Masnavi i Ma'navi — trans. E. H. Whinfield (abridged) (1898)

A lion took a wolf and a fox with him on a hunting excursion, and succeeded in catching a wild ox, an ibex, and a hare. He then directed the wolf to divide the prey. The wolf proposed to award the ox to the lion, the ibex to himself, and the hare to the fox. The lion was enraged with the wolf because he had presumed to talk of "I" and "Thou," and "My share" and "Thy share" when it all belonged of right to the lion, and he slew the wolf with one blow of his paw. Then, turning to the fox, he ordered him to make the division. The fox, rendered wary by the fate of the wolf, replied that the whole should be the portion of the lion. The lion, pleased with his self-abnegation, gave it all up to him, saying, "Thou art no longer a fox, but myself." Till man destroys "self" he is no true friend of God. Once a man came and knocked at the door of his friend. His friend said, "who art thou. O faithful one?" He said, "'Tis I." He answered, "There is no admittance. There is no room for the 'raw' at my well-cooked feast. Naught but fire of separation and absence Can cook the raw one and free him from hypocrisy! Since thy 'self' has not yet left thee, Thou must be burned in fiery flames." The poor man went away, and for one whole year Journeyed burning with grief for his friend's absence. His heart burned till it was cooked; then he went again And drew near to the house of his friend. He knocked at the door in fear and trepidation Lest some careless word might fall from his lips. His friend shouted, "Who is that at the door?" He answered, "'Tis Thou who art at the door. O Beloved!" The friend said, "Since 'tis I, let me come in, There is not room for two 'I's' in one house."

STORY XII. Joseph and the Mirror.

An old friend came to pay his respects to Joseph, and, after some remarks upon the bad behaviour of his brethren, Joseph asked him what present he had brought to show his respect. The friend replied that he had long considered what gift would be most suitable to offer, and at last had fixed upon a mirror, which he accordingly produced from his pocket and presented to Joseph, at the same time begging him to admire his own beauteous face in it. Defect and Not-being the Mirror wherein Absolute Perfect Being is reflected 1. He drew forth a mirror from his side A mirror is what Beauty busies itself with. Since Not-being is tho mirror of Being, If you are wise, choose Not-being (self-abnegation). Being may be displayed in that Not-being, Wealthy men show their liberality on the poor. He who is an hungered is the clear mirror of bread, The tinder is the mirror of the flint and steel. Not-being and Defect, wherever they occur, Are the mirrors of the Beauty of all beings. Because Not-being is a clear filtered essence, Wherein all these beings are infused. When a garment is made by a good tailor, 'Tis an evidence of the tailor's art. Logs of wood would not be duly shaped Did not the carpenter plan outline and detail. The leech skilled in setting bones goes Where lies the patient with a broken leg. If there were no sick and infirm, How could the excellence of the leech's art be seen? If vile base copper were not mingled, How could the alchemist show his skill? Defects are the mirrors of the attributes of Beauty, The base is the mirror of the High and Glorious One, Because one contrary shows forth its contrary, 2 As honey's sweetness is shown by vinegar's sourness. Whoso recognizes and confesses his own defects Is hastening in the way that leads to perfection! But he advances not towards the Almighty Who fancies himself to be perfect. No sickness worse than fancying thyself perfect Can infect thy soul, O arrogant misguided one! Shed many tears of blood from eyes and heart, That this self-satisfaction may be driven out. The fault of Iblis lay in saying, "I am better than he," 3 And this same weakness lurks in the soul of all creatures.

NOTES:

• 1. Compare the parallel passage in Gulshan i Raz, 1. 135, and the notes thereon.
• 2. Cp. "Religio Medici," Sect. 35: "Herein is divinity conformant unto philosophy, and not only generation founded on contrarieties, but also creation. God, being all things, is contrary unto nothing; out of which were made all things, and so nothing became something, and Omneity informed nullity into existence."
• 3. Koran vii. II.

STORY XIII. The Prophet's Scribe.