hid 
 his lord's money. And after a long time the lord of 
 those servants cometh, and reckoneth with them. And 
 he that had received the five talents came and brought 
 five talents more, saying, Lord, thou entrustedst to me 
 five talents ; see, I have gained five talents more. His 
 lord said to him. Well done, good and faithful servant 1 
 thou hast been faithful over a little, I will place thee 
 in charge of much ; enter into the joy of thy lord. 
 He also that had received the two talents came and 
 said, Lord, thou entrustedst to me two talents ; see, I 
 have gained two talents more. His lord said to him. 
 Well done, good and faithful servant ! thou hast been 
 faithful over a little, I will place thee in charge of 
 much ; enter into the joy of thy lord. Then he, also 
 that had received the one talent came and said, Lord, 
 
486 SACRED ANTHOLOGY. 
 
 I knew thee to be a hard man, reaping where thou 
 didst not sow, and gathering where thou didst not 
 scatter seed ; and I was afraid, and went and hid thy 
 talent in the earth. See ! thou hast thine own. But 
 his lord answered and said to him, Wicked and sloth- 
 ful servant 1 didst thou know that I reap where I 
 sowed not, and gather where I did not scatter seed ? 
 Thou oughtest then to have put my money with the 
 money-dealers, and on my coming 1 should have 
 received mine own with interest. Take therefore the 
 talent from him. 
 
 DCCII. 
 
 lAght Unrecognised. 
 
 There was a man sent from God whose name was 
 John. He came as a witness, to bear witness of the 
 light, that through him all might believe. The true 
 light, which enlighteneth every man, was coming into 
 the world. In him was life, and the life was the light 
 of men ; the light shone in the darkness, and the 
 darkness comprehended it not. He was in the world, 
 and the world knew him not. He came to his own, 
 and his own received him not. 
 
 This is the condemnation, that the light hath come 
 into the world and men loved darkness rather than 
 light ; for their deeds were evil. Every one that doeth 
 evil hateth the light, lest his deeds should be reproved. 
 But he that doeth the truth cometh to the light, that 
 his deeds may be made manifest that they are wrought 
 in God. 
 
SANCTIONS. 487. 
 
 Dccin. 
 Rejected Truth. 
 
 And he began to speak to the people this parable : — 
 A man planted a vineyard, and let it out to husband- 
 men, and went abroad for a long time. And at the 
 season he sent a servant to the husbandmen, that they 
 should give him of the fruit of the vineyard ; but the 
 husbandmen beat him, and sent him away empty- 
 handed. And he sent still another servant ; and they 
 beat him also, and treated him shamefully, and sent 
 him away empty-handed. And he went on to send 
 a third ; and they wounded him also, and cast him 
 out. And the lord of the vineyard said. What shall 
 I do ? I will send my beloved son ; perhaps they will 
 respect him. But when the husbandmen saw him, 
 they reasoned among themselves, saying. This is the 
 heir ; let us kill him, that the inheritance may become 
 ours. So they cast him out of the vineyard, and 
 killed him. What then will the lord of the vineyard 
 do to them ? He will come and destroy these husband- 
 men, and will give the vineyard to others. And when 
 they heard this, they said, God forbid I But he, look- 
 ing upon them, said, What then is this which is 
 written, * The stone which the builders rejected, the 
 same hath become the corner-stone ? ' Every one 
 who faUeth upon that stone will be broken ; but on 
 whomsoever it falleth, it will grind him to powder. 
 
 And when he came near, as he beheld the city, he 
 wept over it, saying. If thou hadst known, even thou, 
 and that in this thy day, the things that concern thy 
 
488. SACRED ANTHOLOGY. 
 
 peace ! but now they are hidden from thine eyes. For 
 the days will come upon thee when thine enemies 
 will cast up a mound about thee, and compass thee 
 round, and shut thee iu on every side, and will level 
 thee with the ground, and thy children within thee ; 
 and they will not leave in thee one stone upon 
 another; because thou knewest not the time of thy 
 visitation. 
 
 And he was teaching daily in the temple ; but the 
 chief priests, and the scribes, and the leading men of 
 the people sought to destroy him. And they could 
 not find an opportunity of doing anything, for all the 
 people hung upon him listening. 
 
 DCCIV. 
 
 Sowing and Heaping. 
 
 The fruit of the Spirit is love, joy, peace, long- 
 suffering, kindness, goodness, faithfulness, humility, 
 temperance. 
 
 Let us not become vainglorious, provoking or 
 envying one another. 
 
 If a man be detected in a fault, do ye who are 
 spiritual restore such a one in the spirit of meekness ; 
 considering thyself, lest thou also be tempted. Bear 
 ye one another's burdens, and thus fulfil the law of 
 Christ. For if a man thinketh himself to be some- 
 thing when he is nothing, he deceiveth himself. But 
 let each one prove his own work, and then will he 
 have his ground for glorying in himself alone, and 
 
SANCTIONS. 489 
 
 not in comparison with another ; for every one must 
 bear his own burden. 
 
 Let him that is taught in the word share with the 
 teacher in all good things. Be not deceived, God is 
 not mocked ; for whatever a man soweth, that shall 
 he also reap. For he that soweth to his flesh, shall of 
 the flesh reap corruption ; but he that soweth to the 
 spirit, shall of the spirit reap life everlasting. And 
 let us not be faint-hearted in well-doing ; for ia due 
 season we shall reap if we faint not. 
 
 DCCV. 
 
 Woes. 
 
 My people are destroyed through lack of know- 
 ledge. Woe unto them that draw down punishment 
 with cords of sin ! Woe unto them that call evil good, 
 and good evil, — bitter for sweet, and sweet for bitter, — 
 darkness for light, and light for darkness 1 Woe unto 
 them that are wise in their own eyes, and prudent in 
 their own sight I Woe unto them that are mighty to 
 mingle strong drink 1 Woe to them Avho absolve the 
 guilty for reward, and take away the righteousness of 
 the righteous from him I As a tongue of fire devoureth 
 stubble, their root shall be rottenness, and their blossom 
 shall be ashes. 
 
 Woe unto them that make unrighteous decrees. 
 And that write, causing misery by what they 
 
 have written ! 
 To turn aside the needy from judgment, 
 And to take away the right of the poor ; 
 
49° SACRED ANTHOLOGY. 
 
 That widows may be their prey, 
 And that they may rob the fatherless I 
 
 DCOVI. 
 
 Danger. 
 
 Deem it not safe to pass through the thicket of 
 Lust : there crouches the tiger Pain. 
 
 DCCVII. 
 
 Happiness and Misery. 
 
 By the night when she spreads her veil ; 
 
 By the day when it brightly shineth ; 
 
 By him who made male and female ; 
 
 At different ends truly do ye aim ! 
 
 As to him who giveth, and feareth God 
 
 (Who giveth of his substance that he may become 
 
 pure, 
 Who offereth not favours to any one for a recompense), 
 And yieldeth assent to the Good, 
 To him will we make easy the path to happiness. 
 But as to him who is covetous and bent on riches, 
 And calleth the Good a lie. 
 To him will we make easy the path to misery. 
 
 DCCVIII. 
 
 Recoil. 
 
 Lo I the wicked is in labour with iniquity ; 
 
 He hath conceived mischief, 
 
 And he is bringing forth falsehood. 
 
SANCTIONS. 491 
 
 He hath dug a pit, and made it deep ; 
 But he shall fall into the pit which he hath made. 
 His mischief shall return upon his own head, 
 And upon the crown of his head his violence shall 
 descend. 
 
 DCCIX. 
 
 Evil 
 
 Even an evil-doer sees happiness as long as his 
 evil deed has not ripened ; but when his evil deed 
 has ripened, then does the evil-doer see evil. 
 
 Let no man think lightly of evil, saying in his 
 heart, ' It will not come near unto me.' Even by the 
 falling of water-drops a water-pot is filled ; the fool 
 becomes full of evil, even if he gathers it little by 
 little. 
 
 He who has no wound on his hand may touch 
 poison with his hand ; nor is there ■ evil for one who 
 does not commit evil. 
 
 If a man ofiend a harmless, pure, and innocent 
 person, the evil falls back upon that fool like light 
 dust thrown up against the wind. 
 
 Not in the sky, not in the midst of the sea, not if 
 we enter into the clefts of the mountains, is there 
 known a spot in the whole world where a man might 
 be freed from an evil deed. 
 
 DCCX. 
 
 Ju^ice. 
 
 Iniquity, committed in this world, produces not 
 fruit immediately, but, like the earth, in du& season, 
 
492 SACRED ANTHOLOGY. 
 
 and advancing by little and little, it eradicates the 
 man wko committed it. 
 
 He grows rich for a while through unrighteousness ; 
 theji he beholds good things ; then it is that he van- 
 quished his foes ; but he perishes at length from his 
 whole root upwards. 
 
 Justice, being destroyed, will destroy ; being pre- 
 served, will preserve ; it must never therefore be vio- 
 lated. Beware, judge ! lest justice, being overturned, 
 overturn both us and thyself. 
 
 The only firm friend v/ho follows men, even after 
 death, is justice ; all others are extinct with the body. 
 
 DCCXI. 
 
 Slavery. 
 
 Far in the morning-time of the world was Erothi'a 
 peace. Then did none harm another, and the gem 
 lay untouched by any thief on Jalaugursheath. There 
 was found in Danmaurk the mighty Quern called 
 Grotti, which to the grinder's will ever produceth. 
 
 Then King Frothi called his slaves renowned for 
 strength, Fenia and Menia, and bade them grind him 
 gold. The maidens ground through many years, they 
 ground endless treasures ; but at last they grew weary. 
 Then Frothi said, ' Grind on ! East ye not, sleep ye 
 not, longer than the cuckoo is silent, or a verse can 
 be sung ! ' The weary slaves ground on, till lo 1 from 
 the mighty Quern is poured forth an army of men. 
 Now lieth Frothi slain amid Ms gold. Now is Frothi's 
 peace for ever ended. 
 
SANCTIONS. 493 
 
 DCCXII, 
 
 Necessity. 
 
 When the gods in the Norse fable were unable to 
 bind the Fenris Wolf with steel, or with weight of 
 mountains — the one he snapped, the other he spurned 
 with his heel — they put round his foot a limp band 
 softer than silk or cobweb, and this held him — the 
 more he spurned, the stiffer it drew. So soft and so 
 stanch is fate. 
 
 DCCXIII. 
 
 The Unchanging. 
 
 Verily God holdeth fast the heavens and the earth 
 that they pass not away. 
 
 Their haughtiness on earth and their plotting of 
 evil ! But the plotting of evil shall only enmesh those 
 who make use of it. Look they then for aught but 
 God's way with the peoples of old ? Thou shalt not 
 find any change in the way of God ; yea, thou shalt 
 not find any variableness in the way of God I 
 
 DCCXIV. 
 
 Fate. 
 
 What is stronger than fate ? If we think to 
 avert it, it is with us before the thought. 
 
 They who gather millions enjoy only as is deter- 
 mined. Whatever is not conferred by fate cannot be 
 
494 SACRED ANTHOLOGY. 
 
 preserved, though guarded with painful care : what 
 fate has given cannot be lost, though thrown awaj. 
 
 Fate has ordained two. properties — wealth and 
 knowledge — sought by dijGferent men. In the ac- 
 quisition of that not appointed to' either, everything 
 favourable becomes unfavourable ; in accordance with 
 fate everything unfavourable becomes favourable. 
 
 Although a man may study the most polished 
 treatises, the knowledge which fate has decreed to 
 him wiU still prevail. 
 
 Adverse fate is no disgrace to any one ; to be with- 
 out e<xertion, and not to know what should be known, 
 this is disgrace. Although, through destiny, the end 
 cannot be obtained, the earnest endeavour will yield 
 its reward. 
 
 DCCXV. 
 
 Restoration. 
 
 In the last day, when all things save paradise 
 shall have passed away, God will look upon hell, and 
 at that instant its flames shall bo extinguished for 
 ever. 
 
 DCCXVI. 
 
 Judgment and Charity. 
 
 And they went each to his house ; but Jesus went 
 to the Mount of Olives. And early in the morning he 
 came again to the temple, and all the people were 
 coming to him. And he sat down and taught them. 
 And the scribes and the Pharisees bring to him a 
 woman taken in adultery ; and having set her in the 
 
SANCTIONS. 495 
 
 midst, they say to him, Teacher, this woman was 
 taken in adultery, in the very act. Now in the Law 
 Moses commanded us to stone such persons ; what 
 then dost thou say ? But this they said to try him, 
 that they might be able to accuse him. But Jesus 
 stooped down, and with his finger wrote on the ground. 
 But when they continued asking him, he lifted him- 
 self up, and said to them. Let him that is without sin 
 among you first cast a stone at her. And again he 
 stooped down, and wrote on the ground. And when 
 they heard this, they went out one by one, beginning 
 with the elders ; and Jesus was left alone, and the 
 woman who was in the midst. And Jesus lifted him- 
 self up and said to her, Woman, where are they? 
 Did no one condemn thee ? And she said, No one, 
 liOrd. And Jesus said, Neither do I condemn thee; 
 go, and sin no more. 
 
 DCCXVII. 
 
 Truth. 
 
 He who knows truth, knows the Divinity, and this 
 will enable him to slay all evil lusts. Will he who 
 has swallowed a delicious plantain swallow bitter 
 venom ? 
 
 If thy word be truth, this is a hundred additional 
 years of hfe. 
 
 DCCXVIII. 
 
 Sowing and Reaping. 
 
 The soul of the pious shall come to a meeting with 
 his own good deeds in the form of a damsel most 
 
49^ SACRED ANTHOLOGY. 
 
 beautiful and pure, who shall say unto him, ' 
 youth I I am thy good deeds. Since when by thee it 
 was seen that there was any one causing oppression 
 and violence, and acquiring wealth by crime, thou 
 didst keep back from creatures their own affliction 
 and injury ; and by thefe the good man was cared for, 
 and charity was bestowed on both the neighbour and 
 the stranger; and thy wealth was acquired by honesty; 
 and when thou sawest the practice of injustice, the 
 taking of bribes, the bearing of false witness therefor, 
 then thou hast abstained, and thy word was true and 
 just, — lo I I am this of thee, the good thoughts, and 
 good words, and good deeds, that were thought and 
 spoken and done by thee. If I have become honoured, 
 by thee I shall be made more honoured; and if I 
 have become excellent, then by thee I shaU be made 
 more excellent ; and if I have become splendid, then 
 by thee I shall be made more splendid.' 
 
 DCCXIX. 
 
 O-pfoHunity, 
 
 When the guilty shall droop their heads and cry, 
 ' our Lord 1 we have seen and heard : return us 
 then; we will do that which is right' — it shall he 
 said, ' Taste the recompense of your having forgotten 
 the meeting with your day.' 
 
 DCCXX. 
 
 Responsibility, 
 
 'Urfi! live with good and evil men in such a 
 
SANCTIONS. 497 
 
 manner that Muslims may bathe thee after death in 
 holy water, and Hindus burn thee. 
 
 If thou wishes fc to see thy faults clearly, lie for a 
 moment in ambush for thyself, as if thou didst not 
 know thee. 
 
 'Urfi has done well to stand quietly before a 
 closed door, which no one would open. He did not 
 knock at another door. 
 
 To pine for the arrival of young spring shows 
 narrowness of mind : hundreds of beauties are on 
 the heap of rubbish in the backyard which are not 
 met with in a rose-garden. 
 
 On the day when all shall give an account of 
 their deeds, and when the virtues of both Sheik and 
 Brahman shall be scrutinised, not a grain shall be taken 
 of that which thou hast reaped, but a harvest shall be 
 demanded of that thou hast not sown. 
 
 Alas 1 thou leavest behind and losest that which 
 once belonged to thee. Thou oughtest to have taken 
 it with thee ; but hast thou taken it with thee % 
 
 DCOXXI. 
 
 Seeming and Being. 
 
 A certain pious man saw in a dream a king in 
 paradise and a holy man in hell. He asked what 
 could be the meaning of the exaltation of one, and the 
 degradation of the other, as the contrary is generally 
 considered to be the case ? They replied, ' The king has 
 obtained paradise in return for his love of holy men ; 
 
498 SACRED ANTHOLOGY. 
 
 and the religious man, by associating with kings, has 
 got into hell.' Of what use are the coarse frock, the 
 beads, and patched garments ? Abstain from evil 
 deeds, and there is no need of a cap of leaves ; possess 
 the virtues of a Durwaish, and wear a Tartarian crown. 
 
 DCCXXII. 
 
 R&proof. 
 
 There was a king who oppressed his subjects. 
 An infomaer came to him, and said, ' A certain old 
 man has in private called thee a tyrant, a disturber, 
 and bloodthirsty.' The king, enraged, said, ' Even now 
 I put him to death. ' While the king made preparations 
 for the execution, a youth ran to the old man, and said, 
 * The king is ill-disposed to thee ; hasten to assuage 
 his wrath.' The sage performed his ablution, took his 
 shroud, and went to the king. The tyrant, seeing him, 
 clapped his hands together, and with eye hungry for 
 fevenge, cried, ' I hear that thou hast given loose to 
 thy speech ; thou hast called me revengeful, an oppres- 
 sive demon.' The sage replied, ' I have said worse of 
 thee than what thou repeatest. Old and young are in 
 peril from thy action ; town and village' are injured 
 by thy ministry. Apply thy understanding, and see 
 if it be true ; if it be not, slay me on a gibbet. I am 
 holding a mirror before thee ; when it shows thy 
 blemishes truly, it is a foljy to break the mirror : 
 break thyself.' 
 
 The king saw the rectitude of the sage, and his own 
 
SANCTIONS. 499 
 
 crookedness. He said, ' Eemove his burial-spices and 
 his shroud; bring to him sweet perfumes, and the robe 
 of honour.' He became a just prince, cherishing his 
 subjects. Bring forward thy rough truth : truth from 
 thee is victory from God ; it shall shine as a pearL 
 
 DCCXXIII. 
 
 Seeming and Being. 
 
 Be thou good, although mankind speak evil of you, 
 which is better than being bad, whilst they think you 
 good. 
 
 I lamented to a venerable Sheik that some one 
 had accused me falsely of lasciviousness. He replied, 
 * Put him to shame by your virtue. Let your conduct 
 be virtuous, when it will not be in the power of the 
 detractor to convict you of evil. When the harp is in 
 tune, how can it suffer correction from the hand of the 
 musician ? ' 
 
 BCCXXIV. 
 
 The World. 
 
 Come, look at this glittering world, like unto a 
 royal chariot ; the foolish are immersed in it, but the 
 wise do not cling to it. 
 
 He whose evil deeds are covered by good deeds 
 brightens up this world, like the moon when freed from 
 clouds. 
 
 Better than sovereignty over the earth, better than 
 going to heaven, better than lordship over all worlds, 
 is the reward of the first step in holiness. 
 
500 SACRED ANTHOLOGY. 
 
 DOCXXV. 
 
 Time. 
 
 Time is a portion of the revolution of the great 
 heaven, and the relation of one transient thing with 
 another; the events of the world move with the move- 
 ment of the spheres. 
 
 DCCXXVI. 
 
 Tetn'p&rance. 
 
 A certain man having made many vows which he 
 broke, a venerable personage said to him, ' I know that 
 you make it a practice to eat a great deal, and that 
 your inclination to restrain your appetite is weaker 
 than a hair, whUst your appetite, in the manner you 
 indulge it, would break a chain ; but a day may come 
 when this intemperance may destroy you. Somebody 
 iiourished a wolf's whelp, which when full grown tore 
 its master to pieces.' 
 
 DCCXXVIL 
 
 Retrihution. 
 
 As the seasons of the year attain respectively their 
 distinctive marks in due time and of their own accord, 
 even so the actions of every being attend it naturally. 
 
 The scorned may sleep sweetly ; with pleasure he 
 may awake, and with pleasure pass through life ; but 
 the scorner perishes. 
 
 He who shall each day honour all beings will go 
 to the highest regions in a straight paDh, with an 
 irradiated form. 
 
SANCTIONS. .50J 
 
 Let not a man be querulous, even though in pain; 
 let him not injure another in deed or in thought ; let 
 him not utter even a word by which his fellow-creature 
 may suffer uneasiness, since that wUl obstruct his own 
 progress to beatitude. 
 
 Dccxxvin. 
 The Shadow. 
 
 In a region of bleak cold wandered a soul which 
 had departed from the earth ; and there stood before 
 him a hideous woman, profligate and deformed. 
 ' Who art thou ? ' he cried — ' who art thou, than whom 
 no demon could be more foul or horrible ? ' To him 
 she answered, ' I am thy own actions 1 ' 
 
 DCCXXIX. 
 
 Retribution. 
 
 He who, when he hath the power, doeth not good, 
 when he loses the means, will suffer distress. There 
 is not a more unfortunate wretch than the oppressor ; 
 for in the day of adversity nobody is his friend. 
 
 DCCXXX. 
 
 Good Imperishable. 
 
 I saw in heU one whose body a noxious creature 
 gnawed, but his right foot was not gnawed. The 
 angel said to me, ' This is the soul of a lazy man, 
 who when living never did any good work ; but with 
 that right foot which suffers not a bundle of grass was 
 cast before a ploughing ox.' 
 
502 SACRED ANTHOLOGY. 
 
 DCCXXXI. 
 
 Envy. 
 
 Wish not ill to the envious man, for the unfortunate 
 ■wretch is a calamity to himself. Where is the need of 
 your showing enmity towards him who has such an 
 adversary at his heels ? 
 
 DCCLXXXII. 
 
 Responsibility. 
 
 I saw the souls of a man and" woman dragged, the 
 man to heaven, the woman to hell. The woman said^ 
 ' How is it that though we shared every benefit when 
 living, they are now bearing thee to heaven, me to 
 hell ? ' The man said, ' Because I practised good 
 thoughts, words, and deeds ; but thou didst worship 
 idols.' The woman said, ' Among the living thou wast 
 Completely lord and sovereign over me — my body, life, 
 and soul were thine ; then why hast not thou taught 
 me the reason of thy excellence, whereby thou mightest 
 have caiised excellence in me ? ' 
 
 The woman sat in darkness, but without other 
 affliction ; the man sat in light, but covered with 
 shame. 
 
 DCCXXXIII. 
 
 Action. 
 
 When the earth with her quaking shall quake, 
 
 And the earth shall cast forth her burdens, 
 
 And men shall say, ' What aQeth her V 
 
 On that day shall she tell out her tidings. 
 
SANCTIONS. 503 
 
 Because thy Lord shall have inspired her. 
 
 On that day shall men come forward in throngs to 
 
 behold their works ; 
 And whosoever shall have wrought an atom's weight 
 
 of good shall behold it, 
 And whosoever shall have wrought an atom's weight 
 
 of evil shall behold it. 
 
 DCCXXXIV. 
 
 Reward of Virtue. 
 
 A Durwaish, in his prayer, said, ' God ! show pity, 
 towards the wicked, for on the good thou hast already 
 bestowed mercy by having created them virtuous.' 
 
 DCCXXXV. 
 
 Fruition. 
 
 thou soul which art at rest I 
 Eeturn to thy Lord, pleased, and pleasing him. 
 Enter thou among my servants, 
 And enter thou my paradise. 
 And his shall be a life that shall please him well, 
 In a lofty garden. 
 
 Whose clusters shall be near at hand ; 
 Eat ye and drink with healthy relish, as the meed of 
 what ye sent on before in the days which are past. 
 
 DCOXXXVI. 
 
 Crime Suicidal. 
 
 A king having commanded an innocent person to 
 
504 SACRED ANTHOLOGY. 
 
 be put to death, lie said, ' king I seek not your own 
 injury by venting your wrath on me.' The king 
 asked in what manner. He replied, ' This torture will 
 cease with me in an instant, and the crime thereof will 
 remain with you for ever. The space of life passeth 
 away, like the wind over the desert; bitterness and 
 sweetness, deformity and beauty, all shall cease. The 
 tyrant imagineth that he committeth violence against 
 me ; but it remaineth on his own neck, and passeth 
 over me.' The advice was profitable to the king, who 
 spared his life, and asked forgiveness. 
 
 DCCXXXVII. 
 
 Justice. 
 
 Justice is so dear to the heart of Nature, that if in 
 the last day one atom of injustice were found, the 
 universe would shrivel like a snake-skin to cast it off 
 for ever. 
 
 DCCXXXVIU. 
 
 Freedom. 
 
 Up, Hd,fiz I grace from God's high face 
 
 Beams on thee pure ; 
 Shy thou not hell, and trust thou well^ 
 
 Heaven is secure. 
 
 DCCXXXIX. 
 
 Virtue. 
 
 Jemshld introduced distinctions in dress, and was 
 the first person who wore a ring upon the finger. They 
 
SANCTIONS. 505 
 
 9.sked him why he had given the whole grace and 
 ornament to the left, whilst excellence belongs to the 
 right hand ? He replied, ' The right hand is completely 
 ornamented by its own rectitude.' Feridoun com- 
 manded the Chinese embroiderers to embroider the 
 following words on the outside of his pavilion, ' man 
 of prudence 1 do thou good to the wicked, for the 
 virtuous ai-e of themselves great and happy.' 
 
 DCCXL. 
 
 To-day.^ 
 
 The journey of my existence is accomplished in a 
 few days. It passes as the wind of the desert. And 
 so, for what remains to me of the breath of life, there 
 are two days about which I will not be anxious — the 
 day that is yet to come, and the day that is past. 
 
 If the things of this world were not based merely 
 on conventionality, oh I then every day would be a holy 
 festival ! If it were not for these vain menaces about 
 the future, each would be able to attain without fear 
 the end and aim for which he longs. 
 
 Art thou discreet enough for me to tell thee in the 
 fewest words what man has been in the main ? A 
 wretched creature, kneaded with the mire of misery. 
 He has for some days eaten a few morsels of the earth, 
 and then lifted his feet to depart. 
 
 my heart 1 thou wilt never penetrate the mys- 
 teries of the heavens ; thou wilt never reach that 
 
5o6 SACRED ANTHOLOGY. 
 
 culminating point of wisdom wHcli the intrepid omni- 
 Bcients have attained. 
 
 Eesign thyself then to make what little paradise 
 thou canst here below ; for, as for that beyond, thou 
 ehalt arrive there, or thou shalt not. 
 
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CHRONOLOGICAL NOTES. 
 
 CHINESE. 
 
 Lao-Tsze. b c. 604. 
 
 Kung Foo-tsze (Confucius), h. b c. 551, d. 479. Three of the 
 works associated with him are Compiled from books of 
 great antiquity, e.g., ' The Three Kings,' among the oldest 
 of books. Chun-Tsien (' Spring and Autumn ') is his 
 original work. 
 
 Mencius. d. B.c. 288, aged 84. 
 
 PAKSl. 
 
 Zoroaster, or Zerdusht, supposed author of most of the hymns in the 
 Zendavesta, lived certainly as early as b.o. 1200, and some 
 (as Spiegel) think B. c. 2000. The books of the Avesta are not 
 all of equal antiquity, but all previous to the time of Darius. 
 
 DAbistail, by Mohsan Fani. a.c. 17th. 
 
 Desdtlr, of uncertain authorship, and date early in Christian era. 
 
 Mainy6-i-Khard (' Spirit of Wisdom '), of* uncertain date, biit written 
 in one of the earlier centuries of the Christian era, probably 
 the 6th. 
 
 The Book of Arda Virdf. a.c. 1321. 
 
 HINDU. 
 
 Rig-Veda-Sanhita. B.o. 1500. Some of the hymns dated by Dr Haug 
 B.C. 2400. 
 
 Sdma-Veda. B.C. 800. 
 
 Ydjur-Veda. B.C. 800. 
 
 Majiu. This lawgiver (who must not be confused with the Manu— i.e., 
 Father of Man — in the Vedas) lived about B.C. 1200. The 
 Code with which his name is identified grew in extent 
 
CHRONOLOGICAL NOTES. 513 
 
 until collected into a form somewhat like that which it bears 
 at present, probably about B.C. 4th century. 
 
 Edmayana. Dated by Professor Weber of Berlin at the Christian era, 
 but bv native scholars ascribed to a much earlier period. 
 
 Mahdbhdrata. B.C. 2d century. (The Bhdgavat-Gita is an episode of 
 tliis work.) 
 
 Hitopadesa. This work is founded on the Pankatantra Tales. The 
 latter, though translated from the Sanskrit about a.c. 6th cen- 
 tury, contains tales and maxims known to have existed B.C. 
 246, in Buddhist Canonical books. 
 
 Cdral. Tiruvalluva, the author of the first Book, lived about A.c. 3d or 
 4th century. His sayings were collected later, and most of the 
 second Book belongs probably to a.c. 9th century. 
 
 Verses of Vemana. This author lived, probably, about a.c. 12th cen- 
 tury. The verses seem to have been collected from time to 
 time, and to have appeared in their present shape about a.c. 
 17th century. 
 
 Purdnas. Though containing myths, records, and hymns of much 
 earlier date, these works were composed within a period 
 stretching from a.c. 10th to 8th century. 
 
 Pattanathu. This poet lived in A.c. 10th century. 
 
 BUDDHIST. 
 
 Buddha (Qotdma) was bom B.C. 622. 
 
 Jatakas. Purporting to have been related by Buddha himself, but when 
 
 written down doubtful. The following are doubtful : — 
 Dhammapada. B.C. 246. 
 White Lotus of the Good Law. A.c. 
 Wheel of the Law. B.C. 3d century. 
 Khuddaka Patha. B.C. 250. 
 Kathd Chari. B.C. 3d century. 
 Mahavansi. About a.c. 477. 
 Kdjd-Ratnacari. a.c. 16th century, 
 Edjd-Vali. A.C. 4th century. 
 
 HEBREW. 
 
 The Pentateuch. Date and authorship of the several books uncertain. 
 The tendency of modem criticism is to the conclusion that a 
 large number of very ancient fragments— historical, legendary. 
 
514 CHRONOLOGICAL NOTES. 
 
 and poetic — were sifted, fused, or, to use Ewald's expression, 
 compounded, into the books which we now have. Genesis, B.C. 
 10th ; Exodus, Leviticus, Numbers, 8th ; Dguteronomy, 7th. 
 
 The later Historical Books. There is reason to believe that these 
 passed through a process similar to the above, and that, while 
 preserving many earlier records, they were (with certain ex- 
 ceptions) put together at various periods between B.C. 800 and 
 B.C. 550. The Books of Chronicles cannot be much, if any, 
 ! earlier than B.C. 330, in their present form. 
 
 The Book of Job. Late in 6th century B.C. A version probably of a 
 Persian form of a Brahmanical story of similar character. 
 For accounts of the Indian Job, Hitrictshindra, see Weber, 
 Zeitschrift, vii. ; Schlottman'a Introduction to Job ; Roberts' 
 Oriental Illustrations. 
 
 Book of Ruth. B.C. 6th century. 
 
 The Book of Proverbs contains the proverbs and maxims of a nation, 
 
 and dating them is out of tlie question ; but there is reason to 
 
 believe that a collection — much increased since— was made 
 
 early in the 10th century B.C. The first nine chapters indicate 
 
 -one author, perhaps Solomon. 
 
 The Book of Psalms contains, with hymns of immemorial antiquity, 
 others that belong as late as the 5th or 4th centuries B.C. 
 
 The Major Prophets. Approximate dates : — Isaiah, b.c. 8th ; Jere- 
 miah, B.C. 7-6th ; Ezekiel, B.C. 6th centuries. 
 
 The Twelve Minor Prophets were combined into a single volume about 
 B.C. 300. 
 
 The Septuagint Translation. B.C. 250. 
 
 Apocrypha. Approximate dates are : — Ecclesiasticus and Book of 
 "Wisdom, B.C. 250-300 ; Esdras, the four books ranging from 
 B.C. 150-31 (the latter date plausibly identified by Gutschmid 
 as that of the Fourth Book- of Ezra, or Esdras). 
 
 The Books of the Talmud date from B.C. 220 to a.c. 200. The Codex 
 was completed at the close of the 5th century. Perhaps in 
 this connection it may be well to mention the half-mythical 
 Egyptian priest Hermes Trismegistus, the works attributed to 
 whom are apocryphal, but contain passages whicli cannot have 
 been written far from the Christian era. 
 
 CHRISTIAN. 
 
 The periods to which the Four Gospels are to be referred are subjects of 
 warm controversy. The results of modem criticism indicate 
 that Mark — the most primitive — was, in its present form, com- 
 
CHRONOLOGICAL NOTES. 515 
 
 posed early in the 2d century, and Matthew somewnat later in 
 the same century. John is dated variously between the 1st 
 century and a.c. 160 ; and I.uke at a still later period. 
 
 The Book of Eevelation, the Book of Acts, and the Epistles of Paul, 
 belong to the 1st century of the Christian era, and are th 
 earliest Christian documents that we have. 
 
 The Epistles to the Colossians, Hebrews, and to Timothy, and those 
 attributed to John, Peter, and Jude, are all of uncertain date 
 and authorship. The Epistle of James is primitive. Other 
 epistles attributed to Paul are probably by him, and earliest. 
 
 ARABIAN. 
 
 The Sabsean Books. The Arabs regard the Sabseans as an extinct tribe 
 of their own race. Their scriptures are known only by two 
 extracts from them, preserved by El "Wardi, the Arabic writer, 
 in his ' History of the World,' and these books are assigned a 
 date anterior to the Christian era. 
 
 Mohammed was bom A.C. 570. 
 
 The Miahkdt, or Traditional Anecdotes of and Discourses by Mo- 
 hammed, run from the 6th to the 8th centuries. 
 
 Shems Almaali ascended the throne of Georgia in the latter part of the 
 7th century A.c. 
 
 Abou-Hanifah, a.c. 7th. 
 
 All 'bn Ahmed. A. about A.c. 900. 
 
 Ahmed ibn Soliman (called the Sabaean heretic). A.O. 10th. 
 
 Ibn el Wardi. a.c. 14th. 
 
 SCANDINAVIAN. 
 
 The Elder Edda. This consists of ancient baUads of extreme antiquity, 
 collected by Ssemund, a Christian priest of Iceland, in the 
 11th century. 
 
 The Heimskringla (or 'Circle of the Earth'). An Icelandic book, 
 ■written by Snorro Sturleson in the 13th century a.c, record- 
 ing early traditions of the Sea-Kings, and of the introduction 
 of Christianity into the North. 
 
 PEBSIAN POETS. 
 
 Sasdn. a.o. 7th. 
 
 Jemshid. a.c. 9th. 
 
 Firdausi. h. at Khorassan A.O. 916. 
 
Si6 CHRONOLOGICAL NOTES. 
 
 Shikebi. a.c. 10th. 
 
 Faizi. A.c. 10th. 
 
 Miyan Kdli. a.c. 10th. 
 
 Haydti. a.c. 10th. 
 
 'Urfi. A.c. 10th. 
 
 Ohaz^li A.c. 10th. 
 
 Omar Kheyam, the Astronomer-poei A.0, IIHl 
 
 Saad of Homa. a.c. 12th. 
 
 Nizimi. A.C. 12th. 
 
 Amik of Buchara. A.c. 12th. 
 
 Sddi. 6. A.c. 1175, at Shiiaz. 
 
 Enwari a.c. 12th. 
 
 Maulavl Kiiml, d. a.c. 1233. 
 
 Attar. 6. a.c. 1226. 
 
 Attar (Mohammed ibn, or son of preceding), d. A.C. 137flL 
 
 Amir Khusraii. a.c. 13th. 
 
 JeMleddin Biimi. A.O. 13th. 
 
 Hdfiz. 6. at Shiraz A.c. 14th. 
 
 Kilsim-el-Euwar. d. A.C. 1431. 
 
 Jdmi. d. A.c. 1492. 
 
 Mani. d. A.c. 1517. 
 
 Saiyid Nfmat-nllah, Wall. 6. in Kirmdn ; i. A.O. 1424 
 
 Abul Fazl'. A.c. 16th. 
 
 Saib. d. 1676. 
 
 EXPLANATOBY NOTES. 
 
 Page 14, ' NirvSna. 
 " 39, ' Lit., Bi-ahmana. 
 " 55, ' The Holy Temple at Mecca. 
 " 64, * Lit., 'for being Brahm.' 
 " 66, ' Lit., Bird; whose flight was believed to indicate 
 
 future events. 
 " 135, ' Lit., ' I am Siva.' 
 " 180, ' 'AgniPur.' 
 
 " 294, * Lit., 'Place of Rest.' « Lit,, 'Beaten.' 
 " 298, " Buddha. 
 " 839, " Lakshml. 
 
 " 341, " Lit., 'Mendicant.' " Lit., 'Buddhas.' 
 " 344, " Lit., 'Shaman.' 
 " 345, " Lit., 'Buddhas.' 
 
UsTDEX. 
 
 Ab. 
 
 = Abridged. 
 
 = The Christian era. 
 
 i.e. 
 
 Apoc. 
 
 = Apocryphal. 
 
 Arab. 
 
 = Arabic. 
 
 B.C. 
 
 = Before the Chris- 
 
 
 tian era. 
 
 b. 
 
 = Born. 
 
 Bha. 
 
 = Bhaiavat. 
 
 Budh. 
 
 = Buddhist. 
 
 Burm. 
 
 = Burmese. 
 
 cent. 
 
 = Century. 
 
 Chin. 
 
 = Chinese. 
 
 Chr. 
 
 = Christian. 
 
 comp. 
 
 = Compiled — i. «., 
 
 
 various sen- 
 
 
 tences from a 
 
 
 book or chapter 
 
 
 brought togeth- 
 er. 
 = Epistle to the Co- 
 lossians. 
 
 Col. 
 
 
 Cor. 
 
 = Epistle to the Cor- 
 
 
 inthians. 
 
 d. 
 
 = Died. 
 
 D'Herb 
 
 .= D'Herbelot. 
 
 Seat. 
 
 = The Book of Deu- 
 
 
 teronomy. 
 
 ABBREVIATIONS. 
 
 
 
 Egypt. 
 
 = Egyptian. 
 
 Pers. 
 
 = Persian. 
 
 Bp. 
 
 = Epistle. 
 
 Phil. 
 
 = Epistle to the 
 Philippiar.s. 
 
 Eph. 
 
 = Epistle to the 
 
 
 
 Ephesians. 
 
 Prov. 
 
 = Book of Prov- 
 
 Exod. 
 
 = Book of Exodus. 
 
 
 erbs (Heh.). 
 
 Ezek. 
 
 = Book of Ezekiel. 
 
 Ps. 
 
 = Book of Psalms. 
 
 Gal. 
 
 = Epistle to the 
 
 Pur. 
 
 = Puraiia. 
 
 
 Galatians. 
 
 E. 
 
 = Ealibi. 
 
 Gen. 
 
 = Book of Genesis. 
 
 Eev. 
 
 = Book ot Revela- 
 
 Gul. 
 
 = Sadi's " Gulistan, 
 
 
 tion. 
 
 
 or EoBe- Gar- 
 
 Kom. 
 
 = Epistle to the 
 Romatis. 
 
 
 den." 
 
 
 Heb. 
 
 = Hebrew. 
 
 S. 
 
 = Sura, of the Ko- 
 
 Hin. 
 
 = Hindu. 
 
 
 ran. 
 
 Is. 
 
 = Island. 
 
 Sam. 
 
 = Book of Samuel. 
 
 Isa. 
 
 = Book of Isaiah. 
 
 Scand. 
 
 = Scandinavian. 
 
 Jer. 
 
 = Book of Jere- 
 
 Siam. 
 
 = Siamese. 
 
 
 miah. 
 
 Singh. 
 
 =: Singhalese. 
 
 LCT. 
 
 = Book of Leviti- 
 
 Thcss. 
 
 = Epistle to the 
 
 
 cus. 
 
 
 Thesealonijins. 
 
 Lit. 
 
 = Literally. 
 
 Tim. 
 
 = Epihtle to Timo- 
 
 Matt. 
 
 = Gospel of Mat- 
 
 
 thy. 
 
 
 thew. 
 
 Tr. 
 
 = Triinslated. 
 
 MS. 
 
 = Manuscript. 
 
 Turk. 
 
 = Turkish. 
 
 Neh. 
 
 = Book of Nehe- 
 miah. 
 
 
 
 Par. 
 
 = Paraphrased. 
 
 
 
 Accomplishments (Cliin., Tsze- 
 
 Kung), 834. 
 Action (Arabic Koran, s. 99, "The 
 
 Eartliquake," comp.), 502. 
 Determinative (Hin., Agni Pu- 
 
 •rana, comp.), 419. 
 Actions, the Heaven of- (Hin., Vish- 
 - nu Purana (Wilson MS.), comp.), 
 
 414. 
 The Beauty of (Pers., Arda 
 
 Viraf), 433. 
 The Heart of (Burm., Buddha), 
 
 255. 
 Adoration (Hin., Vishnu Purana 
 
 (VTllson MS.), 124. 
 Advice to a Son (Pers., Nizami), 383. 
 Affection (Pers., Sadi, Gul.), 345. 
 
 Filial (Pers., Sadi, Gul.), 375. 
 
 Age (Heb., Wisdom of Solomon, 
 
 Ab.), 345. 
 
 Age and Touth (Pers. (Albitis)), 
 
 389. 
 
 Bha- 
 
 The Spirit of the (Hin.; 
 
 gavata Gita), 78. 
 Agitator, The (Heb., Isa.), 395. 
 Agriculture (Scand., Fable), 417. 
 Aid, Seasonable (Chin. (Albitis)), 
 
 328. 
 Altar-Flowers, Mystical (Hin., Agni 
 
 Purana (Wilson MS.), comp.), 125. 
 Altruism (Pers., OmarKheyam, lltU 
 
 cent.), 346. 
 Ambition (Pers., Sadi, Gul.), 367. 
 Angels (Pers., DesAtir, comp.), 175. 
 Anger (Hin., Pali. Budh. Dhamma- 
 
 pada), 330. 
 Animals, Kindness to (Hin., Manu), 
 
 338. 
 Appearances (Heb., Talmud. Tal- 
 
 kut to Deut.), 27. 
 
5.8 
 
 INDEX. 
 
 Apprehension (Hin., Hitopadesa), 
 343. 
 
 Artist, The (Pers., Desatir, Jem- 
 shid, comp.), 291. 
 
 Asceticism (Hin., MahabhSrata), 47. 
 
 (Siamese, Life of Buddha, 
 
 comp. (Alabaster)), 48. 
 
 Ascription (Egypt., Hermes Trisme- 
 gistus), 103. 
 
 Assent and Action (Chin., Confu- 
 cius, Analects), 414. 
 
 Attainment (Hin., Vishnu Pur. 
 (Wilson MS.), comp.), 39. 
 
 Avarice (Hin., Hitopadesa), 339. 
 
 Beatitudes (Chr. , Matt.), 15. 
 
 (Heb., Talmud (Zipser)), 16. 
 
 Beautj', Supreme (Pers., Hafiz, 14th 
 
 cent), 93. 
 Beginnings (Pers., Sadi, Gtul.), 409. 
 Being and Seeming (Chr., Matt., 
 
 comp.), 34. 
 Benevolence (Hin., Cural), 341. 
 Best, The (Pers. , Zenda vesta, Spen- 
 
 ta M. Gatha), 79. 
 Blame (Burm., Dhammapada), 336. 
 Blood, The Voice of (Heb., Gen.), 
 
 467. 
 Body, The (Pers!, Mani), 337. 
 Books (Egypt.), 173. 
 
 (Pers., Sadi, Gul., Ab.), 800. 
 
 Bounlifulness (Pers., Sadi, Gul.), 
 
 337. 
 
 (Turk. (Albitis)), 354. 
 
 Brahma, Hymn to (Hin., Vish. Pur- 
 ana (Wilson MS.), comp., 8th 
 
 cent.). 69. 
 Brotherhood (Chr., Matt.), 341. 
 (Heb., Mai., comp. , 388 ; Isa. , 
 
 comp.), 406. 
 Bush, The Burning (Pers., H4fiz), 
 
 387. 
 
 Candodk and Detraction (Pers., 
 
 Nizani, 13th cent.), 339. 
 Captivity (Heb., Ps., comp.), 894. 
 cares, Selfish (Hin., Vemana), 338. 
 Catholicity (Chr., John, comp.), 40. 
 Cause and Efiect (Singh., Buddha), 
 
 466. 
 
 Demand of a (Chr., Matt.), 303. 
 
 Certainty, Ignorant (Pers., Omar 
 
 Kheyam, 11th cent. (Nicolas), 80. 
 Character (Chin., The Slie-Kiirg, 
 
 Confucius, "The Mean" 313; 
 
 Moncius, "The Four Books"), 
 
 432. 
 
 Domestic (Hin., Cural), 340. 
 
 Individual (Hin., Vemana, 
 
 comp.), 335. 
 Knowledge without (Pers., 
 
 Sadi, Gul.), 230. 
 Charity (Arabic, Mishkdt, Mahomet, 
 
 Traditional, 236 ; Koran, s. 107, 
 
 " Religion," comp., 357 ; Mahomet, 
 
 Mishkat, comp. (Syed. Ali)), 364. 
 
 (Chr., 1 Cor.), 235. 
 
 (Hin., Vemana), 357. ' 
 
 (Pers. (Albitis), comp.), 253. 
 
 (Siamese, Buddhist, Katha, 
 
 Chari), 339. 
 
 (Singh., Buddhist), 254. 
 
 (Syrian, Dirge (Miss Eogers), 
 
 comp.), 457. 
 Childlikeness (Chin., Lao-Tsze, B. c. 
 
 604), 355. 
 Childlike, The Child and the (Chr., 
 
 Matt., Mark, comn.), 354. 
 Children (Hin., Cural), 277. 
 Christ, The Ideal (Chr., 2 Cor.), 60. 
 Church, The Established (Chr., 
 
 Matt.), 158. 
 Churches, Faithless (Chr., Rev. 
 
 comp.), 163. 
 Circumstance (Heb., Ecclesiastes 
 
 comp.), 433. 
 Clemency and Justice (Pers., Sadi), 
 
 893. , 
 Company, Good (Pers. , Sadi J. A. c. 
 
 1176),"371. 
 Compassion (Chin., Lao-Tsze, B. c. 
 
 604), 236. 
 Hindu, Buddhist, Somadeva, 
 
 comp.), 338. 
 Compassionateness (Chr. , Luke), 344. 
 Compliance (Chin., Confucius, Ana- 
 lects (CoUie)), 188. 
 Conscience (Chr., Rom., comp.), 61. 
 (Heb. , Wisdom of Solomon, 
 
 Apoc, Ab.), 481. 
 A Bad (Pers., Nizimi (Palmer 
 
 MS.), Ab.), 466. 
 The Voice of (Chr., Acts, 
 
 comp.), 223. 
 Considerateness (Pers., (Maximea 
 
 Qrientaux) ; Sfidi, Gul.), 275. 
 Contentment (Hin., Hitopadesa),. 
 
 339. 
 
INDEX. 
 
 519 
 
 Contentment (Pers., Sadi, Bostan, 
 338 ; Sadi, Gul, 346, 349, 365. 
 
 Continuity (Clir., 1 Cor., conip.), 377. 
 
 Convention (Clir.,Matt., comp.), 153. 
 
 Conviction and Task, Tlie Individu- 
 al (Hin., Bhagavat, Gita, comp.), 
 333. 
 
 Counsel (Heb., Ecclesiasticus, 
 Apoc), 343. 
 
 Counsels (Arab., El Wardi, comp. 
 (Madden)), 3J5. 
 
 Courage (Chr., 2 Cor., comp.), 61. 
 
 (Pers., Sadi, Gul.), 324. 
 
 (Scand., Ssemund's Edda), 343. 
 
 Moral (Heb., Isa., comp.),194. 
 
 Covetousness (Chr., Luke), 483. 
 
 Crime Suicidal (Pers., S&di, Gul.), 
 503. 
 
 Culture (Chr., Matt.), 485. 
 
 Dance, The Mystical (Pers., Song 
 
 of NimatuUah of Kuhistan (Emer- 
 son)), 120. 
 Danger (Pers.), 490. 
 Daughters (Chin. (Albitis)), 180. 
 Dawn (Hin., Sama Veda), 288. 
 God as the (Hin. , Sama Veda, 
 
 B. c. 800, Ab.), 78. 
 Day and Night (Arab., Koran, s. 91, 
 
 " The Sun "), 383. 
 Death (,Heb., Ecclesiasticus, Apoc, 
 
 Ab.), 461. 
 
 (Hin., Story (Emerson)), 462. 
 
 (Pers., Sadi, Gul., comp.), 456, 
 
 Omar Klieyam (Emerson)), 457. 
 Deeds (Pere., Catechism. (Quoted 
 
 by W. J. Potter, Free Rel. Assoc. 
 
 America, 1870)), 418. 
 Deity, The Living (Pers., Kheyam, 
 
 11th cent. (Nicolas)), 77. 
 Dejection (Heb., Pp.), 425. 
 Delusion (Hin., Vishnu Purana 
 
 Wilson MS.), comp.), 70. 
 Destiny (Pers., Nizami), 383. 
 Destitute, The (Hin., Cural), 358. 
 Devotion (Hin., Manu), 331. 
 
 Ignorant (Chr., Acts), 86. 
 
 Devoutness (Hin., Wisdom of the 
 
 Brahmins, Buckert (Tr. C. T. 
 
 Brooks)), 123. 
 Diligeuce (Pali, Dubh, Dhammapa- 
 
 da, comp. (Muller)), 334. 
 Divination (Per.s., Zoroastnan Ora 
 . cles (Apoc), comp.), 151. 
 
 Dust to Dust (Hin., a Brahmin 
 
 Burial Service, comp.), 461. 
 (Arab., Koran, s. 103, "The 
 
 Afternoon," comp. s. 18, 16, 30), 
 
 429. 
 Duties (Heb., Lev., comp.), 10. 
 
 (Hin., JSIauu), 7. 
 
 Graduated (Hin., Hitopadesa), 
 
 389. 
 Boyal (Russian, Vladimir II., 
 
 13th cent.), 29. 
 Duty, Filial (Cliin., (Albitis,) comp.), 
 
 278. 
 
 Ears that hear (Pers., Sadi, Gul., 
 
 comp.), 135. 
 Earth-Song (Hin., Vishnu Purana, 
 
 comp.), 429. 
 Earth, The (Heb., Ps.), 475. 
 The (Hin., Atharva Veda 
 
 (Bruce, Jour, of K. A. S.), comp., 
 
 285 ; Padma, Purana, Bhumi 
 
 Khanda, comp. (Wilson, MS.)), 
 
 288. 
 The New Heaven and the Nevsr 
 
 (Chr., Rev., comp.), 62. 
 Economy (Chin., Lao-Tsze, B.C. 604), 
 
 236. 
 Ecstasy fPers., Abulfazl, A. D. 1595), 
 
 92. 
 Eminence (Singh., Buddha Gogerly), 
 
 376. 
 Enemies, Learning from (Pers., 
 
 Sadi, Gul.), 137. 
 
 Love of (Chr., Matt.), 21. 
 
 (Heb., Talmud, Ethics, 
 
 Nathan, R. Joshua, Perachim, Hil- 
 
 lel),21, 
 (Arab., seventh cent., 
 
 (D'Herb.)), 246. 
 Enjoyment (Heb., Ecclesiastes, 
 
 comp.), 332. 
 Enough (Chin. (Albitis)), 256. 
 Enterprise (Pers., Hafiz (Emerson)), 
 
 348. 
 Envy (Hin., Cural), 474. 
 
 (Pers., Sadi, Gul.), .502. 
 
 Equality (Hin., Padma Pur., Swar- 
 
 ga, Khanda (Wilson, MS.), comp. 
 
 388. 
 (Pers., Kheyam, 11th cent.), 
 
 387. 
 Equity (Arab., 16th cent. (Journal 
 
 of R. A. S.), comp.), 386. 
 
520 
 
 ■INDEX. 
 
 Equity (Heb., Exod., comp.), 9. 
 
 Evil (Pali, Dbammapada, comp. 
 (MuUer)), 491. 
 
 Good for (Chin., Buddhist, Ca- 
 tena), 363. 
 
 Evil Men, Exaltation of (Heb., Ps.), 
 477. 
 
 Evolution, Spiritual (Chr., Eom., 
 comp.), 395. 
 
 Excellencies (Ceylon, Pali, Budh. 
 Khuddaka, PStha, comp. (350 
 B. c.) (Gogerly, revised by Chil- 
 ders)), 13. 
 
 Exercises, Religious (Hin., Hitopa- 
 desa, comp.), 153. 
 
 Experience (Pers. , Sadi, Gul.), 413. 
 
 (Scand. , Sijemund's Edda), 344. 
 
 Fable (Hin.), 138. 
 
 Faithfulness (Chr., Ep. 3 Heb., 
 
 comp.), 377. 
 (Heb., Book of Rutli, Ab.), 
 
 370. 
 Fall, The Tyrant's (Heb., Isa., 
 
 comp.), 405. 
 Falsehood (Hin., Hitopadesa), 339. 
 Fame (Pers., Sadi (Sir W. Jones), 
 
 376 ; Nizaml), 383. 
 Fate (Hin., Cural), 493. 
 Inward (Arab., Koran, s. 17, 
 
 "The Night-Journey," comp.), 
 
 66. 
 Fathers, Our (Heb., Ecclesiasticus, 
 
 Apoc, Ab.), 369. 
 Father, The Divine (Chr., 1 John, 
 
 comp.), 57. 
 Fear and Boldness (Chr., John, 
 
 comp.), 304 
 
 The Eight (Hin., Cural), 469. 
 
 Fidelity (Pers., Desatir, Sasan), 331. 
 Fire, Consuming (Arab., Mahomet 
 
 Tradition), 471. 
 Fire-Worshipper, The (Pers., Fir- 
 
 dausi, 6. A. c. 916), 103. 
 Firmness (Hin.^ Hitopadesa), 314. 
 Fitness (Hin., Vemana), 338. 
 -^ (Pers., Sadi, Gul.), 139. 
 Flowers, Oracles of (Pali, Dhamma- 
 
 pada, Buddha, comp.), 397. 
 Polly (Pali, Budh., Dhammapada, 
 ' comp. (346 B. c.)), 137. 
 Force, Unproductive (Hin., Hitopa- 
 - desa, comp.), 331. 
 Forethought (Hin,, Cural II.), 139. 
 
 Forgiveness (Chr. , Matt.), 343. 
 
 Formalism (Heb., Isa.), 165. 
 
 (Hin., Vemana, 13th cent., 
 
 comp.), 164. 
 Fortune, Inward (Singli., Budh., Pra- 
 
 tyasatika (After Steele)), 139. 
 Fraternity (Chr. , Eph. , comp. , 351 ; 
 
 1 Thess., comp.), 353. 
 Freedom (Pers., Sadi, Gul. 317; 
 
 Hafiz (Emerson)), 504. 
 Friends (Heb., Talmud, Medrash), 37. 
 
 (Tartary (Albitis)), 372. 
 
 Friend.ship (Pers., Ghazalf, 10th 
 
 cent., Blochmann), 371. 
 
 (Hin., Hitopadesa), 372, 374. 
 
 (Scand., Ssemund's Edda, Hav- 
 
 ama]),373. 
 (Chin., Confucius, Analects 
 
 (Dial)), 373. 
 Friend, The (Hin. , Bhagavat, Gita, 
 
 comp.), 64. 
 (Singh., Budh. , Sigalovada 
 
 Gogerly, comp.), 373. 
 Frivolity (Heb., Ecclesiastes, comp.), 
 
 333. 
 Fruition (Arab., Koran, s. 89, "The 
 
 Daybreak," B. 69, " The Inevita- 
 ble "), 503. 
 Fruits, The Tree known by (Heb. , 
 
 Talmud, Parasha, Kidashin, R. 
 
 Eliezar), 26. 
 Future, The Unknown (Hin., Bha. 
 
 gavat, Gita, comp.), 463. 
 
 Gentlbness (Heb., Prov., comp.), 
 
 270. 
 
 (Hin. (Albitis), Cural), 378. 
 
 (Pers., Sadi, Gul.), 185. 
 
 Gifts, Varied (Chr., 1 Cor., comp.), 
 
 348. 
 Glad Tidings, the Bringer of (Heb., 
 
 Isa., comp.), 195. 
 God (Arab., D'Herb.). 69. 
 (Hin., Rig-Veda, B.C. 1500, 
 
 83 ; Gaytei (Holiest Verse of the 
 
 Vedas), (Shankurang Paudit, 
 
 MS.)), 113. 
 (Pers., Sufi Oracles, 83 ; Amir 
 
 Khusran, 13th cent., Mrs. Cade.ll, 
 
 MS., 90; Jami, 15th cent. (Von 
 
 Hammer)), 104. 
 (Saboeari Litany, attributed to 
 
 Enoch. Preserved by El Wardi, 
 
 comp. Palmer, MS.), 81. 
 
INDEX. 
 
 521 
 
 God in all (Hin. , Mohadmudgata 
 
 (Sir W.Jones)), 83. 
 Nature a Mirror of (Pers., 
 
 Palmer),90. 
 
 Seeking (Heb., Ps.), 72. 
 
 the Blinding Glory (Pers., 
 
 Faizi, lOtli cent., Bloclimann, 
 
 Ab.), 93. 
 The House of (Pers., Tradi- 
 tion), 112. 
 
 The Near (Heb., Ps.), 97. 
 
 . (Pers., Jelaleddin Riimi 
 
 (Von Hammer)), 99. 
 The Veil of (Pers., Aphorisms), 
 
 79. 
 Union with (Hin., Bhagavat, 
 
 Gita, comp.), 64. 
 Gods (Heb., Jer), 91. 
 Good for Evil (Egypt, Mussulman, 
 
 Zamakshri, Kashf-al-asfrar), 247.^ 
 Imperishable (Pers., Arda Vi- 
 
 r&f), 501. 
 Goodness (Cliin., Budh., Catena), 50. 
 
 Divine (Heb., Ps.), 95. 
 
 Good Things (Pers., Parai, Mainyo- 
 
 i-Khard, 6th cent., Ab.), 335. 
 -^Will (Singh., Pali, Buddha., 
 
 Khuddaka Patha, comp.), 383. 
 Government (Chin., Confucius, 
 
 " Doctrine of the Mean "), 385. 
 Gratitude (Hin., Cural), 275. 
 Greatness (Heb., Ecclesiasticus, 
 
 Apoa. Ab.), 370. 
 in Adversity (Chin., Confucius, 
 
 Analects), 372. 
 Grey Hairs (Heb., Proverbs), 176. 
 Growths, Slow (Pers., Sadi, Gul.), 
 
 350. 
 Guilelessness (Heb., Ps.), 479. 
 
 Happiness (Pali, Budh., Dhamma- 
 pada, comp. (MOller)), 331. 
 
 and Misery (Koran, s. 92, 
 
 " The Night," comp.), 490. 
 
 Haughtiness (Arabic, Koran, s. 28, 
 " The Story," comp.), 361. 
 
 Helpfulness (Hin., Hitopadesa), 402. 
 
 Help, Harmful (Pers., Sadi, Gul.), 
 
 Health (Hin., Manu. (Laws collected 
 about 4th cent. B. c), 33 ; (Albi- 
 
 tis)), 323. 
 Heart, In my (Tamil, Pattanathu, 
 10th cent. (Qouer)), 75. 
 
 Heart The (Chr., 1 John, comp.), 56. 
 
 The (Heb., Proverbs), 176. 
 
 The (Pers., Desiitir, JemshJd), 
 
 42. 
 
 Heaven and Hell (Pers., Omar 
 Kheyam, 11th cent., comp.), 465. 
 
 Heresy, Ancient (Hin., Padma Pu- 
 rana, Bliiimi Klianda (Wilson, 
 MS.), comp.), 146. 
 
 Honour (Pers., Tuhfet el Majali- 
 seh), 375. 
 
 Hope, a Nation's (Heb., Isa., comp.), 
 401. 
 
 Hospitality (Hin., Manu, comp., 
 259 ; Hitopadesa, " Amicable In- 
 struction," comp., 260 ; Cural), 
 261. 
 
 (Scand., Ssemund's Edda, Ha- 
 
 vamal), 260. 
 
 Humanity (Heb., Dent., comp.), 11. 
 
 (Chin., Confucius), 388. 
 
 The Christ (Chr., Matt.), 243. 
 
 Humility (Arab., Almaali (Tr. by 
 Prof. Carlyle), 1835), 365. 
 
 (Chin., Lao-Tsze, B. c. 604), 
 
 236, 359. 
 
 (Chr., Matt., 356 ; Luke), 357. 
 
 (Heb., Ecclesiasticus, Apoc), 
 
 363. 
 
 (Hin., Vemana, 352 ; Mar^tha, 
 
 TukarAma (Mrs. Manning), Vish- 
 nu Pur. (Wilson, MS.), comp.), 
 859. 
 
 (Perg.,DXXIII. (Von Hammer), 
 
 DXXIV., Sadi, Gul., 351, 353, 
 (after Sir W. Jones)), 368. 
 
 Hypocrisy (Chr., Matt., comp,, 21 ; 
 Luke ), 159. 
 
 (Heb., Talmud, Talkut to Prov- 
 erbs, Hayiga, Nedarin, Migella, 
 24 ; Isa., comp,), 166. 
 
 (Hin., Cural II.), 169. 
 
 (Pers., Sadi, Gul.), 170. 
 
 Idbaltsm (Hin. , Manu), 293. 
 Ideals (Chaldaean Oracles, (Dial.)), 58. 
 Ignorance (Hin., Hitopadesa), 338. 
 
 (Pers. (Albitis), comp.), 178. 
 
 Illumination (Chin., Budh., (Beal), 
 
 comp.), 138. 
 Impartiality (Clir. , Acts.), 214. 
 Implorapace {Heb., Ps.), 413. 
 Inclinations, Four Virtuous (Siam,, 
 
 Budh.), 2. 
 
522 
 
 INDEX. 
 
 Independence (Hin., Hitopadesa), 
 326. 
 
 (Pars., Sadi, Gul.), 346, 847, 
 
 411. 
 
 Industry (Heb., Prov.), 416. 
 
 Ineffnble, The (Pers., Anwari. Pa- 
 linodia, comp.), 81. 
 
 Inevitable, The (Burm., Buddhago- 
 sha's Parables, comp.) (Capt. Rog- 
 ers), 459. 
 
 Injustice (Arab., Koran, s. 86, "Tlie 
 Night Comer," s. 89, " The Day- 
 break,," s. 83, " Those who stint," 
 s. 83, '• The Cleaving "), 13. 
 
 Innocence (Chin., Budh.), (Beal), 
 340. 
 
 Inspiration (Pers. , Faizi, 10th cent, 
 comp. (Abulfazl)), 182. 
 
 Instability (Hin., Cural 11.), 436. 
 
 Instruction (Hin., Cural II., 9th 
 cent.), 179. 
 
 Intelligible, The (Egypt., Oracles 
 by the Theurgists, comp. (Dial)), 
 108. 
 
 Intellect, Piety of (Pers., Avesta, 
 Zoroaster, comp.), 211. 
 
 (Singh., Muhandiram), 130. 
 
 Intelligence, Ascent of (Pers., Sufi. 
 By Prof. Palmer, comp.), 181. 
 
 Intention, Pure (Pers., Attar), 145. 
 
 Jewels, Three (Singh., Buddhist), 
 
 382. 
 Joy (Pers., Kheyam, 11th cent.), 
 
 310. 
 
 ■' Fountain of (Heb., Ps.), 96. 
 
 Judgment (Heb., 1 Kings, Ab.), 
 
 390. 
 (Singh., Um., Jatakya (Steele), 
 
 Ab.), 390. 
 And Charity (Chr., John (Test 
 
 of Tregelles)), 494. 
 Justice fArab., Koran, s. 7, " Al 
 
 Araf," s. 4, " Women, comp., s. 
 
 83, s. 2, " '■ The Cow," s. 59, 5, 
 ! D'Herb.), 386. 
 (Hin., Cural I., 3d cent., Manu, 
 
 491). (Ancient, but authorship 
 
 unknown), 504. 
 
 (Pers., Sadi, Gul.), 408. 
 
 Just, The most (Pers., Desatir, 
 
 Sasan, comp.), 94. 
 . Rebuke of the (Heb., Ps.), 
 
 479. 
 
 Kindness (Pers., Hayati, 10th cent., 
 
 Ab.), 258. 
 
 and Truth (Heb., Prov.), 199. 
 
 King, the (Hin., Cural, comp.), 
 
 398. 
 Knowing and Being Known (Chin., 
 
 Confucius, Analects), 180. 
 Knowledge (Arab, Mohammed, as re- 
 ported by Muadz-ibn-Jabal, comp.), 
 
 150. 
 (Hin., Cural II., 177, Mann, 
 
 comp.), 179. 
 (Pers., Sadi, Gul., 184, comp.), 
 
 185. 
 
 (Tartar (Albitis)), 178. 
 
 (Turk. (Albitis), comp.), 172. 
 
 and Action (Chr., Matt.), 28. 
 
 (Heb., Talmud, Elisha, 
 
 Son of Abuyah), 37. 
 Use of (Pers., SMi, Gul.) 140. 
 
 Labour (Chin., (Albitis)), 417. 
 
 (Hin. (Albitis)), 417. 
 
 Law, Give ear unto the (Heb., Isa., 
 
 comp.), 166. 
 
 Higher (Chr., Acts), 221. 
 
 Laws (Heb., Gen., Lev.), 1. 
 
 (SabcEan " Book of the Law," 
 
 B. C. Preserved by El Wardi, 
 
 comp. (Palmer, MS.), 8. 
 Lives that are (Arab., Kashf- 
 
 al-asf r&r (D'Herb.), 34. 
 Universal (Nepaul, Buddhist. 
 
 " White Lotus of the Good Law," 
 
 comp.), 34. 
 Leaders (Chr., Ep. to Heb., comp.), 
 
 376. 
 Learning (Hin., Vishnu Sarma, 
 
 comp., 173; Cural II., 9th cent.), 
 
 176. 
 Least and Greatest (Pali, Buddha, 
 
 Dliammapada, comp. (Mtiller)), 
 
 314. 
 Least, Power of ((^r.. Matt., comp.), 
 
 483. 
 Liberality (Arab. (Albitis), comp.), 
 
 353. 
 
 (Chr., 2 Cor., comp.), 250. 
 
 (Pers., Sadi, Gul.), 365. 
 
 Liberation (Chr., Gul., comp.), 
 
 162. 
 
 (Hin., Vishnu Parana), 176. 
 
 Life and Death (Arab., Ali 'bn 
 
 Ahmed (Sir W. Jones), 464. 
 
INDEX. 
 
 523 
 
 Life and Death (Pers., Klieyain, 
 
 lltli cent.), 459. 
 
 Interior (Hin., Aslitapada), 54. 
 
 Rules of (Parsi, Mainy6-i- 
 
 Kliard (Spirit of Wisdom), 6th 
 
 cent., Ab.), 31. 
 Short, Art Long (Heb., Ps.), 
 
 458. 
 
 Simplicity in (Chr., Luke), 326. 
 
 — .— The Inner (Hin., Bhagavat, 
 
 Gita, comp.), 65. 
 Light (Chr., 1 John, comp.), 87. 
 
 Inner (Chr., Eph., comp.), 43. 
 
 (Pers. , Sufi (Palmer)), 90. 
 
 The (Arab., Koran, s. 57, 
 
 "Iron," comp., s. 24, " Light," a. 
 
 2, s. 13, "Thunder"), 99. 
 Unrecognised (Chr., John, 
 
 comp.), 486. 
 Limitation (Pers.), 336. 
 Litany (Pers., Desatir), 115. 
 Living, True (Hin., Hitopadesa), 320. 
 Love (Chr., 1 John), 57. 
 
 (Pers., Faizi, 10th cent., comp. 
 
 (Abulfazl), 55; Von Hammer, 
 239 ; Maulavi Kiimi, 13th cent.), 
 comp. 207. 
 
 Divine (Chr., Luke), 84. 
 
 (Hin., Rig-Veda), 78. 
 
 (Pers.,Kheyam (Nicolas)), 
 
 88. 
 Grades of (Pers., Mohammed 
 
 ibn Ahmed Attar (Von Hammer), 
 
 367. 
 
 (Hin., Cural), 268. 
 
 The Power of (Japanese, Kit-6. 
 
 From Mitford, comp.'), 280. 
 The Highest (Pers., Sufi, Abou 
 
 Ben Adhem, of Khorassan, d. A. c. 
 
 782 (Leigh Hunt. Version from 
 
 D'Herb.), 263. 
 The Law fulfilled in (Chr., 
 
 Rom., comp.), 18. 
 
 The Law of (Chr., Matt.), 20. 
 
 (Heb., Talmud, R. Simeon, 
 
 Yoma, Nathan, Kalah, R. Joshua), 
 19. 
 Loving much (Chr., Luke, comp.), 
 
 278. , ,„. 
 
 Lowliness and Grandeur (Siam., 
 
 Life of Buddha, comp.), 37d. 
 Lowlv, Ornament of the (Pers., 
 
 Hafiz (Emerson), 368. 
 Lying (Pers., (Albitis)), 343. 
 
 Magnanimity (Heb., 1 Sam., Ab.), 
 
 381. 
 Majorities (Chinese, Confucius, 
 
 Analects), 403. 
 Majority, The (Chr., Mark), 209. 
 
 With the (Hin., Pilpay (u. c), 
 
 325. 
 Man (Pers., Fizi, 10th cent., comp., 
 (Abulfazl)), 308. 
 
 and Animal (Pers., Desatir, 
 
 Zoroaster (Apoc), comp.), 303. 
 
 Aspiring (Pers., Mayati, 10th 
 
 cent., Ab. (Abulfazl)), 309. 
 
 Possibilities of (Egypt., Herraea 
 
 Trismegistus (Apoc), comp.), 
 312. 
 
 The Good (Heb., Ps.), 46. 
 
 The Just (Heb., Ps.), 317. 
 
 The True (Burm., Budh, 
 
 Dhammapada, comp. (Mas MUller, 
 MS.), 39. 
 Manhood (Pers., Sadi, Gul.), 322. 
 Mankind (Chin., Kang-Tsze-Chow), 
 
 310. 
 Martyrdom (Chr., Mark, 309 ; Matt 
 215 ; Acts), 220. 
 
 (Icelandic, Heimskringla, Olaf, 
 
 " Tryggvesson," Saga, 10th cent., 
 comp.), 189. 
 Marvels (Chr., Matt., comp.), 155. 
 Maxims (Arab (Albitis)), 342. 
 Mean, The (Pers., Desatir, S^san), 
 
 337. 
 Measure for Measure (Chr., Matt., 
 comp.), 33. 
 
 (Heb., Talmud, Ethics, Pera- 
 
 chyah, Parasha, R. Johanan, 
 Tarphon, B. Meziah), 35. 
 Mediators (Pers., Hiifiz), 387. 
 Meditation' (Hin., Vedas (Sir 
 
 Jones)), 113. ^ 
 
 Mercifulness (Arab., Mishkat 
 Irving)), 264. 
 
 (Hin„ Cural II.), 254. 
 
 Mercy (Pers., Sadi, Gul.), 412. 
 
 and Forbearance (Singh. ^ 
 
 dhist), 393. ^ , ^ 
 Misplaced (Pers., Sadi, Gul.), 
 
 407. 
 Mind, The Good (Pers., Zoroaster, 
 
 Zendavesta, Gatha, Ahunavaiti, 
 
 comp.), 190. 
 Minister, Charge to a (Chr., 1 Tim., 
 
 2 Tim., comp.), 239. 
 
 R. 
 
 W. 
 
 (W. 
 
 , Bud- 
 
524 
 
 INDEX. 
 
 Ministers, Bad (Pers., NizSmi, A. c. 
 
 1157, Ab.), 402. 
 Ministry (Chr., Acts, conip.), 225. 
 Modesty (Arab., Koran, s. 31, 
 
 " Lokman," comp.), 361. 
 Morality (Hin., Manu, comp.), 3. 
 Morals (Chr., Heb., comp.), 252. 
 Morning (Hin., Rig- Veda (Par.)), 
 
 102. 
 Moses, Last Words of (Heb., Deut., 
 
 comp. From Last Words of Moses), 
 
 35. 
 Motlier, The Divine (Heb.. Isa.), 79. 
 Mystery (Pers., Omar Kheyam), 
 
 187. 
 
 Nature (Arab., Koran, s. 16, s. 6, 
 " Cattle," comp.), 290. 
 
 (Pers., 231, Sadi, Gul., comp.), 
 
 299. 
 
 Human (Chin., Mencius), 301. 
 
 Love in (Pers., Sadi, Gul., 
 
 comp.), 122. 
 
 Mind in (Hin., Isavasgam. (An 
 
 Upanishad from Yajur, Veda)), 
 83. 
 
 Temple of (Pers. , Omar Khey- 
 am, 12th cent., comp. and par.), 
 283. 
 
 The Genius of (Hin.,Bhagavat, 
 
 Gita, comp.), 285. 
 
 Natures, Bountiful (Hin. (Albitis)), 
 382. 
 
 Nature's Voice (Heb., Ps., comp.), 
 284. 
 
 Nearest, The (Arab., Koran, comp., 
 s. 6, " Cattle," s. 50, " Kaf," s. 
 20, s. 6), 76. 
 
 Necessity (Scaud., Fable (Emer- 
 son)), 498. 
 
 Necromancy (Heb., Isa., comp.), 
 ■ 152. 
 
 Night, In the (Heb., Isa., comp.), 
 403. 
 
 Songs in the (Heb., Ps., comp.), 
 
 475. 
 
 Nobility (Chin., Confucius, Ana- 
 lects, Mencius, etc., " Four 
 Books"), 371. 
 
 Obedience (Pers., Sasan DesStir), 
 
 43. 
 Observances (Hin., Vemana, 17th 
 
 cent.), 109. 
 
 Office (Chin., Confucius, Analects), 
 
 392. 
 Offices and Duties (Chr., Kom., 
 
 comp.), 17. 
 Old and New (Chr., Ep. to Heb., 
 
 comp., 30 ; Matt., comp.), 145. 
 Opportunity (Arab., Koran, d. 32, 
 
 " Adoration "), 496. 
 
 (Chr., Matt.), 484. 
 
 (Heb., Ecclesiasticus, Apoc, 
 
 Ab.), 457. 
 
 (Pers.), 335. 
 
 Optimism (Heb., Ecclesiasticus, 
 
 Apoc, Ab.), 295. 
 (^Pers., Sheik Saad of Homa 
 
 {CL. A. 0. 1152) (Von Hammer)), 59. 
 Ordeal (Chr., Mark, comp.), 203. 
 Orphan, The (Pers., Biidi B6st), 
 
 410. 
 Others, Living with (Scand., SsB- 
 
 niund's Edda, Havamdl), 330. 
 
 Pain, The Teaching of (Pers , Sufi 
 Maulavi, comp. and par.), 426. 
 
 Pantheism (Hin., Vemana, 12th 
 cent. (Brown)), 76. 
 
 (Pers. , Paraphrases on All 
 
 (D'Herb.)), 88. 
 
 Paradise, The Present (Pers.,Kh6y- 
 am, 11th cent., Nicolas), 299. 
 
 Parents (Arab., Koran, s. 46, s. 17, 
 "The Niglit Journey," comp.-), 277. 
 
 Reverence for (Chin., Confu- 
 cius, Analects), 276. 
 
 Path, The Eightfold (Siam. ,- Budh.), 
 3. 
 
 The Middle (Singh. From the 
 
 first Discourse delivered by Bud- 
 dha, Gogerly), 49. 
 
 Paths, Old (Heb., Jer., comp.), 38. 
 
 Patience (Chin., Budh., Catena, 
 comp.), 344. 
 
 (Hin. Cural I.), 316. 
 
 (Pers., Sadi, Gul.), 366. 
 
 (Pers., D'Herb.), 469. 
 
 Peace (Chin., Lao-Teze, B. c, 604), 
 394. 
 
 (Heb., Isa., 395; Isa, comp.), 
 
 896. 
 
 False (Heb., Jer.), 480. 
 
 Peacefulness (Chr., James, comp.), 
 396. 
 
 Peaceful, The (Singh., Buddhist), 
 391. 
 
INDEX. 
 
 5^5 
 
 Pearls before Swine (Hin., Hito- 
 padesa), 342. 
 
 Permanence (Pers., Amik of Buch- 
 ara), 463. 
 
 Pilgrimage, Tlie Spiritual (Pers., 
 Attar, Nalic, conip.) (De Tas- 
 sy), 116. 
 
 Pleasure, Transient and Permanent 
 (Heb., Wisdom of Solomon, Ab.), 
 471. 
 
 Poets (Pers., Abul Fazl), 314. 
 
 Politeness (Pers. , (Albitis)), 348. 
 
 Poverty and Wealth (Parsi Mainyo- 
 i-Kliard, 6th cent., Ab.), 473. 
 
 Power (Pers.; Sadi, Gul.), 410, 413. 
 
 Passive (Hin., Bhagavat, Qita, 
 
 comp.), 318. 
 
 Prayer (Pers., Miyau Kali, 10th 
 cent. (Abulfazl)), 191. 
 
 Prayers, Ancient (Heb., and Clir,, 
 Talmud, Semachoth, Jewish Ev- 
 ening Prayer, Berachoth, Prasha, 
 Jewish Morning Prayer, Chris- 
 tian), 115. 
 
 Pride (Heb , Prov., 360 ; Ecclesias- 
 ticiis, Apoc, Ab.), 364. 
 
 Priest and Prophet (Chr., Matt., 
 comp.), 155. 
 
 Priestcraft (Heb., Ezek.), 168. 
 
 Principles (Old Eng , Prov.), 29. 
 
 Problems of Life (Heb., and Pers., 
 (Arayan origin), Ab.), 430. 
 
 Progress (Arab., Koran, s. 84, "The 
 Splitting Asunder "), 464. 
 
 Progression (Chin., Budh., Catena, 
 (Beal)), 183. 
 
 Prohibitions (Siam., Budh.), 2.. 
 
 Prophet and People (Chr., Matt., 
 comp.), 200. 
 
 . The (Arab., Koran, comp., s. 
 
 6, " The Cow," s. 33, " The Confed- 
 erates," S. 3, " The Family of Im- 
 ran," 8. 17, 77, s. 7, " Al Araf," 
 s. 17, s. 53, " The Star "), 232. 
 
 . The (Pers., Desatir, Siamer, 
 
 comp., 46 ; Desatir, 193; Zenda- 
 Testa, Spenta - Mainyo - Gatha), 
 197. 
 
 The Faithful (Arab., Koran, g. 
 
 68, "The Ten," comp.), 231. 
 
 Tlie False and the True (Heb., 
 
 Isa., comp), 196. 
 The Rejected (Heb., Isa., 
 
 comp.), 195- _ 
 
 Prophet, The Unrecognised (Chr., 
 Matt., comp.), 203. 
 
 Prosperity (Hin., Hitopadesa, 
 comp.), 329. 
 
 Proverbs (Turk. (Albitis)), 836. 
 
 Prudence (Russian (Albitis)), 178. 
 
 Punishment, Capital (Chin., Confu- 
 cius, Analect.'s), 393. 
 
 Purity (Chin., Budh., comp.), 841. 
 
 (Hin., Manu), 341. 
 
 Purposes (African, Inscription on a 
 Mosque in Is., of Johanna, Sir W. 
 Jones), 13. 
 
 Qualities (Arab., Mahometan 
 Tradition), 309. 
 
 Current (Pers., Sfidi, Gul.),823. 
 
 Rare (Hin., Hitopadesa), 818. 
 
 Radicalism (Chin., Confucius, "The 
 Great Learning," comp., 405; Ana- 
 lects), 415. 
 
 (Chr., Matt.), 482. 
 
 Rank (Hin., Vemana), 318. 
 
 Reality (Pers , Sufi, Abdal Khalek 
 (D'Herb.)), 469. 
 
 Reason (Chin., Lao-Tsze, B.C. 7th 
 cent., comp.), 141. 
 
 (Pers., Nizami, A.o. 1180 (Von 
 
 Hammer)), 309. 
 
 Supreme (Chin., She-King), 91. 
 
 Reciprocity (Chin., Confucius, Ana- 
 lects), 6. 
 
 (Hin. (Albitis)). 173. 
 
 Recoil (Heb., Ecclesiasticus, Apoc, 
 comp., 468, Ps.), 490. 
 
 Rectitude, Repose on (Heb., Ps.), 97. 
 
 Reformer, The (Heb., Isa., comp.), 
 404. 
 
 Refuge, The (Heb., Ps.), 98. 
 
 Rejected, The (Arab., Koran, s. S6, 
 "The Sent Ones," s. 39, "The 
 Troops, s. 43, " Ornaments of 
 Gold"), 213. 
 
 Reliances, False (Parsi, Mainy6-i. 
 Khard, 6th cent.), 8. 
 
 Religion (Heb., Micah), 36. 
 
 (Hin , Manu), 218. 
 
 Practical (Chr., James, comp.), 
 
 45. 
 
 The Essence of (Arab., Koran, 
 
 s. 3, "The Family of Iniran," 
 comp., s. 2, s. 5. " The Table," s. 
 112, " The Unity "), 58. 
 
526 
 
 INDEX. 
 
 ReligioDs, Sympathy of (Sufi and 
 
 Parsi), 36. 
 Eenunciation (Hin., Cural II.), 427. 
 Repentance, Love witliout (Pars., 
 
 Seidkasinel-Emvar ((?. 14bl) (Von 
 
 Hammer)), 53. 
 Reproof (Heb., Prov.), 199. 
 
 ■ (Hin., Hitopadesa), 343. 
 
 (Pers., S4di, Gul. ; Nizami, 
 
 Ab.), 498. 
 Reputation (Chin. (Albitis), comp.), 
 
 337. 
 Requisition of Conscience (Heb., 1 
 
 Kings, Ab.), 476. 
 Responsibility (Pers., Urfi, lOth 
 
 cent. (Abulfazl), 496 ; Arba, Viraf), 
 
 503. 
 Resting (Chin., Confucius, "' The 
 
 Great Learning"), 374. 
 Restoration (Arab. (Von Hammer)). 
 
 494. 
 Retribution (Heb., Prov., comp.), 
 
 478. 
 
 (Hin., Mann), .500. 
 
 (Pers., Sadi, Gul.), 301. 
 
 Reverence (Heb., Ecclesiasticus, 
 
 Apoc, Ab.), 363. 
 Reward, The (Heb., Isa., comp.), 479. 
 Rich and Poor (Chin. (Albitis)), 337. 
 Riches (Hin., Hitopadesa, comp.), 
 
 338. 
 
 (Pers., SSdi, Gul.), 349. 
 
 Rosary, The (Pers.), 106. 
 
 Rule, The Golden (Heb., Talmud, 
 
 R. Akiba, Ethics, Sotah (Zipser)) 
 
 36. 
 The Golden (Hin. (Albitis)) 
 
 (Bha. Gita, Par.), 38. 
 Ruler, The Righteous (Heb., Isa., 
 
 comp.), 400. 
 
 Satisfactions (Hin., Hitopadesa, 
 
 comp.), 371. 
 Saturn, Hymn to (Pers., DesStir, 
 
 Gilshah, comp.), 298. 
 Sayings, Pauline (Chr. , 2 Cor. , Phil.), 
 
 59. " 
 Scepticism (Chr., John), 205. 
 Science (Arab. (El Wardi), comp. 
 
 (Madden)), 173. 
 Sects (Saboean, Ahmed ibn Soliman, 
 
 10th cent. (D'Herb.)), 146. 
 Seed and Fruit (Hin., Mann (Bri- 
 
 glm)), 4. 
 
 Seeking (Pers., Omar Kheyam, 13th 
 
 cent., comp.), 311. 
 Seeming and Being (Pers., Sadi, 
 
 Gul.), 497. 
 Self (Pali. Budli., Dhammapada, 
 
 comp.,(MUller)), 334. 
 and Sect (Pers., Sadi, Gul.), 
 
 171. 
 Self-control (Hin., Cural), 473. 
 Self-delusion (Heb., Isa.), 480. 
 Self-discipline (Hin., Hitopadesa), 
 
 316. 
 Self - judgment (Turk., Lamai 
 
 (D'Herb.)), 466. 
 Self - righteousness (Pers., Sadi, 
 
 Gul.), 353. 
 Self-surrender (Chr., Rom., comp., 
 
 54 ; John, comp.), 204. 
 Selfishness, Pious (Pers., Sadi, Gul., 
 
 63; Sadi. Gul., ISfh cent.), 63. 
 Sense, Common (Scand., Ssemund's 
 
 Edda, Havamal), 134. 
 Sentiment and Principle (Heb., 3 
 
 Sam., comp.), 44. 
 Serpents, 'i'wo (Pers., Oriental 
 
 Fables), 470. 
 Servants (Hin., Hitopadesa, comp.), 
 
 359. 
 Service, Loving (Chr., John), 349. 
 Service (Pers., Urfi, 10th cent., 
 
 comp. (Abulfazl)), 364. 
 Servility (Chr., James, comp.), 327. 
 
 (Hin., Hitopadesa), 339. 
 
 Shadows (Pers., S4di, Bostin, Ab.), 
 
 434. 
 Shadow, The (Pers., ArbA, Virif), 
 
 501. 
 Signs (Arab., Koran, s. 51, "The 
 
 Scattering," comp.. B. 15," Hedjr," 
 
 293, s. 36, V.S., s. 67, " The King-- 
 
 dom," s. 16, " The Bee," s. 16, 7, 
 
 s. 17, " The Night Journey," 294, 
 
 8. 7, 8. 6), 295. 
 Silence (Pers., SSdi, Gul.), 142. 
 
 (Scand., Ssemund's Edda), 344. 
 
 and Speech (Heb., Ecclesias- 
 ticus, Apoc, Ab.), 136. 
 
 (Pers., sadi, Gul., comp.), 144. 
 
 and Sufferance (Heb., Isa., 
 
 comp.), 196. 
 Sinai, The Inward (Heb., Dent ) 1. 
 Sins, The Covered (Pers., Sadi, Bos- 
 
 tan, comp.), 237. 
 Skill (Chin., (Albitis)), 417. 
 
INDEX. 
 
 527 
 
 Slander (Pers., Sadi, Gul.), 374. 
 Slavery (Scand., Ssemund's Edda. 
 
 (Paraphrased from Gratta Savnar 1 
 
 493. ''' 
 
 Slotli (Pers., Sadi, Qui.), 134. 
 Society, Low (Siiig-lx., Budli), 371. 
 Sower, Tlie (Clir.,'Matt.), 199. 
 Sowing and Reaping (CUr., Gal., 
 
 comp.;, 488. 
 • (Pers., Sadi, Gul., 33 ; Mainyo- 
 
 i-Kliard), 495. 
 Sorrow (Pers., Sadi, Gul., comp.), 
 
 435. 
 and Death (Burm., Buddha- 
 
 goslia's Parables, Ab. (Capt. Ko- 
 
 gers)). 437. 
 Soul, The Supreme (Pers., Attar), 
 
 69. 
 Speech (Pers., Sadi, Gul.), 133. 
 
 Sweet (Hin., Cural), 363. 
 
 Spirit, The Lowly (Heb., Isa.), 360. 
 State, A Happy (Heb., Ps.),*393. 
 Stone, The Rejected (Heb., Ps., 
 
 comp.), 101. 
 Strength (Pers., Sadi, Gul.), 368. 
 
 Inward (Chr., John, comp.), 
 
 316. 
 
 Stronghold, The (Heb., Ps.), 53. 
 Study, The Supreme (Pers., Dabis- 
 
 tan), 101. 
 Substance, Size and (Pers., Maxims 
 
 (Orientaux)), 330. 
 Sufferance (Chr., Mark, comp.), 208. 
 
 (Pers., Mussulman Tradition), 
 
 333. 
 
 Sun, Hvmn to the (Pers., Desatir, 
 Shet tahmiiras, comp.), 289. 
 
 Sun, The (Heb. , Apoc, Ecclesiasti- 
 cus, comp.), 93. 
 
 Superstition (Chin., Confucius, Ana- 
 lects, comp. (Legge)), 169. 
 
 and Silver (Chr., Acts, comp.), 
 
 161. 
 
 Sustainer, The (Heb., Ps.), 95. 
 
 Sympathy (Chin.. Kwan-yin (a 
 Buddhist Divinity), 355 ; Lao-Tsze, 
 B.C. 604), 399. 
 
 Tacitornftt (Pers., Nizami, A.c. 
 
 1157), 418. 
 Teaching (Hin., Manu, comp.), 180. 
 Temperance (Pers., Sadi, Gul.), 186. 
 
 . (Scand., Sasmund's Edda), 344. 
 
 (Pers., Sadi, Gul.), 346, 500. 
 
 Temples (Pers., Second Divan at 
 Jelaleddin Rumi. Par. (Von Ham- 
 mer)), 111. 
 
 Temptation (Siam., Budli, Ab. from 
 Alabaster), 188. 
 
 Theism (Hin., Code of Manu, 
 (Brighu)), 88. 
 
 Things, Difficult (Chin., Budh., 
 (Bal.)), 186. 
 
 Thinker, The Timid (Hin., Hitopa- 
 desa, comp.), 193. 
 
 Thirst, The Soul's (Heb., Pa.), 103. 
 
 Thorns (Pers., Anwari. (Prof. Pal- 
 mer), comp.), 465. 
 
 Thought (Pali Budh., Dhammapada, 
 comp.) (Mailer)), 143. 
 
 Word, Deed (Pers., Arda Viraf, 
 
 Pahlavi, MS. about A. c. 1321, 
 after much older tradition. Ab.), 
 419. 
 
 Time (Hin. ,Maharbharata,Adiparva), 
 
 455. 
 
 • (Pers., Desatir, Sasan), 500. 
 
 The Present (Chr., John), 43. 
 
 Timidity (Chr., Mark). 207. 
 To-day (Pers., Omar Khevam, 11th 
 
 cent.), 505. 
 Toil, Fruitless (Pers., Sadi, Gul., 
 
 140 ; Sadi, Gul , comp.), 185. 
 Toleration (Arab., Koran, s. 3, " The 
 
 Cow," comp.), 37. 
 
 (Chr., Kom., comp.), 19. 
 
 (Pers. Sadi Bostan, comp.), 67. 
 
 Tradition (Chr., John, comp.). 160. 
 Traditions (Chr., Matt., comp.), 154. 
 Transition (Chr., 2 Cor.), 191. 
 Treasure, The Hid (Singh., Budli., 
 
 Khuddaka Patha (or Lesser Read- 
 ings), comp.), 330. 
 Trial (Chr., Mark, comp.), 207. 
 Trust (Heb., Ps.), 476. 
 Truth (Heb., Apoc, Esdras., about 
 
 30 b. c, Ab.), 174. 
 
 (Hin., Manu, 53 ; Vemana), 
 
 495. 
 
 (Pers.), 336. 
 
 Fidelity to (Chr., Matt., comp.), 
 
 198. 
 (Heb., Talmud, Sopherim, 
 
 Ethics). 198. 
 Rejected (Chr., Luke, comp.), 
 
 487. 
 
 Speaking the (Pers. (Alger)), 
 
 334. 
 
528 
 
 INDEX. 
 
 Truth The Crown of (Chr., John, 
 
 comp.), 317. 
 TrathfulneBs(Heb.. Ps.), 47. 
 (Hin., Cural II.), 194. 
 
 UnchangeabI/E, The (Arab., Kor- 
 an, s. 6, "Cattle," comp.), 99. 
 
 Unchanging, The (Arab., Koran, s. 
 35, "The Creator, or the Angels"), 
 493. 
 
 Undefiled, The (Heb., Ps., comp.), 
 51. 
 
 Union (Hin., Hitopadesa), 403. 
 
 Unity, The Divine (Pers., Sufi 
 (Palmer)), 90. 
 
 Unknowable, The (Egypt.)-, 73. 
 
 The (Heb., Apoc, 3 Bsd., Ab.), 
 
 73. 
 
 The (Hin., Eig-Veda), 73. 
 
 The (Pers., Sadi, Gul.), 123. 
 
 Unrecognised, The (Pers., Firdausi, 
 Sufi, Parable (Palmer)), 75. 
 
 Unsearchable, The (Chr., Bom.), 73. 
 
 Values (Chr., Luke), 345. 
 Vanity (Pers., Sfidi, Gul.), 411. 
 Virtue (Chin., Confucius, Analects, 
 
 (Dial.)), 319. 
 (Hin.. Kfimayana, " The Hiad of 
 
 the East ; " Richardson)), 372. 
 
 (Pers., SAdi,Gul.),321, 504. 
 
 Reward of (Pers., Sadi, Gul.), 
 
 503. 
 Virtues Immortal (Burm., Buddha), 
 
 462. 
 • Koyal (Bud., Jatakas. (R. C. 
 
 Childers)), 379. 
 Saving (Pers., Ewar. (d. A. D. 
 
 1153) (Von Hammer)), 32. 
 Vishnu, Hymn to (Hin., Vishnu 
 
 Purana, par.), 71. 
 Vision, Earth-bound (Chr., Matt., 
 
 comp.), 33. 
 
 Waiting (Heb., Ps., comp.), 104. 
 War against War (Heb., Ps.), 397. 
 Wavering (Chin., Budh, Catena), 
 
 183 
 Wealth (Hin., Hitopadesa), 839. 
 Wealth, Superfluous (Pers., Sadi, 
 
 Gul.), 348. 
 
 Wife, The (Heb., Prov., comp., 268 ; 
 
 Ecclesiasticus, Apoc, Ab.), 269. 
 Wisdom (Pali, Budh. , Dhammapada, 
 
 comp. M011er),137. 
 Wisdom (Hin., Cural II.), 129. 
 (Heb., Wisdom of Solomon, 
 
 Apoc, Ab., 136 ; Prov.), 130. 
 (Parsi, Mainyo-i-Khand, 6th 
 
 cent.), 128. 
 
 (Pers., Sfidi, Gul.), 135. 
 
 Hidden (Chr., 1 Cor., comp.), 
 
 131. 
 in Obscurity (Heb., Eccleai- 
 
 astes), 352. 
 and Folly (Heb., Ecclesiastes), 
 
 131. 
 
 (Pers., Sadi, Gul.), 136. 
 
 Worship of (Hin. , Bbagavat, 
 
 Gita, comp.), 106. 
 Within the Kingdom (Chr. , Luke), 
 
 159. 
 Woes (Heb., Isa., comp.), 489. 
 Work (Pers. (Albitis)), 417. 
 Words (Chin. (Albitis), comp.), 337. 
 Words and Actions (Chin., Confu- 
 cius, Analects), 416. 
 Word, The True (Chr., Heb.), 215. 
 World, The (Burm., Budh., Dham- 
 mapada, comp. (Mnller)), 499. 
 — - The (Pers., Sadi, Gul.), 456. 
 The Divine (Pers., Des&tir, 
 
 Abad), 292. 
 The Inner (Hin., Vishnu Pur., 
 
 (Wilson, MS.) comp.), 310. 
 Woman (Arab.) (Par., after Sir W. 
 
 Jones), 374. 
 
 (Hin., Manu, comp.), 340. 
 
 Women, Devotion of (Chr. , Mark), 
 
 311. 
 Worship (Hin., Eig-Veda, Sanhita, 
 comp.), 107. 
 
 (Pers. , Zenday, Old Yasna, 
 
 comp. Ill ; Abulfazl, A. c. 1595, 
 Ab.), 112. 
 Worth, Essential (Hin., Hitopadesa), 
 
 314. 
 Wrongs (Hin., Hitopadesa), 403. 
 
 Young, Rules for the (Pers., Sufi), 
 (Palmer), 858. 
 
INDEX OF AUTHORS. 
 
 Abad, 393. 
 
 Abdal Khalek, 469. 
 
 Abul Fazl', 93, 113, 314. 
 
 Acts, Book of, 86, 161, 314, 330, 321, 
 
 323, 335. 
 Ahmed ibn Soliman, 146. 
 Ali 'bn Ahmed, 464. 
 Amik of Buchara, 463. 
 Arda Viraf, 430, 432, 501, 503. 
 Ashtapftda, 54. 
 Attar, 69, 116, 145. 
 Mohammed ibn, 367. 
 
 Bhaqatat GfTA, 39, 64, 65, 78, 106, 
 385, 318, 333, 463. 
 
 Brahman Burial Service, 461. 
 
 Buddha, 3, 3, 13, 39, 49, 50, 137,138, 
 139, 148, 183, 186, 188, 238, 354, 
 355, 363, 371, 373, 314, 330, 334, 
 331, 334, 336, 340, 344, 376, 383, 
 391, 393, 463, 466, 499. 
 
 Confucius, 6, 169, 180, 188, 373, 
 376, 313, 319, 333, 371, 374, 385, 
 888, 393, 403, 405, 414, 416. 
 
 Cural, See Tiruvalluva. 
 
 Desatir, 115, 175, 193, 303. 
 Deuteronomy, 1, 11, 35. 
 
 EcCLBSiASTES, 181, 333, 353, 433. 
 Ecclesiasticus, 93, 136, 369, 395, 343, 
 
 363, 363, 364, 869, 370, 457, 461, 
 
 468. 
 Edda, Ssmund's, 134, 260, 373, 830, 
 
 343, 344, 493. 
 Enoch, 81. 
 Enwari, 33, 81, 465. 
 Esdraa, 73, 174. 
 Exodus, Book of, 9. 
 Ezekiel, 168. 
 
 PAizf, 55, 93, 183, 308. 
 Firdausi, 75, 103. 
 
 Genesis, 1, 467. 
 Ghazali, 271. 
 GUshah, 298. 
 
 Hafiz, 36, 93, 387, 348, 368, 504 
 
 HayAti. 358, 309. 
 
 Hebrews, Epistle to, 30,56, 315, 252, 
 
 376, 377. 
 Hitopadesa, 153, 193, 259, 260, 371, 
 
 372, 374, 314, 316, 318, 320, 326, 
 
 328, 329, 381, 338, 339, 342, 343, 
 
 889, 403, 403. 
 
 Inscriptions, 13, 73, 173. 
 
 Isaiah, 79, 153, 165, 166, 194, 195, 196, 
 
 360, 395, 896, 400, 403, 404, 405, 
 
 406, 479, 480, 489. 
 
 James, Epistle of, 45, 337, 396. 
 
 Jami, 104. 
 
 Jelaleddin Riimi, 99, 111. 
 
 Jerashid,43, 391. 
 
 Jeremiah, 38, 91, 480. 
 
 Job, 430. 
 
 John (Epistles), 56, 57, 87. 
 
 (Gospel), 40, 43, 160, 304, 305, 
 
 316, 317, 249, 486, 494. 
 
 Kang-tszb-chow, 810. 
 
 Kashf-al-asf rar, 34, 347. 
 
 Kasim-el Enw^r, 53. 
 
 Katha Chari, 339. 
 
 feheyam, Omar, 77, 80, 88, 187, 346, 
 
 383, 299, 310, 311, 387, 457, 459, 
 
 465, 505. 
 Khusrau, Amir, 90, 435. 
 Kings, Book of, 390, 476. 
 Kit-o, 379. 
 Kwan-yin, 355. 
 
 Lamai, 466. 
 
 Lao-tsze, 141, 236, 355,359, 394,399. 
 Law, Saboean, Book of the, 8. 
 Leviticus, Book of, 1, 10. 
 Luke, 84, 159, 344, 345, 378, 326, 357, 
 488, 487. 
 
 Mahabharata, 47, 455. 
 Mainyo-i-Khard, 3, 81, 138,335,473 
 
 495. 
 Mani, 387. 
 
53° 
 
 INDEX. 
 
 Manu, 3, 4, 7, 33, 53, 88, 179, 180, 
 218, 288, 359, 298, 321, 326, 340, 
 341, 491, 500. 
 
 Mardtlia TukarSma,, 359. 
 
 Mark, 205, 207, 208, 209, 210, 354. 
 
 Matthew, 15, 20, 21, 22, 23, 24, 28, 
 145, 158, 154, 155, 158, 198, 199, 
 200, 208, 215, 241, 242, 243, 354, 
 356, 482, 488, 484, 485. 
 
 Maulavi Riimi, 267, 426. 
 
 Mencius, 301, 371, 422. 
 
 MetUnevi, 69. 
 
 Micah, 36. 
 
 Miyan Kali, 191. 
 
 Mohadmudgata, 83. 
 
 Moliammed, 5, 12, 37, 58, 66, 76, 99, 
 150, 212, 231, 232, 236, 257, 264, 
 277, 288, 290, 293, 309, 361, 429, 
 464, 471, 490, 493, 496, 502, 503. 
 
 Molisan Fani (D^bistan), 100. 
 
 Nanac, 36„112. 
 
 Nimat-ullali, Wall, 120. 
 
 Niz&mi, 239, 309, 883, 402, 418, 466, 
 
 Okacles (Clialdsean), 53, 108. 
 
 '(Sufi), 83, 90. 
 
 Oriental Fables and Legends, 4i 
 75, 138, 180, 281, 283, 334, 
 268, 368, 378, 375, 379, 390, 
 427, 459, 462, 470, 493. 
 
 Maxims, 28, 36, 69, 79, 106, 
 
 172, 173, 177, 178, 179, 180, 
 330, 253, 254, 257, 265, 272, 
 278, 323, 327, 328, 336, 337, 
 343, 351, 358, 382, 386, 389, 
 418, 469, 490, 493, 504. 
 
 Paraphrasts, Persian, 88. 
 
 Pattanathu, 75. 
 
 Paul, 17, 18, 19. 43, 54, 59, 60, 
 73, 131, 162, 191, 237, 235, 
 2.50, 351, 252, 295, 376, 377, 
 
 Pilpay, 325. 
 
 Proverbs (Hebrew), 176, 199, 
 270, 360, 416, 478. 
 
 -^— (Old English), 29. 
 
 Psalms, Book of, 46, 47, 51, 53, 
 95, 96. 97, 98, 101, 102,104, 
 317, 393, 394, 397, 425, 458, 
 476, 477, 479, 490. 
 
 Purana (Agni), 125, 419. 
 
 (Padma), 146, 388, 388. 
 
 (Vishnu), 39, 70, 71, 134, 
 
 310, 359, 414, 429. 
 
 !,69, 
 246, 
 417, 
 
 122, 
 185, 
 373, 
 3'42, 
 417, 
 
 61, 
 
 248, 
 488. 
 
 268, 
 
 73, 
 284, 
 475, 
 
 176, 
 
 Eamatana, 373. 
 Revelations, Book of, 63, 163. 
 Big- Veda. Sanhita, 73, 78, 83, 102 
 
 107, 113. 
 Ruth, Book of, 370. 
 
 Saad of Homa, 59. 
 
 Sadi, 33, 63, 67, 133, 133, 134, 135, 
 136, 187, 138, 139, 140, 143, 144, 
 170, 171, 184, 185, 186, 237. 365, 
 271, 275, 299, 300, 317, 321, 822, 
 323, 324, 328, 345, 340, 348, 349, 
 350, 351, 353, 365, 367, 368, 376. 
 393, 407, 408, 409, 410, 411, 412, 
 413, 424, 425, 456, 497, 499, 500. 
 501, 503, 504. 
 
 Saib, 470. 
 
 Samuel, Book of, 44, 381. 
 
 Sasan, 48, 94, 231, 337, 500. 
 
 She-King, 91, 313. 
 
 Shems Almaali, 365. 
 
 Shet Tahmuras, 289. 
 
 Shikebl, 426. 
 
 Sitoer, 46. 
 
 Solomon, ViTisdom of, 345, 471, 481. 
 
 Sturleson, 173, 
 
 Syrian Dirge, 457. 
 
 Talmud, 16, 19, 21, 24, 25, 27, 115, 
 198. 
 
 Tiruvalluva (Cural), 12, 129, 169, 
 176, 177, 179, 194, 240, 241, 254, 
 256, 258, 261, 262, 268, 277, 278, 
 316, 398, 426, 427, 469, 473, 474, 
 493. 
 
 Trismegistus (Hermes), 103, 312. 
 
 Tsze-Kung, 333. 
 
 'Urpi, 364, 496. 
 
 Vedab. 113. 
 
 Veda (Atharva), 285. 
 
 (S4ma), 78, 288. 
 
 (Tdjur), 83. 
 
 Vemana, 76, 109, 164, 357, 318, 325 
 
 338, 353, 495. 
 Vladimir, 29. 
 
 Wardi, Ibn el, 173, 315. 
 
 White Lotus of the Good Law, 34. 
 
 Zoroaster, 79, 111, 151, 190, 197 
 311. 
 
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