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

As an instance of false and insincere repentance, a story is next told, which is also found in the fifth chapter of the Anwar i Suhaili. A lion had been wounded in fight with a male elephant, and was unable to hunt game for himself. In this strait he called a fox who was wont to attend upon him, and to live on the meat that was left from his repasts, just as disciples attending on a saint subsist on the heavenly food dropping from his lips. He called this fox, and bade him go and entice some animal to come near his lair, so that he might kill it and make a meal of it. The fox went and searched the neighborhood, and at last found a lean and hungry ass who was grazing in a stony place where there was little or no grass. The fox, after making due salutations, condoled with the ass on his unfortunate condition; but the ass replied that it was his divinely appointed lot, and that it would be impious to complain of the dispensations of Providence. He also instanced the case of the ass of a water-carrier, which, after having starved and worked hard in its master's service, by chance found admittance to the king's stables, where it was struck by the sleek appearance of the horses. But one day the horses were taken out to battle, and returned in a most miserable plight, some grievously wounded, and others dying. After seeing this sight it determined that its own hard life was preferable, and returned to its master. The fox replied that the ass was wrong in carrying passive resignation to such an extent as to refuse to try to better his condition when the opportunity of doing so presented itself, because God says, "Go in quest of the bounties of God." 1 He added, if the ass would come with him, he would take him to a delightful meadow, where he would never lack plenty of grass all the year round. The ass rejoined that the command to strive for sustenance was only issued on account of the weakness of man's faith. The fox replied that this exalted faith was only vouchsafed to a few great saints, because the Prophet describes contentment as a treasure, and treasure is not found by everyone. The ass rejoined that the fox was perverting the Scripture, as no pious man who trusted in God was ever forsaken. In illustration of this he told an anecdote of a devotee who determined to put the matter to the test, and went out into the desert, trusting only to God to supply his wants, and resolved to seek no aid of man, and not to exert himself in any way to gain food. He lay down on a stone and went to sleep; and God sent a caravan of travelers that way, who found him, and forced him to take food in spite of himself. The fox again pressed the ass to try to better his condition, saying that God had given men hands to use and not to do anything with. The ass answered that he knew of no occupation and exertion better than trust in God, as worldly occupations often lead to ruin, according to the text, "Throw not yourselves with your own hands into ruin." 2 But though the ass repeated all these excellent precepts, yet it was only so much cant on his part, because he was not firmly rooted in. the faith. He had all the time a carnal hankering after the pleasant grazing-ground the fox told him of, and the objections he made were only a parrot-like repetition of precepts heard, but not thoroughly understood and taken to heart. To illustrate the worthless nature of mere imitated religion and profession divorced from practice, a story is told of an infamous fellow who used to carry a dagger to protect as he said, his honor, though his every action showed that he had neither honor to protect nor manliness to protect it. The ass, though like Abraham, he had broken his idols, had not a sufficiently rooted faith to leap, like Abraham, into the fire, and thus prove his faith. [Here the poet apologizes for the trivial illustrations he uses by citing the text, "Verily God is not ashamed to set forth as well the instance of a gnat as of any nobler object" 3.] Finally the ass yielded to the fox's enticement, and accompanied him to the lion's lair. The lion, being famished with hunger, sprang upon him the moment he appeared. Being, however, weak with sickness and fasting, he missed his aim, and the ass escaped with a slight wound. Then the fox blamed the lion for his precipitation, and the lion, after excusing himself as best he could, persuaded the fox to try to allure the ass a second time into his lair. The fox consented to try, observing that experience would probably have been thrown away on an ass, and his vows of repentance forgotten. Those who lapse from repentance, in forgetfulness of their former experience, may be compared to the Jews changed into apes and swine by 'Isa. 4 The fox was received by the ass with many reproaches for having deceived him; but he at last managed to persuade the ass that what he had seen was not a real lion, but only a harmless talisman; and the silly ass allowed himself to be again deluded, and forgot his vows of repentance, and again followed the fox to the lion's lair, where he speedily met his doom.

. Men who make professions of holiness merely from blind imitation of others are detected and confuted by the opposition between their words and their deeds. A man asked a camel, saying, "Ho! whence comest thou, Thou beast of auspicious footstep?" He replied, " From the hot bath of thy street." The man said, " That is proved false by thy dirty legs!" So, when stubborn Pharaoh saw Moses' staff a serpent, And begged for a delay (to fetch magicians) 5 and relented, Wise men said, "He ought to have become harsher, If He really be, as He says, the Lord Supreme. 6 What could miracles such as these of serpents, Or even dragons, matter to the majesty of His divinity? If He be really Lord Supreme, seated on His throne, What need has He to wheedle a worm like Moses?" O babbler, while thy soul is drunk with mere date wine, Thy spirit hath not tasted the genuine grapes. For the token of thy having seen that divine light Is this, to withdraw thyself from the house of pride. When a fowl flies to the salt water, It has never beheld the blessing of sweet water; But its faith is mere imitation of other fowl, And its soul has never seen the face of real faith. Wherefore the blind imitator encounters great perils, Perils of the road, of robbers, of cursed Satans. But when he has seen the light of God, he is safe From the agitation of doubt, and is firm in the faith. Till the foam has landed on the shore and dry land, Which is its home, it is ever tossed to and fro. 'Tis at home on the land, but a stranger on the water. While it remains a stranger, it must be tossed about. When its eyes are opened, and it sees the vision of land, Satan has no longer any domination over it. Although the ass repeated verities to the fox, He spoke them idly and in the way of cant.

He praised the water, but was not eager to drink;
He rent his garments and his hair, but was no real lover.
The excuse of a hypocrite is rejected, not approved,
Because it comes only from the lips, not from the heart.
He has the scent of the apple, but not a piece of it,
And the scent only for the purpose of misleading others.
Thus a woman's onset in the midst of a battle array,
She keeps in line, and forms part of the battle array,
Yet, though she looks a very lion as she stands in line,
Her hand begins to tremble as soon as she takes a sword.
Woe to him whose reason is like a woman
While his lust is like a resolute man!
Of a certainty his reason will be worsted in the fight,
And his imitation of a man will only lead him to ruin.
Happy is he whose reason is masculine,
And his ugly lust feminine and under subjection!
Though the mere imitator quotes a hundred proofs,
They are all based on opinion, not on conviction.
He is only scented with musk, he is not himself musk;
He smells of musk, but is really naught but dung.
For his dung to become musk, O disciple,
He must graze year after year in the divine pasture.
For he who, like the musk-deer, feeds on saffron of Khoten
Must not eat grass and oats like asses.
That man of cant has at his tongue's end
A hundred proofs and precepts, but there is no life in him.
When the preacher has himself no light or life,
How can his words yield leaves and fruit?
He impudently preaches to others to walk aright,
While himself He is unsteady as a reed shaken by wind.
Thus, though his preaching is very eloquent,
It hides within it unsteadiness in the faith.
In order to gain true wisdom man must shake off worldly illusions.
The fox said, "In my pure wine there are no dregs;
These vain suspicions are not becoming.